"The Cosmic Manifestation" Second Canto

Chapter One The First Step in God Realization TEXT om namo bhagavate vasudevaya SYNONYMS om--O my Lord namah--my res!ectfu" obeisances unto You bhagavate--unto the #ersona"ity of $odhead vasudevaya--unto Lord %rsna& the son of 'asudeva( T)*NSL*T+ON O my Lord& the a""-!ervading #ersona"ity of $odhead& + offer my res!ectfu" obeisances unto You( #,)#O)T 'asudevaya means "to %rsna& the son of 'asudeva(" Since by chanting the name of %rsna& 'asudeva& one can achieve a"" the good resu"ts of charity& austerity and !enances& it is to be understood that by the chanting of this mantra& om namo bhagavate vasudevaya& the author or the s!ea-er or any one of the readers of Srimad-.hagavatam is offering res!ectfu" obeisances unto the Su!reme Lord& %rsna& the reservoir of a"" !"easure( +n the /irst Canto of Srimad-.hagavatam& the !rinci!"es of creation are described& and thus the /irst Canto may be ca""ed "Creation(" Simi"ar"y& in the Second Canto& the !ost-creation cosmic manifestation is described( The different !"anetary systems are described in the Second Canto as different !arts of the universa" body of the Lord( /or this reason& the Second Canto may be ca""ed "The Cosmic Manifestation(" There are ten cha!ters in the Second Canto& and in these ten cha!ters the !ur!ose of Srimad-.hagavatam and the different sym!toms of this !ur!ose are narrated( The first cha!ter describes the g"ories of chanting& and it hints at the !rocess by 0hich the neo!hyte devotees may !erform meditation on the universa" form of the Lord( +n the first verse& Su-adeva $osvami re!"ies to the 1uestions of Mahara2a #ari-sit& 0ho as-ed him about one3s duties at the !oint of death( Mahara2a #ari-sit 0as g"ad to receive Su-adeva $osvami& and he 0as !roud of being a descendant of *r2una& the intimate friend of %rsna( !ersona""y& he 0as very humb"e and mee-& but he e4!ressed his g"adness that Lord %rsna 0as very -ind to his grandfathers& the sons of #andu& es!ecia""y his o0n grandfather& *r2una( *nd because Lord %rsna 0as a"0ays !"eased 0ith Mahara2a #ari-sit3s fami"y& at the verge of Mahara2a #ari-sit3s death Su-adeva $osvami 0as sent to he"! him in the !rocess of se"f-rea"i5ation( Mahara2a #ari-sit 0as a devotee of Lord %rsna from his chi"dhood& so he had natura" affection for %rsna( Su-adeva $osvami cou"d understand his devotion( Therefore& he 0e"comed the 1uestions about the %ing3s duty( .ecause the %ing hinted that 0orshi! of Lord %rsna is the u"timate function of every "iving entity& Su-adeva $osvami 0e"comed the suggestion and said& ".ecause you have raised 1uestions about %rsna& your 1uestion is most g"orious(" The trans"ation of the first verse is as fo""o0s( TEXT 6

TEXT sri-su-a uvaca variyan esa te !rasnah -rto "o-a-hitam nr!a atmavit-sammatah !umsam srotavyadisu yah !arah SYNONYMS sri-su-ah uvaca--Sri Su-adeva $osvami said variyan--g"orious esah--this te--your !rasnah--1uestion -rtah--made by you "o-a-hitam--beneficia" for a"" men nr!a--O %ing atmavit--transcendenta"ist sammatah--a!!roved !umsam--of a"" men srotavya-adisu--in a"" -inds of hearing yah--0hat is !arah-the su!reme( T)*NSL*T+ON Sri Su-adeva $osvami said7 My dear %ing& your 1uestion is g"orious because it is very beneficia" to a"" -inds of !eo!"e( The ans0er to this 1uestion is the !rime sub2ect matter for hearing& and it is a!!roved by a"" transcendenta"ists( #,)#O)T Even the very 1uestion is so nice that it is the best sub2ect matter for hearing( Sim!"y by such 1uestioning and hearing& one can achieve the highest !erfectiona" stage of "ife( .ecause Lord %rsna is the origina" Su!reme #erson& any 1uestion about 8im is origina" and !erfect( Lord Sri Caitanya Maha!rabhu said that the highest !erfection of "ife is to achieve the transcendenta" "oving service of %rsna( .ecause 1uestions and ans0ers about %rsna e"evate one to that transcendenta" !osition& the 1uestions of Mahara2a #ari-sit about %rsna !hi"oso!hy are great"y g"orified( Mahara2a #ari-sit 0anted to absorb his mind com!"ete"y in %rsna& and such absor!tion can be effected sim!"y by hearing about the uncommon activities of %rsna( /or instance& in the .hagavad-gita it is stated that sim!"y by understanding the transcendenta" nature of Lord %rsna3s a!!earance& disa!!earance& and activities& one can immediate"y return home& bac- to $odhead& and never come bac- to this miserab"e condition of materia" e4istence( +t is very aus!icious& therefore& to hear a"0ays about %rsna( So Mahara2a #ari-sit re1uested Su-adeva $osvami to narrate the activities of %rsna so that he cou"d engage his mind in %rsna( The activities of %rsna are nondifferent from %rsna 8imse"f( *s "ong as one is engaged in hearing such transcendenta" activities of %rsna& he remains a"oof from the conditiona" "ife of materia" e4istence( The to!ics of Lord %rsna are so aus!icious that they !urify the s!ea-er& the hearer and the in1uirer( They are com!ared to the $anges 0aters& 0hich f"o0 from the toe of Lord %rsna( 9herever the $anges 0aters go& they !urify the "and and the !erson 0ho bathes in them( Simi"ar"y& -rsna--atha& or the to!ics of %rsna& are so !ure that 0herever they are s!o-en& the !"ace& the hearer& the in1uirer& the s!ea-er and a"" concerned become !urified( TEXT : TEXT srotavyadini ra2endra nrnam santi sahasrasah a!asyatam atma-tattvam grhesu grha-medhinam SYNONYMS

srotavya-adini--sub2ect matters for hearing ra2endra--O Em!eror nrnam--of human society santi--there are sahasrasah--hundreds and thousands a!asyatam--of the b"ind atma-tattvam---no0"edge of se"f& the u"timate truth grhesu--at home grha-medhinam--of !ersons too materia""y engrossed( T)*NSL*T+ON Those !ersons 0ho are materia""y engrossed& being b"ind to the -no0"edge of u"timate truth& have many sub2ect matters for hearing in human society& O Em!eror( #,)#O)T +n the revea"ed scri!tures there are t0o nomenc"atures for the househo"der3s "ife( One is grhastha& and the other is grhamedhi( The grhasthas are those 0ho "ive together 0ith 0ife and chi"dren but "ive transcendenta""y for rea"i5ing the u"timate truth( The grhamedhis& ho0ever& are those 0ho "ive on"y for the benefit of the fami"y members& e4tended or centra"i5ed& and thus are envious of others( The 0ord medhi indicates 2ea"ousy of others( The grhamedhis& being interested in fami"y affairs on"y& are certain"y envious of others( Therefore& one grhamedhi is not on good terms 0ith another grhamedhi& and in the e4tended form& one community& society or nation is not on good terms 0ith another counter!art of se"fish interest( +n the age of %a"i& a"" the househo"ders are 2ea"ous of one another because they are b"ind to the -no0"edge of u"timate truth( They have many sub2ect matters for hearing--!o"itica"& scientific& socia"& economic and so on--but due to a !oor fund of -no0"edge& they set aside the 1uestion of the u"timate miseries of "ife& name"y miseries of birth& death& o"d age and disease( /actua""y& the human "ife is meant for ma-ing an u"timate so"ution to birth& death& o"d age and disease& but the grhamedhis& being i""usioned by the materia" nature& forget everything about se"f-rea"i5ation( The u"timate so"ution to the !rob"ems of "ife is to go bac- home& bac- to $odhead& and thus& as stated in the .hagavad-gita ;<(6=>& the miseries of materia" e4istence--birth& death& o"d age and disease--are removed( The !rocess of going bac- home& bac- to $odhead& is to hear about the Su!reme Lord and 8is name& form& attributes& !astimes& !ara!herna"ia and variegatedness( /oo"ish !eo!"e do not -no0 this( They 0ant to hear something about the name& form& etc(& of everything tem!orary& and they do not -no0 ho0 to uti"i5e this !ro!ensity of hearing for the u"timate good( Misguided as they are& they a"so create some fa"se "iteratures about the name& form& attributes& etc(& of the u"timate truth( One shou"d not& therefore& become a grhamedhi sim!"y to e4ist for envying others one shou"d become a rea" househo"der in terms of the scri!tura" in2unctions( TEXT ? TEXT nidraya hriyate na-tam vyavayena ca va vayah diva carthehaya ra2an -utumba-bharanena va SYNONYMS nidraya--by s"ee!ing hriyate--0astes na-tam--night vyavayena--se4 indu"gence ca--a"so va--either vayah--duration of "ife diva--days ca--and artha--economic ihaya--deve"o!ment ra2an--O %ing -utumba--fami"y members bharanena--maintaining va--either( T)*NSL*T+ON The "ifetime of such an envious househo"der is !assed at night either in s"ee!ing or in se4 indu"gence& and in the daytime either in ma-ing money or maintaining fami"y members(

#,)#O)T The !resent human civi"i5ation is !rimari"y based on the !rinci!"es of s"ee!ing and se4 indu"gence at night and earning money in the day and s!ending the same for fami"y maintenance( Such a form of human civi"i5ation is condemned by the .hagavata schoo"( .ecause human "ife is a combination of matter and s!irit sou"& the 0ho"e !rocess of 'edic -no0"edge is directed at "iberating the s!irit sou" from the contamination of matter( The -no0"edge concerning this is ca""ed atma-tattva( Those men 0ho are too materia"istic are una0are of this -no0"edge and are more inc"ined to economic deve"o!ment for materia" en2oyment( Such materia"istic men are ca""ed -armis& or fruitive "aborers& and they are a""o0ed regu"ated economic deve"o!ment or association of 0oman for se4 indu"gence( Those 0ho are above the -armis& that is& the 2nanis& yogis and devotees& are strict"y !rohibited from se4 indu"gence( The -armis are more or "ess devoid of atma-tattva -no0"edge& and as such& their "ife is s!ent 0ithout s!iritua" !rofit( The human "ife is not meant for hard "abor for economic deve"o!ment& nor is it meant for se4 indu"gence "i-e that of the dogs and hogs( +t is s!ecia""y meant for ma-ing a so"ution to the !rob"ems of materia" "ife and the miseries thereof( So the -armis 0aste their va"uab"e human "ife by s"ee!ing and se4 indu"gence at night& and by "aboring hard in the daytime to accumu"ate 0ea"th& and after doing so& they try to im!rove the standard of materia"istic "ife( The materia"istic 0ay of "ife is described herein in a nutshe""& and ho0 foo"ish"y men 0aste the boon of human "ife is described as fo""o0s( TEXT @ TEXT deha!atya--a"atradisv atma-sainyesv asatsv a!i tesam !ramatto nidhanam !asyann a!i na !asyati SYNONYMS deha--body a!atya--chi"dren -a"atra--0ife adisu--and in everything in re"ation to them atma--o0n sainyesu--fighting so"diers asatsu--fa""ib"e a!i--in s!ite of tesam--of a"" of them !ramattah--too attached nidhanam--destruction !asyan--having been e4!erienced a!i--a"though na--does not !asyati--see it( T)*NSL*T+ON #ersons devoid of atma-tattva do not in1uire into the !rob"ems of "ife& being too attached to the fa""ib"e so"diers "i-e the body& chi"dren and 0ife( *"though sufficient"y e4!erienced& they sti"" do not see their inevitab"e destruction( #,)#O)T This materia" 0or"d is ca""ed the 0or"d of death( Every "iving being& beginning from .rahma& 0hose duration of "ife is some thousands of mi""ions of years& do0n to the germs 0ho "ive for a fe0 seconds on"y& is strugg"ing for e4istence( Therefore& this "ife is a sort of fight 0ith materia" nature& 0hich im!oses death u!on a""( +n the human form of "ife& a "iving being is com!etent enough to come to an understanding of this great strugg"e for e4istence& but being too attached to fami"y members& society& country& etc(& he 0ants to 0in over the invincib"e materia" nature by the aid of bodi"y strength& chi"dren& 0ife& re"atives& etc( *"though he is sufficient"y e4!erienced in the matter by dint of !ast e4!erience and !revious e4am!"es of his deceased !redecessors& he does not see that the so-ca""ed fighting so"diers "i-e the chi"dren& re"atives& society members and countrymen are a"" fa""ib"e in the great strugg"e( One shou"d e4amine the fact that his father or his father3s father has a"ready died& and that he himse"f is therefore a"so sure to die& and

simi"ar"y& his chi"dren& 0ho are the 0ou"d be fathers of their chi"dren& 0i"" a"so die in due course( No one 0i"" survive in this strugg"e 0ith materia" nature( The history of human society definite"y !roves it& yet the foo"ish !eo!"e sti"" suggest that in the future they 0i"" be ab"e to "ive !er!etua""y& 0ith the he"! of materia" science( This !oor fund of -no0"edge e4hibited by human society is certain"y mis"eading& and it is a"" due to ignoring the constitution of the "iving sou"( This materia" 0or"d e4ists on"y as a dream& due to our attachment to it( Other0ise& the "iving sou" is a"0ays different from the materia" nature( The great ocean of materia" nature is tossing 0ith the 0aves of time& and the so-ca""ed "iving conditions are something "i-e foaming bubb"es& 0hich a!!ear before us as bodi"y se"f& 0ife& chi"dren& society& countrymen& etc( Aue to a "ac- of -no0"edge of se"f& 0e become victimi5ed by the force of ignorance and thus s!oi" the va"uab"e energy of human "ife in a vain search after !ermanent "iving conditions& 0hich are im!ossib"e in this materia" 0or"d( Our friends& re"atives and so-ca""ed 0ives and chi"dren are not on"y fa""ib"e& but a"so be0i"dered by the out0ard g"amor of materia" e4istence( *s such& they cannot save us( Sti"" 0e thin- that 0e are safe 0ithin the orbit of fami"y& society or country( The 0ho"e materia"istic advancement of human civi"i5ation is "i-e the decoration of a dead body( Everyone is a dead body f"a!!ing on"y for a fe0 days& and yet a"" the energy of human "ife is being 0asted in the decoration of this dead body( Su-adeva $osvami is !ointing out the duty of the human being after sho0ing the actua" !osition of be0i"dered human activities( #ersons 0ho are devoid of the -no0"edge of atma-tattva are misguided& but those 0ho are devotees of the Lord and have !erfect rea"i5ation of transcendenta" -no0"edge are not be0i"dered( TEXT B TEXT tasmad bharata sarvatma bhagavan isvaro harih srotavyah -irtitavyas ca smartavyas cecchatabhayam SYNONYMS tasmat--for this reason bharata--O descendant of .harata sarvatma--the Su!ersou" bhagavan--the Su!reme #ersona"ity of $odhead isvarah--the contro""er harih--the Lord& 0ho van1uishes a"" miseries srotavyah--is to be heard -irtitavyah--to be g"orified ca--a"so smartavyah--to be remembered ca--and icchata--of one 0ho desires abhayam--freedom( T)*NSL*T+ON O descendant of %ing .harata& one 0ho desires to be free from a"" miseries must hear about& g"orify and a"so remember the #ersona"ity of $odhead& 0ho is the Su!ersou"& the contro""er and the savior from a"" miseries( #,)#O)T +n the !revious verse& Sri Su-adeva $osvami has described ho0 the foo"ish materia""y attached men are 0asting their va"uab"e time in the im!rovement of the materia" conditions of "ife by s"ee!ing& indu"ging in se4 "ife& deve"o!ing economic conditions and maintaining a band of re"atives 0ho are to be van1uished in the air of ob"ivion( .eing engaged in a"" these materia"istic activities& the "iving sou" entang"es himse"f in the cyc"e of the "a0 of fruitive actions( This entai"s the chain of birth and death in the <&@CC&CCC s!ecies of "ife7 the a1uatics& the vegetab"es& the re!ti"es& the birds& the beasts& the uncivi"i5ed man& and then again the human form& 0hich is the chance for getting out of the cyc"e of fruitive action( Therefore& if one desires freedom from this vicious circ"e& then one must cease to act as a -armi or en2oyer of the resu"ts of one3s o0n 0or-& good or bad( One shou"d not do anything& either good or bad& on his o0n account& but must

e4ecute everything on beha"f of the Su!reme Lord& the u"timate !ro!rietor of everything that be( This !rocess of doing 0or- is recommended in the .hagavad-gita ;D(:E> a"so& 0here instruction is given for 0or-ing on the Lord3s account( Therefore& one shou"d first of a"" hear about the Lord( 9hen one has !erfect"y and scrutini5ing"y heard& one must g"orify 8is acts and deeds& and thus it 0i"" become !ossib"e to remember constant"y the transcendenta" nature of the Lord( 8earing about and g"orifying the Lord are identica" 0ith the transcendenta" nature of the Lord& and by so doing& one 0i"" be a"0ays in the association of the Lord( This brings freedom from a"" sorts of fear( The Lord is the Su!ersou" ;#aramatma> !resent in the hearts of a"" "iving beings& and thus by the above hearing and g"orifying !rocess& the Lord invites the association of a"" in 8is creation( This !rocess of hearing about and g"orifying the Lord is a!!"icab"e for everyone& 0hoever he may be& and it 0i"" "ead one to the u"timate success in everything in 0hich one may be engaged by !rovidence( There are many c"asses of human beings7 the fruitive 0or-ers& the em!iric !hi"oso!hers& the mystic yogis& and u"timate"y& the una""oyed devotees( /or a"" of them& one and the same !rocess is a!!"icab"e for achieving the desired success( Everyone 0ants to be free from a"" -inds of fear& and everyone 0ants the fu""est e4tent of ha!!iness in "ife( The !erfect !rocess for achieving this& here and no0& is recommended in the Srimad-.hagavatam& 0hich is uttered by such a great authority as Sri"a Su-adeva $osvami( .y hearing about and g"orifying the Lord& a"" a !erson3s activities become mo"ded into s!iritua" activities& and thus a"" conce!tions of materia" miseries become com!"ete"y van1uished( TEXT = TEXT etavan san-hya-yogabhyam sva-dharma-!arinisthaya 2anma-"abhah !arah !umsam ante narayana-smrtih SYNONYMS etavan--a"" these san-hya--com!"ete -no0"edge of matter and s!irit yogabhyam---no0"edge of mystic !o0er sva-dharma--!articu"ar occu!ationa" duty !arinisthaya--by fu"" !erce!tion 2anma--birth "abhah-gain !arah--the su!reme !umsam--of a !erson ante--at the end narayana--the #ersona"ity of $odhead smrtih--remembrance( T)*NSL*T+ON The highest !erfection of human "ife& achieved either by com!"ete -no0"edge of matter and s!irit& by !ractice of mystic !o0ers& or by !erfect discharge of occu!ationa" duty& is to remember the #ersona"ity of $odhead at the end of "ife( #,)#O)T Narayana is the transcendenta" #ersona"ity of $odhead beyond the materia" creation( Everything that is created& sustained& and at the end annihi"ated is 0ithin the com!ass of the mahat-tattva ;materia" !rinci!"e> and is -no0n as the materia" 0or"d( The e4istence of Narayana& or the #ersona"ity of $odhead& is not 0ithin the 2urisdiction of this mahat-tattva& and as such& the name& form& attributes& etc( of Narayana are beyond the 2urisdiction of the materia" 0or"d( .y the s!ecu"ation of em!iric !hi"oso!hy& 0hich discerns matter from s!irit& or by cu"tivation of mystic !o0ers& 0hich u"timate"y he"!s the !erformer to reach any !"anet of the universe or beyond the universe& or by discharge of re"igious duties& one can achieve the highest !erfection& !rovided one is ab"e to reach the stage of narayana-smrti& or constant remembrance of the #ersona"ity of $odhead( This is !ossib"e on"y by the association of a !ure devotee& 0ho can give a finishing touch to the transcendenta" activities of a"" 2nanis& yogis& or -armis& in terms of !rescribed duties defined in the scri!tures( There are many historica" instances of the achievement of s!iritua" !erfection& such as that of the Sana-adi )sis or the nine ce"ebrated Yogendras& 0ho attained

!erfection on"y after being situated in the devotiona" service of the Lord( None of the devotees of the Lord ever deviated from the !ath of devotiona" service by ta-ing to other methods as ado!ted by the 2nanis or yogis( Everyone is an4ious to achieve the highest !erfection of his !articu"ar activity& and it is indicated herein that such !erfection is narayana-smrti& for 0hich everyone must endeavor his best( +n other 0ords& "ife shou"d be mo"ded in such a manner that one is ab"e to !rogressive"y remember the !ersona"ity of $odhead in every ste! of "ife( TEXT E TEXT !rayena munayo ra2an nivrtta vidhi-sedhatah nairgunya-stha ramante sma gunanu-athane hareh SYNONYMS !rayena--main"y munayah--a"" sages ra2an--O %ing nivrttah--above vidhi--regu"ative !rinci!"es sedhatah--from restrictions nairgunya-sthah--transcendenta""y situated ramante--ta-e !"easure in sma-distinct"y guna-anu-athane--describing the g"ories hareh--of the Lord( T)*NSL*T+ON O %ing #ari-sit& main"y the to!most transcendenta"ists& 0ho are above the regu"ative !rinci!"es and restrictions& ta-e !"easure in describing the g"ories of the Lord( #,)#O)T The to!most transcendenta"ist is a "iberated sou" and is therefore not 0ithin the !urvie0 of the regu"ative !rinci!"es( * neo!hyte& 0ho is intended to be !romoted to the s!iritua" !"ane& is guided by the s!iritua" master under regu"ative !rinci!"es( 8e may be com!ared to a !atient 0ho is treated by various restrictions under medica" 2urisdiction( $enera""y& "iberated sou"s a"so ta-e !"easure in describing the transcendenta" activities( *s mentioned above& since Narayana& 8ari& the #ersona"ity of $odhead& is beyond the materia" creation& 8is form and attributes are not materia"( The to!most transcendenta"ists or the "iberated sou"s rea"i5e 8im by advanced e4!erience of transcendenta" -no0"edge& and therefore they ta-e !"easure in the discussion of the transcendenta" 1ua"ities of the Lord3s !astimes( +n the .hagavad-gita ;@(D>& the !ersona"ity of $odhead dec"ares that 8is a!!earance and activities are a"" divyam& or transcendenta"( The common man& 0ho is under the s!e"" of materia" energy& ta-es it for granted that the Lord is "i-e one of us& and therefore he refuses to acce!t the transcendenta" nature of the Lord3s form& name& etc( The to!most transcendenta"ist is not interested in anything materia"& and his ta-ing interest in the matter of the Lord3s activities is definite !roof that the Lord is not "i-e one of us in the materia" 0or"d( +n the 'edic "iteratures a"so& it is confirmed that the Su!reme Lord is one& but that 8e is engaged in 8is transcendenta" !astimes in the com!any of 8is una""oyed devotees and that simu"taneous"y 8e is !resent as the Su!ersou"& an e4!ansion of .a"adeva& in the heart of a"" "iving entities( Therefore& the highest !erfection of transcendenta" rea"i5ation is to ta-e !"easure in hearing and describing the transcendenta" 1ua"ities of the Lord and not in merging into 8is im!ersona" .rahman e4istence& for 0hich the im!ersona"ist monist as!ires( )ea" transcendenta" !"easure is rea"i5ed in the g"orification of the transcendenta" Lord& and not in the fee"ing of being situated in 8is im!ersona" feature( .ut there are a"so others 0ho are not the to!most transcendenta"ists but are in a "o0er status& and 0ho do not ta-e !"easure in describing the transcendenta" activities of the Lord( )ather& they discuss such activities of the Lord forma""y 0ith the aim of merging into 8is e4istence( TEXT <

TEXT idam bhagavatam nama !uranam brahma-sammitam adhitavan dva!aradau !itur dvai!ayanad aham SYNONYMS idam--this bhagavatam--Srimad-.hagavatam nama--of the name !uranam--'edic su!!"ement brahmasammitam--a!!roved as the essence of the 'edas adhitavan--studied dva!ara-adau--at the end of the Ava!ara-yuga !ituh--from my father dvai!ayanat--Avai!ayana 'yasadeva aham--myse"f( T)*NSL*T+ON *t the end of the Ava!ara-yuga& + studied this great su!!"ement of 'edic "iterature named Srimad.hagavatam& 0hich is e1ua" to a"" the 'edas& from my father& Sri"a Avai!ayana 'yasadeva( #,)#O)T The statement made by Sri"a Su-adeva $osvami that the to!most transcendenta"ist& 0ho is beyond the 2urisdiction of regu"ations and restrictions& main"y ta-es to the tas- of hearing about and g"orifying the #ersona"ity of $odhead& is verified by his !ersona" e4am!"e( Su-adeva $osvami& being a recogni5ed "iberated sou" and the to!most transcendenta"ist& 0as acce!ted by a"" of the to!most sages !resent in the meeting during the "ast seven days of Mahara2a #ari-sit( 8e cites from the e4am!"e of his "ife that he himse"f 0as attracted by the transcendenta" activities of the Lord& and he studied Srimad-.hagavatam from his great father& Sri Avai!ayana 'yasadeva( Srimad-.hagavatam& or& for that matter& any other scientific "iterature& cannot be studied at home by one3s o0n inte""ectua" ca!acity( Medica" boo-s of anatomy or !hysio"ogy are avai"ab"e in the mar-et& but no one can become a 1ua"ified medica" !ractitioner sim!"y by reading such boo-s at home( One has to be admitted to the medica" co""ege and study the boo-s under the guidance of "earned !rofessors( Simi"ar"y& Srimad-.hagavatam& the !ostgraduate study of the science of $odhead& can on"y be "earned by studying it at the feet of a rea"i5ed sou" "i-e Sri"a 'yasadeva( *"though Su-adeva $osvami 0as a "iberated sou" from the very day of his birth& he sti"" had to ta-e "essons of Srimad-.hagavatam from his great father& 'yasadeva& 0ho com!i"ed the Srimad-.hagavatam under the instruction of another great sou"& Sri Narada Muni( Lord Sri Caitanya Maha!rabhu instructed a "earned brahmana to study Srimad-.hagavatam from a !ersona" bhagavata( Srimad-.hagavatam is based on the transcendenta" name& form& attributes& !astimes& entourage and variegatedness of the Su!reme #erson& and it is s!o-en by the incarnation of the #ersona"ity of $odhead& Sri"a 'yasadeva( #astimes of the Lord are e4ecuted in coo!eration 0ith 8is !ure devotees& and conse1uent"y historica" incidences are mentioned in this great "iterature because they are re"ated to %rsna( +t is ca""ed brahma-sammitam because it is the sound re!resentative of Lord %rsna--"i-e the .hagavad-gita( .hagavad-gita is the sound incarnation of the Lord because it is s!o-en by the Su!reme Lord& and Srimad-.hagavatam is the sound re!resentative of the Lord because it 0as s!o-en by the incarnation of the Lord about the activities of the Lord( *s stated in the beginning of this boo-& it is the essence of the 'edic desire tree and the natura" commentation on the .rahma-sutras& the to!most !hi"oso!hica" thesis on the sub2ect matter of .rahman( 'yasadeva a!!eared at the end of Ava!ara-yuga as the son of Satyavati& and therefore the 0ord dva!ara-adau& or "the beginning of Ava!ara-yuga&" in this conte4t means 2ust !rior to the beginning of the %a"i-yuga( The "ogic of this statement& according to Sri"a Fiva $osvami& is com!arab"e to that of ca""ing the u!!er !ortion of the tree the beginning( The root of the tree is the beginning of the tree& but in common -no0"edge the u!!er !ortion of the tree is first seen( +n that 0ay the end of the tree is acce!ted as its beginning( TEXT D

TEXT !arinisthito 3!i nairgunya uttama-s"o-a-"i"aya grhita-ceta ra2arse a-hyanam yad adhitavan SYNONYMS !arinisthitah--fu""y rea"i5ed a!i--in s!ite of nairgunye--in transcendence uttama--en"ightened s"o-a-verse "i"aya--by the !astimes grhita--being attracted cetah--attention ra2arse--O saint"y %ing a-hyanam--de"ineation yat--that adhitavan--+ have studied( T)*NSL*T+ON O saint"y %ing& + 0as certain"y situated !erfect"y in transcendence& yet + 0as sti"" attracted by the de"ineation of the !astimes of the Lord& 0ho is described by en"ightened verses( #,)#O)T The *bso"ute Truth is rea"i5ed as the im!ersona" .rahman at the first instance by !hi"oso!hica" s!ecu"ation and "ater as the Su!ersou" by further !rogress of transcendenta" -no0"edge( .ut if& by the grace of the Lord& an im!ersona"ist is en"ightened by the su!erior statements of Srimad-.hagavatam& he is a"so converted into a transcendenta" devotee of the #ersona"ity of $odhead( 9ith a !oor fund of -no0"edge& 0e cannot ad2ust to the idea of the !ersona"ity of the *bso"ute Truth& and the !ersona" activities of the Lord are de!"ored by the "ess inte""igent im!ersona"ists but reasons and arguments together 0ith the transcendenta" !rocess of a!!roaching the *bso"ute Truth he"! even the staunch im!ersona"ist to become attracted by the !ersona" activities of the Lord( * !erson "i-e Su-adeva $osvami cannot be attracted by any mundane activity& but 0hen such a devotee is convinced by a su!erior method& he is certain"y attracted by the transcendenta" activities of the Lord( The Lord is transcendenta"& as are 8is activities( 8e is neither inactive nor im!ersona"( TEXT 6C TEXT tad aham te 3bhidhasyami maha-!aurusi-o bhavan yasya sraddadhatam asu syan mu-unde matih sati SYNONYMS tat--that aham--+ te--unto you abhidhasyami--sha"" recite maha-!aurusi-ah--the most sincere devotee of Lord %rsna bhavan--your good se"f yasya--of 0hich sraddadhatam--of one 0ho gives fu"" res!ect and attention asu--very soon syat--it so becomes mu-unde--unto the Lord& 0ho a0ards sa"vation matih-faith sati--unf"inching( T)*NSL*T+ON That very Srimad-.hagavatam + sha"" recite before you because you are the most sincere devotee of Lord %rsna( One 0ho gives fu"" attention and res!ect to hearing Srimad-.hagavatam achieves unf"inching faith in the Su!reme Lord& the giver of sa"vation(

#,)#O)T Srimad-.hagavatam is recogni5ed 'edic 0isdom& and the system of receiving 'edic -no0"edge is ca""ed avaroha-!antha& or the !rocess of receiving transcendenta" -no0"edge through bona fide disci!"ic succession( /or advancement of materia" -no0"edge there is a need for !ersona" abi"ity and researching a!titude& but in the case of s!iritua" -no0"edge& a"" !rogress de!ends more or "ess on the mercy of the s!iritua" master( The s!iritua" master must be satisfied 0ith the disci!"e on"y then is -no0"edge automatica""y manifest before the student of s!iritua" science( The !rocess shou"d not& ho0ever& be misunderstood to be something "i-e magica" feats 0hereby the s!iritua" master acts "i-e a magician and in2ects s!iritua" -no0"edge into his disci!"e& as if surcharging him 0ith an e"ectrica" current( The bona fide s!iritua" master reasonab"y e4!"ains everything to the disci!"e on the authorities of 'edic 0isdom( The disci!"e can receive such teachings not e4act"y inte""ectua""y& but by submissive in1uiries and a service attitude( The idea is that both the s!iritua" master and the disci!"e must be bona fide( +n this case& the s!iritua" master& Su-adeva $osvami& is ready to recite e4act"y 0hat he has "earned from his great father Sri"a 'yasadeva& and the disci!"e& Mahara2a #ari-sit& is a great devotee of Lord %rsna( * devotee of Lord %rsna is he 0ho be"ieves sincere"y that by becoming a devotee of the Lord one becomes fu""y e1ui!!ed 0ith everything s!iritua"( This teaching is im!arted by the Lord 8imse"f in the !ages of the .hagavad-gita& in 0hich it is c"ear"y described that the Lord ;Sri %rsna> is everything& and that to surrender unto 8im so"e"y and 0ho""y ma-es one the most !erfect"y !ious man( This unf"inching faith in Lord %rsna !re!ares one to become a student of Srimad-.hagavatam& and one 0ho hears Srimad.hagavatam from a devotee "i-e Su-adeva $osvami is sure to attain sa"vation at the end& as Mahara2a #ari-sit did( The !rofessiona" reciter of Srimad-.hagavatam and the !seudodevotees 0hose faith is based on one 0ee-3s hearing are different from Su-adeva $osvami and Mahara2a #ari-sit( Sri"a 'yasadeva e4!"ained Srimad-.hagavatam unto Su-adeva $osvami from the very beginning of the 2anmady asya verse& and so Su-adeva $osvami a"so e4!"ained it to the Aing( Lord %rsna is described as the Maha!urusa in the Srimad-.hagavatam ;Canto E"even> in 8is devotiona" feature as Lord Sri Caitanya Maha!rabhu( Sri Caitanya Maha!rabhu is Lord %rsna 8imse"f in 8is devotiona" attitude& descended on earth to besto0 s!ecia" favors u!on the fa""en sou"s of this age of %a"i( There are t0o verses !articu"ar"y suitab"e to offer as !rayers to this Maha!urusa feature of Lord %rsna( dhyeyam sada !aribhava-ghnam abhista-doham tirthas!adam siva-virinci-nutam saranyam bhrtyarti-ham !ranata-!a"a bhavabdhi-!otam vande maha-!urusa te caranaravindam tya-tva su-dustya2a-sure!sita-ra2ya-"a-smim dharmistha arya-vacasa yad agad aranyam maya-mrgam dayitaye!sitam anvadhavad vande maha-!urusa te caranaravindam ;.hag( 66(B(??-?@> +n other 0ords& !urusa means the en2oyer& and maha!urusa means the su!reme en2oyer& or the Su!reme #ersona"ity of $odhead Sri %rsna( One 0ho deserves to a!!roach the Su!reme Lord Sri %rsna is ca""ed the maha-!aurusi-a( *nyone 0ho hears Srimad-.hagavatam attentive"y from its bona fide reciter is sure to become a sincere devotee of the Lord& 0ho is ab"e to a0ard "iberation( There 0as none so attentive as Mahara2a #ari-sit in the matter of hearing Srimad-.hagavatam& and there 0as none so 1ua"ified as Su-adeva $osvami to recite the te4t of Srimad-.hagavatam( Therefore& anyone 0ho fo""o0s in the footste!s of either the idea" reciter or the idea" hearer& Su-adeva $osvami and Mahara2a #ari-sit res!ective"y& 0i"" undoubted"y attain sa"vation "i-e them( Mahara2a #ari-sit attained sa"vation by hearing on"y& and Su-adeva $osvami attained sa"vation on"y by reciting( )ecitation and hearing are t0o !rocesses out of nine devotiona" activities& and by strenuous"y fo""o0ing the !rinci!"es& either in a"" or by !arts& one can attain the abso"ute !"ane( So the com!"ete te4t of Srimad-.hagavatam& beginning 0ith the 2anmady asya verse u! to the "ast one in the T0e"fth Canto& 0as s!o-en by Su-adeva $osvami for the attainment of

sa"vation by Mahara2a #ari-sit( +n the #adma #urana& it is mentioned that $autama Muni advised Mahara2a *mbarisa to hear regu"ar"y Srimad-.hagavatam as it 0as recited by Su-adeva $osvami& and herein it is confirmed that Mahara2a *mbarisa heard Srimad-.hagavatam from the very beginning to the end& as it 0as s!o-en by Su-adeva $osvami( One 0ho is actua""y interested in the .hagavatam& therefore& must not !"ay 0ith it by reading or hearing a !ortion from here and a !ortion from there one must fo""o0 in the footste!s of great -ings "i-e Mahara2a *mbarisa or Mahara2a #ari-sit and hear it from a bona fide re!resentative of Su-adeva $osvami( TEXT 66 TEXT etan nirvidyamananam icchatam a-uto-bhayam yoginam nr!a nirnitam harer namanu-irtanam SYNONYMS etat--it is nirvidyamananam--of those 0ho are com!"ete"y free from a"" materia" desires icchatam--of those 0ho are desirous of a"" sorts of materia" en2oyment a-utah-bhayam--free from a"" doubts and fear yoginam--of a"" 0ho are se"f-satisfied nr!a--O %ing nirnitam--decided truth hareh--of the Lord& Sri %rsna nama--ho"y name anu--after someone& a"0ays -irtanam--chanting( T)*NSL*T+ON O %ing& constant chanting of the ho"y name of the Lord after the 0ays of the great authorities is the doubt"ess and fear"ess 0ay of success for a""& inc"uding those 0ho are free from a"" materia" desires& those 0ho are desirous of a"" materia" en2oyment& and a"so those 0ho are se"f-satisfied by dint of transcendenta" -no0"edge( #,)#O)T +n the !revious verse& the great necessity for attaining attachment to Mu-unda has been accredited( There are different ty!es of !ersons 0ho desire to attain success in different varieties of !ursuits( $enera""y the !ersons are materia"ists 0ho desire to en2oy the fu""est e4tent of materia" gratification( Ne4t to them are the transcendenta"ists& 0ho have attained !erfect -no0"edge about the nature of materia" en2oyment and thus are a"oof from such an i""usory 0ay of "ife( More or "ess& they are satisfied in themse"ves by se"f-rea"i5ation( *bove them are the devotees of the Lord& 0ho neither as!ire to en2oy the materia" 0or"d nor desire to get out of it( They are after the satisfaction of the Lord& Sri %rsna( +n other 0ords& the devotees of the Lord do not 0ant anything on their !ersona" account( +f the Lord desires& the devotees can acce!t a"" sorts of materia" faci"ities& and if the Lord does not desire this& the devotees can "eave aside a"" sorts of faci"ities& even u! to the "imit of sa"vation( Nor are they se"f-satisfied& because they 0ant the satisfaction of the Lord on"y( +n this verse& Sri Su-adeva $osvami recommends the transcendenta" chanting of the ho"y name of the Lord( .y offense"ess chanting and hearing of the ho"y name of the Lord& one becomes ac1uainted 0ith the transcendenta" form of the Lord& and then 0ith the attributes of the Lord& and then 0ith the transcendenta" nature of 8is !astimes& etc( 8ere it is mentioned that one shou"d constant"y chant the ho"y name of the Lord after hearing it from authorities( This means that hearing from the authorities is the first essentia"( 8earing of the ho"y name gradua""y !romotes one to the stage of hearing about 8is form& about 8is attributes& 8is !astimes and so on& and thus the necessity of the chanting of 8is g"ories deve"o!s successive"y( This !rocess is recommended not on"y for the successfu" e4ecution of devotiona" service& but a"so even for those 0ho are materia""y attached( *ccording to Sri Su-adeva $osvami& this 0ay of attaining success is an estab"ished fact& conc"uded not on"y by him& but a"so by a"" other !revious acaryas( Therefore& there is no need of further evidence( The !rocess is

recommended not on"y for the !rogressive students in different de!artments of ideo"ogica" success& but a"so for those 0ho are a"ready successfu" in their achievement as fruitive 0or-ers& as !hi"oso!hers or as devotees of the Lord( Sri"a Fiva $osvami instructs that chanting of the ho"y name of the Lord shou"d be "oud"y done& and it shou"d be !erformed offense"ess"y as 0e""& as recommended in the #adma #urana( One can de"iver himse"f from the effects of a"" sins by surrendering himse"f unto the Lord( One can de"iver himse"f from a"" offenses at the feet of the Lord by ta-ing she"ter of 8is ho"y name( .ut one cannot !rotect himse"f if one commits an offense at the feet of the ho"y name of the Lord( Such offenses are mentioned in the #adma #urana as being ten in number( The first offense is to vi"ify the great devotees 0ho have !reached about the g"ories of the Lord( The second offense is to see the ho"y names of the Lord in terms of 0or"d"y distinction( The Lord is the !ro!rietor of a"" the universes& and therefore 8e may be -no0n in different !"aces by different names& but that does not in any 0ay 1ua"ify the fu""ness of the Lord( *ny nomenc"ature 0hich is meant for the Su!reme Lord is as ho"y as the others because they are a"" meant for the Lord( Such ho"y names are as !o0erfu" as the Lord& and there is no bar for anyone in any !art of the creation to chant and g"orify the Lord by the !articu"ar name of the Lord as it is "oca""y understood( They are a"" aus!icious& and one shou"d not distinguish such names of the Lord as materia" commodities( The third offense is to neg"ect the orders of the authori5ed acaryas or s!iritua" masters( The fourth offense is to vi"ify scri!tures or 'edic -no0"edge( The fifth offense is to define the ho"y name of the Lord in terms of one3s mundane ca"cu"ation( The ho"y name of the Lord is identica" 0ith the Lord 8imse"f& and one shou"d understand the ho"y name of the Lord to be nondifferent from 8im( The si4th offense is to inter!ret the ho"y name( The Lord is not imaginary& nor is 8is ho"y name( There are !ersons 0ith a !oor fund of -no0"edge 0ho thinthe Lord to be an imagination of the 0orshi!er and therefore thin- 8is ho"y name to be imaginary( Such a chanter of the name of the Lord cannot achieve the desired success in the matter of chanting the ho"y name( The seventh offense is to commit sins intentiona""y on the strength of the ho"y name( +n the scri!tures it is said that one can be "iberated from the effects of a"" sinfu" actions sim!"y by chanting the ho"y name of the Lord( One 0ho ta-es advantage of this transcendenta" method and continues to commit sins on the e4!ectation of neutra"i5ing the effects of sins by chanting the ho"y name of the Lord is the greatest offender at the feet of the ho"y name( Such an offender cannot !urify himse"f by any recommended method of !urification( +n other 0ords& one may be a sinfu" man before chanting the ho"y name of the Lord& but after ta-ing she"ter in the ho"y name of the Lord and becoming immune& one shou"d strict"y restrain onese"f from committing sinfu" acts 0ith a ho!e that his method of chanting the ho"y name 0i"" give him !rotection( The eighth offense is to consider the ho"y name of the Lord and 8is chanting method to be e1ua" to some materia" aus!icious activity( There are various -inds of good 0or-s for materia" benefits& but the ho"y name and 8is chanting are not mere aus!icious ho"y services( ,ndoubted"y the ho"y name is ho"y service& but 8e shou"d never be uti"i5ed for such !ur!oses( Since the ho"y name and the Lord are of one and the same identity& one shou"d not try to bring the ho"y name into the service of man-ind( The idea is that the Su!reme Lord is the su!reme en2oyer( 8e is no one3s servant or order su!!"ier( Simi"ar"y& since the ho"y name of the Lord is identica" 0ith the Lord& one shou"d not try to uti"i5e the ho"y name for one3s !ersona" service( The ninth offense is to instruct those 0ho are not interested in chanting the ho"y name of the Lord about the transcendenta" nature of the ho"y name& if such instruction is im!arted to an un0i""ing audience& the act is considered to be an offense at the feet of the ho"y name( The tenth offense is to become uninterested in the ho"y name of the Lord even after hearing of the transcendenta" nature of the ho"y name( The effect of chanting the ho"y name of the Lord is !erceived by the chanter as "iberation from the conce!tion of fa"se egoism( /a"se egoism is e4hibited by thin-ing onese"f to be the en2oyer of the 0or"d and thin-ing everything in the 0or"d to be meant for the en2oyment of one3s se"f on"y( The 0ho"e materia"istic 0or"d is moving under such fa"se egoism of "+" and "mine&" but the factua" effect of chanting the ho"y name is to become free from such misconce!tions( TEXT 6: TEXT -im !ramattasya bahubhih

!aro-sair hayanair iha varam muhurtam viditam ghatate sreyase yatah SYNONYMS -im--0hat is !ramattasya--of the be0i"dered bahubhih--by many !aro-saih--ine4!erienced hayanaih--years iha--in this 0or"d varam--better muhurtam--a moment viditam--conscious ghatate-one can try for sreyase--in the matter of the su!reme interest yatah--by that( T)*NSL*T+ON 9hat is the va"ue of a !ro"onged "ife 0hich is 0asted& ine4!erienced by years in this 0or"dG .etter a moment of fu"" consciousness& because that gives one a start in searching after his su!reme interest( #,)#O)T Sri"a Su-adeva $osvami instructed Mahara2a #ari-sit about the im!ortance of the chanting of the ho"y name of the Lord by every !rogressive gent"eman( +n order to encourage the Aing& 0ho had on"y seven remaining days of "ife& Sri"a Su-adeva $osvami asserted that there is no use in "iving hundreds of years 0ithout any -no0"edge of the !rob"ems of "ife--better to "ive for a moment 0ith fu"" consciousness of the su!reme interest to be fu"fi""ed( The su!reme interest of "ife is eterna"& 0ith fu"" -no0"edge and b"iss( Those 0ho are be0i"dered by the e4terna" features of the materia" 0or"d and are engaged in the anima" !ro!ensities of the eat-drin--and-be-merry ty!e of "ife are sim!"y 0asting their "ives by the unseen !assing a0ay of va"uab"e years( 9e shou"d -no0 in !erfect consciousness that human "ife is besto0ed u!on the conditioned sou" to achieve s!iritua" success& and the easiest !ossib"e !rocedure to attain this end is to chant the ho"y name of the Lord( +n the !revious verse& 0e have discussed this !oint to a certain e4tent& and 0e may further be en"ightened on the different ty!es of offenses committed unto the feet of the ho"y name( Sri"a Fiva $osvami #rabhu has 1uoted many !assages from authentic scri!tures and has ab"y su!!orted the statements in the matter of offenses at the feet of the ho"y name( /rom 'isnu-yama"a Tantra& Sri"a Fiva $osvami has !roven that one can be "iberated from the effects of a"" sins sim!"y by chanting the ho"y name of the Lord( Huoting from the Mar-andeya !urana& Sri $osvami2i says that one shou"d neither b"as!heme the devotee of the Lord nor indu"ge in hearing others 0ho are engaged in be"itt"ing a devotee of the Lord( * devotee shou"d try to restrict the vi"ifier by cutting out his tongue& and being unab"e to do so& one shou"d commit suicide rather than hear the b"as!heming of the devotee of the Lord( The conc"usion is that one shou"d neither hear nor a""o0 vi"ification of a devotee of the Lord( *s far as distinguishing the Lord3s ho"y name from the names of the demigods& the revea"ed scri!tures disc"ose ;.g( 6C(@6> that a"" e4traordinari"y !o0erfu" beings are but !arts and !arce"s of the su!reme energetic& Lord %rsna( E4ce!t for the Lord 8imse"f& everyone is subordinate no one is inde!endent of the Lord( Since no one is more !o0erfu" than or e1ua" to the energy of the Su!reme Lord& no one3s name can be as !o0erfu" as that of the Lord( .y chanting the Lord3s ho"y name& one can derive a"" the sti!u"ated energy synchroni5ed from a"" sources( Therefore& one shou"d not e1ua"i5e the su!reme ho"y name of the Lord 0ith any other name( .rahma& Siva or any other !o0erfu" god can never be e1ua" to the Su!reme Lord 'isnu( The !o0erfu" ho"y name of the Lord can certain"y de"iver one from sinfu" effects& but one 0ho desires to uti"i5e this transcendenta" !otency of the ho"y name of the Lord in one3s sinister activities is the most degraded !erson in the 0or"d( Such !ersons are never e4cused by the Lord or by any agent of the Lord( One shou"d& therefore& uti"i5e one3s "ife in g"orifying the Lord by a"" means& 0ithout any offense( Such activity of "ife& even for a moment& is never to be com!ared to a !ro"onged "ife of ignorance& "i-e the "ives of the tree and other "iving entities 0ho may "ive for thousands of years 0ithout !rosecuting s!iritua" advancement( TEXT 6? TEXT

-hatvango nama ra2arsir 2natveyattam ihayusah muhurtat sarvam utsr2ya gatavan abhayam harim SYNONYMS -hatvangah--%ing %hatvanga nama--name ra2a-rsih--saint"y -ing 2natva--by -no0ing iyattam-duration iha--in this 0or"d ayusah--of one3s "ife muhurtat--0ithin on"y a moment sarvam--everything utsr2ya--"eaving aside gatavan--had undergone abhayam--fu""y safe harim--the #ersona"ity of $odhead( T)*NSL*T+ON The saint"y %ing %hatvanga& after being informed that the duration of his "ife 0ou"d be on"y a moment more& at once freed himse"f from a"" materia" activities and too- she"ter of the su!reme safety& the #ersona"ity of $odhead( #,)#O)T * fu""y res!onsib"e man shou"d a"0ays be conscious of the !rime duty of the !resent human form of "ife( The activities to meet the immediate necessities of materia" "ife are not everything( One shou"d a"0ays be a"ert in his duty for attainment of the best situation in the ne4t "ife( 8uman "ife is meant for !re!aring ourse"ves for that !rime duty( Mahara2a %hatvanga is mentioned herein as a saint"y -ing because even 0ithin the res!onsibi"ity of the state management& he 0as not at a"" forgetfu" of the !rime duty of "ife( Such 0as the case 0ith other ra2arsis ;saint"y -ings>& "i-e Mahara2a Yudhisthira and Mahara2a #ari-sit( They 0ere a"" e4em!"ary !ersona"ities on account of their being a"ert in discharging their !rime duty( Mahara2a %hatvanga 0as invited by the demigods in the higher !"anets to fight demons& and as a -ing he fought the batt"es to the fu"" satisfaction of the demigods( The demigods& being fu""y satisfied 0ith him& 0anted to give him some benediction for materia" en2oyment& but Mahara2a %hatvanga& being very much a"ert to his !rime duty& in1uired from the demigods about his remaining duration of "ife( This means that he 0as not as an4ious to accumu"ate some materia" benediction from the demigods as he 0as to !re!are himse"f for the ne4t "ife( 8e 0as informed by the demigods& ho0ever& that his "ife 0ou"d "ast on"y a moment "onger( The -ing at once "eft the heaven"y -ingdom& 0hich is a"0ays fu"" of materia" en2oyment of the highest standard& and coming do0n to this earth& too- u"timate she"ter of the a""-safe #ersona"ity of $odhead( 8e 0as successfu" in his great attem!t and achieved "iberation( This attem!t& even for a moment& by the saint"y -ing& 0as successfu" because he 0as a"0ays a"ert to his !rime duty( Mahara2a #ari-sit 0as thus encouraged by the great Su-adeva $osvami& even though he had on"y seven days "eft in his "ife to e4ecute the !rime duty of hearing the g"ories of the Lord in the form of Srimad-.hagavatam( .y the 0i"" of the Lord& Mahara2a #ari-sit instant"y met the great Su-adeva $osvami& and thus the great treasure of s!iritua" success "eft by him is nice"y mentioned in the Srimad-.hagavatam( TEXT 6@ TEXT tava!y etarhi -auravya sa!taham 2ivitavadhih u!a-a"!aya tat sarvam tavad yat sam!arayi-am SYNONYMS

tava--your a!i--a"so etarhi--therefore -auravya--O one born in the fami"y of %uru sa!taham--seven days 2ivita--duration of "ife avadhih--u! to the "imit of u!a-a"!aya--get them !erformed tat--those sarvam--a"" tavat--so "ong yat--0hich are sam!arayi-am--ritua"s for the ne4t "ife( T)*NSL*T+ON Mahara2a #ari-sit& no0 your duration of "ife is "imited to seven more days& so during this time you can !erform a"" those ritua"s 0hich are needed for the best !ur!ose of your ne4t "ife( #,)#O)T Su-adeva $osvami& after citing the e4am!"e of Mahara2a %hatvanga& 0ho !re!ared himse"f for the ne4t "ife 0ithin a very short time& encouraged Mahara2a #ari-sit by saying that since he sti"" had seven days at his dis!osa"& he cou"d easi"y ta-e advantage of the time to !re!are himse"f for the ne4t "ife( +ndirect"y& the $osvami to"d Mahara2a #ari-sit that be shou"d ta-e she"ter of the sound re!resentation of the Lord for the seven days sti"" remaining in the duration of his "ife and thus get himse"f "iberated( +n other 0ords& everyone can best !re!are himse"f for the ne4t "ife sim!"y by hearing Srimad-.hagavatam& as it 0as recited by Su-adeva $osvami to Mahara2a #ari-sit( The ritua"s are not forma"& but there are a"so some favorab"e conditions& 0hich are re1uired to be carried out& as instructed hereafter( TEXT 6B TEXT anta--a"e tu !urusa agate gata-sadhvasah chindyad asanga-sastrena s!rham dehe 3nu ye ca tam SYNONYMS anta--a"e--at the "ast stage of "ife tu--but !urusah--a !erson agate--having arrived gata-sadhvasah-0ithout any fear of death chindyat--must cut off asanga--nonattachment sastrena--by the 0ea!on of s!rham--a"" desires dehe--in the matter of the materia" tabernac"e anu--!ertaining ye--a"" that ca--a"so tam--them( T)*NSL*T+ON *t the "ast stage of one3s "ife& one shou"d be bo"d enough not to be afraid of death( .ut one must cut off a"" attachment to the materia" body and everything !ertaining to it and a"" desires thereof( #,)#O)T The foo"ishness of gross materia"ism is that !eo!"e thin- of ma-ing a !ermanent sett"ement in this 0or"d& a"though it is a sett"ed fact that one has to give u! everything here that has been created by va"uab"e human energy( $reat statesmen& scientists& !hi"oso!hers& etc(& 0ho are foo"ish& 0ithout any information of the s!irit sou"& thin- that this "ife of a fe0 years on"y is a"" in a"" and that there is nothing more after death( This !oor fund of -no0"edge& even in the so-ca""ed "earned circ"es of the 0or"d& is -i""ing the vita"ity of human energy& and the a0fu" resu"t is being -een"y fe"t( *nd yet the foo"ish materia"istic men do not care about 0hat is going to ha!!en in the ne4t "ife( The !re"iminary instruction in the .hagavad-gita is that one shou"d -no0 that the identity of the individua" "iving entity is not "ost even after the end of this !resent body& 0hich is nothing but an out0ard dress on"y( *s one changes an o"d garment& so the individua" "iving being a"so changes his body& and this change of body is ca""ed death( Aeath is therefore a !rocess of changing the body at the end of the duration of the !resent "ife( *n inte""igent

!erson must be !re!ared for this and must try to have the best ty!e of body in the ne4t "ife( The best ty!e of body is a s!iritua" body& 0hich is obtained by those 0ho go bac- to the -ingdom of $od or enter the rea"m of .rahman( +n the second cha!ter of this canto& this matter 0i"" be broad"y discussed& but as far as the change of body is concerned& one must !re!are no0 for the ne4t "ife( /oo"ish !eo!"e attach more im!ortance to the !resent tem!orary "ife& and thus the foo"ish "eaders ma-e a!!ea"s to the body and the bodi"y re"ations( The bodi"y re"ations e4tend not on"y to this body but a"so to the fami"y members& 0ife& chi"dren& society& country and so many other things 0hich end at the end of "ife( *fter death one forgets everything about the !resent bodi"y re"ations 0e have a "itt"e e4!erience of this at night 0hen 0e go to s"ee!( 9hi"e s"ee!ing& 0e forget everything about this body and bodi"y re"ations& a"though this forgetfu"ness is a tem!orary situation for on"y a fe0 hours( Aeath is nothing but s"ee!ing for a fe0 months in order to deve"o! another term of bodi"y encagement& 0hich 0e are a0arded by the "a0 of nature according to our as!iration( Therefore& one has on"y to change the as!iration during the course of this !resent body& and for this there is need of training in the current duration of human "ife( This training can be begun at any stage of "ife& or even a fe0 seconds before death& but the usua" !rocedure is for one to get the training from very ear"y "ife& from the stage of brahmacarya& and gradua""y !rogress to the grhastha& vana!rastha and sannyasa orders of "ife( The institution 0hich gives such training is ca""ed varnasramadharma& or the system of sanatana-dharma& the best !rocedure for ma-ing the human "ife !erfect( One is therefore re1uired to give u! the attachment to fami"y or socia" or !o"itica" "ife 2ust at the age of fifty years& if not ear"ier& and the training in the vana!rastha and sannyasa-asramas is given for !re!aration of the ne4t "ife( /oo"ish materia"ists& in the garb of "eaders of the !eo!"e in genera"& stic- to fami"y affairs 0ithout attem!ting to cut off re"ations 0ith them& and thus they become victims of nature3s "a0 and get gross bodies again& according to their 0or-( Such foo"ish "eaders may have some res!ect from the !eo!"e at the end of "ife& but that does not mean that such "eaders 0i"" be immune to the natura" "a0s under 0hich everyone is tight"y bound by the hands and feet( The best thing is& therefore& that everyone vo"untari"y give u! fami"y re"ations by transferring attachment from fami"y& society& country& and everything thereof to the devotiona" service of the Lord( +t is stated herein that one shou"d give u! a"" desires of fami"y attachment( One must have a chance for better desires other0ise there is no chance of giving u! such morbid desires( Aesire is the concomitant factor of the "iving entity( The "iving entity is eterna"& and therefore his desires& 0hich are natura" for a "iving being& are a"so eterna"( One cannot& therefore& sto! desiring& but the sub2ect matter for desires can be changed( So one must deve"o! the desires for returning bac- home& bac- to $odhead& and automatica""y the desires for materia" gain& materia" honor and materia" !o!u"arity 0i"" diminish in !ro!ortion to the deve"o!ment of devotiona" service( * "iving being is meant for service activities& and his desires are centered around such a service attitude( .eginning from the to! e4ecutive head of the state do0n to the insignificant !au!er in the street& a"" are rendering some sort of service to others( The !erfection of such a service attitude is on"y attained sim!"y by transferring the desire of service from matter to s!irit& or from Satan to $od( TEXT 6= TEXT grhat !ravra2ito dhirah !unya-tirtha-2a"a!"utah sucau vivi-ta asino vidhivat -a"!itasane SYNONYMS grhat--from one3s home !ravra2itah--having gone out dhirah--se"f-contro""ed !unya--!ious tirtha-sacred !"ace 2a"a-a!"utah--fu""y 0ashed sucau--c"eansed vivi-te--so"itary asinah--seated vidhivat-according to regu"ations -a"!ita--having done asane--on a sitting !"ace( T)*NSL*T+ON

One shou"d "eave home and !ractice se"f-contro"( +n a sacred !"ace he shou"d bathe regu"ar"y and sit do0n in a "one"y !"ace du"y sanctified( #,)#O)T To !re!are onese"f for the better ne4t "ife& one must get out of one3s so-ca""ed home( The system of varnasrama-dharma& or sanatana-dharma& !rescribes retirement from fami"y encumbrances as ear"y as !ossib"e after one has !assed fifty years of age( Modern civi"i5ation is based on fami"y comforts& the highest standard of amenities& and therefore after retirement everyone e4!ects to "ive a very comfortab"e "ife in a 0e""-furnished home decorated 0ith fine "adies and chi"dren& 0ithout any desire to get out of such a comfortab"e home( 8igh government officers and ministers stic- to their !ri5e !osts unti" death& and they neither dream nor desire to get out of home"y comforts( .ound by such ha""ucinations& materia"istic men !re!are various !"ans for a sti"" more comfortab"e "ife& but sudden"y crue" death comes 0ithout mercy and ta-es a0ay the great !"anma-er against his desire& forcing him to give u! the !resent body for another body( Such a !"anma-er is thus forced to acce!t another body in one of the <&@CC&CCC s!ecies of "ife according to the fruits of the 0or- he has !erformed( +n the ne4t "ife& !ersons 0ho are too much attached to fami"y comforts are genera""y a0arded "o0er s!ecies of "ife on account of sinfu" acts !erformed during a "ong duration of sinfu" "ife& and thus a"" the energy of the human "ife is s!oi"ed( +n order to be saved from the danger of s!oi"ing the human form of "ife and being attached to unrea" things& one must ta-e 0arning of death at the age of fifty& if not ear"ier( The !rinci!"e is that one shou"d ta-e it for granted that the death 0arning is a"ready there& even !rior to the attainment of fifty years of age& and thus at any stage of "ife one shou"d !re!are himse"f for a better ne4t "ife( The system of the sanatana-dharma institution is so made that the fo""o0er is trained for the better ne4t "ife 0ithout any chance that the human "ife 0i"" be s!oi"ed( The ho"y !"aces a"" over the 0or"d are meant for the residentia" !ur!oses of retired !ersons getting ready for a better ne4t "ife( +nte""igent !ersons must go there at the end of "ife& and for that matter& after fifty years of age& to "ive a "ife of s!iritua" regeneration for the sa-e of being freed from fami"y attachment& 0hich is considered to he the shac-"e of materia" "ife( One is recommended to 1uit home 2ust to get rid of materia" attachment because one 0ho stic-s to fami"y "ife unti" death cannot get rid of materia" attachment and as "ong as one is materia""y attached one cannot understand s!iritua" freedom( One shou"d not& ho0ever& become se"f-com!"acent sim!"y by "eaving home or by creating another home at the ho"y !"ace& either "a0fu""y or un"a0fu""y( Many !ersons "eave home and go to such ho"y !"aces& but due to bad association& again become fami"y men by i""icit connection 0ith the o!!osite se4( The i""usory energy of matter is so strong that one is a!t to be under such i""usion at every stage of "ife& even after 1uitting one3s ha!!y home( Therefore& it is essentia" that one !ractice se"f-contro" by ce"ibacy 0ithout the "east desire for se4 indu"gence( /or a man desiring to im!rove the condition of his e4istence& se4 indu"gence is considered suicida"& or even 0orse( Therefore& to "ive a!art from fami"y "ife means to become se"fcontro""ed in regard to a"" sense desires& es!ecia""y se4 desires( The method is that one shou"d have a du"y sanctified sitting !"ace made of stra0& deers-in and car!et& and thus sitting on it one shou"d chant the ho"y name of the Lord 0ithout offense& as !rescribed above( The 0ho"e !rocess is to drag the mind from materia" engagements and fi4 it on the "otus feet of the Lord( This sim!"e !rocess a"one 0i"" he"! one advance to the highest stage of s!iritua" success( TEXT 6E TEXT abhyasen manasa suddham trivrd-brahma-saram !aram mano yacche2 2ita-svaso brahma-bi2am avismaran SYNONYMS

abhyaset--one shou"d !ractice manasa--by the mind suddham--sacred tri-vrt--com!osed of the three brahma-a-saram--transcendenta" "etters !aram--the su!reme manah--mind yacchet--get under contro" 2ita-svasah--by regu"ating the breathing air brahma--abso"ute bi2am--seed avismaran--0ithout being forgotten( T)*NSL*T+ON *fter sitting in the above manner& ma-e the mind remember the three transcendenta" "etters Ia-u-mJ& and by regu"ating the breathing !rocess& contro" the mind so as not to forget the transcendenta" seed( #,)#O)T Om-ara& or the !ranava& is the seed of transcendenta" rea"i5ation& and it is com!osed of the three transcendenta" "etters a-u-m( .y its chanting by the mind& in con2unction 0ith the breathing !rocess& 0hich is a transcendenta" but mechanica" 0ay of getting into trance& as devised by the e4!erience of great mystics& one is ab"e to bring the mind& 0hich is materia""y absorbed& under contro"( This is the 0ay of changing the habit of the mind( The mind is not to be -i""ed( Mind or desire cannot be sto!!ed& but to deve"o! a desire to function for s!iritua" rea"i5ation& the 1ua"ity of engagement by the mind has to be changed( The mind is the !ivot of the active sense organs& and as such if the 1ua"ity of thin-ing& fee"ing and 0i""ing is changed& natura""y the 1ua"ity of actions by the instrumenta" senses 0i"" a"so change( Om-ara is the seed of a"" transcendenta" sound and it is on"y the transcendenta" sound 0hich can bring about the desired change of the mind and the senses( Even a menta""y deranged man can be cured by treatment of transcendenta" sound( +n the .hagavad-gita& the !ranava ;om-ara> has been acce!ted as the direct& "itera" re!resentation of the Su!reme *bso"ute Truth( One 0ho is not ab"e to chant direct"y the ho"y name of the Lord& as recommended above& can easi"y chant the !ranava ;om-ara>( This om-ara is a note of address& such as "O my Lord&" 2ust as om hari om means "O my Lord& the Su!reme #ersona"ity of $odhead(" *s 0e have e4!"ained before& the Lord3s ho"y name is identica" 0ith the Lord 8imse"f( So a"so is om-ara( .ut !ersons 0ho are unab"e to rea"i5e the transcendenta" !ersona" form or name of the Lord on account of their im!erfect senses ;in other 0ords& the neo!hytes> are trained to the !ractice of se"frea"i5ation by this mechanica" !rocess of regu"ating the breathing function and simu"taneous"y re!eating the !ranava ;om-ara> 0ithin the mind( *s 0e have severa" times e4!ressed& since the transcendenta" name& form& attributes& !astimes& etc(& of the #ersona"ity of $odhead are im!ossib"e to understand 0ith the !resent materia" senses& it is necessary that through the mind& the center of sensua" activities& such transcendenta" rea"i5ation be set into motion( The devotees direct"y fi4 their minds on the #erson of the *bso"ute Truth( .ut one 0ho is unab"e to accommodate such !ersona" features of the *bso"ute is disci!"ined in im!ersona"ity to train the mind to ma-e further !rogress( TEXT 6< TEXT niyacched visayebhyo 3-san manasa buddhi-sarathih manah -armabhir a-si!tam subharthe dharayed dhiya SYNONYMS niyacchet--0ithdra0 visayebhyah--from sense engagements a-san--the senses manasa--by dint of the mind buddhi--inte""igence sarathih--driver manah--the mind -armabhih--by the fruitive 0ora-si!tam--being absorbed in subha-arthe--for the sa-e of the Lord dharayet--ho"d u! dhiya--in fu"" consciousness( T)*NSL*T+ON

$radua""y& as the mind becomes !rogressive"y s!iritua"i5ed& 0ithdra0 it from sense activities& and by inte""igence the senses 0i"" be contro""ed( The mind too absorbed in materia" activities can be engaged in the service of the #ersona"ity of $odhead and become fi4ed in fu"" transcendenta" consciousness( #,)#O)T The first !rocess of s!iritua"i5ing the mind by mechanica" chanting of the !ranava ;om-ara> and by contro" of the breathing system is technica""y ca""ed the mystic or yogic !rocess of !ranayama& or fu""y contro""ing the breathing air( The u"timate state of this !ranayama system is to be fi4ed in trance& technica""y ca""ed samadhi( .ut e4!erience has !roven that even the samadhi stage a"so fai"s to contro" the materia""y absorbed mind( /or e4am!"e& the great mystic 'isvamitra Muni& even in the stage of samadhi& became a victim of the senses and cohabited 0ith Mena-a( 8istory has a"ready recorded this( The mind& a"though ceasing to thin- of sensua" activities at !resent& remembers !ast sensua" activities from the subconscious status and thus disturbs one from cent !ercent engagement in se"f-rea"i5ation( Therefore& Su-adeva $osvami recommends the ne4t ste! of assured !o"icy& name"y to fi4 one3s mind in the service of the #ersona"ity of $odhead( Lord Sri %rsna& the Su!reme #ersona"ity of $odhead& a"so recommends this direct !rocess in the .hagavad-gita ;=(@E>( Thus& the mind being s!iritua""y c"eansed& one shou"d at once engage himse"f in the transcendenta" "oving service of the Lord by the different devotiona" activities of hearing& chanting& etc( +f !erformed under !ro!er guidance& that is the surest !ath of !rogress& even for the disturbed mind( TEXT 6D TEXT tatrai-avayavam dhyayed avyucchinnena cetasa mano nirvisayam yu-tva tatah -incana na smaret !adam tat !aramam visnor mano yatra !rasidati SYNONYMS tatra--thereafter e-a--one by one avayavam--"imbs of the body dhyayet--shou"d be concentrated u!on avyucchinnena--0ithout being deviated from the com!"ete form cetasa--by the mind manah--mind nirvisayam--0ithout being contaminated by sense ob2ects yu-tva--being dovetai"ed tatah--after that -incana--anything na--do not smaret--thin- of !adam--!ersona"ity tat--that !aramam--Su!reme visnoh--of 'isnu manah--the mind yatra--0hereu!on !rasidati--becomes reconci"ed( T)*NSL*T+ON Thereafter& you shou"d meditate u!on the "imbs of 'isnu& one after another& 0ithout being deviated from the conce!tion of the com!"ete body( Thus the mind becomes free from a"" sense ob2ects( There shou"d be no other thing to be thought u!on( .ecause the Su!reme #ersona"ity of $odhead& 'isnu& is the ,"timate Truth& the mind becomes com!"ete"y reconci"ed in 8im on"y( #,)#O)T /oo"ish !ersons& be0i"dered by the e4terna" energy of 'isnu& do not -no0 that the u"timate goa" of the !rogressive search after ha!!iness is to get in touch direct"y 0ith Lord 'isnu& the #ersona"ity of $odhead( 'isnu-tattva is an un"imited e4!ansion of different transcendenta" forms of the #ersona"ity of $odhead& and the su!reme or origina" form of visnu-tattva is $ovinda& or Lord %rsna& the su!reme cause of a""

causes( Therefore& thin-ing of 'isnu or meditating u!on the transcendenta" form of 'isnu& s!ecifica""y u!on Lord %rsna& is the "ast 0ord on the sub2ect of meditation( This meditation may be begun from the "otus feet of the Lord( One shou"d not& ho0ever& forget or be mis"ed from the com!"ete form of the Lord thus one shou"d !ractice thin-ing of the different !arts of 8is transcendenta" body& one after another( 8ere in this verse& it is definite"y assured that the Su!reme Lord is not im!ersona"( 8e is a !erson& but 8is body is different from those of conditioned !ersons "i-e us( Other0ise& meditation beginning from the !ranava ;om-ara> u! to the "imbs of the !ersona" body of 'isnu 0ou"d not have been recommended by Su-adeva $osvami for the attainment of com!"ete s!iritua" !erfection( The 'isnu forms of 0orshi! in great tem!"es of +ndia are not& therefore& arrangements of ido" 0orshi!& as they are 0rong"y inter!reted to be by a c"ass of men 0ith a !oor fund of -no0"edge rather& they are different s!iritua" centers of meditation on the transcendenta" "imbs of the body of 'isnu( The 0orshi!ab"e Aeity in the tem!"e of 'isnu is identica" 0ith Lord 'isnu by the inconceivab"e !otency of the Lord( Therefore& a neo!hyte3s concentration or meditation u!on the "imbs of 'isnu in the tem!"e& as contem!"ated in the revea"ed scri!tures& is an easy o!!ortunity for meditation for !ersons 0ho are unab"e to sit do0n tight"y at one !"ace and then concentrate u!on !ranava om-ara or the "imbs of the body of 'isnu& as recommended herein by Su-adeva $osvami& the great authority( The common man can benefit more by meditating on the form of 'isnu in the tem!"e than on the om-ara& the s!iritua" combination of a-u-m as e4!"ained before( There is no difference bet0een om-ara and the forms of 'isnu& but !ersons unac1uainted 0ith the science of *bso"ute Truth try to create dissension by differentiating bet0een the forms of 'isnu and that of om-ara( 8ere it is indicated that the 'isnu form is the u"timate goa" of meditation& and as such it is better to concentrate u!on the forms of 'isnu than on im!ersona" om-ara( The "atter !rocess is a"so more difficu"t than the former( TEXT :C TEXT ra2as-tamobhyam a-si!tam vimudham mana atmanah yacched dharanaya dhiro hanti ya tat--rtam ma"am SYNONYMS ra2ah--the !assionate mode of nature tamobhyam--as 0e"" as by the ignorant mode of materia" nature a-si!tam--agitated vimudham--be0i"dered manah--the mind atmanah--of one3s o0n yacchet--get it rectified dharanaya--by conce!tion ;of 'isnu> dhirah--the !acified hanti--destroys ya--a"" those tat-rtam--done by them ma"am--dirty things( T)*NSL*T+ON One3s mind is a"0ays agitated by the !assionate mode of materia" nature and be0i"dered by the ignorant mode of nature( .ut one can rectify such conce!tions by the re"ation of 'isnu and thus become !acified by c"eansing the dirty things created by them( #,)#O)T #ersons genera""y conducted by the modes of !assion and ignorance cannot be bona fide candidates for being situated in the transcendenta" stage of $od rea"i5ation( On"y !ersons conducted by the mode of goodness can have the -no0"edge of the Su!reme Truth( Effects of the modes of !assion and ignorance are manifested by too much han-ering after 0ea"th and 0omen( *nd those 0ho are too much after 0ea"th and 0omen can rectify their "eanings on"y by constant remembrance of 'isnu in 8is !otentia" im!ersona" feature( $enera""y the im!ersona"ists or monists are inf"uenced by the modes of !assion and ignorance( Such im!ersona"ists thin- of themse"ves as "iberated sou"s& but they have no -no0"edge of the

transcendenta" !ersona" feature of the *bso"ute Truth( *ctua""y they are im!ure in heart on account of being devoid of -no0"edge of the !ersona" feature of the *bso"ute( +n the .hagavad-gita& it is said that after many hundreds of births& the im!ersona" !hi"oso!her surrenders unto the #ersona"ity of $odhead( To ac1uire such a 1ua"ification of $od rea"i5ation in the !ersona" feature& the neo!hyte im!ersona"ist is given a chance to rea"i5e the re"ation of the Lord in everything by the !hi"oso!hy of !antheism( #antheism in its higher status does not !ermit the student to form an im!ersona" conce!tion of the *bso"ute Truth& but it e4tends the conce!tion of the *bso"ute Truth into the fie"d of the so-ca""ed materia" energy( Everything created by the materia" energy can be dovetai"ed 0ith the *bso"ute by an attitude of service& 0hich is the essentia" !art of "iving energy( The !ure devotee of the Lord -no0s the art of converting everything into its s!iritua" e4istence by this service attitude& and on"y in that devotiona" 0ay can the theory of !antheism be !erfected( TEXT :6 TEXT yasyam sandharyamanayam yogino bha-ti-"a-sanah asu sam!adyate yoga asrayam bhadram i-satah SYNONYMS yasyam--by such systematic remembrance sandharyamanayam--and thus being fi4ed in the habit of yoginah--the mystics bha-ti-"a-sanah--being !racticed to the devotiona" system asu--very soon sam!adyate--attains success yogah--connection by devotiona" service asrayam--under the she"ter of bhadram--the a""-good i-satah--0hich seeing that( T)*NSL*T+ON O %ing& by this system of remembrance and by being fi4ed in the habit of seeing the a""-good !ersona" conce!tion of the Lord& one can very soon attain devotiona" service to the Lord& under 8is direct she"ter( #,)#O)T Success of mystic !erformances is achieved on"y by the he"! of the devotiona" attitude( #antheism& or the system of fee"ing the !resence of the *"mighty every0here& is a sort of training of the mind to become accustomed to the devotiona" conce!tion& and it is this devotiona" attitude of the mystic that ma-es !ossib"e the successfu" termination of such mystic attem!ts( One is not& ho0ever& e"evated to such a successfu" status 0ithout the tinge of mi4ture in devotiona" service( The devotiona" atmos!here created by !antheistic vision deve"o!s into devotiona" service in "ater days& and that is the on"y benefit for the im!ersona"ist( +t is confirmed in the .hagavad-gita ;6:(B> that the im!ersona" 0ay of se"f-rea"i5ation is more troub"esome because it reaches the goa" in an indirect 0ay& a"though the im!ersona"ist a"so becomes obsessed 0ith the !ersona" feature of the Lord after a "ong time( TEXT :: TEXT ra2ovaca yatha sandharyate brahman dharana yatra sammata yadrsi va hared asu !urusasya mano-ma"am

SYNONYMS ra2a uvaca--the fortunate %ing said yatha--as it is sandharyate--the conce!tion is made brahman--O brahmana dharana--conce!tion yatra--0here and ho0 sammata--in a summary yadrsi--the 0ay by 0hich va--or haret--e4tricated asu--0ithout de"ay !urusasya--of a !erson manah--of the mind ma"am-dirty things( T)*NSL*T+ON The fortunate %ing #ari-sit& in1uiring further& said7 O brahmana& !"ease describe in fu"" detai" ho0 and 0here the mind has to be a!!"ied and ho0 the conce!tion can be fi4ed so that the dirty things in a !erson3s mind can be removed( #,)#O)T The dirty things in the heart of a conditioned sou" are the root cause of a"" troub"es for him( * conditioned sou" is surrounded by the manifo"d miseries of materia" e4istence& but on account of his gross ignorance he is unab"e to remove the troub"es due to dirty things in the heart& accumu"ated during the "ong !rison "ife in the materia" 0or"d( 8e is actua""y meant to serve the 0i"" of the Su!reme Lord& but on account of the dirty things in the heart& he "i-es to serve his concocted desires( These desires& instead of giving him any !eace of mind& create ne0 !rob"ems and thus bind him to the cyc"e of re!eated birth and death( These dirty things of fruitive 0or- and em!iric !hi"oso!hy can be removed on"y by association 0ith the Su!reme Lord( The Lord& being omni!otent& can offer 8is association by 8is inconceivab"e !otencies( Thus !ersons 0ho are unab"e to !in their faith on the !ersona" feature of the *bso"ute are given a chance to associate 0ith 8is virat-ru!a& or the cosmic im!ersona" feature of the Lord( The cosmic im!ersona" feature of the Lord is a feature of 8is un"imited !otencies( Since the !otent and !otencies are identica"& even the conce!tion of 8is im!ersona" cosmic feature he"!s the conditioned sou" to associate 0ith the Lord indirect"y and thus gradua""y rise to the stage of !ersona" contact( Mahara2a #ari-sit 0as a"ready direct"y connected 0ith the !ersona" feature of the Lord Sri %rsna& and as such he had no need to in1uire from Su-adeva $osvami about 0here and ho0 to a!!"y the mind in the im!ersona" virat-ru!a of the Lord( .ut he in1uired after a detai"ed descri!tion of the matter for the benefit of others& 0ho are unab"e to conceive of the transcendenta" !ersona" feature of the Lord as the form of eternity& -no0"edge and b"iss( The nondevotee c"ass of men cannot thin- of the !ersona" feature of the Lord( .ecause of their !oor fund of -no0"edge& the !ersona" form of the Lord& "i-e )ama or %rsna& is com!"ete"y revo"ting to them( They have a !oor estimation of the !otency of the Lord( +n the .hagavadgita ;D(66> it is e4!"ained by the Lord 8imse"f that !eo!"e 0ith a !oor fund of -no0"edge deride the su!reme !ersona"ity of the Lord& ta-ing 8im to be a common man( Such men are ignorant of the inconceivab"e !otency of the Lord( .y the inconceivab"e !otency of the Lord& 8e can move in human society or any other society of "iving beings and yet remain the same omni!otent Lord& 0ithout deviating in the s"ightest from 8is transcendenta" !osition( So& for the benefit of men 0ho are unab"e to acce!t the Lord in 8is !ersona" eterna" form& Mahara2a #ari-sit in1uired from Su-adeva $osvami ho0 to fi4 the mind on 8im in the beginning& and the $osvami re!"ied in detai" as fo""o0s( TEXT :? TEXT sri-su-a uvaca 2itasano 2ita-svaso 2ita-sango 2itendriyah sthu"e bhagavato ru!e manah sandharayed dhiya

SYNONYMS sri-su-ah uvaca--Su-adeva $osvami said 2ita-asanah--contro""ed sitting !osture 2ita-svasah--contro""ed breathing !rocess 2ita-sangah--contro""ed association 2ita-indriyah--contro""ed senses sthu"e--in the gross matter bhagavatah--unto the #ersona"ity of $odhead ru!e--in the feature of manah--the mind sandharayet--must a!!"y dhiya--by inte""igence( T)*NSL*T+ON Su-adeva $osvami ans0ered7 One shou"d contro" the sitting !osture& regu"ate the breathing !rocess by the yogic !ranayama and thus contro" the mind and senses and 0ith inte""igence a!!"y the mind to the gross !otencies of the Lord Ica""ed the virat-ru!aJ( #,)#O)T The materia""y absorbed mind of the conditioned sou" does not a""o0 him to transcend the "imit of the bodi"y conce!tion of se"f& and thus the yoga system for meditation ;contro""ing the sitting !osture and breathing !rocess and fi4ing the mind u!on the Su!reme> is !rescribed in order to mo"d the character of the gross materia"ist( ,n"ess such materia"ists are ab"e to c"eanse the materia""y absorbed mind& it is im!ossib"e for them to concentrate u!on thoughts of transcendence( *nd to do so one may fi4 one3s mind on the gross materia" or e4terna" feature of the Lord( The different !arts of the gigantic form of the Lord are described in the fo""o0ing verses( The materia"istic men are very an4ious to have some mystic !o0ers as a resu"t of such a contro""ing !rocess& but the rea" !ur!ose of yogic regu"ations is to eradicate the accumu"ated dirty things "i-e "ust& anger& avarice and a"" such materia" contaminations( +f the mystic yogi is diverted by the accom!anying feats of mystic contro"& then his mission of yogic success is a fai"ure& because the u"timate aim is $od rea"i5ation( 8e is therefore recommended to fi4 his gross materia"istic mind by a different conce!tion and thus rea"i5e the !otency of the Lord( *s soon as the !otencies are understood to be instrumenta" manifestations of the transcendence& one automatica""y advances to the ne4t ste!& and gradua""y the stage of fu"" rea"i5ation becomes !ossib"e for him( TEXT :@ TEXT visesas tasya deho 3yam sthavisthas ca sthaviyasam yatredam vya2yate visvam bhutam bhavyam bhavac ca sat SYNONYMS visesah--!ersona" tasya--8is dehah--body ayam--this sthavisthah--gross"y materia" ca--and sthaviyasam--of a"" matter yatra--0herein idam--a"" these !henomena vya2yate--is e4!erienced visvam-universe bhutam--!ast bhavyam--future bhavat--!resent ca--and sat--resu"tant( T)*NSL*T+ON This gigantic manifestation of the !henomena" materia" 0or"d as a 0ho"e is the !ersona" body of the *bso"ute Truth& 0herein the universa" resu"tant !ast& !resent and future of materia" time is e4!erienced( #,)#O)T *nything& either materia" or s!iritua"& is but an e4!ansion of the energy of the Su!reme #ersona"ity of $odhead& and as stated in the .hagavad-gita ;6?(6?>& the omni!otent Lord has 8is transcendenta" eyes&

heads and other bodi"y !arts distributed every0here( 8e can see& hear& touch or manifest 8imse"f any0here and every0here& for 8e is !resent every0here as the Su!ersou" of a"" infinitesima" sou"s& a"though 8e has 8is !articu"ar abode in the abso"ute 0or"d( The re"ative 0or"d is a"so 8is !henomena" re!resentation because it is nothing but an e4!ansion of 8is transcendenta" energy( *"though 8e is in 8is abode& 8is energy is distributed every0here& 2ust as the sun is "oca"i5ed as 0e"" as e4!anded every0here& since the rays of the sun& being nondifferent from the sun& are acce!ted as e4!ansions of the sun disc( +n the 'isnu #urana ;6(::(B:> it is said that as fire e4!ands its rays and heat from one !"ace& simi"ar"y the Su!reme S!irit& the #ersona"ity of $odhead& e4!ands 8imse"f by 8is manifo"d energy every0here and any0here( The !henomena" manifestation of the gigantic universe is on"y a !art of 8is virat body( Less inte""igent men cannot conceive of the transcendenta" a""-s!iritua" form of the Lord& but they are astounded by 8is different energies& 2ust as the aborigines are struc- 0ith 0onder by the manifestation of "ightning& a gigantic mountain or a huge"y e4!anded banyan tree( The aborigines !raise the strength of the tiger and the e"e!hant because of their su!erior energy and strength( The asuras cannot recogni5e the e4istence of the Lord& a"though there are vivid descri!tions of the Lord in the revea"ed scri!tures& a"though the Lord incarnates and e4hibits 8is uncommon strength and energy& and a"though 8e is acce!ted as the Su!reme #ersona"ity of $odhead by "earned scho"ars and saints "i-e 'yasadeva& Narada& *sita and Aeva"a in the !ast and by *r2una in the .hagavad-gita& as a"so by the acaryas "i-e San-ara& )amanu2a& Madhva and Lord Sri Caitanya in the modern age( The asuras do not acce!t any evidentia" !roof from the revea"ed scri!tures& nor do they recogni5e the authority of the great acaryas( They 0ant to see 0ith their o0n eyes at once( Therefore they can see the gigantic body of the Lord as virat& 0hich 0i"" ans0er their cha""enge& and since they are accustomed to !aying homage to su!erior materia" strength "i-e that of the tiger& e"e!hant and "ightning& they can offer res!ect to the virat-ru!a( Lord %rsna& by the re1uest of *r2una& e4hibited 8is virat-ru!a for the asuras( * !ure devotee of the Lord& being unaccustomed to "oo-ing into such a mundane gigantic form of the Lord& re1uires s!ecia" vision for the !ur!ose( The Lord& therefore& favored *r2una 0ith s!ecia" vision for "oo-ing into 8is virat-ru!a& 0hich is described in the E"eventh Cha!ter of the .hagavad-gita( This virat-ru!a of the Lord 0as es!ecia""y manifested& not for the benefit of *r2una& but for that uninte""igent c"ass of men 0ho acce!t anyone and everyone as an incarnation of the Lord and so mis"ead the genera" mass of !eo!"e( /or them& the indication is that one shou"d as- the chea! incarnation to e4hibit his virat-ru!a and thus be estab"ished as an incarnation( The virat-ru!a manifestation of the Lord is simu"taneous"y a cha""enge to the atheist and a favor for the asuras& 0ho can thin- of the Lord as virat and thus gradua""y c"eanse the dirty things from their hearts in order to become 1ua"ified to actua""y see the transcendenta" form of the Lord in the near future( This is a favor of the a""-mercifu" Lord to the atheists and the gross materia"ists( TEXT :B TEXT anda--ose sarire 3smin sa!tavarana-samyute vaira2ah !uruso yo 3sau bhagavan dharanasrayah SYNONYMS anda--ose--0ithin the universa" she"" sarire--in the body of asmin--this sa!ta--sevenfo"d avarana-coverings samyute--having so done vaira2ah--the gigantic universa" !urusah--form of the Lord yah-that asau--8e bhagavan--the #ersona"ity of $odhead dharana--conce!tion asrayah--ob2ect of( T)*NSL*T+ON The gigantic universa" form of the #ersona"ity of $odhead& 0ithin the body of the universa" she""& 0hich is covered by sevenfo"d materia" e"ements& is the sub2ect for the virat conce!tion(

#,)#O)T Simu"taneous"y& the Lord has mu"tifarious other forms& and a"" of them are identica" 0ith the origina" fountainhead form of the Lord& Sri %rsna( +n the .hagavad-gita& it has been !roven that the origina" transcendenta" and eterna" form of the Lord is Sri %rsna& the *bso"ute #ersona"ity of $odhead& but by 8is inconceivab"e interna" !otency& atma-maya& 8e can e4!and 8imse"f by mu"tifarious forms and incarnations simu"taneous"y& 0ithout being diminished in 8is fu"" !otency( 8e is com!"ete& and a"though innumerab"e com!"ete forms emanate from 8im& 8e is sti"" com!"ete& 0ithout any "oss( That is 8is s!iritua" or interna" !otency( +n the E"eventh Cha!ter of the .hagavad-gita& the !ersona"ity of $odhead& Lord %rsna& manifested 8is virat-ru!a 2ust to convince the "ess inte""igent c"ass of men& 0ho cannot conceive of the Lord as a!!earing 2ust "i-e a human being& that 8e factua""y has the !otency of 8is c"aim to be the Su!reme *bso"ute !erson 0ithout any riva" or su!erior( Materia"istic men can thin-& a"though very im!erfect"y& of the huge universa" s!ace& com!rehending an innumerab"e number of !"anets as big as the sun( They can see on"y the circu"ar s-y overhead& 0ithout any information that this universe& as 0e"" as many other hundreds of thousands of universes& are each covered by sevenfo"d materia" coverings of 0ater& fire& air& s-y& ego& noumenon and materia" nature& 2ust "i-e a huge footba""& !um!ed and covered& f"oating on the 0ater of the Causa" Ocean& 0herein the Lord is "ying as Maha-'isnu( *"" the universes in seed are emanating from the breathing of the Maha-'isnu& 0ho is but !art of a !artia" e4!ansion of the Lord& and a"" the universes !resided over by the .rahmas vanish 0hen the Maha-'isnu 0ithdra0s 8is great breath( +n this 0ay& the materia" 0or"ds are being created and vanished by the su!reme 0i"" of the Lord( The !oor foo"ish materia"ist can 2ust imagine ho0 ignorant"y he !uts for0ard an insignificant creature to become 8is riva" incarnation& sim!"y on the a""egations of a dying man( The virat-ru!a 0as !articu"ar"y e4hibited by the Lord 2ust to give "essons to such foo"ish men& so that one can acce!t a !erson as the incarnation of $odhead on"y if such a !erson is ab"e to e4hibit such a virat-ru!a as Lord %rsna did( The materia"istic !erson may concentrate his mind u!on the virat or gigantic form of the Lord in his o0n interest and as recommended by Su-adeva $osvami& but he must be on his guard not to be mis"ed by !retenders 0ho c"aim to be the identica" !erson as Lord %rsna but are not ab"e to act "i-e 8im or e4hibit the virat-ru!a& com!rehending the 0ho"e of the universe( TEXT := TEXT !ata"am etasya hi !ada-mu"am !athanti !arsni-!ra!ade rasata"am mahata"am visva-sr2o 3tha gu"!hau ta"ata"am vai !urusasya 2anghe SYNONYMS !ata"am--the !"anets at the bottom of the universe etasya--of 8is hi--e4act"y !ada-mu"am--so"es of the feet !athanti--they study it !arsni--the hee"s !ra!ade--the toes rasata"am--the !"anets named )asata"a mahata"am--the !"anets named Mahata"a visva-sr2ah--of the creator of the universe atha--thus gu"!hau-the an-"es ta"ata"am--the !"anets named Ta"ata"a vai--as they are !urusasya--of the gigantic !erson 2anghe--the shan-s( T)*NSL*T+ON #ersons 0ho have rea"i5ed it have studied that the !"anets -no0n as #ata"a constitute the bottoms of the feet of the universa" Lord& and the hee"s and the toes are the )asata"a !"anets( The an-"es are the Mahata"a !"anets& and 8is shan-s constitute the Ta"ata"a !"anets( #,)#O)T

Outside the bodi"y e4istence of the Su!reme #ersona"ity of $odhead& the manifested cosmic e4istence has no rea"ity( Everything and anything of the manifested 0or"d rests on 8im& as confirmed in the .hagavad-gita ;D(@>& but that does not im!"y that everything and anything in the vision of a materia"ist is the Su!reme #ersona"ity( The conce!tion of the universa" form of the Lord gives a chance to the materia"ist to thin- of the Su!reme Lord& but the materia"ist must -no0 for certain that his visua"i5ation of the 0or"d in a s!irit of "ording over it is not $od rea"i5ation( The materia"istic vie0 of e4!"oitation of the materia" resources is occasioned by the i""usion of the e4terna" energy of the Lord& and as such& if anyone 0ants to rea"i5e the Su!reme Truth by conceiving of the universa" form of the Lord& he must cu"tivate the service attitude( ,n"ess the service attitude is revived& the conce!tion of virat rea"i5ation 0i"" have very "itt"e effect on the seer( The transcendenta" Lord& in any conce!tion of 8is form& is never a !art of the materia" creation( 8e -ee!s 8is identity as Su!reme S!irit in a"" circumstances and is never affected by the three materia" 1ua"ities& for everything materia" is contaminated( The Lord a"0ays e4ists by 8is interna" energy( The universe is divided into fourteen !"anetary systems( Seven !"anetary systems& ca""ed .hur& .huvar& Svar& Mahar& Fanas& Ta!as and Satya& are u!0ard !"anetary systems& one above the other( There are a"so seven !"anetary systems do0n0ard& -no0n as *ta"a& 'ita"a& Suta"a& Ta"ata"a& Mahata"a& )asata"a and #ata"a& gradua""y& one be"o0 the other( +n this verse& the descri!tion begins from the bottom because it is in the "ine of devotion that the Lord3s bodi"y descri!tion shou"d begin from 8is feet( Su-adeva $osvami is a recogni5ed devotee of the Lord& and he is e4act"y correct in the descri!tion( TEXT :E TEXT dve 2anuni suta"am visva-murter uru-dvayam vita"am cata"am ca mahita"am ta2-2aghanam mahi!ate nabhasta"am nabhi-saro grnanti SYNONYMS dve--t0o 2anuni--t0o -nees suta"am--the !"anetary system named Suta"a visva-murteh--of the universa" form uru-dvayam--the t0o thighs vita"am--the !"anetary system named 'ita"a ca--a"so ata"am--the !"anets named *ta"a ca--and mahita"am--the !"anetary system named Mahita"a tat--of that 2aghanam--the hi!s mahi!ate--O %ing nabhasta"am--outer s!ace nabhi-sarah--the de!ression of the nave" grnanti--they ta-e it so( T)*NSL*T+ON The -nees of the universa" form are the !"anetary system of the name Suta"a& and the t0o thighs are the 'ita"a and *ta"a !"anetary systems( The hi!s are Mahita"a& and outer s!ace is the de!ression of 8is nave"( TEXT :< TEXT urah-stha"am 2yotir-ani-am asya griva mahar vadanam vai 2ano 3sya ta!o varatim vidur adi-!umsah satyam tu sirsani sahasra-sirsnah SYNONYMS

urah--high stha"am--!"ace ;the chest> 2yotih-ani-am--the "uminary !"anets asya--of 8im griva--the nec- mahah--the !"anetary system above the "uminaries vadanam--mouth vai--e4act"y 2anah--the !"anetary system above Mahar asya--of 8im ta!ah--the !"anetary system above the Fanas varatim-forehead viduh--is -no0n adi--the origina" !umsah--!ersona"ity satyam--the to!most !"anetary system tu--but sirsani--the head sahasra--one thousand sirsnah--one 0ith heads( T)*NSL*T+ON The chest of the Origina" #ersona"ity of the gigantic form is the "uminary !"anetary system& 8is nec- is the Mahar !"anets& 8is mouth is the Fanas !"anets& and 8is forehead is the Ta!as !"anetary system( The to!most !"anetary system& -no0n as Satya"o-a& is the head of 8e 0ho has one thousand heads( #,)#O)T The effu"gent "uminary !"anets "i-e the sun and the moon are situated a"most in the mid!"ace of the universe& and as such they are to be -no0n as the chest of the origina" gigantic form of the Lord( *nd above the "uminary !"anets& ca""ed a"so the heaven"y !"aces of the universa" directorate demigods& are the Mahar& Fanas and Ta!as !"anetary systems& and& above a""& the Satya"o-a !"anetary system& 0here the chief directors of the modes of materia" nature reside& name"y 'isnu& .rahma and Siva( This 'isnu is -no0n as the %siroda-asayi 'isnu& and 8e acts as the Su!ersou" in every "iving being( There are innumerab"e universes f"oating on the Causa" Ocean& and in each of them the re!resentation of the virat form of the Lord is there a"ong 0ith innumerab"e suns& moons& heaven"y demigods& .rahmas& 'isnus and Sivas& a"" of them situated in one !art of the inconceivab"e !otency of Lord %rsna& as stated in the .hagavad-gita ;6C(@:>( TEXT :D TEXT indradayo bahava ahur usrah -arnau disah srotram amusya sabdah nasatya-dasrau !aramasya nase ghrano 3sya gandho mu-ham agnir iddhah SYNONYMS indra-adayah--demigods headed by the heaven"y -ing& +ndra bahavah--arms ahuh--are ca""ed usrah-the demigods -arnau--the ears disah--the four directions srotram--the sense of hearing amusya--of the Lord sabdah--sound nasatya-dasrau--the demigods -no0n as the *svini--umaras !aramasya--of the Su!reme nase--nostri"s ghranah--the sense of sme"" asya--of 8im gandhah--fragrance mu-ham--the mouth agnih--fire iddhah--b"a5ing( T)*NSL*T+ON 8is arms are the demigods headed by +ndra& the ten directiona" sides are 8is ears& and !hysica" sound is 8is sense of hearing( 8is nostri"s are the t0o *svini--umaras& and materia" fragrance is 8is sense of sme""( 8is mouth is the b"a5ing fire( #,)#O)T The descri!tion of the gigantic form of the #ersona"ity of $odhead made in the E"eventh Cha!ter of the .hagavad-gita is further e4!"ained here in the Srimad-.hagavatam( The descri!tion in the .hagavad-gita ;66(?C> runs as fo""o0s7 "O 'isnu& + see You devouring a"" !eo!"e in Your b"a5ing mouths and covering a"" the universe by Your immeasurab"e rays( Scorching the 0or"ds& You are manifest(" +n that 0ay& Srimad-

.hagavatam is the !ostgraduate study for the student of the .hagavad-gita( .oth of them are the science of %rsna& the *bso"ute Truth& and so they are interde!endent( The conce!tion of the virat-!urusa& or the gigantic form of the Su!reme Lord& is said to inc"ude a"" the dominating demigods as 0e"" as the dominated "iving beings( Even the minutest !art of a "iving being is contro""ed by the em!o0ered agency of the Lord( Since the demigods are inc"uded in the gigantic form of the Lord& 0orshi! of the Lord& 0hether in 8is gigantic materia" conce!tion or in 8is eterna" transcendenta" form as Lord Sri %rsna& a"so a!!eases the demigods and a"" the other !arts and !arce"s& as much as 0atering the root of a tree distributes energy to a"" of the tree3s other !arts( Conse1uent"y& for a materia"ist a"so& 0orshi! of the universa" gigantic form of the Lord "eads one to the right !ath( One need not ris- being mis"ed by a!!roaching many demigods for fu"fi""ment of different desires( The rea" entity is the Lord 8imse"f& and a"" others are imaginary& for everything is inc"uded in 8im on"y( TEXT ?C TEXT dyaur a-sini ca-sur abhut !atangah !a-smani visnor ahani ubhe ca tad-bhru-vi2rmbhah !aramesthi-dhisnyam a!o 3sya ta"u rasa eva 2ihva SYNONYMS dyauh--the s!here of outer s!ace a-sini--the eyeba""s ca-suh--of eyes ;senses> abhut--it so became !atangah--the sun !a-smani--eye"ids visnoh--of the !ersona"ity of $odhead& Sri 'isnu ahani--day and night ubhe--both ca--and tat--8is bhru--eyebro0s vi2rmbhah--movements !aramesthi--the su!reme entity ;.rahma> dhisnyam--!ost a!ah--'aruna& the director of 0ater asya--8is ta"u--!a"ate rasah--2uice eva--certain"y 2ihva--the tongue( T)*NSL*T+ON The s!here of outer s!ace constitutes 8is eye!its& and the eyeba"" is the sun as the !o0er of seeing( 8is eye"ids are both the day and night& and in the movements of 8is eyebro0s& the .rahma and simi"ar su!reme !ersona"ities reside( 8is !a"ate is the director of 0ater& 'aruna& and the 2uice or essence of everything is 8is tongue( #,)#O)T To common sense the descri!tion in this verse a!!ears to be some0hat contradictory because sometimes the sun has been described as the eyeba"" and sometimes as the outer s!ace s!here( .ut there is no room for common sense in the in2unctions of the sastras( 9e must acce!t the descri!tion of the sastras and concentrate more on the form of the virat-ru!a than on common sense( Common sense is a"0ays im!erfect& 0hereas the descri!tion in the sastras is a"0ays !erfect and com!"ete( +f there is any incongruity& it is due to our im!erfection and not the sastras3( That is the method of a!!roaching 'edic 0isdom( TEXT ?6 TEXT chandamsy anantasya siro grnanti damstra yamah sneha--a"a dvi2ani haso 2anonmada--ari ca maya duranta-sargo yad-a!anga-mo-sah

SYNONYMS chandamsi--the 'edic hymns anantasya--of the Su!reme sirah--the cerebra" !assage grnanti--they say damstrah--the 2a0s of teeth yamah--Yamara2a& the director of sinners sneha--a"ah--the art of affection dvi2ani--the set of teeth hasah--smi"e 2ana-unmada--ari--the most a""uring ca--a"so maya--i""usory energy duranta--unsur!assab"e sargah--the materia" creation yat-a!anga--0hose g"ance mo-sah--casting over( T)*NSL*T+ON They say that the 'edic hymns are the cerebra" !assage of the Lord& and 8is 2a0s of teeth are Yama& god of death& 0ho !unishes the sinners( The art of affection is 8is set of teeth& and the most a""uring i""usory materia" energy is 8is smi"e( This great ocean of materia" creation is but the casting of 8is g"ance over us( #,)#O)T *ccording to 'edic assertion& this materia" creation is the resu"t of the Lord3s casting a g"ance over the materia" energy& 0hich is described herein as the most a""uring i""usory energy( The conditioned sou"s 0ho are a""ured by such materia"ism shou"d -no0 that the materia" tem!orary creation is sim!"y an imitation of the rea"ity and that those 0ho are ca!tivated by such a""uring g"ances of the Lord are !ut under the direction of the contro""er of sinners ca""ed Yamara2a( The Lord smi"es affectionate"y& dis!"aying 8is teeth( The inte""igent !erson 0ho can gras! these truths about the Lord becomes a sou" fu""y surrendered unto 8im( TEXT ?: TEXT vridottaraustho 3dhara eva "obho dharmah stano 3dharma-!atho 3sya !rstham -as tasya medhram vrsanau ca mitrau -u-sih samudra girayo 3sthi-sanghah SYNONYMS vrida--modesty uttara--u!!er osthah--"i! adharah--chin eva--certain"y "obhah--han-ering dharmah-re"igion stanah--breast adharma--irre"igion !athah--0ay asya--8is !rstham--bac- -ah--.rahma tasya-8is medhram--genita"s vrsanau--testic"es ca--a"so mitrau--the Mitra-varunas -u-sih--0aist samudrah-the oceans girayah--the hi""s asthi--bones sanghah--stac-( T)*NSL*T+ON Modesty is the u!!er !ortion of 8is "i!s& han-ering is 8is chin& re"igion is the breast of the Lord& and irre"igion is 8is bac-( .rahma2i& 0ho generates a"" "iving beings in the materia" 0or"d& is 8is genita"s& and the Mitra-varunas are 8is t0o testic"es( The ocean is 8is 0aist& and the hi""s and mountains are the stac-s of 8is bones( #,)#O)T The Su!reme Lord is not im!ersona"& as misconceived by "ess inte""igent thin-ers( )ather& 8e is the Su!reme !erson& as confirmed in a"" authentic 'edic "iteratures( .ut 8is !ersona"ity is different from 0hat 0e can conceive( +t is stated here that .rahma2i acts as 8is genita"s and that the Mitra-varunas are 8is t0o testic"es( This means that as a !erson 8e is com!"ete 0ith a"" bodi"y organs& but they are of different ty!es

0ith different !otencies( 9hen the Lord is described as im!ersona"& therefore& it shou"d be understood that 8is !ersona"ity is not e4act"y the ty!e of !ersona"ity found 0ithin our im!erfect s!ecu"ation( One can& ho0ever& 0orshi! the Lord even by seeing the hi""s and mountains or the ocean and the s-y as different !arts and !arce"s of the gigantic body of the Lord& the virat-!urusa( The virat-ru!a& as e4hibited by Lord %rsna to *r2una& is a cha""enge to the unbe"ievers( TEXT ?? TEXT nadyo 3sya nadyo 3tha tanu-ruhani mahi-ruha visva-tanor nr!endra ananta-viryah svasitam matarisva gatir vayah -arma guna-!ravahah SYNONYMS nadyah--the rivers asya--of 8im nadyah--veins atha--and thereafter tanu-ruhani--hairs on the body mahi-ruhah--the !"ants and trees visva-tanoh--of the universa" form nr!a-indra--O %ing ananta-viryah-of the omni!otent svasitam--breathing matarisva--air gatih--movement vayah--!assing ages -arma-activity guna-!ravahah--reactions of the modes of nature( T)*NSL*T+ON O %ing& the rivers are the veins of the gigantic body& the trees are the hairs of 8is body& and the omni!otent air is 8is breath( The !assing ages are 8is movements& and 8is activities are the reactions of the three modes of materia" nature( #,)#O)T The #ersona"ity of $odhead is not a dead stone& nor is 8e inactive& as is !oor"y thought by some schoo"s( 8e moves 0ith the !rogress of time& and therefore "ie -no0s a"" about the !ast and future& a"ong 0ith 8is !resent activities( There is nothing un-no0n to 8im( The conditioned sou"s are driven by the reactions of the modes of materia" nature& 0hich are the activities of the Lord( *s stated in the .hagavadgita ;E(6:>& the modes of nature act under 8is direction on"y& and as such no natura" functions are b"ind or automatic( The !o0er behind the activities is the su!ervision of the Lord& and thus the Lord is never inactive as is 0rong"y conceived( The 'edas say that the Su!reme Lord has nothing to do !ersona""y& as is a"0ays the case 0ith su!eriors& but everything is done by 8is direction( *s it is said& not a b"ade of grass moves 0ithout 8is sanction( +n the .rahma-samhita ;B(@<>& it is said that a"" the universes and the heads of them ;the .rahmas> e4ist on"y for the duration of 8is breathing !eriod( The same is confirmed here( The air on 0hich the universes and the !"anets 0ithin the universes e4ist is nothing but a bit of the breath of the uncha""engeab"e virat-!urusa( So even by studying the rivers& trees& air and !assing ages& one can conceive of the #ersona"ity of $odhead 0ithout being mis"ed by the form"ess conce!tion of the Lord( +n the .hagavad-gita ;6:(B> it is stated that those 0ho are much inc"ined to the form"ess conce!tion of the Su!reme Truth are more troub"ed than those 0ho can inte""igent"y conceive of the !ersona" form( TEXT ?@ TEXT isasya -esan vidur ambuvahan vasas tu sandhyam -uru-varya bhumnah avya-tam ahur hrdayam manas ca sa candramah sarva-vi-ara--osah

SYNONYMS isasya--of the su!reme contro""er -esan--hairs on the head viduh--you may -no0 it from me ambuvahan--the c"ouds 0hich carry 0ater vasah tu--the dress sandhyam--termination of day and night -uruvarya--O best of the %urus bhumnah--of the *"mighty avya-tam--the !rime cause of materia" creation ahuh--it is said hrdayam--inte""igence manah ca--and the mind sah--8e candramah--the moon sarvavi-ara--osah--the reservoir of a"" changes( T)*NSL*T+ON O best amongst the %urus& the c"ouds 0hich carry 0ater are the hairs on 8is head& the terminations of days or nights are 8is dress& and the su!reme cause of materia" creation is 8is inte""igence( 8is mind is the moon& the reservoir of a"" changes( TEXT ?B TEXT vi2nana-sa-tim mahim amananti sarvatmano 3ntah--aranam giritram asvasvatary-ustra-ga2a na-hani sarve mrgah !asavah sroni-dese SYNONYMS vi2nana-sa-tim--consciousness mahim--the !rinci!"e of matter amananti--they ca"" it so sarvaatmanah--of the omni!resent antah--aranam--ego giritram--)udra ;Siva> asva--horse asvatari--mu"e ustra--came" ga2ah--e"e!hant na-hani--nai"s sarve--a"" other mrgah--stags !asavah--1uadru!eds sronidese--on the region of the be"t( T)*NSL*T+ON The !rinci!"e of matter Imahat-tattvaJ is the consciousness of the omni!resent Lord& as asserted by the e4!erts& and )udradeva is 8is ego( The horse& mu"e& came" and e"e!hant are 8is nai"s& and 0i"d anima"s and a"" 1uadru!eds are situated in the be"t 5one of the Lord( TEXT ?= TEXT vayamsi tad-vya-aranam vicitram manur manisa manu2o nivasah gandharva-vidyadhara-carana!sarah svara-smrtir asurani-a-viryah SYNONYMS vayamsi--varieties of birds tat-vya-aranam--vocab"es vicitram--artistic manuh--the father of man-ind manisa--thoughts manu2ah--man-ind ;the sons of Manu> nivasah--residence gandharva--the human beings named $andharvas vidyadhara--the 'idyadharas carana--the Caranas a!sarah--the ange"s svara-musica" rhythm smrtih--remembrance asura-ani-a--the demoniac so"diers viryah--!ro0ess( T)*NSL*T+ON

'arieties of birds are indications of 8is masterfu" artistic sense( Manu& the father of man-ind& is the emb"em of 8is standard inte""igence& and humanity is 8is residence( The ce"estia" s!ecies of human beings& "i-e the $andharvas& 'idyadharas& Caranas and ange"s& a"" re!resent 8is musica" rhythm& and the demoniac so"diers are re!resentations of 8is 0onderfu" !ro0ess( #,)#O)T The aesthetic sense of the Lord is manifested in the artistic& co"orfu" creation of varieties of birds "i-e the !eacoc-& !arrot and cuc-oo( The ce"estia" s!ecies of human beings& "i-e the $andharvas and 'idyadharas& can sing 0onderfu""y and can entice even the minds of the heaven"y demigods( Their musica" rhythm re!resents the musica" sense of the Lord( 8o0 then can 8e be im!ersona"G 8is musica" taste& artistic sense and standard inte""igence& 0hich is never fa""ib"e& are different signs of 8is su!reme !ersona"ity( The Manu-samhita is the standard "a0boo- for humanity& and every human being is advised to fo""o0 this great boo- of socia" -no0"edge( 8uman society is the residentia" 1uarters for the Lord( This means that the human being is meant for $od rea"i5ation and association 0ith $od( This "ife is a chance for the conditioned sou" to regain his eterna" $od consciousness and thus fu"fi"" the mission of "ife( Mahara2a #rah"ada is the right ty!e of re!resentative of the Lord in the fami"y of asuras( None of the "iving beings is a0ay from the Lord3s gigantic body( Each and every one has a !articu"ar duty in re"ation to the su!reme body( Aisru!tion in the matter of discharging the s!ecific duty assigned to each and every "iving being is the cause of disharmony bet0een one "iving being and another& but 0hen the re"ation is reestab"ished in re"ation 0ith the Su!reme Lord& there is com!"ete unity bet0een a"" "iving beings& even u! to the "imit of the 0i"d anima"s and human society( Lord Caitanya Maha!rabhu dis!"ayed this "iving unity in the 2ung"e of Madhya #radesh& 0here even the tigers& e"e!hants and many other ferocious anima"s !erfect"y coo!erated in g"orifying the Su!reme Lord( That is the 0ay to !eace and amity a"" over the 0or"d( TEXT ?E TEXT brahmananam -satra-bhu2o mahatma vid urur anghri-srita--rsna-varnah nanabhidhabhi2ya-gano!a!anno dravyatma-ah -arma vitana-yogah SYNONYMS brahma--the brahmanas ananam--the face -satra--the -satriyas bhu2ah--the arms mahatma--the virat!urusa vit--the vaisyas uruh--the thighs anghri-srita--under the !rotection of 8is feet -rsna-varnah--the sudras nana--various abhidha--by names abhi2ya-gana--the demigods u!a!annah--being overta-en dravya-atma-ah--0ith feasib"e goods -arma--activities vitana-yogah--!erformances of sacrifice( T)*NSL*T+ON The virat-!urusa3s face is the brahmanas& 8is arms are the -satriyas& 8is thighs are the vaisyas& and the sudras are under the !rotection of 8is feet( *"" the 0orshi!ab"e demigods are a"so overta-en by 8im& and it is the duty of everyone to !erform sacrifices 0ith feasib"e goods to a!!ease the Lord( #,)#O)T Monotheism is !ractica""y suggested here( Offering sacrifices to many demigods under different names is mentioned in the 'edic "iteratures& but the suggestion made in this verse is that a"" those varieties of demigods are inc"uded in the form of the Su!reme !ersona"ity of $odhead they are on"y the !arts and !arce"s of the origina" 0ho"e( Simi"ar"y& the divisions of the orders of human society& name"y the

brahmanas ;the inte""igent c"ass>& the -satriyas ;the administrators>& the vaisyas ;the mercanti"e community> and the sudras ;the "aborer c"ass>& are a"" inc"uded in the body of the Su!reme( *s such& sacrifice by every one of them in terms of !"easing the Su!reme by feasib"e goods is recommended( $enera""y& the sacrifice is offered 0ith c"arified butter and grains& but 0ith the !rogress of time& human society has !roduced varieties of goods by transforming materia"s su!!"ied by $od3s materia" nature( 8uman society& therefore& must "earn to offer sacrifices not on"y 0ith c"arified butter& but a"so 0ith other manufactured goods in the !ro!agation of the Lord3s g"ory& and that 0i"" bring about !erfection in human society( The inte""igent c"ass of men& or brahmanas& may give direction for such sacrifices in consu"tation 0ith the !revious acaryas the administrators may give a"" faci"ities to !erform such sacrifices the vaisya c"ass or mercanti"e community& 0ho !roduce such goods& may offer them for sacrifice and the sudra c"ass may offer their manua" "abor for the successfu" termination of such sacrifice( Thus by the coo!eration of a"" c"asses of human beings& the sacrifice recommended in this age& name"y the sacrifice of congregationa" chanting of the ho"y name of the Lord& may be e4ecuted for the common 0e"fare of a"" the !eo!"e of the 0or"d( TEXT ?< TEXT iyan asav isvara-vigrahasya yah sannivesah -athito maya te sandharyate 3smin va!usi sthavisthe manah sva-buddhya na yato 3sti -incit SYNONYMS iyan--a"" these asau--that isvara--Su!reme Lord vigrahasya--of the form yah--0hatsoever sannivesah-as they are "ocated -athitah--e4!"ained maya--by me te--unto you sandharyate--one may concentrate asmin--in this va!usi--form of virat sthavisthe--in the gross manah--mind sva-buddhya--by one3s inte""igence na--not yatah--beyond 8im asti--there is -incit--anything e"se( T)*NSL*T+ON + have thus e4!"ained to you the gross materia" gigantic conce!tion of the #ersona"ity of $odhead( One 0ho serious"y desires "iberation concentrates his mind on this form of the Lord& because there is nothing more than this in the materia" 0or"d( #,)#O)T +n the .hagavad-gita ;D(6C>& the Su!reme #ersona"ity of $odhead has veri"y e4!"ained that the materia" nature is on"y an order-carrying agent of 8is( She is one of the different !otencies of the Lord& and she acts under 8is direction on"y( *s the su!reme transcendenta" Lord& 8e sim!"y casts a g"ance over the materia" !rinci!"e& and thus the agitation of matter begins& and the resu"tant actions are manifested one after another by si4 -inds of gradua" differentiations( *"" materia" creation is moving in that 0ay& and thus it a!!ears and disa!!ears in due course( Less inte""igent !ersons 0ith a !oor fund of -no0"edge cannot accommodate the thought of this inconceivab"e !otency of the Lord Sri %rsna& by 0hich 8e a!!ears 2ust "i-e a human being ;.g( D(66>( 8is a!!earance in the materia" 0or"d as one of us is a"so 8is cause"ess mercy u!on the fa""en sou"s( 8e is transcendenta" to a"" materia" conce!tions& but by 8is unbounded mercy u!on 8is !ure devotees& 8e comes do0n and manifests 8imse"f as the !ersona"ity of $odhead( Materia"istic !hi"oso!hers and scientists are too much engrossed 0ith atomic energy and the gigantic situation of the universa" form& and they offer res!ect more serious"y to the e4terna" !henomena" feature of materia" manifestations than to the noumena" !rinci!"e of s!iritua" e4istence( The transcendenta" form of the Lord is beyond the 2urisdiction of such materia"istic activities& and it is very difficu"t to conceive that the Lord can be

simu"taneous"y "oca"i5ed and a""-!ervasive& because the materia"istic !hi"oso!hers and scientists thin- of everything in terms of their o0n e4!erience( .ecause they are unab"e to acce!t the !ersona" feature of the Su!reme Lord& the Lord is -ind enough to demonstrate the virat feature of 8is transcendenta" form& and herein Sri"a Su-adeva $osvami has vivid"y described this form of the Lord( 8e conc"udes that there is nothing beyond this gigantic feature of the Lord( None of the materia"istic thoughtfu" men can go beyond this conce!tion of the gigantic form( The minds of the materia"istic men are f"ic-ering and constant"y changing from one as!ect to another( Therefore& one is advised to thin- of the Lord by thin-ing of any !art of 8is gigantic body& and by one3s inte""igence on"y one can thin- of 8im in any manifestation of the materia" 0or"d--the forest& the hi""& the ocean& the man& the anima"& the demigod& the bird& the beast or anything e"se( Each and every item of the materia" manifestation entai"s a !art of the body of the gigantic form& and thus the f"ic-ering mind can be fi4ed in the Lord on"y and nothing e"se( This !rocess of concentrating on the different bodi"y !arts of the Lord 0i"" gradua""y diminish the demoniac cha""enge of god"essness and bring about gradua" deve"o!ment of devotiona" service to the Lord( Everything being a !art and !arce" of the Com!"ete 9ho"e& the neo!hyte student 0i"" gradua""y rea"i5e the hymns of +so!anisad 0hich state that the Su!reme Lord is every0here& and thus he 0i"" "earn the art of not committing any offense to the body of the Lord( This sense of $od-mindedness 0i"" diminish one3s !ride in cha""enging the e4istence of $od( Thus one can "earn to sho0 res!ect to everything& for a"" things are !arts and !arce"s of the su!reme body( TEXT ?D TEXT sa sarva-dhi-vrtty-anubhuta-sarva atma yatha sva!na-2ane-sitai-ah tam satyam ananda-nidhim bha2eta nanyatra sa22ed yata atma-!atah SYNONYMS sah--8e ;the Su!reme #erson> sarva-dhi-vrtti--the !rocess of rea"i5ation by a"" sorts of inte""igence anubhuta--cogni5ant sarve--everyone atma--the Su!ersou" yatha--as much as sva!na-2ana--a !erson dreaming i-sita--seen by e-ah--one and the same tam--unto 8im satyam--the Su!reme Truth anandanidhim--the ocean of b"iss bha2eta--must one 0orshi! na--never anyatra--anything e"se sa22et--be attached yatah--0hereby atma-!atah--degradation of onese"f( T)*NSL*T+ON One shou"d concentrate his mind u!on the Su!reme #ersona"ity of $odhead& 0ho a"one distributes 8imse"f in so many manifestations 2ust as ordinary !ersons create thousands of manifestations in dreams( One must concentrate the mind on 8im& the on"y a""-b"issfu" *bso"ute Truth( Other0ise one 0i"" be mis"ed and 0i"" cause his o0n degradation( #,)#O)T +n this verse& the !rocess of devotiona" service is indicated by the great $osvami& Sri"a Su-adeva( 8e tries to im!ress u!on us that instead of diverting our attention to severa" branches of se"f-rea"i5ation& 0e shou"d concentrate u!on the Su!reme #ersona"ity of $odhead as the su!reme ob2ect of rea"i5ation& 0orshi! and devotion( Se"f-rea"i5ation is& as it 0ere& offering a fight for eterna" "ife against the materia" strugg"e for e4istence& and therefore by the i""usory grace of the e4terna" energy& the yogi or the devotee is faced 0ith many a""urements 0hich can entang"e a great fighter again in the bondage of materia" e4istence( * yogi can attain miracu"ous successes in materia" achievements& such as anima and "aghima& by 0hich one can become more minute than the minutest or "ighter than the "ightest& or in the ordinary sense& one may achieve materia" benedictions in the sha!e of 0ea"th and 0omen( .ut one is 0arned

against such a""urements because entang"ement again in such i""usory !"easure means degradation of the se"f and further im!risonment in the materia" 0or"d( .y this 0arning& one shou"d fo""o0 one3s vigi"ant inte""igence on"y( The Su!reme Lord is one& and 8is e4!ansions are various( 8e is therefore the Su!ersou" of everything( 9hen a man sees anything& he must -no0 that his seeing is secondary and the Lord3s seeing is !rimary( One cannot see anything 0ithout the Lord3s having first seen it( That is the instruction of the 'edas and the ,!anisads( So 0hatever 0e see or do& the Su!ersou" of a"" acts of seeing or doing is the Lord( This theory of simu"taneous oneness and difference bet0een the individua" sou" and the Su!ersou" is !ro!ounded by Lord Sri Caitanya Maha!rabhu as the !hi"oso!hy of acintya-bhedabheda-tattva( The viratru!a& or the gigantic feature of the Su!reme Lord& inc"udes everything materia""y manifested& and therefore the virat or gigantic feature of the Lord is the Su!ersou" of a"" "iving and non"iving entities( .ut the virat-ru!a is a"so the manifestation of Narayana or 'isnu& and going further on and on one 0i"" eventua""y see that Lord %rsna is the u"timate Su!ersou" of everything that be( The conc"usion is that one shou"d unhesitating"y become a 0orshi!er of Lord %rsna& or& for that matter& 8is !"enary e4!ansion Narayana& and none e"se( +n the 'edic hymns& it is c"ear"y said that first of a"" Narayana cast a g"ance over matter and thus there 0as creation( .efore creation& there 0as neither .rahma nor Siva& and 0hat to s!eaof others( Sri!ada San-aracarya has definite"y acce!ted this& that Narayana is beyond the materia" creation and that a"" others are 0ithin the materia" creation( The 0ho"e materia" creation& therefore& is one 0ith and different from Narayana& simu"taneous"y& and this su!!orts the acintya-bhedabheda-tattva !hi"oso!hy of Lord Sri Caitanya Maha!rabhu( .eing an emanation from the g"ancing !otency of Narayana& the 0ho"e materia" creation is nondifferent from 8im( .ut because it is the effect of 8is e4terna" energy ;bahiranga maya> and is a"oof from the interna" !otency ;atma-maya>& the 0ho"e materia" creation is different from 8im at the same time( The e4am!"e given in this verse very nice"y is that of the dreaming man( The dreaming man creates many things in his dream& and thus he himse"f becomes the entang"ed seer of the dream and is a"so affected by the conse1uences( This materia" creation is a"so e4act"y a dream"i-e creation of the Lord& but 8e& being the transcendenta" Su!ersou"& is neither entang"ed nor affected by the reactions of such a dream"i-e creation( 8e is a"0ays in 8is transcendenta" !osition& but essentia""y 8e is everything& and nothing is a!art from 8im( *s a !art of 8im& one shou"d therefore concentrate on 8im on"y& 0ithout deviation other0ise one is sure to be overcome by the !otencies of the materia" creation& one after another( +t is confirmed in the .hagavad-gita ;D(E> as fo""o0s7 sarva-bhutani -aunteya !ra-rtim yanti mami-am -a"!a--saye !unas tani -a"!adau visr2amy aham "O son of %unti& at the end of the mi""ennium every materia" manifestation enters into My nature& and at the beginning of another mi""ennium& by My !otency& + again create(" The human "ife& ho0ever& is an o!!ortunity to get out of this re!etition of creation and annihi"ation( +t is a means 0hereby one may esca!e the Lord3s e4terna" !otency and enter into 8is interna" !otency( Thus end the .ha-tivedanta !ur!orts of the Second Canto& /irst Cha!ter& of the Srimad-.hagavatam& entit"ed "The /irst Ste! in $od )ea"i5ation(" Cha!ter T0o The Lord in the 8eart TEXT 6 TEXT sri-su-a uvaca evam !ura dharanayatma-yonir nastam smrtim !ratyavarudhya tustat tatha sasar2edam amogha-drstir yatha!yayat !rag vyavasaya-buddhih

SYNONYMS sri-su-ah uvaca--Sri Su-adeva $osvami said evam--2ust in the same 0ay !ura--!rior to the manifestation of the cosmos dharanaya--by such a conce!tion atma-yonih--of .rahma2i nastam--"ost smrtim--remembrance !ratyavarudhya--by regaining consciousness tustat--because of a!!easing the Lord tatha--thereafter sasar2a--created idam--this materia" 0or"d amogha-drstih--one 0ho has attained c"ear vision yatha--as a!yayat--created !ra---as former"y vyavasaya--ascertained buddhih--inte""igence( T)*NSL*T+ON Sri Su-adeva $osvami said7 /ormer"y& !rior to the manifestation of the cosmos& Lord .rahma& by meditating on the virat-ru!a& regained his "ost consciousness by a!!easing the Lord( Thus he 0as ab"e to rebui"d the creation as it 0as before( #,)#O)T The e4am!"e cited herein of Sri .rahma2i is one of forgetfu"ness( .rahma2i is the incarnation of one of the mundane attributes of the Lord( .eing the incarnation of the !assion mode of materia" nature& he is em!o0ered by the Lord to generate the beautifu" materia" manifestation( Yet due to his being one of the numerous "iving entities& he is a!t to forget the an of his creative energy( This forgetfu"ness of the "iving being--beginning from .rahma do0n to the "o0est insignificant ant--is a tendency 0hich can be counteracted by meditation on the virat-ru!a of the Lord( This chance is avai"ab"e in the human form of "ife& and if a human being fo""o0s the instruction of Srimad-.hagavatam and begins to meditate u!on the virat-ru!a& then reviva" of his !ure consciousness and counteraction of the tendency to forget his eterna" re"ationshi! 0ith the Lord can fo""o0 simu"taneous"y( *nd as soon as this forgetfu"ness is removed& the vyavasaya-buddhi& as mentioned here and in the .hagavad-gita ;:(@6>& fo""o0s at once( This ascertained -no0"edge of the "iving being "eads to "oving service to the Lord& 0hich the "iving being re1uires( The -ingdom of $od is un"imited therefore the number of the assisting hands of the Lord is a"so un"imited( The .hagavad-gita ;6?(6@> asserts that the Lord has 8is hands& "egs& eyes and mouths in every noo- and corner of 8is creation& This means that the e4!ansions of differentiated !arts and !arce"s& ca""ed 2ivas or "iving entities& are assisting hands of the Lord& and a"" of them are meant for rendering a !articu"ar !attern of service to the Lord( The conditioned sou"& even in the !osition of a .rahma& forgets this by the inf"uence of i""usory& materia" energy generated out of fa"se egoism( One can counteract such fa"se egoism by invo-ing $od consciousness( Liberation means getting out of the s"umber of forgetfu"ness and becoming situated in the rea" "oving service of the Lord& as e4em!"ified in the case of .rahma( The service of .rahma is the sam!"e of service in "iberation distinguished from the so-ca""ed a"truistic services fu"" of mista-es and forgetfu"ness( Liberation is never inaction& but service 0ithout human mista-es( TEXT : TEXT sabdasya hi brahmana esa !antha yan namabhir dhyayati dhir a!arthaih !aribhramams tatra na vindate 3rthan mayamaye vasanaya sayanah SYNONYMS sabdasya--of the 'edic sound hi--certain"y brahmanah--of the 'edas esah--these !anthah--the 0ay yat--0hat is namabhih--by different names dhyayati--!onders dhih--inte""igence a!arthaih--by meaning"ess ideas !aribhraman--0andering tatra--there na--never vindate--en2oys arthan--rea"ities maya-maye--in i""usory things vasanaya--by different desires sayanah--as if dreaming in s"ee!(

T)*NSL*T+ON The 0ay of !resentation of the 'edic sounds is so be0i"dering that it directs the inte""igence of the !eo!"e to meaning"ess things "i-e the heaven"y -ingdoms( The conditioned sou"s hover in dreams of such heaven"y i""usory !"easures& but actua""y they do not re"ish any tangib"e ha!!iness in such !"aces( #,)#O)T The conditioned sou" is a"0ays engaged in "aying out !"ans for ha!!iness 0ithin the materia" 0or"d& even u! to the end of the universa" "imit( 8e is not even satisfied 0ith avai"ab"e amenities on this !"anet earth& 0here he has e4!"oited the resources of nature to the best of his abi"ity( 8e 0ants to go to the moon or the !"anet 'enus to e4!"oit resources there( .ut the Lord has 0arned us in the .hagavad-gita ;<(6=> about the 0orth"essness of a"" the innumerab"e !"anets of this universe& as 0e"" as those !"anets 0ithin other systems( There are innumerab"e universes and a"so innumerab"e !"anets in each of them( .ut none of them is immune to the chief miseries of materia" e4istence& name"y the !angs of birth& the !angs of death& the !angs of o"d age and the !angs of disease( The Lord says that even the to!most !"anet& -no0n as the .rahma"o-a or Satya"o-a& ;and 0hat to s!ea- of other !"anets& "i-e the heaven"y !"anets> is not a ha!!y "and for residentia" !ur!oses& due to the !resence of materia" !angs& as above mentioned( Conditioned sou"s are strict"y under the "a0s of fruitive activities& and as such they sometimes go u! to .rahma"o-a and again come do0n to #ata"a"o-a& as if they 0ere uninte""igent chi"dren on a merry-goround( The rea" ha!!iness is in the -ingdom of $od& 0here no one has to undergo the !angs of materia" e4istence( Therefore& the 'edic 0ays of fruitive activities for the "iving entities are mis"eading( One thin-s of a su!erior 0ay of "ife in this country or that& or on this !"anet or another& but no0here in the materia" 0or"d can he fu"fi"" his rea" desire of "ife& name"y eterna" "ife& fu"" inte""igence and com!"ete b"iss( +ndirect"y& Sri"a Su-adeva $osvami affirms that Mahara2a #ari-sit& in the "ast stage of "ife& shou"d not desire to transfer himse"f to the so-ca""ed heaven"y !"anets& but shou"d !re!are himse"f for going bachome& bac- to $odhead( None of the materia" !"anets& nor the amenities avai"ab"e there for "iving conditions& is ever"asting therefore one must have a factua" re"uctance to en2oy such tem!orary ha!!iness as they afford( TEXT ? TEXT atah -avir namasu yavad arthah syad a!ramatto vyavasaya-buddhih siddhe 3nyatharthe na yateta tatra !arisramam tatra sami-samanah SYNONYMS atah--for this reason -avih--the en"ightened !erson namasu--in names on"y yavat--minimum arthah-necessity syat--must be a!ramattah--0ithout being mad after them vyavasaya-buddhih--inte""igent"y fi4ed siddhe--for success anyatha--other0ise arthe--in the interest of na--shou"d never yateta--endeavor for tatra--there !arisramam--"aboring hard tatra--there sami-samanah--one 0ho sees !ractica""y( T)*NSL*T+ON /or this reason the en"ightened !erson shou"d endeavor on"y for the minimum necessities of "ife 0hi"e in the 0or"d of names( 8e shou"d be inte""igent"y fi4ed and never endeavor for un0anted things& being com!etent to !erceive !ractica""y that a"" such endeavors are mere"y hard "abor for nothing( #,)#O)T

The bhagavata-dharma& or the cu"t of Srimad-.hagavatam& is !erfect"y distinct from the 0ay of fruitive activities& 0hich are considered by the devotees to be mere"y a 0aste of time( The 0ho"e universe& or for that matter a"" materia" e4istence& is moving on as 2agat& sim!"y for !"anning business to ma-e one3s !osition very comfortab"e or secure& a"though everyone sees that this e4istence is neither comfortab"e nor secure and can never become comfortab"e or secure at any stage of deve"o!ment( Those 0ho are ca!tivated by the i""usory advancement of materia" civi"i5ation ;fo""o0ing the 0ay of !hantasmagoria> are certain"y madmen( The 0ho"e materia" creation is a 2ugg"ery of names on"y in fact& it is nothing but a be0i"dering creation of matter "i-e earth& 0ater and fire( The bui"dings& furniture& cars& bunga"o0s& mi""s& factories& industries& !eace& 0ar or even the highest !erfection of materia" science& name"y atomic energy and e"ectronics& are a"" sim!"y be0i"dering names of materia" e"ements 0ith their concomitant reactions of the three modes( Since the devotee of the Lord -no0s them !erfect"y 0e""& he is not interested in creating un0anted things for a situation 0hich is not at a"" rea"ity& but sim!"y names of no more significance than the babb"e of sea 0aves( The great -ings& "eaders and so"diers fight 0ith one another in order to !er!etuate their names in history( They are forgotten in due course of time& and they ma-e a !"ace for another era in history( .ut the devotee rea"i5es ho0 much history and historica" !ersons are use"ess !roducts of f"ic-ering time( The fruitive 0or-er as!ires after a big fortune in the matter of 0ea"th& 0oman and 0or"d"y adoration& but those 0ho are fi4ed in !erfect rea"ity are not at a"" interested in such fa"se things( /or them it is a"" a 0aste of time( Since every second of human "ife is im!ortant& an en"ightened man shou"d be very carefu" to uti"i5e time very cautious"y( One second of human "ife 0asted in the vain research of !"anning for ha!!iness in the materia" 0or"d can never be re!"aced& even if one s!ends mi""ions of coins of go"d( Therefore& the transcendenta"ist desiring freedom from the c"utches of maya& or the i""usory activities of "ife& is 0arned here0ith not to be ca!tivated by the e4terna" features of fruitive actors( 8uman "ife is never meant for sense gratification& but for se"f-rea"i5ation( Srimad-.hagavatam instructs us so"e"y on this sub2ect from the very beginning to the end( 8uman "ife is sim!"y meant for se"f-rea"i5ation( The civi"i5ation 0hich aims at this utmost !erfection never indu"ges in creating un0anted things& and such a !erfect civi"i5ation !re!ares men on"y to acce!t the bare necessities of "ife or to fo""o0 the !rinci!"e of the best use of a bad bargain( Our materia" bodies and our "ives in that connection are bad bargains because the "iving entity is actua""y s!irit& and s!iritua" advancement of the "iving entity is abso"ute"y necessary( 8uman "ife is intended for the rea"i5ation of this im!ortant factor& and one shou"d act according"y& acce!ting on"y the bare necessities of "ife and de!ending more on $od3s gift 0ithout diversion of human energy for any other !ur!ose& such as being mad for materia" en2oyment( The materia"istic advancement of civi"i5ation is ca""ed "the civi"i5ation of the demons&" 0hich u"timate"y ends in 0ars and scarcity( The transcendenta"ist is s!ecifica""y 0arned here0ith to be fi4ed in mind& so that even if there is difficu"ty in !"ain "iving and high thin-ing he 0i"" not budge even an inch from his star- determination( /or a transcendenta"ist& it is a suicida" !o"icy to be intimate"y in touch 0ith the sense gratifiers of the 0or"d& because such a !o"icy 0i"" frustrate the u"timate gain of "ife( Su-adeva $osvami met Mahara2a #ari-sit 0hen the "atter fe"t a necessity for such a meeting( +t is the duty of a transcendenta"ist to he"! !ersons 0ho desire rea" sa"vation and to su!!ort the cause of sa"vation( One might note that Su-adeva $osvami never met Mahara2a #ari-sit 0hi"e he 0as ru"ing as a great -ing( /or a transcendenta"ist& the mode of activities is e4!"ained in the ne4t s"o-a( TEXT @ TEXT satyam -sitau -im -asi!oh !rayasair bahau svasiddhe hy u!abarhanaih -im saty an2a"au -im !urudhanna-!atrya dig-va"-a"adau sati -im du-u"aih SYNONYMS

satyam--being in !ossession -sitau--earth"y f"ats -im--0here is the necessity -asi!oh--of beds and cots !rayasaih--endeavoring for bahau--the arms sva-siddhe--being se"f-sufficient hi--certain"y u!abarhanaih--bed and bedstead -im--0hat is the use sati--being !resent an2a"au--the !a"ms of the hands -im--0hat is the use !urudha--varieties of anna--eatab"es !atrya--by the utensi"s di---o!en s!ace va"-a"a-adau--s-ins of trees sati--being e4istent -im--0hat is the use of du-u"aih--c"othes( T)*NSL*T+ON 9hen there are am!"e earth"y f"ats to "ie on& 0hat is the necessity of cots and bedsG 9hen one can use his o0n arms& 0hat is the necessity of a !i""o0G 9hen one can use the !a"ms of his hands& 0hat is the necessity of varieties of utensi"sG 9hen there is am!"e covering& or the s-ins of trees& 0hat is the necessity of c"othingG #,)#O)T The necessities of "ife for the !rotection and comfort of the body must not be unnecessari"y increased( 8uman energy is s!oi"ed in a vain search after such i""usory ha!!iness( +f one is ab"e to "ie do0n on the f"oor& then 0hy shou"d one endeavor to get a good bedstead or soft cushion to "ie onG +f one can rest 0ithout any !i""o0 and ma-e use of the soft arms endo0ed by nature& there is no necessity of searching after a !i""o0( +f 0e ma-e a study of the genera" "ife of the anima"s& 0e can see that they have no inte""igence for bui"ding big houses& furniture& and other househo"d !ara!herna"ia& and yet they maintain a hea"thy "ife by "ying do0n on the o!en "and( They do not -no0 ho0 to coo- or !re!are foodstuff& yet they sti"" "ive hea"thy "ives more easi"y than the human being( This does not mean that human civi"i5ation shou"d revert to anima" "ife or that the human being shou"d "ive na-ed in the 2ung"es 0ithout any cu"ture& education and sense of mora"ity( *n inte""igent human cannot "ive the "ife of an anima" rather& man shou"d try to uti"i5e his inte""igence in arts and science& !oetry and !hi"oso!hy( +n such a 0ay he can further the !rogressive march of human civi"i5ation( .ut here the idea given by Sri"a Su-adeva $osvami is that the reserve energy of human "ife& 0hich is far su!erior to that of anima"s& shou"d sim!"y he uti"i5ed for se"f-rea"i5ation( *dvancement of human civi"i5ation must be to0ards the goa" of estab"ishing our "ost re"ationshi! 0ith $od& 0hich is not !ossib"e in any form of "ife other than the human( One must rea"i5e the nu""ity of the materia" !henomenon& considering it a !assing !hantasmagoria& and must endeavor to ma-e a so"ution to the miseries of "ife( Se"f-com!"acence 0ith a !o"ished ty!e of anima" civi"i5ation geared to sense gratification is de"usion& and such a "civi"i5ation" is not 0orthy of the name( +n !ursuit of such fa"se activities& a human being is in the c"utches of maya& or i""usion( $reat sages and saints in the days of yore 0ere not "iving in !a"atia" bui"dings furnished 0ith good furniture and so-ca""ed amenities of "ife( They used to "ive in huts and groves and sit on the f"at ground& and yet they have "eft immense treasures of high -no0"edge 0ith a"" !erfection( Sri"a )u!a $osvami and Sri"a Sanatana $osvami 0ere high-ran-ing ministers of state& but they 0ere ab"e to "eave behind them immense 0ritings on transcendenta" -no0"edge& 0hi"e residing on"y for one night underneath one tree( They did not "ive even t0o nights under the same tree& and 0hat to s!ea- of 0e""-furnished rooms 0ith modern amenities( *nd sti"" they 0ere ab"e to give us most im!ortant "iteratures of se"f-rea"i5ation( So-ca""ed comforts of "ife are not actua""y he"!fu" for !rogressive civi"i5ation rather& they are detrimenta" to such !rogressive "ife( +n the system of sanatana-dharma& of four divisions of socia" "ife and four orders of !rogressive rea"i5ation& there are am!"e o!!ortunities and sufficient directions for a ha!!y termination of the !rogressive "ife& and the sincere fo""o0ers are advised therein to acce!t a vo"untary "ife of renunciation in order to achieve the desired goa" of "ife( +f one is not accustomed to abiding by the "ife of renunciation and se"f-abnegation from the beginning& one shou"d try to get into the habit at a "ater stage of "ife as recommended by Sri"a Su-adeva $osvami& and that 0i"" he"! one to achieve the desired success( TEXT B TEXT cirani -im !athi na santi disanti bhi-sam

naivanghri!ah !ara-bhrtah sarito 3!y asusyan ruddha guhah -im a2ito 3vati no!asannan -asmad bha2anti -avayo dhana-durmadandhan SYNONYMS cirani--torn c"othes -im--0hether !athi--on the road na--not santi--there is disanti--give in charity bhi-sam--a"ms na--not eva--a"so anghri!ah--the trees !ara-bhrtah--one 0ho maintains others saritah-the rivers a!i--a"so asusyan--have dried u! ruddhah--c"osed guhah--caves -im--0hether a2itah--the *"mighty Lord avati--give !rotection na--not u!asannan--the surrendered sou" -asmat--0hat for& then bha2anti--f"atters -avayah--the "earned dhana--0ea"th durmada-andhan--too into4icated by( T)*NSL*T+ON *re there no torn c"othes "ying on the common roadG Ao the trees& 0hich e4ist for maintaining others& no "onger give a"ms in charityG Ao the rivers& being dried u!& no "onger su!!"y 0ater to the thirstyG *re the caves of the mountains no0 c"osed& or& above a""& does the *"mighty Lord not !rotect the fu""y surrendered sou"sG 9hy then do the "earned sages go to f"atter those 0ho are into4icated by hard-earned 0ea"thG #,)#O)T The renounced order of "ife is never meant for begging or "iving at the cost of others as a !arasite( *ccording to the dictionary& a !arasite is a syco!hant 0ho "ives at the cost of society 0ithout ma-ing any contribution to that society( The renounced order is meant for contributing something substantia" to society and not de!ending on the earnings of the househo"ders( On the contrary& acce!tance of a"ms from the househo"ders by the bona fide mendicant is an o!!ortunity afforded by the saint for the tangib"e benefit of the donor( +n the sanatana-dharma institution& a"ms-giving to the mendicant is !art of a househo"der3s duty& and it is advised in the scri!tures that the househo"ders shou"d treat the mendicants as their fami"y chi"dren and shou"d !rovide them 0ith food& c"othing& etc(& 0ithout being as-ed( #seudomendicants& therefore& shou"d not ta-e advantage of the charitab"e dis!osition of the faithfu" househo"ders( The first duty of a !erson in the renounced order of "ife is to contribute some "iterary 0orfor the benefit of the human being in order to give him rea"i5ed direction to0ard se"f-rea"i5ation( *mongst the other duties in the renounced order of "ife of Sri"a Sanatana& Sri"a )u!a and the other $osvamis of 'rndavana& the foremost duty discharged by them 0as to ho"d "earned discourses amongst themse"ves at Seva-un2a& 'rndavana ;the s!ot 0here Sri )adha-Aamodara Tem!"e 0as estab"ished by Sri"a Fiva $osvami and 0here the actua" samadhi tombs of Sri"a )u!a $osvami and Sri"a Fiva $osvami are "aid>( /or the benefit of a"" in human society& they "eft behind them immense "iteratures of transcendenta" im!ortance( Simi"ar"y& a"" the acaryas 0ho vo"untari"y acce!ted the renounced order of "ife aimed at benefiting human society and not at "iving a comfortab"e or irres!onsib"e "ife at the cost of others( 8o0ever& those 0ho cannot give any contribution shou"d not go to the househo"ders for food& for such mendicants as-ing bread from the househo"ders are an insu"t to the highest order( Su-adeva $osvami gave this 0arning es!ecia""y for those mendicants 0ho ado!t this "ine of !rofession to so"ve their economic !rob"ems( Such mendicants are in abundance in the age of %a"i( 9hen a man becomes a mendicant 0i""fu""y or by circumstances& he must be of firm faith and conviction that the Su!reme Lord is the maintainer of a"" "iving beings every0here in the universe( 9hy& then& 0ou"d 8e neg"ect the maintenance of a surrendered sou" 0ho is cent !ercent engaged in the service of the LordG * common master "oo-s to the necessities of his servant& so ho0 much more 0ou"d the a""-!o0erfu"& a""-o!u"ent Su!reme Lord "oo- after the necessities of "ife for a fu""y surrendered sou"( The genera" ru"e is that a mendicant devotee 0i"" acce!t a sim!"e sma"" "oinc"oth 0ithout as-ing anyone to give it in charity( 8e sim!"y sa"vages it from the re2ected torn c"oth thro0n in the street( 9hen he is hungry he may go to a magnanimous tree 0hich dro!s fruits& and 0hen he is thirsty he may drin- 0ater from the f"o0ing river( 8e does not re1uire to "ive in a comfortab"e house& but shou"d find a cave in the hi""s and not be afraid of 2ung"e anima"s& -ee!ing faith in $od& 0ho "ives in everyone3s heart( The Lord may dictate to tigers and other 2ung"e anima"s not to disturb

8is devotee( 8aridasa Tha-ura& a great devotee of Lord Sri Caitanya& used to "ive in such a cave& and by chance a great venomous sna-e 0as a co-!artner of the cave( Some admirer of Tha-ura 8aridasa 0ho had to visit the Tha-ura every day feared the sna-e and suggested that the Tha-ura "eave that !"ace( .ecause his devotees 0ere afraid of the sna-e and they 0ere regu"ar"y visiting the cave& Tha-ura 8aridasa agreed to the !ro!osa" on their account( .ut as soon as this 0as sett"ed& the sna-e actua""y cra0"ed out of its ho"e in the cave and "eft the cave for good before everyone !resent( .y the dictation of the Lord& 0ho "ived a"so 0ithin the heart of the sna-e& the sna-e gave !reference to 8aridasa and decided to "eave the !"ace and not disturb him( So this is a tangib"e e4am!"e of ho0 the Lord gives !rotection to a bona fide devotee "i-e Tha-ura 8aridasa( *ccording to the regu"ations of the sanatana-dharma institution& one is trained from the beginning to de!end fu""y on the !rotection of the Lord in a"" circumstances( The !ath of renunciation is recommended for acce!tance by one 0ho is fu""y accom!"ished and fu""y !urified in his e4istence( This stage is described a"so in the .hagavad-gita ;6=(B> as daivi sam!at( * human being is re1uired to accumu"ate daivi sam!at& or s!iritua" assets other0ise& the ne4t a"ternative& asuri sam!at& or materia" assets& 0i"" overcome him dis!ro!ortionate"y& and thus one 0i"" be forced into the entang"ement of different miseries of the materia" 0or"d( * sannyasi shou"d a"0ays "ive a"one& 0ithout com!any& and he must be fear"ess( 8e shou"d never be afraid of "iving a"one& a"though he is never a"one( The Lord is residing in everyone3s heart& and un"ess one is !urified by the !rescribed !rocess& one 0i"" fee" that he is a"one( .ut a man in the renounced order of "ife must be !urified by the !rocess thus he 0i"" fee" the !resence of the Lord every0here and 0i"" have nothing to fear ;such as being 0ithout any com!any>( Everyone can become a fear"ess and honest !erson if his very e4istence is !urified by discharging the !rescribed duty for each and every order of "ife( One can become fi4ed in one3s !rescribed duty by faithfu" aura" rece!tion of 'edic instructions and assimi"ation of the essence of 'edic -no0"edge by devotiona" service to the Lord( TEXT = TEXT evam sva-citte svata eva siddha atma !riyo 3rtho bhagavan anantah tam nirvrto niyatartho bha2eta samsara-hetu!aramas ca yatra SYNONYMS evam--thus sva-citte--in one3s o0n heart svatah--by 8is omni!otency eva--certain"y siddhah--fu""y re!resented atma--the Su!ersou" !riyah--very dear arthah--substance bhagavan--the Su!reme #ersona"ity of $odhead anantah--the eterna" un"imited tam--unto 8im nirvrtah--being detached from the 0or"d niyata--!ermanent arthah--the su!reme gain bha2eta--one must 0orshi! samsara-hetu--the cause of the conditioned state of e4istence u!aramah--cessation ca--certain"y yatra--in 0hich( T)*NSL*T+ON Thus being fi4ed& one must render service unto the Su!ersou" situated in one3s o0n heart by 8is omni!otency( .ecause 8e is the *"mighty #ersona"ity of $odhead& eterna" and un"imited& 8e is the u"timate goa" of "ife& and by 0orshi!ing 8im one can end the cause of the conditioned state of e4istence( #,)#O)T *s confirmed in .hagavad-gita ;6<(=6>& the Su!reme !ersona"ity of $odhead Sri %rsna is the a""!ervading omni!resent Su!ersou"( Therefore one 0ho is a yogi can 0orshi! on"y 8im because 8e is the substance and not i""usion( Every "iving creature is engaging in the service of something e"se( * "iving being3s constitutiona" !osition is to render service& but in the atmos!here of maya& or i""usion& or the conditiona" state of e4istence& the conditioned sou" see-s the service of i""usion( * conditioned sou" 0or-s

in the service of his tem!orary body& bodi"y re"atives "i-e the 0ife and chi"dren& and the necessary !ara!herna"ia for maintaining the body and bodi"y re"ations& such as the house& "and& 0ea"th& society and country& but he does not -no0 that a"" such renderings of service are tota""y i""usory( *s 0e have discussed many times before& this materia" 0or"d is itse"f an i""usion& "i-e a mirage in the desert( +n the desert there is an i""usion of 0ater& and the foo"ish anima"s become entra!!ed by such an i""usion and run after 0ater in the desert& a"though there is no 0ater at a""( .ut because there is no 0ater in the desert& one does not conc"ude that there is no 0ater at a""( The inte""igent !erson -no0s 0e"" that there is certain"y 0ater& 0ater in the seas and oceans& but such vast reservoirs of 0ater are far& far a0ay from the desert( One shou"d therefore search for 0ater in the vicinity of seas and oceans and not in the desert( Every one of us is searching after rea" ha!!iness in "ife& name"y eterna" "ife& eterna" or un"imited -no0"edge and unending b"issfu" "ife( .ut foo"ish !eo!"e 0ho have no -no0"edge of the substance search after the rea"ity of "ife in the i""usion( This materia" body does not endure eterna""y& and everything in re"ation 0ith this tem!orary body& such as the 0ife& chi"dren& society and country& a"so changes a"ong 0ith the change of body( This is ca""ed samsara& or re!etition of birth& death& o"d age and disease( 9e 0ou"d "i-e to find a so"ution for a"" these !rob"ems of "ife& but 0e do not -no0 the 0ay( 8erein it is suggested that anyone 0ho 0ants to ma-e an end to these miseries of "ife& name"y re!etition of birth& death& disease& and o"d age& must ta-e to this !rocess of 0orshi!ing the Su!reme Lord and not others& as it is a"so u"timate"y suggested in the .hagavad-gita ;6<(=B>( +f 0e at a"" 0ant to end the cause of our conditioned "ife& 0e must ta-e to the 0orshi! of Lord Sri %rsna& 0ho is !resent in everyone3s heart by 8is natura" affection for a"" "iving beings& 0ho are actua""y the !arts and !arce"s of the Lord ;.g( 6<(=6>( The baby in the "a! of his mother is natura""y attached to the mother& and the mother is attached to the chi"d( .ut 0hen the chi"d gro0s u! and becomes over0he"med by circumstances& he gradua""y becomes detached from the mother& a"though the mother a"0ays e4!ects some sort of service from the gro0n-u! chi"d and is e1ua""y affectionate to0ard her chi"d& even though the chi"d is forgetfu"( Simi"ar"y& because 0e are a"" !art and !arce" of the Lord& the Lord is a"0ays affectionate to us& and 8e a"0ays tries to get us bac- home& bac- to $odhead( .ut 0e& the conditioned sou"s& do not care for 8im and run instead after the i""usory bodi"y connections( 9e must therefore e4tricate ourse"ves from a"" i""usory connections of the 0or"d and see- reunion 0ith the Lord& trying to render service unto 8im because 8e is the u"timate truth( *ctua""y 0e are han-ering after 8im as the chi"d see-s the mother( *nd to search out the Su!reme #ersona"ity of $odhead& 0e need not go any0here e"se& because the Lord is 0ithin our hearts( This does not suggest& ho0ever& that 0e shou"d not go to the !"aces of 0orshi!& name"y the tem!"es& churches and mos1ues( Such ho"y !"aces of 0orshi! are a"so occu!ied by the Lord because the Lord is omni!resent( /or the common man these ho"y !"aces are centers of "earning about the science of $od( 9hen the tem!"es are devoid of activities& the !eo!"e in genera" become uninterested in such !"aces& and conse1uent"y the mass of !eo!"e gradua""y become god"ess& and a god"ess civi"i5ation is the resu"t( Such a he""ish civi"i5ation artificia""y increases the conditions of "ife& and e4istence becomes into"erab"e for everyone( The foo"ish "eaders of a god"ess civi"i5ation try to devise various !"ans to bring about !eace and !ros!erity in the god"ess 0or"d under a !atent trademar- of materia"ism& and because such attem!ts are i""usory on"y& the !eo!"e e"ect incom!etent& b"ind "eaders& one after another& 0ho are inca!ab"e of offering so"utions( +f 0e 0ant at a"" to end this anoma"y of a god"ess civi"i5ation& 0e must fo""o0 the !rinci!"es of revea"ed scri!tures "i-e the Srimad-.hagavatam and fo""o0 the instruction of a !erson "i-e Sri Su-adeva $osvami 0ho has no attraction for materia" gain( TEXT E TEXT -as tam tv anadrtya !aranucintam rte !asun asatim nama -uryat !asyan 2anam !atitam vaitaranyam sva--arma2an !arita!an 2usanam SYNONYMS

-ah--0ho e"se tam--that tu--but anadrtya--by neg"ecting !ara-anucintam--transcendenta" thoughts rte--0ithout !asun--the materia"ists asatim--in the non!ermanent nama--name -uryat--0i"" ado!t !asyan--seeing definite"y 2anam--the genera" mass of !eo!"e !atitam--fa""en vaitaranyam--in 'aitarani& the river of suffering sva--arma-2an--!roduced from one3s o0n 0or- !arita!an--suffering 2usanam-being overta-en by( T)*NSL*T+ON 9ho e"se but the gross materia"ists 0i"" neg"ect such transcendenta" thought and ta-e to the non!ermanent names on"y& seeing the mass of !eo!"e fa""en in the river of suffering as the conse1uence of accruing the resu"t of their o0n 0or-G #,)#O)T +n the 'edas it is said that !ersons 0ho are attached to demigods to the e4c"usion of the Su!reme !ersona"ity of $odhead are "i-e the anima"s 0ho fo""o0 the herdsman even though they are ta-en to the s"aughterhouse( The materia"ists& "i-e anima"s& a"so do not -no0 ho0 they are being misdirected by neg"ecting the transcendenta" thought of the Su!reme !erson( No one can remain vacant of thought( +t is said that an id"e brain is a devi"3s 0or-sho! because a !erson 0ho cannot thin- in the right 0ay must thin- of something 0hich may bring about disaster( The materia"ists are a"0ays 0orshi!ing some minor demigods& a"though this is condemned in the .hagavad-gita ;E(:C>( *s "ong as a !erson is i""usioned by materia" gains& he !etitions the res!ective demigods to dra0 some !articu"ar benefit 0hich is& after a""& i""usory and non!ermanent( The en"ightened transcendenta"ist is not ca!tivated by such i""usory things therefore he is a"0ays absorbed in the transcendenta" thought of the Su!reme in different stages of rea"i5ation& name"y .rahman& #aramatma and .hagavan( +n the !revious verse it is suggested that one shou"d thin- of the Su!ersou"& 0hich is one ste! higher than the im!ersona" thought of .rahman& as it 0as suggested in the case of contem!"ating the virat-ru!a of the !ersona"ity of $odhead( +nte""igent !ersons 0ho can see !ro!er"y may "oo- into the genera" conditions of the "iving entities 0ho are 0andering in the cyc"e of the +t is said that there is an ever"asting be"t of 0ater ca""ed the )iver 'aitarani at the entrance of the !"utonic !"anet of Yamara2a& 0ho !unishes sinners in different manners( *fter being sub2ected to such sufferings& a sinner is a0arded a !articu"ar s!ecies of "ife according to his deeds in the !ast( Such "iving entities as are !unished by Yamara2a are seen in different varieties of conditioned "ife( Some of them are in heaven& and some of them are in he""( Some of them are brahmanas& and some of them are misers( .ut no one is ha!!y in this materia" 0or"d& and a"" of them are either c"ass *& . or C !risoners suffering because of their o0n deeds( The Lord is im!artia" to a"" circumstances of the sufferings of the "iving entities& but to one 0ho ta-es she"ter at 8is "otus feet& the Lord gives !ro!er !rotection& and 8e ta-es such a "iving entity bac- home& bac- to 8imse"f( TEXT < TEXT -ecit sva-dehantar-hrdayava-ase !radesa-matram !urusam vasantam catur-bhu2am -an2a-rathanga-san-hagada-dharam dharanaya smaranti SYNONYMS -ecit--others sva-deha-antah--0ithin the body hrdaya-ava-ase--in the region of the heart !radesamatram--measuring on"y eight inches !urusam--the #ersona"ity of $odhead vasantam--residing catuhbhu2am--0ith four hands -an2a--"otus ratha-anga--the 0hee" of a chariot san-ha--conchshe"" gadadharam--and 0ith a c"ub in the hand dharanaya--conceiving in that 0ay smaranti--do meditate u!on 8im(

T)*NSL*T+ON Others conceive of the #ersona"ity of $odhead residing 0ithin the body in the region of the heart and measuring on"y eight inches& 0ith four hands carrying a "otus& a 0hee" of a chariot& a conchshe"" and a c"ub res!ective"y( #,)#O)T The a""-!ervading !ersona"ity of $odhead resides as #aramatma in the heart of each and every "iving entity( The measurement of the "oca"i5ed #ersona"ity of $odhead is estimated to e4!and from the ring finger to the end of the thumb& more or "ess eight inches( The form of the Lord described in this verse 0ith distribution of different symbo"s--beginning from the "o0er right hand u! and do0n to the "o0er "eft hand 0ith "otus& 0hee" of a chariot& conchshe"" and c"ub res!ective"y--is ca""ed Fanardana& or the !"enary !ortion of the Lord 0ho contro"s the genera" mass( There are many other forms of the Lord 0ith varied situations of the symbo"s of "otus& conchshe""& etc(& and they are different"y -no0n as #urusottama& *cyuta& Narasimha& Trivi-rama& 8rsi-esa& %esava& Madhava& *niruddha& #radyumna& San-arsana& Sridhara& 'asudeva& Aamodara& Fanardana& Narayana& 8ari& #admanabha& 'amana& Madhusudana& $ovinda& %rsna& 'isnumurti& *dho-sa2a and ,!endra( These t0enty-four forms of the "oca"i5ed #ersona"ity of $odhead are 0orshi!ed in different !arts of the !"anetary system& and in each system there is an incarnation of the Lord having a different 'ai-untha !"anet in the s!iritua" s-y& 0hich is ca""ed the !aravyoma( There are many other hundreds and scores of different forms of the Lord& and each and every one of them has a !articu"ar !"anet in the s!iritua" s-y& of 0hich this materia" s-y is on"y a fragmenta" offshoot( The Lord e4ists as !urusa& or the ma"e en2oyer& a"though there is no com!aring 8im to any ma"e form in the materia" 0or"d( .ut a"" such forms are advaita& nondifferent from one another& and each of them is eterna""y young( The young Lord 0ith four hands is nice"y decorated& as described be"o0( TEXT D TEXT !rasanna-va-tram na"inayate-sanam -adamba--in2a"-a-!isanga-vasasam "asan-maha-ratna-hiranmayangadam s!huran-maha-ratna--irita--unda"am SYNONYMS !rasanna--e4!resses ha!!iness va-tram--mouth na"ina-ayata--s!read "i-e the !eta"s of a "otus i-sanam--eyes -adamba---adamba f"o0er -in2a"-a--saffron !isanga--ye""o0 vasasam--garments "asat-hanging maha-ratna--va"uab"e 2e0e"s hiranmaya--made of go"d angadam--ornament s!hurat--g"o0ing maha-ratna--va"uab"e 2e0e"s -irita--head dress -unda"am--earrings( T)*NSL*T+ON 8is mouth e4!resses 8is ha!!iness( 8is eyes s!read "i-e the !eta"s of a "otus& and 8is garments& ye""o0ish "i-e the saffron of a -adamba f"o0er& are bedec-ed 0ith va"uab"e 2e0e"s( 8is ornaments are a"" made of go"d& set 0ith 2e0e"s& and 8e 0ears a g"o0ing head dress and earrings( TEXT 6C TEXT unnidra-hrt-!an-a2a--arni-a"aye

yogesvarastha!ita-!ada-!a""avam sri-"a-sanam -austubha-ratna--andharam am"ana-"a-smya vana-ma"ayacitam SYNONYMS unnidra--b"ooming hrt--heart !an-a2a--"otus f"o0er -arni-a-a"aye--on the surface of the 0hor" yogaisvara--the great mystics astha!ita--!"aced !ada-!a""avam--"otus feet sri--the goddess of fortune& or a beautifu" ca"f "a-sanam--mar-ed in that 0ay -austubha--the %austubha 2e0e" ratna--other 2e0e"s -andharam--on the shou"der am"ana--1uite fresh "a-smya--beauty vana-ma"aya--by a f"o0er gar"and acitam--s!read over( T)*NSL*T+ON 8is "otus feet are !"aced over the 0hor"s of the "otus"i-e hearts of great mystics( On 8is chest is the %austubha 2e0e"& engraved 0ith a beautifu" ca"f& and there are other 2e0e"s on 8is shou"ders( 8is com!"ete torso is gar"anded 0ith fresh f"o0ers( #,)#O)T The ornaments& f"o0ers& c"othing and a"" the other decorations on the transcendenta" body of the #ersona"ity of $odhead are identica" 0ith the body of the Lord( None of them are made of materia" ingredients other0ise there 0ou"d be no chance of their decorating the body of the Lord( *s such& in the !aravyoma& s!iritua" varieties are a"so distinguished from the materia" variegatedness( TEXT 66 TEXT vibhusitam me-ha"ayangu"iya-air maha-dhanair nu!ura--an-anadibhih snigdhama"a-uncita-ni"a--unta"air virocamananana-hasa-!esa"am SYNONYMS vibhusitam--0e"" decorated me-ha"aya--0ith an ornamenta" 0reath about the 0aist angu"iya-aih--by finger rings maha-dhanaih--a"" high"y va"uab"e nu!ura--ringing "eg"ets -an-ana-adibhih--a"so by bang"es snigdha--s"ic- ama"a--s!ot"ess a-uncita--cur"ing ni"a--b"uish -unta"aih--hair virocamana--very !"easing anana--face hasa--smi"e !esa"am--beautifu"( T)*NSL*T+ON 8e is 0e"" decorated 0ith an ornamenta" 0reath about 8is 0aist and rings studded 0ith va"uab"e 2e0e"s on 8is fingers( 8is "eg"ets& 8is bang"es& 8is oi"ed hair& cur"ing 0ith a b"uish tint& and 8is beautifu" smi"ing face are a"" very !"easing( #,)#O)T The Su!reme #ersona"ity of $odhead is the most beautifu" !erson amongst a"" others& and Sri"a Su-adeva $osvami describes every !art of 8is transcendenta" beauty& one after another& in order to teach the im!ersona"ist that the #ersona"ity of $odhead is not an imagination by the devotee for faci"ity of 0orshi!& but is the Su!reme #erson in fact and figure( The im!ersona" feature of the *bso"ute Truth is but 8is radiation& as the sun rays are but radiations from the sun(

TEXT 6: TEXT adina-"i"a-hasite-sano""asadbhru-bhanga-samsucita-bhury-anugraham i-seta cintamayam enam isvaram yavan mano dharanayavatisthate SYNONYMS adina--very magnanimous "i"a--!astimes hasita--smi"ing i-sana--by g"ancing over u""asat--g"o0ing bhru-bhanga--signa"s of the eyebro0 samsucita--indicated bhuri--e4tensive anugraham--benediction i-seta--one must concentrate on cintamayam--transcendenta" enam--this !articu"ar isvaram--the Su!reme Lord yavat--as "ong as manah--the mind dharanaya--by meditation avatisthate--can be fi4ed( T)*NSL*T+ON The Lord3s magnanimous !astimes and the g"o0ing g"ancing of 8is smi"ing face are a"" indications of 8is e4tensive benedictions( One must therefore concentrate on this transcendenta" form of the Lord& as "ong as the mind can be fi4ed on 8im by meditation( #,)#O)T +n .hagavad-gita ;6:(B> it is said that the im!ersona"ist undergoes a series of difficu"t !rograms on account of his im!ersona" meditation( .ut the devotee& due to the Lord3s !ersona" service& !rogresses very easi"y( +m!ersona" meditation is therefore a source of suffering for the im!ersona"ist( 8ere& the devotee has an advantage over the im!ersona"ist !hi"oso!her( The im!ersona"ist is doubtfu" about the !ersona" feature of the Lord& and therefore he a"0ays tries to meditate u!on something 0hich is not ob2ective( /or this reason there is an authentic statement in the .hagavatam regarding the !ositive concentration of the mind on the factua" form of the Lord( The !rocess of meditation recommended herein is bha-ti-yoga& or the !rocess of devotiona" service after one is "iberated from the materia" conditions( Fnana-yoga is the !rocess of "iberation from the materia" conditions( *fter one is "iberated from the conditions of materia" e4istence& i(e(& 0hen one is nivrtta& as !revious"y stated herein& or 0hen one is freed from a"" materia" necessities& one becomes 1ua"ified to discharge the !rocess of bha-ti-yoga( Therefore bha-ti-yoga inc"udes 2nana-yoga& or& in other 0ords& the !rocess of !ure devotiona" service simu"taneous"y serves the !ur!ose of 2nana-yoga "iberation from materia" conditions is automatica""y achieved by the gradua" deve"o!ment of !ure devotiona" service( These effects of bha-ti-yoga are ca""ed anartha-nivrtti( Things 0hich are artificia""y ac1uired gradua""y disa!!ear a"ong 0ith the !rogress of bha-ti-yoga( Meditation on the "otus feet of the !ersona"ity of $odhead& the first !rocessiona" ste!& must sho0 its effect by anartha-nivrtti( The grossest ty!e of anartha 0hich binds the conditioned sou" in materia" e4istence is se4 desire& and this se4 desire gradua""y deve"o!s in the union of the ma"e and fema"e( 9hen the ma"e and fema"e are united& the se4 desire is further aggravated by the accumu"ation of bui"dings& chi"dren& friends& re"atives and 0ea"th( 9hen a"" these are ac1uired& the conditioned sou" becomes over0he"med by such entang"ements& and the fa"se sense of egoism& or the sense of "myse"f" and "mine&" becomes !rominent& and the se4 desire e4!ands to various !o"itica"& socia"& a"truistic& !hi"anthro!ic and many other un0anted engagements& resemb"ing the foam of the sea 0aves& 0hich becomes very !rominent at one time and at the ne4t moment vanishes as 1uic-"y as a c"oud in the s-y( The conditioned sou" is encirc"ed by such !roducts& as 0e"" as !roducts of se4 desire& and therefore bha-ti-yoga "eads to gradua" eva!oration of the se4 desire& 0hich is summari5ed in three headings& name"y !rofit& adoration and distinction( *"" conditioned sou"s are mad after these different forms of se4 desire& and one sha"" see for himse"f ho0 much he has been freed from such materia" han-erings based !rimari"y on the se4 desire( *s a !erson fee"s his hunger satisfied after eating

each morse" of foodstuff& he must simi"ar"y be ab"e to see the degree to 0hich he has been freed from se4 desire( The se4 desire is diminished a"ong 0ith its various forms by the !rocess of bha-ti-yoga because bha-ti-yoga automatica""y& by the grace of the Lord& effective"y resu"ts in -no0"edge and renunciation& even if the devotee is not materia""y very 0e"" educated( %no0"edge means -no0ing things as they are& and if by de"iberation it is found that there are things 0hich are at a"" unnecessary& natura""y the !erson 0ho has ac1uired -no0"edge "eaves aside such un0anted things( 9hen the conditioned sou" finds by cu"ture of -no0"edge that materia" necessities are un0anted things& he becomes detached from such un0anted things( This stage of -no0"edge is ca""ed vairagya& or detachment from un0anted things( 9e have !revious"y discussed that the transcendenta"ist is re1uired to be se"f-sufficient and shou"d not beg from the rich b"ind !ersons to fu"fi"" the bare necessities of "ife( Su-adeva $osvami has suggested some a"ternatives for the bare necessities of "ife& name"y the !rob"em of eating& s"ee!ing and she"ter& but he has not suggested any a"ternative for se4 satisfaction( One 0ho has the se4 desire sti"" 0ith him shou"d not at a"" try to acce!t the renounced order of "ife( /or one 0ho has not attained to this stage& there is no 1uestion of a renounced order of "ife( So by the gradua" !rocess of devotiona" service under the guidance of a !ro!er s!iritua" master& and fo""o0ing the !rinci!"es of the .hagavatam& one must be ab"e at "east to contro" the gross se4 desire before one acce!ts the renounced order of "ife factua""y( So !urification means getting free gradua""y from se4 desire& and this is attained by meditation on the !erson of the Lord as described herein& beginning from the feet( One shou"d not try to go u!0ards artificia""y 0ithout seeing for himse"f ho0 much he has been re"eased from the se4 desire( The smi"ing face of the Lord is the Tenth Canto of Srimad-.hagavatam& and there are many u!starts 0ho at once try to begin 0ith the Tenth Canto and es!ecia""y 0ith the five cha!ters 0hich de"ineate the rasa-"i"a of the Lord( This is certain"y im!ro!er( .y such im!ro!er study or hearing of .hagavatam& the materia" o!!ortunists have !"ayed havoc by indu"gence in se4 "ife in the name of .hagavatam( This vi"ification of .hagavatam is rendered by the acts of the so-ca""ed devotees one shou"d be free from a"" -inds of se4 desire before he tries to ma-e a sho0 of recita" of .hagavatam( Sri 'isvanatha Ca-ravarti Tha-ura c"ear"y defines the im!ort of !urification as cessation from se4 indu"gence( 8e says& yatha yatha dhis ca sudhyati visaya"am!atyam tya2ati& tatha tatha dharayed iti citta-suddhi-taratamyenaiva dhyana-taratamyam u-tam( *nd as one gets free from the into4ication of se4 indu"gence by !urification of inte""igence& one shou"d ste! for0ard for the ne4t meditation& or in other 0ords& the !rogress of meditation on the different "imbs of the transcendenta" body of the Lord shou"d be enhanced in !ro!ortion to the !rogress of !urification of the heart( The conc"usion is that those 0ho are sti"" entra!!ed by se4 indu"gence shou"d never !rogress to meditation above the feet of the Lord therefore recita" of Srimad-.hagavatam by them shou"d be restricted to the /irst and Second Cantos of the great "iterature( One must com!"ete the !urificatory !rocess by assimi"ating the contents of the first nine cantos( Then one shou"d be admitted into the rea"m of the Tenth Canto of Srimad-.hagavatam( TEXT 6? TEXT e-ai-aso 3ngani dhiyanubhavayet !adadi yavad dhasitam gadabhrtah 2itam 2itam sthanam a!ohya dharayet !aram !aram suddhyati dhir yatha yatha SYNONYMS e-a-e-asah--one to one& or one after another angani--"imbs dhiya--by attention anubhavayet--meditate u!on !ada-adi--"egs& etc( yavat--unti" hasitam--smi"ing gada-bhrtah--the !ersona"ity of $odhead 2itam 2itam--gradua""y contro""ing the mind sthanam--!"ace a!ohya--"eaving dharayet--meditate u!on !aram !aram--higher and higher suddhyati--!urified dhih--inte""igence yatha yatha--as much as( T)*NSL*T+ON

The !rocess of meditation shou"d begin from the "otus feet of the Lord and !rogress to 8is smi"ing face( The meditation shou"d be concentrated u!on the "otus feet& then the ca"ves& then the thighs& and in this 0ay higher and higher( The more the mind becomes fi4ed u!on the different !arts of the "imbs& one after another& the more the inte""igence becomes !urified( #,)#O)T The !rocess of meditation recommended in the Srimad-.hagavatam is not to fi4 one3s attention on something im!ersona" or void( The meditation shou"d concentrate on the !erson of the Su!reme $odhead& either in 8is virat-ru!a& the gigantic universa" form& or in 8is sac-cid-ananda-vigraha& as described in the scri!tures( There are authori5ed descri!tions of 'isnu forms& and there are authori5ed re!resentations of Aeities in the tem!"es( Thus one can !ractice meditating u!on the Aeity& concentrating his mind on the "otus feet of the Lord and gradua""y rising higher and higher& u! to 8is smi"ing face( *ccording to the .hagavata schoo"& the Lord3s rasa dancing is the smi"ing face of the Lord( Since it is recommended in this verse that one shou"d gradua""y !rogress from the "otus feet u! to the smi"ing face& 0e sha"" not 2um! at once to understand the Lord3s !astimes in the rasa dance( +t is better to !ractice concentrating our attention by offering f"o0ers and tu"asi to the "otus feet of the Lord( +n this 0ay& 0e gradua""y become !urified by the arcana !rocess( 9e dress the Lord& bathe 8im& etc(& and a"" these transcendenta" activities he"! us !urify our e4istence( 9hen 0e reach the higher standard of !urification& if 0e see the smi"ing face of the Lord or hear the rasa dance !astimes of the Lord& then 0e can re"ish 8is activities( +n the Srimad-.hagavatam& therefore& the rasa dance !astimes are de"ineated in the Tenth Canto ;Cha!ters :D-?@>( The more one concentrates on the transcendenta" form of the Lord& either on the "otus feet& the ca"ves& the thighs or the chest& the more one becomes !urified( +n this verse it is c"ear"y stated& "the more the inte""igence becomes !urified&" 0hich means the more one becomes detached from sense gratification( Our inte""igence in the !resent conditioned state of "ife is im!ure due to being engaged in sense gratification( The resu"t of meditation on the transcendenta" form of the Lord 0i"" be manifested by one3s detachment from sense gratification( Therefore& the u"timate !ur!ose of meditation is !urification of one3s inte""igence( Those 0ho are too engrossed in sense gratification cannot be a""o0ed to !artici!ate in arcana or to touch the transcendenta" form of the )adha-%rsna or 'isnu Aeities( /or them it is better to meditate u!on the gigantic virat-ru!a of the Lord& as recommended in the ne4t verse( The im!ersona"ists and the voidists are therefore recommended to meditate u!on the universa" form of the Lord& 0hereas the devotees are recommended to meditate on the Aeity 0orshi! in the tem!"e( .ecause the im!ersona"ists and the voidists are not sufficient"y !urified in their s!iritua" activities& arcana is not meant for them( TEXT 6@ TEXT yavan na 2ayeta !aravare 3smin visvesvare drastari bha-ti-yogah tavat sthaviyah !urusasya ru!am -riyavasane !rayatah smareta SYNONYMS yavat--as "ong as na--does not 2ayeta--deve"o! !ara--transcendenta" avare--mundane asmin--in this form of visva-isvare--the Lord of a"" 0or"ds drastari--unto the seer bha-ti-yogah--devotiona" service tavat--so "ong sthaviyah--the gross materia"ist !urusasya--of the virat-!urusa ru!am--universa" form -riya-avasane--at the end of one3s !rescribed duties !rayatah--0ith !ro!er attention smareta--one shou"d remember( T)*NSL*T+ON

,n"ess the gross materia"ist deve"o!s a sense of "oving service unto the Su!reme Lord& the seer of both the transcendenta" and materia" 0or"ds& he shou"d remember or meditate u!on the universa" form of the Lord at the end of his !rescribed duties( #,)#O)T The Su!reme Lord is the seer of a"" 0or"ds& both materia" and transcendenta"( +n other 0ords& the Su!reme Lord is the u"timate beneficiary and en2oyer of a"" 0or"ds& as confirmed in the .hagavad-gita ;B(:D>( The s!iritua" 0or"d is the manifestation of 8is interna" !otency& and the materia" 0or"d is the manifestation of 8is e4terna" !otency( The "iving entities are a"so 8is margina" !otency& and by their o0n choice they can "ive in either the transcendenta" or materia" 0or"ds( The materia" 0or"d is not a fit !"ace for "iving entities because they are s!iritua""y one 0ith the Lord and in the materia" 0or"d the "iving entities become conditioned by the "a0s of the materia" 0or"d( The Lord 0ants a"" "iving entities& 0ho are 8is !arts and !arce"s& to "ive 0ith 8im in the transcendenta" 0or"d& and for en"ightening conditioned sou"s in the materia" 0or"d& a"" the 'edas and the revea"ed scri!tures are there--e4!ress"y to reca"" the conditioned sou"s bac- home& bac- to $odhead( ,nfortunate"y& the conditioned "iving entities& a"though suffering continua""y the threefo"d miseries of conditioned "ife& are not very serious about going bac- to $odhead( +t is due to their misguided 0ay of "iving& com!"icated by sins and virtues( Some of them 0ho are virtuous by deeds begin to reestab"ish the "ost re"ation 0ith the Lord& but they are unab"e to understand the !ersona" feature of the Lord( The rea" !ur!ose of "ife is to ma-e contact 0ith the Lord and be engaged in 8is service( That is the natura" !osition of "iving entities( .ut those 0ho are im!ersona"ists and are unab"e to render any "oving service to the Lord have been advised to meditate u!on 8is im!ersona" feature& the virat-ru!a& or universa" form( Some 0ay or other& one must try to reestab"ish one3s forgotten re"ation 0ith the Lord if one at a"" desires to gain rea" ha!!iness in "ife& and to rec"aim his natura" unfettered condition( /or the "ess inte""igent beginners& meditation on the im!ersona" feature& the virat-ru!a& or universa" form of the Lord& 0i"" gradua""y 1ua"ify one to rise to !ersona" contact( One is advised here0ith to meditate u!on the virat-ru!a s!ecified in the !revious cha!ters in order to understand ho0 the different !"anets& seas& mountains& rivers& birds& beasts& human beings& demigods and a"" that 0e can conceive are but different !arts and "imbs of the Lord3s virat form( This sort of thin-ing is a"so a ty!e of meditation on the *bso"ute Truth& and as soon as such meditation begins& one deve"o!s one3s god"y 1ua"ities& and the 0ho"e 0or"d a!!ears to be a ha!!y and !eacefu" residence for a"" the !eo!"e of the 0or"d( 9ithout such meditation on $od& either !ersona" or im!ersona"& a"" good 1ua"ities of the human being become covered 0ith misconce!tions regarding his constitutiona" !osition& and 0ithout such advanced -no0"edge& the 0ho"e 0or"d becomes a he"" for the human being( TEXT 6B TEXT sthiram su-ham casanam asthito yatir yada 2ihasur imam anga "o-am -a"e ca dese ca mano na sa22ayet !ranan niyacchen manasa 2itasuh SYNONYMS sthiram--0ithout being disturbed su-ham--comfortab"e ca--a"so asanam--sitting accommodation asthitah--being situated yatih--the sage yada--0henever 2ihasuh--desires to give u! imam--this anga--O %ing "o-am--this body -a"e--in time ca--and dese--in a !ro!er !"ace ca--a"so manah--the mind na-not sa22ayet--may not be !er!"e4ed !ranan--the senses niyacchet--must contro" manasa--by the mind 2ita-asuh--con1uering the "ife air( T)*NSL*T+ON

O %ing& 0henever the yogi desires to "eave this !"anet of human beings& he shou"d not be !er!"e4ed about the !ro!er time or !"ace& but shou"d comfortab"y sit 0ithout being disturbed and& regu"ating the "ife air& shou"d contro" the senses by the mind( #,)#O)T +n the .hagavad-gita ;<(6@> it is c"ear"y stated that a !erson 0ho is tota""y engaged in the transcendenta" "oving service of the Lord& and 0ho constant"y remembers 8im at every ste!& easi"y obtains the mercy of the Lord by entering into 8is !ersona" contact( Such devotees do not need to see- an o!!ortune moment to "eave the !resent body( .ut those 0ho are mi4ed devotees& a""oyed 0ith fruitive action or em!irica" !hi"oso!hica" s!ecu"ation& re1uire an o!!ortune moment for 1uitting this body( /or them the o!!ortune moments are stated in the .hagavad-gita ;<(:?-:=>( .ut these o!!ortune moments are not as im!ortant as one3s being a successfu" yogi 0ho is ab"e to 1uit his body as he "i-es( Such a yogi must be com!etent to contro" his senses by the mind( The mind is easi"y con1uered sim!"y by engaging it at the "otus feet of the Lord( $radua""y& by such service& a"" the senses become automatica""y engaged in the service of the Lord( That is the 0ay of merging into the Su!reme *bso"ute( TEXT 6= TEXT manah sva-buddhyama"aya niyamya -setra-2na etam ninayet tam atmani atmanam atmany avarudhya dhiro "abdho!asantir virameta -rtyat SYNONYMS manah--the mind sva-buddhya--by his o0n inte""igence ama"aya--una""oyed niyamya--by regu"ating -setra-2ne--unto the "iving entity etam--a"" of them ninayet--merge tam--that atmani--the se"f atmanam--the se"f atmani--in the Su!erse"f avarudhya--being "oc-ed u! dhirah--the fu""y satisfied "abdha-u!asantih--one 0ho has attained fu"" b"iss virameta--ceases from -rtyat--a"" other activities( T)*NSL*T+ON Thereafter& the yogi shou"d merge his mind& by his una""oyed inte""igence& into the "iving entity& and then merge the "iving entity into the Su!erse"f( *nd by doing this& the fu""y satisfied "iving entity becomes situated in the su!reme stage of satisfaction& so that he ceases from a"" other activities( #,)#O)T The functions of the mind are thin-ing& fee"ing and 0i""ing( 9hen the mind is materia"istic& or absorbed in materia" contact& it acts for materia" advancement of -no0"edge& destructive"y ending in discovery of nuc"ear 0ea!ons( .ut 0hen the mind acts under s!iritua" urge& it acts 0onderfu""y for going bac- home& bac- to $odhead& for "ife in com!"ete b"iss and eternity( Therefore the mind has to be mani!u"ated by good and una""oyed inte""igence( #erfect inte""igence is to render service unto the Lord( One shou"d be inte""igent enough to understand that the "iving being is& in a"" circumstances& a servant of the circumstances( Every "iving being is serving the dictates of desire& anger& "ust& i""usion& insanity and enviousness--a"" materia""y affected( .ut even 0hi"e e4ecuting such dictations of different tem!eraments& he is !er!etua""y unha!!y( 9hen one actua""y fee"s this and turns his inte""igence to in1uiring about it from the right sources& he gets information of the transcendenta" "oving service of the Lord( +nstead of serving materia""y for the abovementioned different humors of the body& the "iving entity3s inte""igence then becomes freed from the unha!!y i""usion of materia"istic tem!erament& and thus& by una""oyed

inte""igence& the mind is brought into the service of the Lord( The Lord and 8is service are identica"& being on the abso"ute !"ane( Therefore the una""oyed inte""igence and the mind are merged into the Lord& and thus the "iving entity does not remain a seer himse"f but becomes seen by the Lord transcendenta""y( 9hen the "iving entity is direct"y seen by the Lord& the Lord dictates to him to act according to 8is desire& and 0hen the "iving entity fo""o0s 8im !erfect"y& the "iving entity ceases to discharge any other duty for his i""usory satisfaction( +n his !ure una""oyed state& the "iving being attains the stage of fu"" b"iss& "abdho!asanti& and ceases a"" materia" han-erings( TEXT 6E TEXT na yatra -a"o 3nimisam !arah !rabhuh -uto nu deva 2agatam ya isire na yatra sattvam na ra2as tamas ca na vai vi-aro na mahan !radhanam SYNONYMS na--not yatra--0herein -a"ah--destructive time animisam--of the heaven"y demigods !arah--su!erior !rabhuh--contro""er -utah--0here is there nu--certain"y devah--the demigods 2agatam--the mundane creatures ye--those isire--ru"es na--not yatra--therein sattvam--mundane goodness na--nor ra2ah-mundane !assion tamah--mundane ignorance ca--a"so na--nor vai--certain"y vi-arah--transformation na--nor mahan--the materia" Causa" Ocean !radhanam--materia" nature( T)*NSL*T+ON +n that transcendenta" state of "abdho!asanti& there is no su!remacy of devastating time& 0hich contro"s even the ce"estia" demigods 0ho are em!o0ered to ru"e over mundane creatures( ;*nd 0hat to s!ea- of the demigods themse"vesG> Nor is there the mode of materia" goodness& nor !assion& nor ignorance& nor even the fa"se ego& nor the materia" Causa" Ocean& nor the materia" nature( #,)#O)T Aevastating time& 0hich contro"s even the ce"estia" demigods by its manifestations of !ast& !resent and future& does not act on the transcendenta" !"ane( The inf"uence of time is e4hibited by the sym!toms of birth& death& o"d age and disease& and these four !rinci!"es of materia" conditions are !resent every0here in any !art of the materia" cosmos u! to the !"anet .rahma"o-a& 0here the duration of "ife of the inhabitants a!!ears to us to be fabu"ous( +nsurmountab"e time even brings about the death of .rahma& so 0hat to s!ea- of other demigods "i-e +ndra& Candra& Surya& 'ayu and 'arunaG The astronomica" inf"uence directed by the different demigods over mundane creatures is a"so cons!icuous by its absence( +n materia" e4istence& the "iving entities are afraid of Satanic inf"uence& but for a devotee on the transcendenta" !"ane there is no such fear at a""( The "iving entities change their materia" bodies in different sha!es and forms under the inf"uence of the different modes of materia" nature& but in the transcendenta" state the devotee is guna-tita& or above the materia" modes of goodness& !assion and ignorance( Thus the fa"se ego of "+ am the "ord of a"" + survey" does not arise there( +n the materia" 0or"d the fa"se ego of the "iving being trying to "ord it over the materia" nature is something "i-e the moth3s fa""ing in a b"a5ing fire( The moth is ca!tivated by the g"aring beauty of the fire& and 0hen he comes to en2oy it& the b"a5ing fire consumes him( +n the transcendenta" state the "iving being is !ure in his consciousness& and as such he has no fa"se ego to "ord it over the materia" nature( )ather& his !ure consciousness directs him to surrender unto the Su!reme Lord& as stated in the .hagavad-gita ;E(6D>7 vasudevah sarvam iti sa mahatma sudur"abhah( *"" this indicates that in the transcendenta" state there is neither materia" creation nor the Causa" Ocean for materia" nature(

The above-mentioned state of affairs is factua" on the transcendenta" !"ane& but is factua""y revea"ed in a transcendenta"ist3s -no0"edge of the advanced state of !ure consciousness( Such transcendenta"ists are of t0o ty!es& name"y the im!ersona"ists and the devotees( /or the im!ersona"ist the u"timate goa" or destination is the brahma2yoti of the s!iritua" s-y& but for the devotees the u"timate goa" is the 'ai-untha !"anets( The devotees e4!erience the above-mentioned state of affairs by attainment of s!iritua" forms for activity in the transcendenta" "oving service of the Lord( .ut the im!ersona"ist& because of his neg"ecting the association of the Lord& does not deve"o! a s!iritua" body for s!iritua" activity& but remains a s!iritua" s!ar- on"y& merged in the effu"gent s!iritua" rays of the Su!reme !ersona"ity of $odhead( The Lord is the fu""-f"edged form of eternity& b"iss and -no0"edge& but the form"ess brahma2yoti is sim!"y eternity and -no0"edge( The 'ai-untha !"anets are a"so forms of eternity& b"iss and -no0"edge& and therefore the devotees of the Lord& 0ho are admitted into the abode of the Lord& a"so get bodies of eternity& b"iss and -no0"edge( *s such there is no difference bet0een one and another( The Lord3s abode& name& fame& entourage& etc(& are of the same transcendenta" 1ua"ity& and ho0 this transcendenta" 1ua"ity differs from the materia" 0or"d is e4!"ained here0ith in this verse( +n the .hagavad-gita& three !rinci!a" sub2ects have been e4!"ained by Lord Sri %rsna& name"y -arma-yoga& 2nana-yoga and bha-ti-yoga& but one can reach the 'ai-untha !"anets by the !ractice of bha-ti-yoga on"y( The other t0o are incom!etent in he"!ing one reach the 'ai-untha"o-as& a"though they can& ho0ever& convenient"y ta-e one to the effu"gent brahma2yoti& as described above( TEXT 6< TEXT !aram !adam vaisnavam amananti tad yan neti netity atad utsisr-savah visr2ya dauratmyam ananya-sauhrda hrdo!aguhyarha-!adam !ade !ade SYNONYMS !aram--the su!reme !adam--situation vaisnavam--in re"ation 0ith the !ersona"ity of $odhead amananti--do they -no0 tat--that yat--0hich na iti--not this na iti--not this iti--thus atat--god"ess utsisr-savah--those 0ho desire to avoid visr2ya--giving it u! com!"ete"y dauratmyam--!er!"e4ities ananya--abso"ute"y sauhrdah--in good 0i"" hrda u!aguhya--ta-ing them into his heart arha--that 0hich is on"y 0orshi!ab"e !adam--"otus feet !ade !ade--at every moment( T)*NSL*T+ON The transcendenta"ists desire to avoid everything god"ess& for they -no0 that su!reme situation in 0hich everything is re"ated 0ith the Su!reme Lord 'isnu( Therefore a !ure devotee 0ho is in abso"ute harmony 0ith the Lord does not create !er!"e4ities& but 0orshi!s the "otus feet of the Lord at every moment& ta-ing them into his heart( #,)#O)T +n the .hagavad-gita& mad-dhama ;"My abode"> is mentioned severa" times& and according to the version of the Su!reme #ersona"ity of $odhead Sri %rsna there e4ists the un"imited s!iritua" s-y& 0herein the !"anets are ca""ed 'ai-unthas& or the abode of the #ersona"ity of $odhead( +n that s-y& 0hich is far& far beyond the materia" s-y and its sevenfo"d coverings& there is no need of the sun or the moon& nor is there necessity of e"ectricity for i""umination& because the !"anets are se"f-i""uminating and more bri""iant than the materia" suns( !ure devotees of the Lord are abso"ute"y in harmony 0ith the #ersona"ity of $odhead& or in other 0ords& they a"0ays thin- of the Lord as their on"y de!endab"e friend and 0e""-0isher( They do not care for any mundane creature& u! to the status of .rahma& the "ord of the universe( On"y they can definite"y have a c"ear vision of the 'ai-untha !"anets( Such !ure devotees& being !erfect"y directed by the

Su!reme Lord& do not create any artificia" !er!"e4ity in the matter of transcendenta" understanding by 0asting time in discussing 0hat is .rahman and 0hat is non-.rahman& or maya& nor do they fa"se"y thinof themse"ves as one 0ith the Lord& or argue that there is no e4istence of the Lord se!arate"y& or that there is no $od at a""& or that "iving beings are themse"ves $od& or that 0hen $od incarnates 8imse"f 8e assumes a materia" body( Nor do they concern themse"ves 0ith many obscure s!ecu"ative theories& 0hich are in actua"ity so many stumb"ing b"oc-s on the !ath of transcendenta" understanding( *!art from the c"ass of im!ersona"ists or nondevotees& there are a"so c"asses 0ho !ose themse"ves as devotees of the Lord but at heart maintain the idea of sa"vation by becoming one 0ith the im!ersona" .rahman( They 0rong"y manufacture their o0n 0ay of devotiona" service by o!en debauchery and mis"ead others 0ho are sim!"etons or debauchees "i-e themse"ves( *"" these nondevotees and debauchees are& according to 'isvanatha Ca-ravarti& duratmas& or croo-ed sou"s in the dress of mahatmas& or great sou"s( Such nondevotees and debauchees are com!"ete"y e4c"uded from the "ist of transcendenta"ists by the !resentation of this !articu"ar verse by Su-adeva $osvami( So the 'ai-untha !"anets are factua""y the su!reme residentia" !"aces ca""ed the !aram !adam( The im!ersona" brahma2yoti is a"so ca""ed the !aram !adam due to its being the rays of the 'ai-untha !"anets& as the sun rays are the rays of the sun( +n the .hagavad-gita ;6@(:E> it is c"ear"y said that the im!ersona" brahma2yoti rests on the !erson of the Lord& and because everything rests on the brahma2yoti direct"y and indirect"y& everything is generated from the Lord& everything rests on 8im& and after annihi"ation& everything is merged in 8im on"y( Therefore& nothing is inde!endent of 8im( * !ure devotee of the Lord no "onger 0astes va"uab"e time in discriminating the .rahman from non-.rahman because he -no0s !erfect"y 0e"" that the Lord #arabrahman& by 8is .rahman energy& is inter0oven in everything& and thus everything is "oo-ed u!on by a devotee as the !ro!erty of the Lord( The devotee tries to engage everything in 8is service and does not create !er!"e4ities by fa"se"y "ording it over the creation of the Lord( 8e is so faithfu" that he engages himse"f& as 0e"" as everything e"se& in the transcendenta" "oving service of the Lord( +n everything& the devotee sees the Lord& and he sees everything in the Lord( The s!ecific disturbance created by a duratma& or croo-ed sou"& is due to his maintaining that the transcendenta" form of the Lord is something materia"( TEXT 6D TEXT ittham munis tu!aramed vyavasthito vi2nana-drg-virya-surandhitasayah sva-!arsnina!idya gudam tato 3ni"am sthanesu satsunnamaye2 2ita--"amah SYNONYMS ittham--thus& by .rahman rea"i5ation munih--the !hi"oso!her tu--but u!aramet--shou"d retire vyavasthitah--0e"" situated vi2nana-dr---by scientific -no0"edge virya--strength su-randhita--0e"" regu"ated asayah--aim of "ife sva-!arsnina--0ith the hee" of one3s foot a!idya--by b"oc-ing gudam--the air ho"e tatah--thereafter ani"am--"ife air sthanesu--in the !"aces satsu--si4 !rimary unnamayet--must be "ifted 2ita--"amah--by e4tinguishing materia" desires( T)*NSL*T+ON .y the strength of scientific -no0"edge& one shou"d be 0e"" situated in abso"ute rea"i5ation and thus be ab"e to e4tinguish a"" materia" desires( One shou"d then give u! the materia" body by b"oc-ing the air ho"e Ithrough 0hich stoo" is evacuatedJ 0ith the hee" of one3s foot and by "ifting the "ife air from one !"ace to another in the si4 !rimary !"aces( #,)#O)T

There are many duratmas 0ho c"aim to have rea"i5ed themse"ves as .rahman and yet are unab"e to con1uer materia" desires( +n the .hagavad-gita ;6<(B@> it is c"ear"y e4!"ained that an abso"ute"y se"frea"i5ed sou" becomes com!"ete"y a"oof from a"" materia" desires( Materia" desires are based on the fa"se ego of the "iving being and are e4hibited by his chi"dish and use"ess activities to con1uer the "a0s of materia" nature and by his desire to "ord it over the resources of the five e"ements( 9ith such a menta"ity& one is "ed to be"ieve in the strength of materia" science& 0ith its discovery of atomic energy and s!ace trave" by mechanica" vehic"es& and by such tiny advancements in materia" science the fa"se egoist tries to cha""enge even the strength of the Su!reme Lord& 0ho can finish a"" man3s tiny endeavors in "ess than a second( The 0e""-situated se"f& or .rahman-rea"i5ed sou"& !erfect"y understands that the Su!reme .rahman& or the !ersona"ity of $odhead& is the a""-!o0erfu" 'asudeva and that he ;the se"f-rea"i5ed "iving being> is a !art and !arce" of the su!reme 0ho"e( *s such& his constitutiona" !osition is to coo!erate 0ith 8im in a"" res!ects in the transcendenta" re"ation of the served and the servitor( Such a se"f-rea"i5ed sou" ceases to e4hibit his use"ess activities of attem!ting to "ord it over materia" nature( .eing scientifica""y 0e"" informed& he fu""y engages himse"f in faithfu" devotion to the Lord( The e4!ert yogi 0ho has thorough"y !racticed the contro" of the "ife air by the !rescribed method of the yoga system is advised to 1uit the body as fo""o0s( 8e shou"d !"ug u! the evacuating ho"e 0ith the hee" of the foot and then !rogressive"y move the "ife air on and on to si4 !"aces7 the nave"& abdomen& heart& chest& !a"ate& eyebro0s and cerebra" !it( Contro""ing the "ife air by the !rescribed yogic !rocess is mechanica"& and the !ractice is more or "ess a !hysica" endeavor for s!iritua" !erfection( +n o"den days such !ractice 0as very common for the transcendenta"ist& for the mode of "ife and character in those days 0ere favorab"e( .ut in modern days& 0hen the inf"uence of %a"i *ge is so disturbing& !ractica""y everyone is untrained in this art of bodi"y e4ercise( Concentration of the mind is more easi"y attained in these days by the chanting of the ho"y name of the Lord( The resu"ts are more effective than those derived from the inner e4ercise of the "ife air( TEXT :C TEXT nabhyam sthitam hrdy adhiro!ya tasmad udana-gatyorasi tam nayen munih tato 3nusandhaya dhiya manasvi sva-ta"u-mu"am sana-air nayeta SYNONYMS nabhyam--on the nave" sthitam--situated hrdi--in the heart adhiro!ya--by !"acing tasmat--from there udana--soaring gatya--force urasi--on the chest tam--thereafter nayet--shou"d dra0 munih--the meditative devotee tatah--them anusandhaya--2ust to search out dhiya--by inte""igence manasvi--the meditative sva-ta"u-mu"am--at the root of the !a"ate sana-aih--s"o0"y nayeta--may be brought in( T)*NSL*T+ON The meditative devotee shou"d s"o0"y !ush u! the "ife air from the nave" to the heart& from there to the chest and from there to the root of the !a"ate( 8e shou"d search out the !ro!er !"aces 0ith inte""igence( #,)#O)T There are si4 circ"es of the movement of the "ife air& and the inte""igent bha-ti-yogi shou"d search out these !"aces 0ith inte""igence and in a meditative mood( *mong these& mentioned above is the svadhisthana-ca-ra& or the !o0erhouse of the "ife air& and above this& 2ust be"o0 the abdomen and nave"& is the mani-!ura-a-ca-ra( 9hen u!!er s!ace is further searched out in the heart& one reaches the anahataca-ra& and further u!& 0hen the "ife air is !"aced at the root of the !a"ate& one reaches the visuddhi-ca-ra(

TEXT :6 TEXT tasmad bhruvor antaram unnayeta niruddha-sa!tayatano 3na!e-sah sthitva muhurtardham a-untha-drstir nirbhidya murdhan visr2et !aram gatah SYNONYMS tasmat--from there bhruvoh--of the eyebro0s antaram--in bet0een unnayeta--shou"d be brought in niruddha--by b"oc-ing sa!ta--seven ayatanah--out"ets of the "ife air ana!e-sah--inde!endent of a"" materia" en2oyment sthitva--by -ee!ing muhurta--of a moment ardham--ha"f a-untha--bac- home& bacto $odhead drstih--one 0hose aim is targeted "i-e that nirbhidya--!unching murdhan--the cerebra" ho"e visr2et--shou"d give u! his body !aram--the Su!reme gatah--having gone to( T)*NSL*T+ON Thereafter the bha-ti-yogi shou"d !ush the "ife air u! bet0een the eyebro0s& and then& b"oc-ing the seven out"ets of the "ife air& he shou"d maintain his aim for going bac- home& bac- to $odhead( +f he is com!"ete"y free from a"" desires for materia" en2oyment& he shou"d then reach the cerebra" ho"e and give u! his materia" connections& having gone to the Su!reme( #,)#O)T The !rocess of giving u! a"" materia" connections and returning home& bac- to $odhead& the Su!reme& is recommended herein( The condition is that one shou"d be com!"ete"y freed from desire for materia" en2oyment( There are different grades of materia" en2oyments in res!ect to duration of "ife and sensua" gratification( The highest !"ane of sensua" en2oyment for the "ongest !eriod of "ife is mentioned in the .hagavad-gita ;D(:C>( *"" are but materia" en2oyments& and one shou"d be thorough"y convinced that he has no need of such a "ong duration of "ife& even in the .rahma"o-a !"anet( 8e must return home& bac- to $odhead& and must not be attracted by any amount of materia" faci"ities( +n the .hagavad-gita ;:(BD> it is said that this sort of materia" detachment is !ossib"e to attain 0hen one is ac1uainted 0ith the su!reme association of "ife( #aram drstva nivartate( One cannot be freed from materia" attraction un"ess he has com!"ete understanding of the nature of s!iritua" "ife( The !ro!aganda by a certain c"ass of im!ersona"ists that s!iritua" "ife is void of a"" varieties is dangerous !ro!aganda to mis"ead the "iving beings into becoming more and more attracted by materia" en2oyments( *s such& !ersons 0ith a !oor fund of -no0"edge cannot have any conce!tion of the !aram& the Su!reme they try to stic- to the varieties of materia" en2oyments& a"though they may f"atter themse"ves as being .rahman-rea"i5ed sou"s( Such "ess inte""igent !ersons cannot have any conce!tion of the !aram& as mentioned in this verse& and therefore they cannot reach the Su!reme( The devotees have fu"" -no0"edge of the s!iritua" 0or"d& the #ersona"ity of $odhead and 8is transcendenta" association in un"imited s!iritua" !"anets ca""ed 'ai-untha"o-as( 8erein a-untha-drstih is mentioned( *-untha and vai-untha convey the same im!ort& and on"y one 0ho has his aim fi4ed u!on that s!iritua" 0or"d and !ersona" association 0ith the $odhead can give u! his materia" connections even 0hi"e "iving in the materia" 0or"d( This !aram and the !aram dhama mentioned in severa" !"aces in the .hagavad-gita are one and the same thing( One 0ho goes to the !aram dhama does not return to the materia" 0or"d( This freedom is not !ossib"e even by reaching the to!most "o-a of the materia" 0or"d( The "ife air !asses through seven o!enings& name"y t0o eyes& t0o nostri"s& t0o ears and one mouth( $enera""y it !asses through the mouth at the time of an ordinary man3s death( .ut the yogi& as above mentioned& 0ho contro"s the "ife air in his o0n 0ay& genera""y re"eases the "ife air by !uncturing the cerebra" ho"e in the head( The yogi therefore b"oc-s u! a"" the above-mentioned seven o!enings& so that

the "ife air 0i"" natura""y burst forth through the cerebra" ho"e( This is the sure sign of a great devotee3s "eaving the materia" connection( TEXT :: TEXT yadi !rayasyan nr!a !aramesthyam vaihayasanam uta yad viharam astadhi!atyam guna-sannivaye sahaiva gacchen manasendriyais ca SYNONYMS yadi--ho0ever !rayasyan--maintaining a desire nr!a--O %ing !aramesthyam--the governing !"anet of the materia" 0or"d vaihayasanam--of the beings -no0n as the 'aihayasas uta--it is said yat--0hat is viharam--!"ace of en2oyment asta-adhi!atyam--"ording it over 0ith eightfo"d achievements gunasannivaye--in the 0or"d of three modes of nature saha--a"ong 0ith eva--certain"y gacchet--shou"d go manasa--accom!anied by the mind indriyaih--and the senses ca--a"so( T)*NSL*T+ON 8o0ever& O %ing& if a yogi maintains a desire for im!roved materia" en2oyments& "i-e transference to the to!most !"anet& .rahma"o-a& or the achievement of the eightfo"d !erfections& trave" in outer s!ace 0ith the 'aihayasas& or a situation in one of the mi""ions of !"anets& then he has to ta-e a0ay 0ith him the materia""y mo"ded mind and senses( #,)#O)T +n the u!!er status of the !"anetary systems there are faci"ities thousands and thousands of times greater for materia" en2oyments than in the "o0er !"anetary systems( The to!most !"anetary systems consist of !"anets "i-e .rahma"o-a and Ahruva"o-a ;the !o"estar>& and a"" of them are situated beyond Mahar"o-a( The inhabitants of those !"anets are em!o0ered 0ith eightfo"d achievements of mystic !erfection( They do not have to "earn and !ractice the mystic !rocesses of yoga !erfection and achieve the !o0er of becoming sma"" "i-e a !artic"e ;anima-siddhi>& or "ighter than a soft feather ;"aghima-siddhi>( They do not have to get anything and everything from any0here and every0here ;!ra!ti-siddhi>& to become heavier than the heaviest ;mahima-siddhi>& to act free"y even to create something 0onderfu" or to annihi"ate anything at 0i"" ;isitva-siddhi>& to contro" a"" materia" e"ements ;vasitva-siddhi>& to !ossess such !o0er as 0i"" never be frustrated in any desire ;!ra-amya-siddhi>& or to assume any sha!e or form one may even 0himsica""y desire ;-amavasayita-siddhi>( *"" these e4!ediencies are as common as natura" gifts for the inhabitants of those higher !"anets( They do not re1uire any mechanica" he"! to trave" in outer s!ace& and they can move and trave" at 0i"" from one !"anet to any other !"anet 0ithin no time( The inhabitants of the earth cannot move even to the nearest !"anet e4ce!t by mechanica" vehic"es "i-e s!acecraft& but the high"y ta"ented inhabitants of such higher !"anets can do everything very easi"y( Since a materia"ist is genera""y in1uisitive to e4!erience 0hat is actua""y in such !"anetary systems& he 0ants to see everything !ersona""y( *s in1uisitive !ersons tour a"" over the 0or"d to gain direct "oca" e4!erience& the "ess inte""igent transcendenta"ist simi"ar"y desires to have some e4!erience of those !"anets about 0hich he has heard so many 0onderfu" things( The yogi can& ho0ever& easi"y fu"fi"" his desire by going there 0ith the !resent materia"istic mind and senses( The !rime inc"ination of the materia"istic mind is to "ord it over the materia" 0or"d& and a"" the siddhis mentioned above are features of domination over the 0or"d( The devotees of the Lord are not ambitious to dominate a fa"se and tem!orary !henomenon( On the contrary& a devotee 0ants to be dominated by the su!reme !redominator& the Lord( * desire to serve the Lord& the su!reme !redominator& is s!iritua" or transcendenta"& and one has to attain this !urification of the mind and the senses to get admission into the s!iritua" -ingdom( 9ith the

materia"istic mind one can reach the best !"anet in the universe& but no one can enter into the -ingdom of $od( Senses are ca""ed s!iritua""y !urified 0hen they are not invo"ved in sense gratification( Senses re1uire engagements& and 0hen the senses are engaged tota""y in the transcendenta" "oving service of the Lord& they have no chance to become contaminated by materia" infections( TEXT :? TEXT yogesvaranam gatim ahur antarbahis-tri-"o-yah !avanantar-atmanam na -armabhis tam gatim a!nuvanti vidya-ta!o-yoga-samadhi-bha2am SYNONYMS yoga-isvaranam--of the great saints and devotees gatim--destination ahuh--it is said antah--0ithin bahih--0ithout tri-"o-yah--of the three !"anetary systems !avana-antah--0ithin the air atmanam--of the subt"e body na--never -armabhih--by fruitive activities tam--that gatim--s!eed a!nuvanti--achieve vidya--devotiona" service ta!ah--austerities yoga--mystic !o0er samadhi---no0"edge bha2am--of those 0ho entertain( T)*NSL*T+ON The transcendenta"ists are concerned 0ith the s!iritua" body( *s such& by the strength of their devotiona" service& austerities& mystic !o0er and transcendenta" -no0"edge& their movements are unrestricted& 0ithin and beyond the materia" 0or"ds( The fruitive 0or-ers& or the gross materia"ists& can never move in such an unrestricted manner( #,)#O)T The materia"istic scientist3s endeavor to reach other !"anets by mechanica" vehic"es is on"y a futi"e attem!t( One can& ho0ever& reach heaven"y !"anets by virtuous activities& but one can never e4!ect to go beyond Svarga or Fana"o-a by such mechanica" or materia"istic activities& either gross or subt"e( The transcendenta"ists 0ho have nothing to do 0ith the gross materia" body can move any0here 0ithin or beyond the materia" 0or"ds( 9ithin the materia" 0or"ds they move in the !"anetary systems of the Mahar-& Fanas-& Ta!as- and Satya-"o-a& and beyond the materia" 0or"ds they can move in the 'ai-unthas as unrestricted s!acemen( Narada Muni is one of the e4am!"es of such s!acemen& and Aurvasa Muni is one of such mystics( .y the strength of devotiona" service& austerities& mystic !o0ers and transcendenta" -no0"edge& everyone can move "i-e Narada Muni or Aurvasa Muni( +t is said that Aurvasa Muni trave"ed throughout the entirety of materia" s!ace and !art of s!iritua" s!ace 0ithin one year on"y( The s!eed of the transcendenta"ists can never be attained by the gross or subt"e materia"ists( TEXT :@ TEXT vaisvanaram yati vihayasa gatah susumnaya brahma-!athena socisa vidhuta--a"-o 3tha harer udastat !rayati ca-ram nr!a saisumaram SYNONYMS

vaisvanaram--the contro""ing deity of fire yati--goes vihayasa--by the !ath in the s-y ;the Mi"-y 9ay> gatah--by !assing over susumnaya--by the Susumna brahma--.rahma"o-a !athena--on the 0ay to socisa--i""uminating vidhuta--being 0ashed off -a"-ah--dirt atha--thereafter hareh--of Lord 8ari udastat--u!0ards !rayati--does reach ca-ram--circ"e nr!a--O %ing saisumaram--named Sisumara( T)*NSL*T+ON O %ing& 0hen such a mystic !asses over the Mi"-y 9ay by the i""uminating Susumna to reach the highest !"anet& .rahma"o-a& he goes first to 'aisvanara& the !"anet of the deity of fire& 0herein he becomes com!"ete"y c"eansed of a"" contaminations& and thereafter he sti"" goes higher& to the circ"e of Sisumara& to re"ate 0ith Lord 8ari& the #ersona"ity of $odhead( #,)#O)T The !o"ar star of the universe and the circ"e thereof is ca""ed the Sisumara circ"e& and therein the "oca" residentia" !"anet of the #ersona"ity of $odhead ;%siroda-asayi 'isnu> is situated( .efore reaching there& the mystic !asses over the Mi"-y 9ay to reach .rahma"o-a& and 0hi"e going there he first reaches 'aisvanara-"o-a& 0here the demigod contro"s fire( On 'aisvanara-"o-a the yogi becomes com!"ete"y c"eansed of a"" dirty sins ac1uired 0hi"e in contact 0ith the materia" 0or"d( The Mi"-y 9ay in the s-y is indicated herein as the 0ay "eading to .rahma"o-a& the highest !"anet of the universe( TEXT :B TEXT tad visva-nabhim tv ativartya visnor aniyasa vira2enatmanai-ah namas-rtam brahma-vidam u!aiti -a"!ayuso yad vibudha ramante SYNONYMS tat--that visva-nabhim--nave" of the universa" #ersona"ity of $odhead tu--but ativartya--crossing over visnoh--of Lord 'isnu& the #ersona"ity of $odhead aniyasa--due to mystic !erfection vira2ena--by the !urified atmana--by the "iving entity e-ah--a"one namas-rtam--0orshi!ab"e brahma-vidam--by those 0ho are transcendenta""y situated u!aiti--reaches -a"!a-ayusah--a !eriod of @&?CC&CCC&CCC so"ar years yat--the !"ace vibudhah--se"f-rea"i5ed sou"s ramante--do en2oy( T)*NSL*T+ON This Sisumara is the !ivot for the turning of the com!"ete universe& and it is ca""ed the nave" of 'isnu I$arbhoda-asayi 'isnuJ( The yogi a"one goes beyond this circ"e of Sisumara and attains the !"anet IMahar"o-aJ 0here !urified saints "i-e .hrgu en2oy a duration of "ife of @&?CC&CCC&CCC so"ar years( This !"anet is 0orshi!ab"e even for the saints 0ho are transcendenta""y situated( TEXT := TEXT atho anantasya mu-hana"ena dandahyamanam sa niri-sya visvam niryati siddhesvara-yusta-dhisnyam yad dvai-!arardhyam tad u !aramesthyam

SYNONYMS atho--thereu!on anantasya--of *nanta& the resting incarnation of $odhead mu-ha-ana"ena--by the fire emanating from 8is mouth dandahyamanam--burning to ashes sah--he niri-sya--by seeing this visvam--the universe niryati--goes out siddhesvara-yusta-dhisnyam--air!"anes used by the great !urified sou"s yat--the !"ace dvai-!arardhyam--6B&@<C&CCC&CCC&CCC so"ar years tat--that u--the e4a"ted !aramesthyam--Satya"o-a& 0here .rahma resides( T)*NSL*T+ON *t the time of the fina" devastation of the com!"ete universe Ithe end of the duration of .rahma3s "ifeJ& a f"ame of fire emanates from the mouth of *nanta Ifrom the bottom of the universeJ( The yogi sees a"" the !"anets of the universe burning to ashes& and thus he "eaves for Satya"o-a by air!"anes used by the great !urified sou"s( The duration of "ife in Satya"o-a is ca"cu"ated to be 6B&@<C&CCC&CCC&CCC years( #,)#O)T +t is indicated herein that the residents of Mahar"o-a& 0here the !urified "iving entities or demigods !ossess a duration of "ife ca"cu"ated to be @&?CC&CCC&CCC so"ar years& have airshi!s by 0hich they reach Satya"o-a& the to!most !"anet of the universe( +n other 0ords& the Srimad-.hagavatam gives us many c"ues about other !"anets far& far a0ay from us 0hich modern !"anes and s!acecraft cannot reach& even by imaginary s!eeds( The statements of Srimad-.hagavatam are acce!ted by great acaryas "i-e Sridhara Svami& )amanu2acarya and 'a""abhacarya( Lord Sri Caitanya Maha!rabhu s!ecifica""y acce!ts Srimad.hagavatam as the s!ot"ess 'edic authority& and as such no sane man can ignore the statements of Srimad.hagavatam 0hen it is s!o-en by the se"f-rea"i5ed sou" Sri"a Su-adeva $osvami& 0ho fo""o0s in the footste!s of his great father& Sri"a 'yasadeva& the com!i"er of a"" 'edic "iteratures( +n the creation of the Lord there are many 0onderfu" things 0e can see 0ith our o0n eyes every day and night& but 0e are unab"e to reach them e1ui!!ed by modern materia"istic science( 9e shou"d not& therefore& de!end on the fragmentary authority of materia"istic science for -no0ing things beyond the range of scientific !urvie0( /or a common man& both modern science and 'edic 0isdom are sim!"y to be acce!ted because none of the statements either of modern science or of 'edic "iterature can be verified by him( The a"ternative for a common man is to be"ieve either of them or both of them( The 'edic 0ay of understanding& ho0ever& is more authentic because it has been acce!ted by the acaryas& 0ho are not on"y faithfu" and "earned men& but are a"so "iberated sou"s 0ithout any of the f"a0s of conditioned sou"s( The modern scientists& ho0ever& are conditioned sou"s "iab"e to so many errors and mista-es therefore the safe side is to acce!t the authentic version of 'edic "iteratures& "i-e Srimad-.hagavatam& 0hich is acce!ted unanimous"y by the great acaryas( TEXT :E TEXT na yatra so-o na 2ara na mrtyur nartir na codvega rte -utascit yac cit tato 3dah -r!ayanidam-vidam duranta-duh-ha-!rabhavanudarsanat SYNONYMS na--never yatra--there are so-ah--bereavement na--nor 2ara--o"d age na--nor mrtyuh--death na--nor artih--!ains na--nor ca--a"so udvegah--an4ieties rte--save and e4ce!t -utascit--sometimes yat--because of cit--consciousness tatah--therefore adah--com!assion -r!aya--out of heartfe"t sym!athy an-idamvidam--of those 0ho are ignorant of the !rocess of devotiona" service duranta--unsur!assab"e duh-ha-misery !rabhava--re!eated birth and death anudarsanat--by successive e4!erience(

T)*NSL*T+ON +n that !"anet of Satya"o-a& there is neither bereavement& nor o"d age nor death( There is no !ain of any -ind& and therefore there are no an4ieties& save that sometimes& due to consciousness& there is a fee"ing of com!assion for those una0are of the !rocess of devotiona" service& 0ho are sub2ected to unsur!assab"e miseries in the materia" 0or"d( #,)#O)T /oo"ish men of materia"istic tem!erament do not ta-e advantage of successive authori5ed -no0"edge( The 'edic -no0"edge is authori5ed and is ac1uired not by e4!eriment but by authentic statements of the 'edic "iteratures e4!"ained by bona fide authorities( Sim!"y by becoming an academic scho"ar one cannot understand the 'edic statements one has to a!!roach the rea" authority 0ho has received the 'edic -no0"edge by disci!"ic succession& as c"ear"y e4!"ained in the .hagavad-gita ;@(:>( Lord %rsna affirmed that the system of -no0"edge as e4!"ained in the .hagavad-gita 0as e4!"ained to the sun-god& and the -no0"edge descended by disci!"ic succession from the sun-god to his son Manu& and from Manu to %ing +-sva-u ;the forefather of Lord )amacandra>& and thus the system of -no0"edge 0as e4!"ained do0n the "ine of great sages& one after another( .ut in due course of time the authori5ed succession 0as bro-en& and therefore& 2ust to reestab"ish the true s!irit of the -no0"edge& the Lord again e4!"ained the same -no0"edge to *r2una& 0ho 0as a bona fide candidate for understanding due to his being a !ure devotee of the Lord( .hagavad-gita& as it 0as understood by *r2una& is a"so e4!"ained ;.g( 6C(6:-6?>& but there are many foo"ish men 0ho do not fo""o0 in the footste!s of *r2una in understanding the s!irit of .hagavadgita( They create instead their o0n inter!retations& 0hich are as foo"ish as they themse"ves& and thereby on"y he"! to !ut a stumb"ing b"oc- on the !ath of rea" understanding& misdirecting the innocent fo""o0ers 0ho are "ess inte""igent& or the sudras( +t is said that one shou"d become a brahmana before one can understand the 'edic statements& and this stricture is as im!ortant as the stricture that no one sha"" become a "a0yer 0ho has not 1ua"ified himse"f as a graduate( Such a stricture is not an im!ediment in the !ath of !rogress for anyone and everyone& but it is necessary for an un1ua"ified understanding of a !articu"ar science( 'edic -no0"edge is misinter!reted by those 0ho are not 1ua"ified brahmanas( * 1ua"ified brahmana is one 0ho has undergone strict training under the guidance of a bona fide s!iritua" master( The 'edic 0isdom guides us to understanding our re"ation 0ith the Su!reme Lord Sri %rsna and to acting according"y in order to achieve the desired resu"t of returning home& bac- to $odhead( .ut materia"istic men do not understand this( They 0ant to ma-e a !"an to become ha!!y in a !"ace 0here there is no ha!!iness( /or fa"se ha!!iness they try to reach other !"anets& either by 'edic ritua"s or by s!acecraft& but they shou"d -no0 for certain that any amount of materia"istic ad2ustment for becoming ha!!y in a !"ace 0hich is meant for distress cannot benefit the misguided man because& after a""& the 0ho"e universe 0ith a"" its !ara!herna"ia 0i"" come to an end after a certain !eriod( Then a"" !"ans of materia"istic ha!!iness 0i"" automatica""y come to an end( The inte""igent !erson therefore ma-es a !"an to return home& bac- to $odhead( Such an inte""igent !erson sur!asses a"" the !angs of materia" e4istence& "i-e birth& death& disease and o"d age( 8e is actua""y ha!!y because he has no an4ieties of materia" e4istence& but as a com!assionate sym!athi5er he fee"s unha!!iness for the suffering materia"istic men& and thus he occasiona""y comes before the materia"istic men to teach them the necessity of going bac- to $odhead( *"" the bona fide acaryas !reach this truth of returning home& bac- to $odhead& and 0arn men not to ma-e a fa"se !"an for ha!!iness in a !"ace 0here ha!!iness is on"y a myth( TEXT :< TEXT tato visesam !rati!adya nirbhayas tenatmana!o 3na"a-murtir atvaran 2yotirmayo vayum u!etya -a"e

vayv-atmana -ham brhad atma-"ingam SYNONYMS tatah--thereafter visesam--!articu"ar"y !rati!adya--by obtaining nirbhayah--0ithout any doubt tena-by that atmana--!ure se"f a!ah--0ater ana"a--fire murtih--forms atvaran--by sur!assing 2yotih-mayah-effu"gent vayum--atmos!here u!etya--having reached there -a"e--in due course of time vayu--air atmana--by the se"f -ham--etherea" brhat--great atma-"ingam--the rea" form of the se"f( T)*NSL*T+ON *fter reaching Satya"o-a& the devotee is s!ecifica""y ab"e to be incor!orated fear"ess"y by the subt"e body in an identity simi"ar to that of the gross body& and one after another he gradua""y attains stages of e4istence from earth"y to 0atery& fiery& g"o0ing and airy& unti" he reaches the etherea" stage( #,)#O)T *nyone 0ho can reach .rahma"o-a& or Satya"o-a& by dint of s!iritua" !erfection and !ractice is 1ua"ified to attain three different ty!es of !erfection( One 0ho has attained a s!ecific !"anet by dint of !ious activities attains !"aces in terms of his com!arative !ious activities( One 0ho has attained the !"ace by dint of virat or 8iranyagarbha 0orshi! is "iberated a"ong 0ith the "iberation of .rahma( .ut one 0ho attains the !"ace by dint of devotiona" service is s!ecifica""y mentioned here& in re"ation to ho0 he can !enetrate into the different coverings of the universe and thus u"timate"y disc"ose his s!iritua" identity in the abso"ute atmos!here of su!reme e4istence( *ccording to Sri"a Fiva $osvami& a"" the universes are c"ustered together u! and do0n& and each and every one of them is se!arate"y sevenfo"d-covered( The 0atery !ortion is beyond the sevenfo"d coverings& and each covering is ten times more e4!ansive than the !revious covering( The !ersona"ity of $odhead 0ho creates a"" such universes by 8is breathing !eriod "ies above the c"uster of the universes( The 0ater of the Causa" Ocean is different"y situated than the covering 0ater of the universe( The 0ater that serves as covering for the universe is materia"& 0hereas the 0ater of the Causa" Ocean is s!iritua"( *s such& the 0atery covering mentioned herein is considered to be the fa"se egoistic covering of a"" "iving entities& and the gradua" !rocess of "iberation from the materia" coverings& one after another& as mentioned herein& is the gradua" !rocess of being "iberated from fa"se egoistic conce!tions of the materia" gross body& and then being absorbed in the identification of the subt"e body ti"" the attainment of the !ure s!iritua" body in the abso"ute rea"m of the -ingdom of $od( Sri"a Sridhara Svami confirms that a !art of the materia" nature& after being initiated by the Lord& is -no0n as the mahat-tattva( * fractiona" !ortion of the mahat-tattva is ca""ed the fa"se ego( * !ortion of the ego is the vibration of sound& and a !ortion of sound is atmos!heric air( * !ortion of the airy atmos!here is turned into forms& and the forms constitute the !o0er of e"ectricity or heat( 8eat !roduces the sme"" of the aroma of the earth& and the gross earth is !roduced by such aroma( *nd a"" these combined together constitute the cosmic !henomenon( The e4tent of the cosmic !henomenon is ca"cu"ated to be diametrica""y ;both 0ays> four bi""ion mi"es( Then the coverings of the universe begin( The first stratum of the covering is ca"cu"ated to e4tend eighty mi""ion mi"es& and the subse1uent coverings of the universe are res!ective"y of fire& effu"gence& air and ether& one after another& each e4tending ten times further than the !revious( The fear"ess devotee of the Lord !enetrates each one of them and u"timate"y reaches the abso"ute atmos!here 0here everything is of one and the same s!iritua" identity( Then the devotee enters one of the 'ai-untha !"anets& 0here he assumes e4act"y the same form as the Lord and engages in the "oving transcendenta" service of the Lord( That is the highest !erfection of devotiona" "ife( .eyond this there is nothing to be desired or achieved by the !erfect yogi( TEXT :D TEXT

ghranena gandham rasanena vai rasam ru!am ca drstya svasanam tvacaiva srotrena co!etya nabho-gunatvam !ranena ca-utim u!aiti yogi SYNONYMS ghranena--by sme""ing gandham--aroma rasanena--by taste vai--e4act"y rasam--!a"ate ru!am--forms ca--a"so drstya--by vision svasanam--contact tvaca--touch eva--as it 0ere srotrena--by vibration of the ear ca--a"so u!etya--by achieving nabhah-gunatvam--identification of ether !ranena--by sense organs ca--a"so a-utim--materia" activities u!aiti--attains yogi--the devotee( T)*NSL*T+ON The devotee thus sur!asses the subt"e ob2ects of different senses "i-e aroma by sme""ing& the !a"ate by tasting& vision by seeing forms& touch by contacting& the vibrations of the ear by etherea" identification& and the sense organs by materia" activities( #,)#O)T .eyond the s-y there are subt"e coverings& resemb"ing the e"ementary coverings of the universes( The gross coverings are a deve"o!ment of !artia" ingredients of the subt"e causes( So the yogi or devotee& a"ong 0ith "i1uidation of the gross e"ements& re"in1uishes the subt"e causes "i-e aroma by sme""ing( The !ure s!iritua" s!ar-& the "iving entity& thus becomes com!"ete"y c"eansed of a"" materia" contamination to become e"igib"e for entrance into the -ingdom of $od( TEXT ?C TEXT sa bhuta-su-smendriya-sanni-arsam manomayam devamayam vi-aryam samsadya gatya saha tena yati vi2nana-tattvam guna-sannirodham SYNONYMS sah--he ;the devotee> bhuta--the gross su-sma--and the subt"e indriya--senses sanni-arsam--the !oint of neutra"i5ation manah-mayam--the menta" !"ane deva-mayam--in the mode of goodness vi-aryam-egoism samsadya--sur!assing gatya--by the !rogress saha--a"ong 0ith tena--them yati--goes vi2nana-!erfect -no0"edge tattvam--truth guna--the materia" modes sannirodham--com!"ete"y sus!ended( T)*NSL*T+ON The devotee& thus sur!assing the gross and the subt"e forms of coverings& enters the !"ane of egoism( *nd in that status he merges the materia" modes of nature Iignorance and !assionJ in this !oint of neutra"i5ation and thus reaches egoism in goodness( *fter this& a"" egoism is merged in the mahat-tattva& and he comes to the !oint of !ure se"f-rea"i5ation( #,)#O)T #ure se"f-rea"i5ation& as 0e have severa" times discussed& is the !ure consciousness of admitting onese"f to be the eterna" servitor of the Lord( Thus one is reinstated in his origina" !osition of transcendenta" "oving service to the Lord& as 0i"" be c"ear"y e4!"ained in the fo""o0ing verse( This stage of rendering

transcendenta" "oving service to the Lord 0ithout any ho!es of emo"ument from the Lord& or any other 0ay& can be attained 0hen the materia" senses are !urified and the origina" !ure state of the senses is revived( +t is suggested herein that the !rocess of !urifying the senses is by the yogic 0ay& name"y the gross senses are merged in the mode of ignorance& and the subt"e senses are merged in the mode of !assion( The mind be"ongs to the mode of goodness and therefore is ca""ed devamaya& or god"y( !erfect !urification of the mind is made !ossib"e 0hen one is fi4ed in the conviction of being the eterna" servitor of the Lord( Therefore sim!"e attainment of goodness is a"so a materia" mode one has to sur!ass this stage of materia" goodness and reach the !oint of !urified goodness& or vasudeva-sattva( This vasudeva-sattva he"!s one to enter into the -ingdom of $od( 9e may a"so remember in this connection that the !rocess of gradua" emanci!ation by the devotees in the manner mentioned above& a"though authoritative& is not viab"e in the !resent age because of !eo!"e3s being !rimari"y una0are of yoga !ractice( The so-ca""ed yoga !ractice by the !rofessiona" !rotagonists may be !hysio"ogica""y beneficia"& but such sma"" successes cannot he"! one in the attainment of s!iritua" emanci!ation as mentioned herein( /ive thousand years ago& 0hen the socia" status of human society 0as in !erfect 'edic order& the yoga !rocess mentioned herein 0as a common affair for everyone because everyone& and es!ecia""y the brahmana and -satriya& 0as trained in the transcendenta" art under the care of the s!iritua" master far a0ay from home& in the status of brahmacarya( Modern man& ho0ever& is incom!etent to understand it !erfect"y( Lord Sri Caitanya& therefore& made it easier for the !ros!ective devotee of the !resent age in the fo""o0ing s!ecific manner( ,"timate"y there is no difference in the resu"t( The first and foremost !oint is that one must understand the !rime im!ortance of bha-ti-yoga( The "iving beings in different s!ecies of "ife are undergoing different terms of encagement according to their fruitive actions and reactions( .ut in the e4ecution of different activities& one 0ho secures some resources in bha-ti-yoga can understand the im!ortance of service to the Lord through the cause"ess mercy of the Lord& as 0e"" as that of the s!iritua" master( * sincere sou" is he"!ed by the Lord through meeting a bona fide s!iritua" master& the re!resentative of the Lord( .y the instruction of such a s!iritua" master& one gets the seed of bha-ti-yoga( Lord Sri Caitanya Maha!rabhu recommends that the devotee so0 the seed of bha-ti-yoga in his heart and nurture it by the 0atering of hearing and chanting the ho"y name& fame& etc(& of the Lord( The sim!"e !rocess of offense"ess"y chanting and hearing the ho"y name of the Lord 0i"" gradua""y !romote one very soon to the stage of emanci!ation( There are three stages in chanting the ho"y name of the Lord( The first stage is the offensive chanting of the ho"y name& and the second is the ref"ective stage of chanting the ho"y name( The third stage is the offense"ess chanting of the ho"y name of the Lord( +n the second stage on"y& the stage of ref"ection& bet0een the offensive and offense"ess stages& one automatica""y attains the stage of emanci!ation( *nd in the offense"ess stage& one actua""y enters into the -ingdom of $od& a"though !hysica""y he may a!!arent"y be 0ithin the materia" 0or"d( To attain the offense"ess stage& one must be on guard in the fo""o0ing manner( 9hen 0e s!ea- of hearing and chanting& it means that not on"y shou"d one chant and hear of the ho"y name of the Lord as )ama& %rsna ;or systematica""y the si4teen names 8are %rsna& 8are %rsna& %rsna %rsna& 8are 8are( 8are )ama& 8are )ama& )ama )ama& 8are 8are>& but one shou"d a"so read and hear the .hagavad-gita and Srimad-.hagavatam in the association of devotees( The !rimary !ractice of bha-ti-yoga 0i"" cause the seed a"ready so0ed in heart to s!rout& and by a regu"ar 0atering !rocess& as mentioned above& the bha-ti-yoga cree!er 0i"" begin to gro0( .y systematic nurturing& the cree!er 0i"" gro0 to such an e4tent that it 0i"" !enetrate the coverings of the universe& as 0e have heard in the !revious verses& reach the effu"gent s-y& the brahma2yoti& and go farther and farther and reach the s!iritua" s-y& 0here there are innumerab"e s!iritua" !"anets ca""ed 'ai-untha"o-as( *bove a"" of them is %rsna"o-a& or $o"o-a 'rndavana& 0herein the gro0ing cree!er enters and ta-es re!ose at the "otus feet of Lord Sri %rsna& the origina" #ersona"ity of $odhead( 9hen one reaches the "otus feet of Lord %rsna at $o"o-a 'rndavana& the 0atering !rocess of hearing and reading& as a"so chanting of the ho"y name in the !ure devotiona" stage& fructifies& and the fruits gro0n there in the form of "ove of $od are tangib"y tasted by the devotee& even though he is here in this materia" 0or"d( The ri!e fruits of "ove of $od are re"ished on"y by the devotees constant"y engaged in the 0atering !rocess as described above( .ut the 0or-ing devotee must a"0ays be mindfu" so that the cree!er 0hich has so gro0n 0i"" not be cut off( Therefore he shou"d be mindfu" of the fo""o0ing considerations7

;6> Offense by one at the feet of a !ure devotee may be "i-ened to the mad e"e!hant 0ho devastates a very good garden if it enters( ;:> One must be very carefu" to guard himse"f against such offenses at the feet of !ure devotees& 2ust as one !rotects a cree!er by a""-around fencing( ;?> +t so ha!!ens that by the 0atering !rocess some 0eeds are a"so gro0n& and un"ess such 0eeds are u!rooted& the nurturing of the main cree!er& or the cree!er of bha-ti-yoga& may be ham!ered( ;@> *ctua""y these 0eeds are materia" en2oyment& merging of the se"f in the *bso"ute 0ithout se!arate individua"ity& and many other desires in the fie"d of re"igion& economic deve"o!ment& sense en2oyment and emanci!ation( ;B> There are many other 0eeds& "i-e disobedience to the tenets of the revered scri!tures& unnecessary engagements& -i""ing anima"s& and han-ering after materia" gain& !restige and adoration( ;=> +f sufficient care is not ta-en& then the 0atering !rocess may on"y he"! to breed the 0eeds& stunting the hea"thy gro0th of the main cree!er and resu"ting in no fructification of the u"timate re1uirement7 "ove of $od( ;E> The devotee must therefore be very carefu" to u!root the different 0eeds in the very beginning( On"y then 0i"" the hea"thy gro0th of the main cree!er not be stunted( ;<> *nd by so doing& the devotee is ab"e to re"ish the fruit of "ove of $od and thus "ive !ractica""y 0ith Lord %rsna& even in this "ife& and be ab"e to see the Lord in every ste!( The highest !erfection of "ife is to en2oy "ife constant"y in the association of the Lord& and one 0ho can re"ish this does not as!ire after any tem!orary en2oyment of the materia" 0or"d via other media( TEXT ?6 TEXT tenatmanatmanam u!aiti santam anandam anandamayo 3vasane etam gatim bhagavatim gato yah sa vai !unar neha visa22ate 3nga SYNONYMS tena--by that !urified atmana--by the se"f atmanam--the Su!ersou" u!aiti--attains santam--rest anandam--satisfaction ananda-mayah--natura""y so being avasane--being freed from a"" materia" contamination etam--such gatim--destination bhagavatim--devotiona" gatah--attained by yah--the !erson sah--he vai--certain"y !unah--again na--never iha--in this materia" 0or"d visa22ate--becomes attracted anga--O Mahara2a #ari-sit( T)*NSL*T+ON On"y the !urified sou" can attain the !erfection of associating 0ith the #ersona"ity of $odhead in com!"ete b"iss and satisfaction in his constitutiona" state( 9hoever is ab"e to renovate such devotiona" !erfection is never again attracted by this materia" 0or"d& and he never returns( #,)#O)T 9e shou"d s!ecia""y note in this verse the descri!tion of gatim bhagavatim( To become merged in the rays of the #arabrahman& the Su!reme #ersona"ity of $odhead& as desired by the brahmavadi im!ersona"ist& is not bhagavatim !erfection( The bhagavatas never acce!t merging in the im!ersona" rays of the Lord& but a"0ays as!ire after !ersona" association 0ith the Su!reme Lord in one of the 'ai-untha s!iritua" !"anets in the s!iritua" s-y( The 0ho"e of the s!iritua" s-y& of 0hich the tota" number of the materia" s-ies is on"y an insignificant !art& is fu"" of un"imited numbers of 'ai-untha !"anets( The destination of the devotee ;the bhagavata> is to enter into one of the 'ai-untha !"anets& in each of 0hich the #ersona"ity of $odhead& in 8is un"imited !ersona" e4!ansions& en2oys 8imse"f in the association of

un"imited numbers of !ure devotee associates( The conditioned sou"s in the materia" 0or"d& after gaining emanci!ation by devotiona" service& are !romoted to these !"anets( .ut the number of ever-"iberated sou"s is far& far greater than the number of conditioned sou"s in the materia" 0or"d& and the ever-"iberated sou"s in the 'ai-untha !"anets never care to visit this miserab"e materia" 0or"d( The im!ersona"ists& 0ho as!ire to merge in the im!ersona" brahma2yoti effu"gence of the Su!reme Lord but have no conce!tion of "oving devotiona" service to 8im in 8is !ersona" form in the s!iritua" manifestation& may be com!ared to certain s!ecies of fish& 0ho& being born in the rivers and rivu"ets& migrate to the great ocean( They cannot stay in the ocean indefinite"y& for their urge for sense gratification brings them bac- to the rivers and streams to s!a0n( Simi"ar"y& 0hen the materia"ist becomes frustrated in his attem!ts to en2oy himse"f in the "imited materia" 0or"d& he may see- im!ersona" "iberation by merging either 0ith the Causa" Ocean or 0ith the im!ersona" brahma2yoti effu"gence( 8o0ever& as neither the Causa" Ocean nor the im!ersona" brahma2yoti effu"gence affords any su!erior substitute for association and engagement of the senses& the im!ersona"ist 0i"" fa"" again into the "imited materia" 0or"d to become entang"ed once more in the 0hee" of births and deaths& dra0n on by the ine4tinguishab"e desire for sensua" engagement( .ut any devotee 0ho enters the -ingdom of $od by transcendenta" engagement of his senses in devotiona" service& and 0ho associates 0ith the "iberated sou"s and the #ersona"ity of $odhead there& 0i"" never be attracted to the "imited surroundings of the materia" 0or"d( +n the .hagavad-gita ;<(6B> a"so the same is confirmed& as the Lord says& "The great mahatmas& or the bha-ti-yogis& after attaining My association& never come bac- to this materia" 0or"d& 0hich is fu"" of miseries and is non!ermanent(" The highest !erfection of "ife& therefore& is to attain 8is association& and nothing e"se( The bha-ti-yogi& being com!"ete"y engaged in the Lord3s service& has no attraction for any other !rocess of "iberation "i-e 2nana or yoga( * !ure devotee is a one hundred !ercent devotee of the Lord and nothing more( 9e shou"d further note in this verse the t0o 0ords santam and anandam& 0hich denote that devotiona" service of the Lord can rea""y besto0 u!on the devotee t0o im!ortant benedictions& name"y !eace and satisfaction( The im!ersona"ist is desirous of becoming one 0ith the Su!reme& or in other 0ords& he 0ants to become the Su!reme( This is a myth on"y( The mystic yogis become encumbered by various mystic !o0ers and so have neither !eace nor satisfaction( So neither the im!ersona"ists nor the yogi can have rea" !eace and satisfaction& but the devotee can become fu""y !eacefu" and satisfied because of his association 0ith the com!"ete 0ho"e( Therefore& merging in the *bso"ute or attaining some mystic !o0ers has no attraction for the devotee( *ttainment of "ove of $odhead means com!"ete freedom from a"" other attractions( The conditioned sou" has many as!irations such as becoming a re"igious man& a rich man& or a first-c"ass en2oyer or becoming $od himse"f& or becoming !o0erfu" "i-e the mystics and acting 0onderfu""y by getting anything or doing anything& but a"" these as!irations shou"d be re2ected by the !ros!ective devotee 0ho actua""y 0ants to revive his dormant "ove of $od( The im!ure devotee as!ires after a"" of the abovementioned materia" things by !erfection of devotion( .ut a !ure devotee has none of the tinges of the above contaminations& 0hich are the inf"uence of materia" desires& im!ersona" s!ecu"ations and attainment of mystic !o0ers( One can attain the stage of "ove of $od by !ure devotiona" service& or by "a "earned "abor of "ove&" for the sa-e of the devotee3s "ovab"e ob2ect& the #ersona"ity of $odhead( To be more c"ear& if one 0ants to attain the stage of "ove of $odhead& he must give u! a"" desires for materia" en2oyment& he shou"d refrain from 0orshi!ing any of the demigods& and he shou"d devote himse"f on"y to the 0orshi! of the Su!reme !ersona"ity of $odhead( 8e must give u! the foo"ish idea of becoming one 0ith the Lord and the desire to have some 0onderfu" !o0ers 2ust to get the e!hemera" adoration of the 0or"d( The !ure devotee is on"y favorab"y engaged in the service of the Lord& 0ithout any ho!e of emo"ument( This 0i"" bring about "ove of $odhead& or the stage of santam and anandam& as stated in this verse( TEXT ?: TEXT ete srti te nr!a veda-gite tvayabhi!rste ca sanatane ca

ye vai !ura brahmana aha tusta aradhito bhagavan vasudevah SYNONYMS ete--a"" that is described srti--0ay te--unto you nr!a--O Mahara2a #ari-sit veda-gite--according to the version of the 'edas tvaya--by Your Ma2esty abhi!rste--being !ro!er"y in1uired ca--a"so sanatane--in the matter of eterna" truth ca--veri"y ye--0hich vai--certain"y !ura--before brahmane--unto Lord .rahma aha--said tustah--being satisfied aradhitah--being 0orshi!ed bhagavan--the !ersona"ity of $odhead vasudevah--Lord %rsna( T)*NSL*T+ON Your Ma2esty Mahara2a #ari-sit& -no0 that a"" that + have described in re!"y to your !ro!er in1uiry is 2ust according to the version of the 'edas& and it is eterna" truth( This 0as described !ersona""y by Lord %rsna unto .rahma& 0ith 0hom the Lord 0as satisfied u!on being !ro!er"y 0orshi!ed( #,)#O)T The t0o different 0ays of reaching the s!iritua" s-y and thereby getting emanci!ation from a"" materia" bondage& name"y either the direct !rocess of reaching the -ingdom of $od or the gradua" !rocess through the other higher !"anets of the universe& are set forth e4act"y according to the version of the 'edas( The 'edic versions in this connection are& yada sarve !ramucyante -ama ye 3sya hrdi sritah( atha martyo 3mrto bhavaty atra brahma samasnute ;.rhad-aranya-a ,!anisad @(@(E> and te 3rcir abhisambhavanti ;.rhadaranya-a ,!anisad =(:(6B>7 "Those 0ho are free from a"" materia" desires& 0hich are diseases of the heart& are ab"e to con1uer death and enter the -ingdom of $od through the *rci !"anets(" These 'edic versions corroborate the version of the Srimad-.hagavatam& and the "atter is further confirmed by Su-adeva $osvami& 0ho affirms that the truth 0as disc"osed by the Su!reme #ersona"ity of $odhead Lord Sri %rsna& 'asudeva& to .rahma& the first authority on the 'edas( The disci!"ic succession ho"ds that the 'edas 0ere uttered by Lord %rsna to .rahma& by .rahma to Narada& and by Narada to 'yasadeva& and then by 'yasadeva to Su-adeva $osvami and so on( So there is no difference bet0een the versions of a"" the authorities( The truth is eterna"& and as such there cannot be any ne0 o!inion about the truth( That is the 0ay of -no0ing the -no0"edge contained in the 'edas( +t is not a thing to be understood by one3s erudite scho"arshi! or by the fashionab"e inter!retations of mundane scho"ars( There is nothing to be added and nothing to be subtracted& because the truth is the truth( One has to acce!t& after a""& some authority( The modern scientists are a"so authorities for the common man for some scientific truths( The common man fo""o0s the version of the scientist( This means that the common man fo""o0s the authority( The 'edic -no0"edge is a"so received in that 0ay( The common man cannot argue about 0hat is beyond the s-y or beyond the universe he must acce!t the versions of the 'edas as they are understood by the authori5ed disci!"ic succession( +n the .hagavad-gita a"so the same !rocess of understanding the $ita is stated in the /ourth Cha!ter( +f one does not fo""o0 the authoritative version of the acaryas& he 0i"" vain"y search after the truth mentioned in the 'edas( TEXT ?? TEXT na hy ato 3nyah sivah !antha visatah samsrtav iha vasudeve bhagavati bha-ti-yogo yato bhavet SYNONYMS

na--never hi--certain"y atah--beyond this anyah--any other sivah--aus!icious !anthah--means visatah--0andering samsrtau--in the materia" 0or"d iha--in this "ife vasudeve--unto Lord 'asudeva& %rsna bhagavati--the #ersona"ity of $odhead bha-ti-yogah--direct devotiona" service yatah--0herein bhavet--may resu"t in( T)*NSL*T+ON /or those 0ho are 0andering in the materia" universe& there is no more aus!icious means of de"iverance than 0hat is aimed at in the direct devotiona" service of Lord %rsna( #,)#O)T *s 0i"" be c"arified in the ne4t verse& devotiona" service& or direct bha-ti-yoga& is the on"y abso"ute and aus!icious means of de"iverance from the gri! of materia" e4istence( There are many indirect methods for de"iverance from the c"utches of materia" e4istence& but none of them is as easy and aus!icious as bha-tiyoga( The means of 2nana and yoga and other a""ied disci!"ines are not inde!endent in de"ivering a !erformer( Such activities he"! one to reach the stage of bha-ti-yoga after many& many years( +n the .hagavad-gita ;6:(B> it is said that those 0ho are attached to the im!ersona" feature of the *bso"ute are "iab"e to many troub"es in the !ursuit of their desired goa"& and the em!iricist !hi"oso!hers& searching after the *bso"ute Truth& rea"i5e the im!ortance of 'asudeva rea"i5ation as a"" in a"" after many& many births ;.g( E(6D>( *s far as yoga systems are concerned& it is a"so said in the .hagavad-gita ;=(@E> that amongst the mystics 0ho !ursue the *bso"ute Truth& the one 0ho is a"0ays engaged in the service of the Lord is the greatest of a""( *nd the "ast instruction in the .hagavad-gita ;6<(==> advises fu""y surrendering unto the Lord& "eaving aside a"" other engagements or different !rocesses for se"f-rea"i5ation and "iberation from materia" bondage( *nd the !ur!ort of a"" 'edic "iteratures is to induce one to acce!t the transcendenta" "oving service of the Lord by a"" means( *s a"ready e4!"ained in the te4ts of Srimad-.hagavatam ;/irst Canto>& either direct bha-ti-yoga or the means 0hich u"timate"y cu"minate in bha-ti-yoga& 0ithout any tinge of fruitive activity& constitutes the highest form of re"igion( Everything e"se is sim!"y a 0aste of time for the !erformer( Sri"a Sridhara Svami and a"" other acaryas& "i-e Fiva $osvami& agree that bha-ti-yoga is not on"y easy& sim!"e& natura" and free from troub"e& but is the on"y source of ha!!iness for the human being( TEXT ?@ TEXT bhagavan brahma -artsnyena trir anvi-sya manisaya tad adhyavasyat -uta-stho ratir atman yato bhavet SYNONYMS bhagavan--the great !ersona"ity .rahma brahma--the 'edas -artsnyena--by summari5ation trih--three times anvi-sya--scrutini5ing"y e4amined manisaya--0ith scho"ar"y attention tat--that adhyavasyat-ascertained it -uta-sthah--0ith concentration of the mind ratih--attraction atman ;atmani>--unto the Su!reme !ersona"ity of $odhead Sri %rsna yatah--by 0hich bhavet--it so ha!!ens( T)*NSL*T+ON The great !ersona"ity .rahma& 0ith great attention and concentration of the mind& studied the 'edas three times& and after scrutini5ing"y e4amining them& he ascertained that attraction for the Su!reme #ersona"ity of $odhead Sri %rsna is the highest !erfection of re"igion(

#,)#O)T Sri Su-adeva $osvami is referring to the highest 'edic authority& Lord .rahma& 0ho is the 1ua"itative incarnation of $odhead( The 'edas 0ere taught to .rahma2i in the beginning of the materia" creation( *"though .rahma2i 0as to hear 'edic instructions direct"y from the !ersona"ity of $odhead& in order to satisfy the in1uisitiveness of a"" !ros!ective students of the 'edas& .rahma2i& 2ust "i-e a scho"ar& studied the 'edas three times& as genera""y done by a"" scho"ars( 8e studied 0ith great attention& concentrating on the !ur!ose of the 'edas& and after scrutini5ing"y e4amining the 0ho"e !rocess& he ascertained that becoming a !ure& una""oyed devotee of the Su!reme #ersona"ity of $odhead Sri %rsna is the to!most !erfection of a"" re"igious !rinci!"es( *id this is the "ast instruction of the .hagavad-gita direct"y !resented by the #ersona"ity of $odhead( The 'edic conc"usion is thus acce!ted by a"" acaryas& and those 0ho are against this conc"usion are on"y veda-vada-ratas& as e4!"ained in the .hagavad-gita ;:(@:>( TEXT ?B TEXT bhagavan sarva-bhutesu "a-sitah svatmana harih drsyair buddhy-adibhir drasta "a-sanair anuma!a-aih SYNONYMS bhagavan--the #ersona"ity of $odhead sarva--a"" bhutesu--in the "iving entities "a-sitah--is visib"e svaatmana--a"ong 0ith the se"f harih--the Lord drsyaih--by 0hat is seen buddhi-adibhih--by inte""igence drasta--one 0ho sees "a-sanaih--by different signs anuma!a-aih--by hy!othesis( T)*NSL*T+ON The #ersona"ity of $odhead Lord Sri %rsna is in every "iving being a"ong 0ith the individua" sou"( *nd this fact is !erceived and hy!othesi5ed in our acts of seeing and ta-ing he"! from the inte""igence( #,)#O)T The genera" argument of the common man is that since the Lord is not visib"e to our eyes& ho0 can one either surrender unto 8im or render transcendenta" "oving service unto 8imG To such a common man& here is a !ractica" suggestion given by Sri"a Su-adeva $osvami as to ho0 one can !erceive the Su!reme Lord by reason and !erce!tion( *ctua""y the Lord is not !erceivab"e by our !resent materia"i5ed senses& but 0hen one is convinced of the !resence of the Lord by a !ractica" service attitude& there is a reve"ation by the Lord3s mercy& and such a !ure devotee of the Lord can !erceive the Lord3s !resence a"0ays and every0here( 8e can !erceive that inte""igence is the form-direction of the #aramatma !"enary !ortion of the #ersona"ity of $odhead( The !resence of #aramatma in everyone3s com!any is not very difficu"t to rea"i5e& even for the common man( The !rocedure is as fo""o0s( One can !erceive one3s se"f-identification and fee" !ositive"y that he e4ists( 8e may not fee" it very abru!t"y& but by using a "itt"e inte""igence& he can fee" that he is not the body( 8e can fee" that the hand& the "eg& the head& the hair and the "imbs are a"" his bodi"y !arts and !arce"s& but as such the hand& the "eg& the head& etc(& cannot be identified 0ith his se"f( Therefore 2ust by using inte""igence he can distinguish and se!arate his se"f from other things that he sees( So the natura" conc"usion is that the "iving being& either man or beast& is the seer& and he sees besides himse"f a"" other things( So there is a difference bet0een the seer and the seen( No0& by a "itt"e use of inte""igence 0e can a"so readi"y agree that the "iving being 0ho sees the things beyond himse"f by ordinary vision has no !o0er to see or to move inde!endent"y( *"" our ordinary actions and !erce!tions de!end on various forms of energy su!!"ied to us by nature in various combinations( Our senses of !erce!tion and of action& that is to say& our five !erce!tive senses of ;6> hearing& ;:> touch& ;?> sight& ;@> taste and ;B> sme""&

as 0e"" as our five senses of action& name"y ;6> hands& ;:> "egs& ;?> s!eech& ;@> evacuation organs and ;B> re!roductive organs& and a"so our three subt"e senses& name"y ;6> mind& ;:> inte""igence and ;?> ego ;thirteen senses in a"">& are su!!"ied to us by various arrangements of gross or subt"e forms of natura" energy( *nd it is e1ua""y evident that our ob2ects of !erce!tion are nothing but the !roducts of the ine4haustib"e !ermutations and combinations of the forms ta-en by natura" energy( *s this conc"usive"y !roves that the ordinary "iving being has no inde!endent !o0er of !erce!tion or of motion& and as 0e undoubted"y fee" our e4istence being conditioned by nature3s energy& 0e conc"ude that he 0ho sees is s!irit& and that the senses as 0e"" as the ob2ects of !erce!tion are materia"( The s!iritua" 1ua"ity of the seer is manifest in our dissatisfaction 0ith the "imited state of materia""y conditioned e4istence( That is the difference bet0een s!irit and matter( There are some "ess inte""igent arguments that matter deve"o!s the !o0er of seeing and moving as a certain organic deve"o!ment& but such an argument cannot be acce!ted because there is no e4!erimenta" evidence that matter has any0here !roduced a "iving entity( Trust no future& ho0ever !"easant( +d"e ta"-s regarding future deve"o!ment of matter into s!irit are actua""y foo"ish because no matter has ever deve"o!ed the !o0er of seeing or moving in any !art of the 0or"d( Therefore it is definite that matter and s!irit are t0o different identities& and this conc"usion is arrived at by the use of inte""igence( No0 0e come to the !oint that the things 0hich are seen by a "itt"e use of inte""igence cannot be animate un"ess 0e acce!t someone as the user of or director of the inte""igence( +nte""igence gives one direction "i-e some higher authority& and the "iving being cannot see or move or eat or do anything 0ithout the use of inte""igence( 9hen one fai"s to ta-e advantage of inte""igence he becomes a deranged man& and so a "iving being is de!endent on inte""igence or the direction of a su!erior being( Such inte""igence is a""-!ervading( Every "iving being has his inte""igence& and this inte""igence& being the direction of some higher authority& is 2ust "i-e a father giving direction to his son( The higher authority& 0ho is !resent and residing 0ithin every individua" "iving being& is the Su!erse"f( *t this !oint in our investigation& 0e may consider the fo""o0ing 1uestion7 on the one hand 0e rea"i5e that a"" our !erce!tions and activities are conditioned by arrangements of materia" nature& yet 0e a"so ordinari"y fee" and say& "+ am !erceiving" or "+ am doing(" Therefore 0e can say that our materia" senses of !erce!tion and action are moving because 0e are identifying the se"f 0ith the materia" body& and that the su!erior !rinci!"e of Su!erse"f is guiding and su!!"ying us according to our desire( .y ta-ing advantage of the guidance of Su!erse"f in the form of inte""igence& 0e can either continue to study and to !ut into !ractice our conc"usion that "+ am not this body&" or 0e can choose to remain in the fa"se materia" identification& fancying ourse"ves to be the !ossessors and doers( Our freedom consists in orienting our desire either to0ard the ignorant& materia" misconce!tion or the true& s!iritua" conce!tion( 9e can easi"y attain to the true& s!iritua" conce!tion by recogni5ing the Su!erse"f ;#aramatma> to be our friend and guide and by dovetai"ing our inte""igence 0ith the su!erior inte""igence of #aramatma( The Su!erse"f and the individua" se"f are both s!irit& and therefore the Su!erse"f and the individua" se"f are both 1ua"itative"y one and distinct from matter( .ut the Su!erse"f and the individua" se"f cannot be on an e1ua" "eve" because the Su!erse"f gives direction or su!!"ies inte""igence and the individua" se"f fo""o0s the direction& and thus actions are !erformed !ro!er"y( The individua" is com!"ete"y de!endent on the direction of the Su!erse"f because in every ste! the individua" se"f fo""o0s the direction of the Su!erse"f in the matter of seeing& hearing& thin-ing& fee"ing& 0i""ing& etc( So far as common sense is concerned& 0e come to the conc"usion that there are three identities& name"y matter& s!irit and Su!ers!irit( No0 if 0e go to the .hagavad-gita& or the 'edic inte""igence& 0e can further understand that a"" three identities& name"y matter& individua" s!irit& and the Su!ers!irit& are a"" de!endent on the Su!reme #ersona"ity of $odhead( The Su!erse"f is a !artia" re!resentation or !"enary !ortion of the Su!reme #ersona"ity of $odhead( The .hagavad-gita affirms that the Su!reme #ersona"ity of $odhead dominates a"" over the materia" 0or"d by 8is !artia" re!resentation on"y( $od is great& and 8e cannot be sim!"y an order su!!"ier of the individua" se"ves therefore the Su!erse"f cannot be a fu"" re!resentation of the Su!reme Se"f& #urusottama& the *bso"ute #ersona"ity of $odhead( )ea"i5ation of the Su!erse"f by the individua" se"f is the beginning of se"f-rea"i5ation& and by the !rogress of such se"f-rea"i5ation one is ab"e to rea"i5e the Su!reme #ersona"ity of $odhead by inte""igence& by the he"! of authori5ed scri!tures& and& !rinci!a""y& by the grace of the Lord( The .hagavad-gita is the !re"iminary conce!tion of the #ersona"ity of $odhead Sri %rsna& and Srimad-.hagavatam is the further e4!"anation of the science of $odhead( So if 0e stic- to our determination and !ray for the mercy of the director of inte""igence sitting 0ithin the same bodi"y tree& "i-e a bird sitting 0ith another bird ;as e4!"ained in the ,!anisads>& certain"y the !ur!ort of

the revea"ed information in the 'edas becomes c"ear to our vision& and there is no difficu"ty in rea"i5ing the Su!reme #ersona"ity of $odhead& 'asudeva( The inte""igent man therefore& after many births of such use of inte""igence& surrenders himse"f at the "otus feet of 'asudeva& as confirmed by the .hagavad-gita ;E(6D>( TEXT ?= TEXT tasmat sarvatmana ra2an harih sarvatra sarvada srotavyah -irtitavyas ca smartavyo bhagavan nrnam SYNONYMS tasmat--therefore sarva--a"" atmana--sou" ra2an--O %ing harih--the Lord sarvatra--every0here sarvada--a"0ays srotavyah--must be heard -irtitavyah--g"orified ca--a"so smartavyah--be remembered bhagavan--the #ersona"ity of $odhead nrnam--by the human being( T)*NSL*T+ON O %ing& it is therefore essentia" that every human being hear about& g"orify and remember the Su!reme Lord& the #ersona"ity of $odhead& a"0ays and every0here( #,)#O)T Sri"a Su-adeva $osvami begins this verse 0ith the 0ord tasmat& or "therefore&" because in the !revious verse he has a"ready e4!"ained that there is no aus!icious means for sa"vation other than the sub"ime !rocess of bha-ti-yoga( The bha-ti-yoga !rocess is !racticed by the devotees in different methods "i-e hearing& chanting& remembering& serving the "otus feet of the Lord& 0orshi!ing& !raying& rendering service in "ove& becoming friend"y& and offering a"" that one may !ossess( *"" nine methods are bona fide methods& and either a"" of them& some of them or even one of them can bring about the desired resu"t for the sincere devotee( .ut out of a"" the nine different methods& the first one& name"y hearing& is the most im!ortant function in the !rocess of bha-ti-yoga( 9ithout hearing sufficient"y and !ro!er"y& no one can ma-e any !rogress by any of the methods of !ractice( *nd for hearing on"y& a"" the 'edic "iteratures are there& com!i"ed by authori5ed !ersons "i-e 'yasadeva& 0ho is the !o0erfu" incarnation of $odhead( *nd since it has been ascertained that the Lord is the Su!ersou" of everything& 8e shou"d therefore be heard and g"orified every0here and a"0ays( That is the s!ecia" duty of the human being( 9hen the human being gives u! the !rocess of hearing about the a""-!ervading !ersona"ity of $odhead& he becomes victim to hearing rubbish transmitted by man-made machines( Machinery is not bad because through the machine one can ta-e advantage of hearing about the Lord& but because machinery is used for u"terior !ur!oses& it is creating ra!id degradation in the standard of human civi"i5ation( +t is said here that it is incumbent u!on the human beings to hear because the scri!tures "i-e .hagavad-gita and Srimad-.hagavatam are made for that !ur!ose( Living beings other than human beings have no abi"ity to hear such 'edic "iteratures( +f human society gives itse"f to the !rocess of hearing the 'edic "iterature& it 0i"" not become a victim to the im!ious sounds vibrated by im!ious men 0ho degrade the standards of the tota" society( 8earing is so"idified by the !rocess of chanting( One 0ho has !erfect"y heard from the !erfect source becomes convinced about the a""-!ervading #ersona"ity of $odhead and thus becomes enthusiastic in g"orifying the Lord( *"" the great acaryas& "i-e )amanu2a& Madhva& Caitanya& Sarasvati Tha-ura or even& in other countries& Muhammad& Christ and others& have a"" e4tensive"y g"orified the Lord by chanting a"0ays and in every !"ace( .ecause the Lord is a""-!ervading& it is essentia" to g"orify 8im a"0ays and every0here( +n the !rocess of g"orifying the Lord there shou"d be no restriction of time and s!ace( This is ca""ed sanatana-dharma or bhagavata-dharma( Sanatana means eterna"& a"0ays and every0here( .hagavata means

!ertaining to .hagavan& the Lord( The Lord is the master of a"" time and a"" s!ace& and therefore the Lord3s ho"y name must be heard& g"orified and remembered every0here in the 0or"d( That 0i"" bring about the desired !eace and !ros!erity so eager"y a0aited by the !eo!"e of the 0or"d( The 0ord ca inc"udes a"" the remaining !rocesses or methods of bha-ti-yoga& as mentioned above( TEXT ?E TEXT !ibanti ye bhagavata atmanah satam -athamrtam sravana-!utesu sambhrtam !unanti te visaya-vidusitasayam vra2anti tac-carana-saroruhanti-am SYNONYMS !ibanti--0ho drin- ye--those bhagavatah--of the #ersona"ity of $odhead atmanah--of the most dear satam--of devotees -atha-amrtam--the nectar of the messages sravana-!utesu--0ithin the earho"es sambhrtam--fu""y fi""ed !unanti--!urify te--their visaya--materia" en2oyment vidusita-asayam--!o""uted aim of "ife vra2anti--do go bac- tat--the Lord3s carana--feet saroruha-anti-am--near the "otus( T)*NSL*T+ON Those 0ho drin- through aura" rece!tion& fu""y fi""ed 0ith the nectarean message of Lord %rsna& the be"oved of the devotees& !urify the !o""uted aim of "ife -no0n as materia" en2oyment and thus go bac- to $odhead& to the "otus feet of 8im Ithe #ersona"ity of $odheadJ( #,)#O)T The sufferings of human society are due to a !o""uted aim of "ife& name"y "ording it over the materia" resources( The more human society engages in the e4!"oitation of undeve"o!ed materia" resources for sense gratification& the more it 0i"" be entra!!ed by the i""usory& materia" energy of the Lord& and thus the distress of the 0or"d 0i"" be intensified instead of diminished( The human necessities of "ife are fu""y su!!"ied by the Lord in the sha!e of food grains& mi"-& fruit& 0ood& stone& sugar& si"-& 2e0e"s& cotton& sa"t& 0ater& vegetab"es& etc(& in sufficient 1uantity to feed and care for the human race of the 0or"d as 0e"" as the "iving beings on each and every !"anet 0ithin the universe( The su!!"y source is com!"ete& and on"y a "itt"e energy by the human being is re1uired to get his necessities into the !ro!er channe"( There is no need of machines and too"s or huge stee" !"ants for artificia""y creating comforts of "ife( Life is never made comfortab"e by artificia" needs& but by !"ain "iving and high thin-ing( The highest !erfectiona" thin-ing for human society is suggested here by Su-adeva $osvami& name"y& sufficient"y hearing Srimad.hagavatam( /or men in this age of %a"i& 0hen they have "ost the !erfect vision of "ife& this Srimad.hagavatam is the torch"ight by 0hich to see the rea" !ath( Sri"a Fiva $osvami #rabhu!ada has commented on the -athamrtam mentioned in this verse and has indicated Srimad-.hagavatam to be the nectarean message of the #ersona"ity of $odhead( .y sufficient hearing of Srimad-.hagavatam& the !o""uted aim of "ife& name"y "ording it over matter& 0i"" subside& and the !eo!"e in genera" in a"" !arts of the 0or"d 0i"" be ab"e to "ive a !eacefu" "ife of -no0"edge and b"iss( /or a !ure devotee of the Lord& any to!ics in re"ation 0ith 8is name& fame& 1ua"ity& entourage& etc(& are a"" !"easing& and because such to!ics have been a!!roved by great devotees "i-e Narada& 8anuman& Nanda Mahara2a and other inhabitants of 'rndavana& certain"y such messages are transcendenta" and !"easing to the heart and sou"( *nd by the constant hearing of the messages of the .hagavad-gita& and "ater of Srimad-.hagavatam& one is assured herein by Sri"a Su-adeva $osvami that he 0i"" reach the #ersona"ity of $odhead and render 8im transcendenta" "oving service in the s!iritua" !"anet of the name $o"o-a 'rndavana& 0hich resemb"es a huge "otus f"o0er(

Thus by the !rocess of bha-ti-yoga& direct"y acce!ted& as suggested in this verse& by sufficient hearing of the transcendenta" message of the Lord& the materia" contamination is direct"y e"iminated 0ithout one3s attem!ting to contem!"ate the im!ersona" virat conce!tion of the Lord( *nd by !racticing bha-ti-yoga& if the !erformer is not !urified from the materia" contamination& he must be a !seudodevotee( /or such an im!oster there is no remedy for being freed from materia" entang"ement( Thus end the .ha-tivedanta !ur!orts of the Second Canto& Second Cha!ter& of the Srimad-.hagavatam& entit"ed "The Lord in the 8eart(" Cha!ter Three #ure Aevotiona" Service7 The Change in 8eart TEXT 6 TEXT sri-su-a uvaca evam etan nigaditam !rstavan yad bhavan mama nrnam yan mriyamananam manusyesu manisinam SYNONYMS sri-su-ah uvaca--Sri Su-adeva $osvami said evam--so etat--a"" these nigaditam--ans0ered !rstavan-as you in1uired yat--0hat bhavan--your good se"f mama--unto me nrnam--of the human being yat-one mriyamananam--on the thresho"d of death manusyesu--amongst the human beings manisinam--of the inte""igent men( T)*NSL*T+ON Sri Su-adeva $osvami said7 Mahara2a #ari-sit& as you have in1uired from me as to the duty of the inte""igent man 0ho is on the thresho"d of death& so + have ans0ered you( #,)#O)T +n human society a"" over the 0or"d there are mi""ions and bi""ions of men and 0omen& and a"most a"" of them are "ess inte""igent because they have very "itt"e -no0"edge of s!irit sou"( *"most a"" of them have a 0rong conce!tion of "ife& for they identify themse"ves 0ith the gross and subt"e materia" bodies& 0hich they are not& in fact( They may be situated in different high and "o0 !ositions in the estimation of human society& but one shou"d -no0 definite"y that un"ess one in1uires about his o0n se"f beyond the body and the mind& a"" his activities in human "ife are tota" fai"ures( Therefore out of thousands and thousands of men& one may in1uire about his s!irit se"f and thus consu"t the revea"ed scri!tures "i-e 'edanta-sutras& .hagavad-gita and Srimad-.hagavatam( .ut in s!ite of reading and hearing such scri!tures& un"ess one is in touch 0ith a rea"i5ed s!iritua" master& he cannot actua""y rea"i5e the rea" nature of se"f& etc( *nd out of thousands and hundreds of thousands of men& someone may -no0 0hat Lord %rsna is in fact( +n the Caitanya-caritamrta ;Madhya :C(6::-6:?> it is said that Lord %rsna& out of 8is cause"ess mercy& !re!ared the 'edic "iteratures in the incarnation of 'yasadeva for reading by the inte""igent c"ass of men in a human society 0hich is a"most tota""y forgetfu" of the genuine re"ation 0ith %rsna( Even such an inte""igent c"ass of men may be forgetfu" in their re"ation 0ith the Lord( The 0ho"e bha-ti-yoga !rocess is therefore a reviva" of the "ost re"ation( This reviva" is !ossib"e in the human form of "ife& 0hich is obtained on"y out of the evo"utionary cyc"e of <&@CC&CCC s!ecies of "ife( The inte""igent c"ass of human being must ta-e a serious note of this o!!ortunity( Not a"" human beings are inte""igent& so the im!ortance of human "ife is not a"0ays understood( Therefore manisinam& meaning "thoughtfu"&" is !articu"ar"y used here( * manisinam !erson& "i-e Mahara2a #ari-sit& must therefore ta-e to the "otus feet of Lord %rsna and fu""y

engage himse"f in devotiona" service& hearing& chanting& etc(& of the ho"y name and !astimes of the Lord& 0hich are a"" hari--athamrta( This action is es!ecia""y recommended 0hen one is !re!aring for death( TEXTS :-E TEXT brahma-varcasa--amas tu ya2eta brahmanah !atim indram indriya--amas tu !ra2a--amah !ra2a!atin devim mayam tu sri--amas te2as--amo vibhavasum vasu--amo vasun rudran virya--amo 3tha viryavan annadya--amas tv aditim svarga--amo 3diteh sutan visvan devan ra2ya--amah sadhyan samsadha-o visam ayus--amo 3svinau devau !usti--ama i"am ya2et !ratistha--amah !uruso rodasi "o-a-matarau ru!abhi-amo gandharvan stri--amo 3!sara urvasim adhi!atya--amah sarvesam ya2eta !aramesthinam ya2nam ya2ed yasas--amah -osa--amah !racetasam vidya--amas tu girisam dam!atyartha umam satim SYNONYMS brahma--the abso"ute varcasa--effu"gence -amah tu--but one 0ho desires in that 0ay ya2eta--do 0orshi! brahmanah--of the 'edas !atim--the master indram--the %ing of heaven indriya--amah tu--but one 0ho desires strong sense organs !ra2a--amah--one 0ho desires many offs!ring !ra2a!atin--the #ra2a!atis devim--the goddess mayam--unto the mistress of the materia" 0or"d tu--but sri--amah--one 0ho desires beauty te2ah--!o0er -amah--one 0ho so desires vibhavasum--the fire-god vasu--amah-one 0ho 0ants 0ea"th vasun--the 'asu demigods rudran--the )udra e4!ansions of Lord Siva virya-amah--one 0ho 0ants to be very strong"y bui"t atha--therefore viryavan--the most !o0erfu" annaadya--grains -amah--one 0ho so desires tu--but aditim--*diti& mother of the demigods svarga--heaven -amah--so desiring aditeh sutan--the sons of *diti visvan--'isvadeva devan--demigods ra2ya--amah-those 0ho han-er for -ingdoms sadhyan--the Sadhya demigods samsadha-ah--0hat fu"fi""s the 0ishes visam--of the mercanti"e community ayuh--amah--desirous of "ong "ife asvinau--the t0o demigods -no0n as the *svini brothers devau--the t0o demigods !usti--amah--one 0ho desires a strong"y bui"t body i"am--the earth ya2et--must 0orshi! !ratistha--amah--one 0ho desires good fame& or stabi"ity in a !ost !urusah--such men rodasi--the hori5on "o-a-matarau--and the earth ru!a--beauty abhi-amah-!ositive"y as!iring for gandharvan--the residents of the $andharva !"anet& 0ho are very beautifu" and are

e4!ert in singing stri--amah--one 0ho desires a good 0ife a!sarah urvasim--the society gir"s of the heaven"y -ingdom adhi!atya--amah--one 0ho desires to dominate others sarvesam--everyone ya2eta-must 0orshi! !aramesthinam--.rahma& the head of the universe ya2nam--the #ersona"ity of $odhead ya2et--must 0orshi! yasah--amah--one 0ho desires to be famous -osa--amah--one 0ho desires a good ban- ba"ance !racetasam--the treasurer of heaven& -no0n as 'aruna vidya--amah tu--but one 0ho desires education girisam--the "ord of the 8ima"ayas& Lord Siva dam!atya-arthah--and for con2uga" "ove umam satim--the chaste 0ife of Lord Siva& -no0n as ,ma( T)*NSL*T+ON One 0ho desires to be absorbed in the im!ersona" brahma2yoti effu"gence shou"d 0orshi! the master of the 'edas ILord .rahma or .rhas!ati& the "earned !riestJ& one 0ho desires !o0erfu" se4 shou"d 0orshi! the heaven"y %ing& +ndra& and one 0ho desires good !rogeny shou"d 0orshi! the great !rogenitors ca""ed the #ra2a!atis( One 0ho desires good fortune shou"d 0orshi! Aurgadevi& the su!erintendent of the materia" 0or"d( One desiring to be very !o0erfu" shou"d 0orshi! fire& and one 0ho as!ires on"y after money shou"d 0orshi! the 'asus( One shou"d 0orshi! the )udra incarnations of Lord Siva if he 0ants to be a great hero( One 0ho 0ants a "arge stoc- of grains shou"d 0orshi! *diti( One 0ho desires to attain the heaven"y !"anets shou"d 0orshi! the sons of *diti( One 0ho desires a 0or"d"y -ingdom shou"d 0orshi! 'isvadeva& and one 0ho 0ants to be !o!u"ar 0ith the genera" mass of !o!u"ation shou"d 0orshi! the Sadhya demigod( One 0ho desires a "ong s!an of "ife shou"d 0orshi! the demigods -no0n as the *svini-umaras& and a !erson desiring a strong"y bui"t body shou"d 0orshi! the earth( One 0ho desires stabi"ity in his !ost shou"d 0orshi! the hori5on and the earth combined( One 0ho desires to be beautifu" shou"d 0orshi! the beautifu" residents of the $andharva !"anet& and one 0ho desires a good 0ife shou"d 0orshi! the *!saras and the ,rvasi society gir"s of the heaven"y -ingdom( One 0ho desires domination over others shou"d 0orshi! Lord .rahma& the head of the universe( One 0ho desires tangib"e fame shou"d 0orshi! the #ersona"ity of $odhead& and one 0ho desires a good ban- ba"ance shou"d 0orshi! the demigod 'aruna( +f one desires to be a great"y "earned man he shou"d 0orshi! Lord Siva& and if one desires a good marita" re"ation he shou"d 0orshi! the chaste goddess ,ma& the 0ife of Lord Siva( #,)#O)T There are different modes of 0orshi! for different !ersons desiring success in !articu"ar sub2ects( The conditioned sou" "iving 0ithin the !urvie0 of the materia" 0or"d cannot be an e4!ert in every ty!e of materia""y en2oyab"e asset& but one can have considerab"e inf"uence over a !articu"ar matter by 0orshi!ing a !articu"ar demigod& as mentioned above( )avana 0as made a very !o0erfu" man by 0orshi!ing Lord Siva& and he used to offer severed heads to !"ease Lord Siva( 8e became so !o0erfu" by the grace of Lord Siva that a"" the demigods 0ere afraid of him& unti" he at "ast cha""enged the #ersona"ity of $odhead Sri )amacandra and thus ruined himse"f( +n other 0ords& a"" such !ersons 0ho as!ire after gaining some or a"" of the materia" ob2ects of en2oyment& or the gross materia"istic !ersons& are on the 0ho"e "ess inte""igent& as confirmed in the .hagavad-gita ;E(:C>( +t is said there that those 0ho are bereft of a"" good sense& or those 0hose inte""igence is 0ithdra0n by the de"uding energy of maya& as!ire to achieve a"" sorts of materia" en2oyment in "ife by !"easing the various demigods& or by advancing in materia" civi"i5ation under the heading of scientific !rogress( The rea" !rob"em of "ife in the materia" 0or"d is to so"ve the 1uestion of birth& death& o"d age and disease( No one 0ants to change his birthright& no one 0ants to meet death& no one 0ants to be o"d or inva"id& and no one 0ants diseases( .ut these !rob"ems are so"ved neither by the grace of any demigod nor by the so-ca""ed advancement of materia" science( +n the .hagavad-gita& as 0e"" as in the Srimad-.hagavatam& such "ess inte""igent !ersons have been described as devoid of a"" good sense( Su-adeva $osvami said that out of the <&@CC&CCC s!ecies of "iving entities& the human form of "ife is rare and va"uab"e& and out of those rare human beings those 0ho are conscious of the materia" !rob"ems are rarer sti""& and the sti"" more rare !ersons are those 0ho are conscious of the va"ue of the Srimad-.hagavatam& 0hich contains the messages of the Lord and 8is !ure devotees( Aeath is inevitab"e for everyone& inte""igent or foo"ish( .ut #ari-sit Mahara2a has been addressed by the $osvami as the manisi& or the man of high"y deve"o!ed mind& because at the time of death he "eft a"" materia" en2oyment and com!"ete"y surrendered unto the "otus feet of the Lord by hearing 8is messages from the right !erson&

Su-adeva $osvami( .ut as!irations for materia" en2oyment by endeavoring !ersons are condemned( Such as!irations are something "i-e the into4ication of the degraded human society( +nte""igent !ersons shou"d try to avoid these as!irations and see- instead the !ermanent "ife by returning home& bac- to $odhead( TEXT < TEXT dharmartha uttama-s"o-am tantuh tanvan !itrn ya2et ra-sa--amah !unya-2anan o2as--amo marud-ganan SYNONYMS dharma-arthah--for s!iritua" advancement uttama-s"o-am--the Su!reme Lord or !ersons attached to the Su!reme Lord tantuh--for offs!ring tanvan--and for their !rotection !itrn--the residents of #itr"o-a ya2et--must 0orshi! ra-sa--amah--one 0ho desires !rotection !unya-2anan--!ious !ersons o2ah-amah--one 0ho desires strength shou"d 0orshi! marut-ganan--the demigods( T)*NSL*T+ON One shou"d 0orshi! Lord 'isnu or 8is devotee for s!iritua" advancement in -no0"edge& and for !rotection of heredity and advancement of a dynasty one shou"d 0orshi! the various demigods( #,)#O)T The !ath of re"igion entai"s ma-ing !rogress on the !ath of s!iritua" advancement& u"timate"y reviving the eterna" re"ation 0ith Lord 'isnu in 8is im!ersona" effu"gence& 8is "oca"i5ed #aramatma feature& and u"timate"y 8is !ersona" feature by s!iritua" advancement in -no0"edge( *nd one 0ho 0ants to estab"ish a good dynasty and be ha!!y in the !rogress of tem!orary bodi"y re"ations shou"d ta-e she"ter of the #itas and the demigods in other !ious !"anets( Such different c"asses of 0orshi!ers of different demigods may u"timate"y reach the res!ective !"anets of those demigods 0ithin the universe& but he 0ho reaches the s!iritua" !"anets in the brahma2yoti achieves the highest !erfection( TEXT D TEXT ra2ya--amo manun devan nirrtim tv abhicaran ya2et -ama--amo ya2et somam a-amah !urusam !aram SYNONYMS ra2ya--amah--anyone desiring an em!ire or -ingdom manun--the Manus& semi-incarnations of $od devan--demigods nirrtim--demons tu--but abhicaran--desiring victory over the enemy ya2et--shou"d 0orshi! -ama--amah--one 0ho desires sense gratification ya2et--shou"d 0orshi! somam--the demigod named Candra a-amah--one 0ho has no materia" desires to be fu"fi""ed !urusam--the Su!reme #ersona"ity of $odhead !aram--the Su!reme( T)*NSL*T+ON

One 0ho desires domination over a -ingdom or an em!ire shou"d 0orshi! the Manus( One 0ho desires victory over an enemy shou"d 0orshi! the demons& and one 0ho desires sense gratification shou"d 0orshi! the moon( .ut one 0ho desires nothing of materia" en2oyment shou"d 0orshi! the Su!reme #ersona"ity of $odhead( #,)#O)T /or a "iberated !erson& a"" the en2oyments "isted above are considered to be abso"ute"y use"ess( On"y those 0ho are conditioned by the materia" modes of e4terna" energy are ca!tivated by different ty!es of materia" en2oyment( +n other 0ords& the transcendenta"ist has no materia" desires to be fu"fi""ed& 0hereas the materia"ist has a"" ty!es of desires to be fu"fi""ed( The Lord has !roc"aimed that the materia"ists& 0ho desire materia" en2oyment and thus see- the favor of different demigods& as above mentioned& are not in contro" of their senses and so give themse"ves to nonsense( One shou"d therefore not desire any sort of materia" en2oyment& being sensib"e enough to 0orshi! the Su!reme #ersona"ity of $odhead( The "eaders of nonsensica" !ersons are sti"" more nonsensica" because they !reach o!en"y and foo"ish"y that one can 0orshi! any form of demigod and get the same resu"t( This sort of !reaching is not on"y against the teachings of the .hagavad-gita& or those of the Srimad-.hagavatam& but is a"so foo"ish& 2ust as it is foo"ish to c"aim that 0ith the !urchase of any trave" tic-et one may reach the same destination( No one can reach .ombay from Ae"hi by !urchasing a tic-et for .aroda( +t is c"ear"y defined herein that !ersons im!regnated 0ith different desires have different modes of 0orshi!& but one 0ho has no desire for materia" en2oyment shou"d 0orshi! the Su!reme Lord& Sri %rsna& the #ersona"ity of $odhead( *nd this 0orshi!ing !rocess is ca""ed devotiona" service( #ure devotiona" service means service to the Lord 0ithout any tinge of materia" desires& inc"uding desire for fruitive activity and em!iric s!ecu"ation( /or fu"fi""ment of materia" desires one may 0orshi! the Su!reme Lord& but the resu"t of such 0orshi! is different& as 0i"" be e4!"ained in the ne4t verse( $enera""y the Lord does not fu"fi"" anyone3s materia" desires for sense en2oyment& but 8e a0ards such benedictions to 0orshi!ers of the Lord& for they u"timate"y come to the !oint of not desiring materia" en2oyment( The conc"usion is that one must minimi5e the desires for materia" en2oyment& and for this one shou"d 0orshi! the Su!reme #ersona"ity of $odhead& 0ho is described here as !aram& or beyond anything materia"( Sri!ada San-aracarya has a"so stated& narayanah !aro 3vya-tat7 the Su!reme Lord is beyond the materia" encirc"ement( TEXT 6C TEXT a-amah sarva--amo va mo-sa--ama udara-dhih tivrena bha-ti-yogena ya2eta !urusam !aram SYNONYMS a-amah--one 0ho has transcended a"" materia" desires sarva--amah--one 0ho has the sum tota" of materia" desires va--either mo-sa--amah--one 0ho desires "iberation udara-dhih--0ith broader inte""igence tivrena--0ith great force bha-ti-yogena--by devotiona" service to the Lord ya2eta--shou"d 0orshi! !urusam--the Lord !aram--the su!reme 0ho"e( T)*NSL*T+ON * !erson 0ho has broader inte""igence& 0hether he be fu"" of a"" materia" desire& 0ithout any materia" desire& or desiring "iberation& must by a"" means 0orshi! the su!reme 0ho"e& the #ersona"ity of $odhead( #,)#O)T

The Su!reme #ersona"ity of $odhead Lord Sri %rsna is described in the .hagavad-gita as !urusottama& or the Su!reme #ersona"ity( +t is 8e on"y 0ho can a0ard "iberation to the im!ersona"ists by absorbing such as!irants in the brahma2yoti& the bodi"y rays of the Lord( The brahma2yoti is not se!arate from the Lord& as the g"o0ing sun ray is not inde!endent of the sun disc( Therefore one 0ho desires to merge into the su!reme im!ersona" brahma2yoti must a"so 0orshi! the Lord by bha-ti-yoga& as recommended here in the Srimad-.hagavatam( .ha-ti-yoga is es!ecia""y stressed here as the means of a"" !erfection( +n the !revious cha!ters it has been stated that bha-ti-yoga is the u"timate goa" of both -arma-yoga and 2nanayoga& and in the same 0ay in this cha!ter it is em!hatica""y dec"ared that bha-ti-yoga is the u"timate goa" of the different varieties of 0orshi! of the different demigods( .ha-ti-yoga& thus being the su!reme means of se"f-rea"i5ation& is recommended here( Everyone must therefore serious"y ta-e u! the methods of bha-ti-yoga& even though one as!ires for materia" en2oyment or "iberation from materia" bondage( *-amah is one 0ho has no materia" desire( * "iving being& natura""y being the !art and !arce" of the su!reme 0ho"e !urusam !urnam& has as his natura" function to serve the Su!reme .eing& 2ust as the !arts and !arce"s of the body& or the "imbs of the body& are natura""y meant to serve the com!"ete body( Aesire"ess means& therefore& not to be inert "i-e the stone& but to be conscious of one3s actua" !osition and thus desire satisfaction on"y from the Su!reme Lord( Sri"a Fiva $osvami has e4!"ained this desire"essness as bha2aniya-!arama-!urusa-su-ha-matra-sva-su-hatvam in his Sandarbha( This means that one shou"d fee" ha!!y on"y by e4!eriencing the ha!!iness of the Su!reme Lord( This intuition of the "iving being is sometimes manifested even during the conditioned stage of a "iving being in the materia" 0or"d& and such intuition is e4!ressed in the manner of a"truism& !hi"anthro!y& socia"ism& communism& etc(& by the undeve"o!ed minds of "ess inte""igent !ersons( +n the mundane fie"d such an out"oo- of doing good to others in the form of society& community& fami"y& country or humanity is a !artia" manifestation of the same origina" fee"ing in 0hich a !ure "iving entity fee"s ha!!iness by the ha!!iness of the Su!reme Lord( Such su!erb fee"ings 0ere e4hibited by the damse"s of 'ra2abhumi for the ha!!iness of the Lord( The go!is "oved the Lord 0ithout any return& and this is the !erfect e4hibition of the a-amah s!irit( %ama s!irit& or the desire for one3s o0n satisfaction& is fu""y e4hibited in the materia" 0or"d& 0hereas the s!irit of a-amah is fu""y e4hibited in the s!iritua" 0or"d( Thoughts of becoming one 0ith the Lord& or being merged in the brahma2yoti& can a"so be e4hibitions of -ama s!irit if they are desires for one3s o0n satisfaction to be free from the materia" miseries( * !ure devotee does not 0ant "iberation so that he may be re"ieved from the miseries of "ife( Even 0ithout soca""ed "iberation& a !ure devotee is as!irant for the satisfaction of the Lord( +nf"uenced by the -ama s!irit& *r2una dec"ined to fight in the %uru-setra batt"efie"d because he 0anted to save his re"atives for his o0n satisfaction( .ut being a !ure devotee& he agreed to fight on the instruction of the Lord because he came to his senses and rea"i5ed that satisfaction of the Lord at the cost of his o0n satisfaction 0as his !rime duty( Thus he became a-ama( That is the !erfect stage of a !erfect "iving being( ,dara-dhih means one 0ho has a broader out"oo-( !eo!"e 0ith desires for materia" en2oyment 0orshi! sma"" demigods& and such inte""igence is condemned in the .hagavad-gita ;E(:C> as hrta 2nana& the inte""igence of one 0ho has "ost his senses( One cannot obtain any resu"t from demigods 0ithout getting sanction from the Su!reme Lord( Therefore a !erson 0ith a broader out"oo- can see that the u"timate authority is the Lord& even for materia" benefits( ,nder the circumstances& one 0ith a broader out"oo-& even 0ith the desire for materia" en2oyment or for "iberation& shou"d ta-e to the 0orshi! of the Lord direct"y( *nd everyone& 0hether an a-ama or sa-ama or mo-sa--ama& shou"d 0orshi! the Lord 0ith great e4!edience( This im!"ies that bha-ti-yoga may be !erfect"y administered 0ithout any mi4ture of -arma and 2nana( *s the unmi4ed sun ray is very forcefu" and is therefore ca""ed tivra& simi"ar"y unmi4ed bha-tiyoga of hearing& chanting& etc(& may be !erformed by one and a"" regard"ess of inner motive( TEXT 66 TEXT etavan eva ya2atam iha nihsreyasodayah bhagavaty aca"o bhavo yad bhagavata-sangatah

SYNONYMS etavan--a"" these different -inds of 0orshi!ers eva--certain"y ya2atam--0hi"e 0orshi!ing iha--in this "ife nihsreyasa--the highest benediction udayah--deve"o!ment bhagavati--unto the Su!reme #ersona"ity of $odhead aca"ah--unf"inching bhavah--s!ontaneous attraction yat--0hich bhagavata--the !ure devotee of the Lord sangatah--association( T)*NSL*T+ON *"" the different -inds of 0orshi!ers of mu"tidemigods can attain the highest !erfectiona" benediction& 0hich is s!ontaneous attraction unf"inching"y fi4ed u!on the Su!reme #ersona"ity of $odhead& on"y by the association of the !ure devotee of the Lord( #,)#O)T *"" "iving entities in different statuses of "ife 0ithin the materia" creation& beginning from the first demigod& .rahma& do0n to the sma"" ant& are conditioned under the "a0 of materia" nature& or the e4terna" energy of the Su!reme Lord( The "iving entity in his !ure state is conscious of the fact that he is a !art and !arce" of the Lord& but 0hen he is thro0n into the materia" 0or"d on account of his desire to "ord it over materia" energy& he becomes conditioned by the three modes of materia" nature and thus strugg"es for e4istence for the highest benefit( This strugg"e for e4istence is something "i-e fo""o0ing the 0i""-o3-the0is! under the s!e"" of materia" en2oyment( *"" !"ans for materia" en2oyment& either by 0orshi! of different demigods as described in the !revious verses of this cha!ter or by moderni5ed advancement of scientific -no0"edge 0ithout the he"! of $od or demigod& are i""usory on"y& for des!ite a"" such !"ans for ha!!iness& the conditioned "iving being 0ithin the com!ass of materia" creation can never so"ve the !rob"ems of "ife& name"y birth& death& o"d age and disease( The history of the universe is fu"" of such !"anma-ers& and many -ings and em!erors come and go& "eaving a !"anma-ing story on"y( .ut the !rime !rob"ems of "ife remain unso"ved des!ite a"" endeavors by such !"anma-ers( *ctua""y human "ife is meant for ma-ing a so"ution to the !rob"ems of "ife( One can never so"ve such !rob"ems by satisfying the different demigods& by different modes of 0orshi!& or by so-ca""ed scientific advancement in -no0"edge 0ithout the he"! of $od or the demigods( *!art from the gross materia"ists& 0ho care very "itt"e either for $od or for the demigods& the 'edas recommend 0orshi! of different demigods for different benefits& and so the demigods are neither fa"se nor imaginary( The demigods are as factua" as 0e are& but they are much more !o0erfu" due to their being engaged in the direct service of the Lord in managing different de!artments in the universa" government( The .hagavad-gita affirms this& and the different !"anets of the demigods are mentioned there& inc"uding the one of the su!reme demigod& Lord .rahma( The gross materia"ists do not be"ieve in the e4istence of $od or the demigods( Nor do they be"ieve that different !"anets are dominated by different demigods( They are creating a great commotion about reaching the c"osest ce"estia" body& Candra"o-a& or the moon& but even after much mechanica" research they have on"y very scanty information of this moon& and in s!ite of much fa"se advertisement for se""ing "and on the moon& the !uffed-u! scientists or gross materia"ists cannot "ive there& and 0hat to s!ea- of reaching the other !"anets& 0hich they are unab"e even to count( 8o0ever& the fo""o0ers of the 'edas have a different method of ac1uiring -no0"edge( They acce!t the statements of the 'edic "iteratures as authority in toto& as 0e have a"ready discussed in Canto One& and therefore they have fu"" and reasonab"e -no0"edge of $od and demigods and of their different residentia" !"anets situated 0ithin the com!ass of the materia" 0or"d and beyond the "imit of the materia" s-y( The most authentic 'edic "iterature& acce!ted by the great +ndian acaryas "i-e San-ara& )amanu2a& Madhva& 'isnusvami& Nimbar-a and Caitanya and studied by a"" im!ortant !ersona"ities of the 0or"d& is the .hagavad-gita& in 0hich the 0orshi! of the demigods and their res!ective residentia" !"anets are mentioned( The .hagavad-gita ;D(:B> affirms7 yanti deva-vrata devan !itrn yanti !itr-vratah

bhutani yanti bhute2ya yanti mad-ya2ino 3!i mam "The 0orshi!ers of demigods reach the res!ective !"anets of the demigods& and the 0orshi!ers of forefathers reach the !"anets of the forefathers( The gross materia"ist remains in the different materia" !"anets& but the devotees of the Lord reach the -ingdom of $od(" 9e a"so have information from the .hagavad-gita that a"" the !"anets 0ithin the materia" 0or"d& inc"uding .rahma"o-a& are but tem!orari"y situated& and after a fi4ed !eriod they are a"" annihi"ated( Therefore the demigods and their fo""o0ers are a"" annihi"ated at the !eriod of devastation& but one 0ho reaches the -ingdom of $od gets a !ermanent share in eterna" "ife( That is the verdict of 'edic "iterature( The 0orshi!ers of the demigods have one faci"ity more than the unbe"ievers due to their being convinced of the 'edic version& by 0hich they can get information of the benefit of 0orshi!ing the Su!reme Lord in the association of the devotees of the Lord( The gross materia"ist& ho0ever& 0ithout any faith in the 'edic version& remains eterna""y in dar-ness& driven by a fa"se conviction on the basis of im!erfect e4!erimenta" -no0"edge& or so-ca""ed materia" science& 0hich can never reach into the rea"m of transcendenta" -no0"edge( Therefore un"ess the gross materia"ists or the 0orshi!ers of the tem!orary demigods come in contact 0ith a transcendenta"ist "i-e the !ure devotee of the Lord& their attem!ts are sim!"y a 0aste of energy( On"y by the grace of the divine !ersona"ities& the !ure devotees of the Lord& can one achieve !ure devotion& 0hich is the highest !erfection of human "ife( On"y a !ure devotee of the Lord can sho0 one the right 0ay of !rogressive "ife( Other0ise both the materia"istic 0ay of "ife& 0ithout any information of $od or the demigods& and the "ife engaged in the 0orshi! of demigods& in !ursuit of tem!orary materia" en2oyments& are different !hases of !hantasmagoria( They are nice"y e4!"ained in the .hagavad-gita a"so& but the .hagavad-gita can be understood in the association of !ure devotees on"y& and not by the inter!retations of !o"iticians or dry !hi"oso!hica" s!ecu"ators( TEXT 6: TEXT 2nanam yad a!ratinivrtta-gunormi-ca-ram atma-!rasada uta yatra gunesv asangah -aiva"ya-sammata-!athas tv atha bha-ti-yogah -o nirvrto hari--athasu ratim na -uryat SYNONYMS 2nanam---no0"edge yat--that 0hich a--u! to the "imit of !ratinivrtta--com!"ete"y 0ithdra0n gunaurmi--the 0aves of the materia" modes ca-ram--0hir"!oo" atma-!rasadah--se"f-satisfaction uta-moreover yatra--0here there is gunesu--in the modes of nature asangah--no attachment -aiva"ya-transcendenta" sammata--a!!roved !athah--!ath tu--but atha--therefore bha-ti-yogah--devotiona" service -ah--0ho nirvrtah--absorbed in hari--athasu--in the transcendenta" to!ics of the Lord ratim-attraction na--sha"" not -uryat--do( T)*NSL*T+ON Transcendenta" -no0"edge in re"ation 0ith the Su!reme Lord 8ari is -no0"edge resu"ting in the com!"ete sus!ension of the 0aves and 0hir"!oo"s of the materia" modes( Such -no0"edge is se"f-satisfying due to its being free from materia" attachment& and being transcendenta" it is a!!roved by authorities( 9ho cou"d fai" to be attractedG #,)#O)T

*ccording to .hagavad-gita ;6C(D> the characteristics of !ure devotees are 0onderfu"( The com!"ete functiona" activities of a !ure devotee are a"0ays engaged in the service of the Lord& and thus the !ure devotees e4change fee"ings of ecstasy bet0een themse"ves and re"ish transcendenta" b"iss( This transcendenta" b"iss is e4!erienced even in the stage of devotiona" !ractice ;sadhana-avastha>& if !ro!er"y underta-en under the guidance of a bona fide s!iritua" master( *nd in the mature stage the deve"o!ed transcendenta" fee"ing cu"minates in rea"i5ation of the !articu"ar re"ationshi! 0ith the Lord by 0hich a "iving entity is origina""y constituted ;u! to the re"ationshi! of con2uga" "ove 0ith the Lord& 0hich is estimated to be the highest transcendenta" b"iss>( Thus bha-ti-yoga& being the on"y means of $od rea"i5ation& is ca""ed -aiva"ya( Sri"a Fiva $osvami 1uotes the 'edic version ;e-o narayano devah& !aravaranam !arama aste -aiva"ya-sam2nitah> in this connection and estab"ishes that Narayana& the #ersona"ity of $odhead& is -no0n as -aiva"ya& and the means 0hich enab"es one to a!!roach the Lord is ca""ed the -aiva"ya-!antha& or the on"y means of attainment of $odhead( This -aiva"ya-!antha begins from sravana& or hearing those to!ics that re"ate to the #ersona"ity of $odhead& and the natura" conse1uence of hearing such hari--atha is attainment of transcendenta" -no0"edge& 0hich causes detachment from a"" mundane to!ics& for 0hich a devotee has no taste at a""( /or a devotee& a"" mundane activities& socia" and !o"itica"& become unattractive& and in the mature state such a devotee becomes uninterested even in his o0n body& and 0hat to s!ea- of bodi"y re"atives( +n such a state of affairs one is not agitated by the 0aves of the materia" modes( There are different modes of materia" nature& and a"" mundane functions in 0hich a common man is very much interested or in 0hich he ta-es !art become unattractive for the devotee( This state of affairs is described herein as !ratinivrtta-gunormi& and it is !ossib"e by atma-!rasada& or com!"ete se"f-satisfaction 0ithout any materia" connection( The first-c"ass devotee of the Lord attains this stage by devotiona" service& but des!ite his "oftiness& for the Lord3s satisfaction he may !"ay the vo"untary !art of a !reacher of the Lord3s g"ory and dovetai" a"" into devotiona" service& even mundane interest& 2ust to give the neo!hytes a chance to transform mundane interest into transcendenta" b"iss( Sri"a )u!a $osvami has described this action of a !ure devotee as nirbandhah -rsna-sambandhe yu-tam vairagyam ucyate( Even mundane activities dovetai"ed 0ith service to the Lord are a"so ca"cu"ated to be transcendenta" or a!!roved -aiva"ya affairs( TEXT 6? TEXT sauna-a uvaca ity abhivyahrtam ra2a nisamya bharatarsabhah -im anyat !rstavan bhuyo vaiyasa-im rsim -avim SYNONYMS sauna-ah uvaca--Sauna-a said iti--thus abhivyahrtam--a"" that 0as s!o-en ra2a--the %ing nisamya--by hearing bharata-rsabhah--Mahara2a #ari-sit -im--0hat anyat--more !rstavan--did he in1uire from him bhuyah--again vaiyasa-im--unto the son of 'yasadeva rsim--one 0ho is 0e"" versed -avim--!oetic( T)*NSL*T+ON Sauna-a said7 The son of 'yasadeva& Sri"a Su-adeva $osvami& 0as a high"y "earned sage and 0as ab"e to describe things in a !oetic manner( 9hat did Mahara2a #ari-sit again in1uire from him after hearing a"" that he had saidG #,)#O)T * !ure devotee of the Lord automatica""y deve"o!s a"" god"y 1ua"ities& and some of the !rominent features of those 1ua"ities are as fo""o0s7 he is -ind& !eacefu"& truthfu"& e1uab"e& fau"t"ess& magnanimous&

mi"d& c"ean& non!ossessive& a 0e""-0isher to a""& satisfied& surrendered to %rsna& 0ithout han-ering& sim!"e& fi4ed& se"f-contro""ed& a ba"anced eater& sane& manner"y& !ride"ess& grave& sym!athetic& friend"y& !oetic& e4!ert and si"ent( Out of these t0enty-si4 !rominent features of a devotee& as described by %rsnadasa %avira2a in his Caitanya-caritamrta& the 1ua"ification of being !oetic is es!ecia""y mentioned herein in re"ation to Su-adeva $osvami( The !resentation of Srimad-.hagavatam by his recitation is the highest !oetic contribution( 8e 0as a se"f-rea"i5ed "earned sage( +n other 0ords& he 0as a !oet amongst the sages( TEXT 6@ TEXT etac chusrusatam vidvan suta no 3rhasi bhasitum -atha hari--athodar-ah satam syuh sadasi dhruvam SYNONYMS etat--this susrusatam--of those eager to hear vidvan--O "earned suta--Suta $osvami nah--unto us arhasi--may you do it bhasitum--2ust to e4!"ain it -athah--to!ics hari--atha-udar-ah--resu"t in the to!ics of the Lord satam--of the devotees syuh--may be sadasi--in the assemb"y of dhruvam--certain"y( T)*NSL*T+ON O "earned Suta $osvamiK #"ease continue to e4!"ain such to!ics to us because 0e are a"" eager to hear( .esides that& to!ics 0hich resu"t in the discussion of the Lord 8ari shou"d certain"y be discussed in the assemb"y of devotees( #,)#O)T *s 0e have a"ready 1uoted above from the .ha-ti-rasamrta-sindhu of )u!a $osvami& even mundane things& if dovetai"ed in the service of the Lord Sri %rsna& are acce!ted as transcendenta"( /or e4am!"e& the e!ics or the histories of )amayana and Mahabharata& 0hich are s!ecifica""y recommended for the "ess inte""igent c"asses ;0omen& sudras and un0orthy sons of the higher castes>& are a"so acce!ted as 'edic "iterature because they are com!i"ed in connection 0ith the activities of the Lord( Mahabharata is acce!ted as the fifth division of the 'edas after its first four divisions& name"y Sama& Ya2ur& )g and *tharva( The "ess inte""igent do not acce!t Mahabharata as !art of the 'edas& but great sages and authorities acce!t it as the fifth division of the 'edas( .hagavad-gita is a"so !art of the Mahabharata& and it is fu"" of the Lord3s instruction for the "ess inte""igent c"ass of men( Some "ess inte""igent men say that .hagavad-gita is not meant for househo"ders& but such foo"ish men forget that .hagavad-gita 0as e4!"ained to *r2una& a grhastha ;fami"y man>& and s!o-en by the Lord in 8is ro"e as a grhastha( So .hagavad-gita& a"though containing the high !hi"oso!hy of the 'edic 0isdom& is for the beginners in the transcendenta" science& and Srimad-.hagavatam is for graduates and !ostgraduates in the transcendenta" science( Therefore "iteratures "i-e Mahabharata& the& !uranas and simi"ar other "iteratures 0hich are fu"" of the !astimes of the Lord& are a"" transcendenta" "iteratures& and they shou"d be discussed 0ith fu"" confidence in the society of great devotees( The difficu"ty is that such "iteratures& 0hen discussed by !rofessiona" men& a!!ear to be mundane "iterature "i-e histories or e!ics because there are so many historica" facts and figures( +t is said here& therefore& that such "iteratures shou"d be discussed in the assemb"y of devotees( ,n"ess they are discussed by devotees& such "iteratures cannot be re"ished by the higher c"ass of men( So the conc"usion is that the Lord is not im!ersona" in the u"timate issue( 8e is the Su!reme #erson& and 8e has 8is different activities( 8e is the "eader of a"" "iving entities& and 8e descends at 8is 0i"" and by 8is !ersona" energy to rec"aim the fa""en sou"s( Thus 8e !"ays e4act"y "i-e the socia"& !o"itica" or re"igious "eaders( .ecause such ro"es

u"timate"y cu"minate in the discussion of to!ics of the Lord& a"" such !re"iminary to!ics are a"so transcendenta"( That is the 0ay of s!iritua"i5ing the civic activities of human society( Men have inc"inations for studying history and many other mundane "iteratures--stories& fiction& dramas& maga5ines& ne0s!a!ers& etc(--so "et them be dovetai"ed 0ith the transcendenta" service of the Lord& and a"" of them 0i"" turn to the to!ics re"ished by a"" devotees( The !ro!aganda that the Lord is im!ersona"& that 8e has no activity and that 8e is a dumb stone 0ithout any name and form has encouraged !eo!"e to become god"ess& faith"ess demons& and the more they deviate from the transcendenta" activities of the Lord& the more they become accustomed to mundane activities that on"y c"ear their !ath to he"" instead of return them home& bac- to $odhead( Srimad-.hagavatam begins from the history of the #andavas ;0ith necessary !o"itics and socia" activities>& and yet Srimad-.hagavatam is said to be the #aramahamsa-samhita& or the 'edic "iterature meant for the to!most transcendenta"ist& and it describes !aram 2nanam& the highest transcendenta" -no0"edge( !ure devotees of the Lord are a"" !aramahamsas& and they are "i-e the s0ans& 0ho -no0 the art of suc-ing mi"- out of a mi4ture of mi"- and 0ater( TEXT 6B TEXT sa vai bhagavato ra2a !andaveyo maha-rathah ba"a--ridana-aih -ridan -rsna--ridam ya adade SYNONYMS sah--he vai--certain"y bhagavatah--a great devotee of the Lord ra2a--Mahara2a #ari-sit !andaveyah-grandson of the #andavas maha-rathah--a great fighter ba"a--0hi"e a chi"d -ridana-aih--0ith !"ay do""s -ridan--!"aying -rsna--Lord %rsna -ridam--activities yah--0ho adade--acce!ted( T)*NSL*T+ON Mahara2a #ari-sit& the grandson of the #andavas& 0as from his very chi"dhood a great devotee of the Lord( Even 0hi"e !"aying 0ith do""s& he used to 0orshi! Lord %rsna by imitating the 0orshi! of the fami"y Aeity( #,)#O)T +n the .hagavad-gita ;=(@6> it is stated that even a !erson 0ho has fai"ed in the !ro!er discharge of yoga !ractice is given a chance to ta-e birth in the house of devout brahmanas or in the houses of rich men "i-e -satriya -ings or rich merchants( .ut Mahara2a #ari-sit 0as more than that because he had been a great devotee of the Lord since his !revious birth& and as such he too- his birth in an im!eria" fami"y of the %urus& and es!ecia""y that of the #andavas( So from the very beginning of his chi"dhood he had the chance to -no0 intimate"y the devotiona" service of Lord %rsna in his o0n fami"y( The #andavas& a"" being devotees of the Lord& certain"y venerated fami"y Aeities in the roya" !a"ace for 0orshi!( Chi"dren 0ho a!!ear in such fami"ies fortunate"y genera""y imitate such 0orshi! of the Aeities& even in the 0ay of chi"dhood !"ay( .y the grace of Lord Sri %rsna& 0e had the chance of being born in a 'aisnava fami"y& and in our chi"dhood 0e imitated the 0orshi! of Lord %rsna by imitating our father( Our father encouraged us in a"" res!ects to observe a"" functions such as the )atha-yatra and Ao"a-yatra ceremonies& and he used to s!end money "ibera""y for distributing !rasada to us chi"dren and our friends( Our s!iritua" master& 0ho a"so too- his birth in a 'aisnava fami"y& got a"" ins!irations from his great 'aisnava father& Tha-ura .ha-tivinoda( That is the 0ay of a"" "uc-y 'aisnava fami"ies( The ce"ebrated Mira .ai 0as a staunch devotee of Lord %rsna as the great "ifter of $ovardhana 8i""(

The "ife history of many such devotees is a"most the same because there is a"0ays symmetry bet0een the ear"y "ives of a"" great devotees of the Lord( *ccording to Fiva $osvami& Mahara2a #ari-sit must have heard about the chi"dhood !astimes of Lord %rsna at 'rndavana& for he used to imitate the !astimes 0ith his young !"aymates( *ccording to Sridhara Svami& Mahara2a #ari-sit used to imitate the 0orshi! of the fami"y Aeity by e"der"y members( Sri"a 'isvanatha Ca-ravarti a"so confirms the vie0!oint of Fiva $osvami( So acce!ting either of them& Mahara2a #ari-sit 0as natura""y inc"ined to Lord %rsna from his very chi"dhood( 8e might have imitated either of the above-mentioned activities& and a"" of them estab"ish his great devotion from his very chi"dhood& a sym!tom of a maha-bhagavata( Such maha-bhagavatas are ca""ed nitya-siddhas& or sou"s "iberated from birth( .ut there are a"so others& 0ho may not be "iberated from birth but 0ho deve"o! a tendency for devotiona" service by association& and they are ca""ed sadhanasiddhas( There is no difference bet0een the t0o in the u"timate issue& and so the conc"usion is that everyone can become a sadhana-siddha& a devotee of the Lord& sim!"y by association 0ith the !ure devotees( The concrete e4am!"e is our great s!iritua" master Sri Narada Muni( +n his !revious "ife he 0as sim!"y a boy of a maidservant& but through association 0ith great devotees he became a devotee of the Lord of his o0n standard& uni1ue in the history of devotiona" service( TEXT 6= TEXT vaiyasa-is ca bhagavan vasudeva-!arayanah urugaya-gunodarah satam syur hi samagame SYNONYMS vaiyasa-ih--the son of 'yasadeva ca--a"so bhagavan--fu"" in transcendenta" -no0"edge vasudeva--Lord %rsna !arayanah--attached to urugaya--of the #ersona"ity of $odhead Sri %rsna& 0ho is g"orified by great !hi"oso!hers guna-udarah--great 1ua"ities satam--of the devotees syuh--must have been hi--as a matter of fact samagame--by the !resence of( T)*NSL*T+ON Su-adeva $osvami& the son of 'yasadeva& 0as a"so fu"" in transcendenta" -no0"edge and 0as a great devotee of Lord %rsna& son of 'asudeva( So there must have been discussion of Lord %rsna& 0ho is g"orified by great !hi"oso!hers and in the com!any of great devotees( #,)#O)T The 0ord satam is very im!ortant in this verse( Satam means the !ure devotees& 0ho have no other desire than to serve the Lord( On"y in the association of such devotees are the transcendenta" g"ories of Lord %rsna !ro!er"y discussed( +t is said by the Lord that 8is to!ics are a"" fu"" of s!iritua" significance& and once one !ro!er"y hears about 8im in the association of the satam& certain"y one senses the great !otency and so automatica""y attains to the devotiona" stage of "ife( *s a"ready described& Mahara2a #ari-sit 0as a great devotee of the Lord from his very birth& and so 0as Su-adeva $osvami( .oth of them 0ere on the same "eve"& a"though it a!!eared that Mahara2a #ari-sit 0as a great -ing accustomed to roya" faci"ities 0hereas Su-adeva $osvami 0as a ty!ica" renouncer of the 0or"d& so much so that he did not even !ut a c"oth on his body( Su!erficia""y& Mahara2a #ari-sit and Su-adeva $osvami might seem to be o!!osites& but basica""y they 0ere both una""oyed !ure devotees of the Lord( 9hen such devotees are assemb"ed together& there can be no to!ics save discussions of the g"ories of the Lord& or bha-ti-yoga( +n the .hagavad-gita a"so& 0hen there 0ere ta"-s bet0een the Lord and 8is devotee *r2una& there cou"d not be any to!ic other than bha-ti-yoga& ho0ever the mundane scho"ars may s!ecu"ate on it in their o0n 0ays( The use of the 0ord ca after vaiyasa-ih suggests& according to Sri"a Fiva $osvami& that both

Su-adeva $osvami and Mahara2a #ari-sit 0ere of the same category& sett"ed "ong before& a"though one 0as !"aying the !art of the master and the other the disci!"e( Since Lord %rsna is the center of the to!ics& the 0ord vasudeva-!arayanah& or "devotee of 'asudeva&" suggests devotee of Lord %rsna& the common aim( *"though there 0ere many others 0ho assemb"ed at the !"ace 0here Mahara2a #ari-sit 0as fasting& the natura" conc"usion is that there 0as no to!ic other than the g"orification of Lord %rsna& because the !rinci!a" s!ea-er 0as Su-adeva $osvami and the chief audience 0as Mahara2a #ari-sit( So Srimad.hagavatam& as it 0as s!o-en and heard by t0o !rinci!a" devotees of the Lord& is on"y for the g"orification of the Su!reme Lord& the #ersona"ity of $odhead& Sri %rsna( TEXT 6E TEXT ayur harati vai !umsam udyann astam ca yann asau tasyarte yat--sano nita uttama-s"o-a-vartaya SYNONYMS ayuh--duration of "ife harati--decreases vai--certain"y !umsam--of the !eo!"e udyan--rising astam-setting ca--a"so yan--moving asau--the sun tasya--of one 0ho g"orifies the Lord rte--e4ce!t yat--by 0hom -sanah--time nitah--uti"i5ed uttama-s"o-a--the a""-good #ersona"ity of $odhead vartaya--in the to!ics of( T)*NSL*T+ON .oth by rising and by setting& the sun decreases the duration of "ife of everyone& e4ce!t one 0ho uti"i5es the time by discussing to!ics of the a""-good #ersona"ity of $odhead( #,)#O)T This verse indirect"y confirms the greater im!ortance of uti"i5ing the human form of "ife to rea"i5e our "ost re"ationshi! 0ith the Su!reme Lord by acce"eration of devotiona" service( Time and tide 0ait for no man( So the time indicated by the sunrise and the sunset 0i"" be use"ess"y 0asted if such time is not !ro!er"y uti"i5ed for rea"i5ing identification of s!iritua" va"ues( Even a fraction of the duration of "ife 0asted cannot be com!ensated by any amount of go"d( 8uman "ife is sim!"y a0arded to a "iving entity ;2iva> so that he can rea"i5e his s!iritua" identity and his !ermanent source of ha!!iness( * "iving being& es!ecia""y the human being& is see-ing ha!!iness because ha!!iness is the natura" situation of the "iving entity( .ut he is vain"y see-ing ha!!iness in the materia" atmos!here( * "iving being is constitutiona""y a s!iritua" s!ar- of the com!"ete 0ho"e& and his ha!!iness can be !erfect"y !erceived in s!iritua" activities( The Lord is the com!"ete s!irit 0ho"e& and 8is name& form& 1ua"ity& !astimes& entourage and !ersona"ity are a"" identica" 0ith 8im( Once a !erson comes into contact 0ith any one of the above-mentioned energies of the Lord through the !ro!er channe" of devotiona" service& the door to !erfection is immediate"y o!ened( +n the .hagavad-gita ;:(@C> the Lord has e4!"ained such contact in the fo""o0ing 0ords7 "Endeavors in devotiona" service are never baff"ed( Nor is there fai"ure( * s"ight beginning of such activities is sufficient even to de"iver a !erson from the great ocean of materia" fears(" *s a high"y !otent drug in2ected intravenous"y acts at once on the 0ho"e body& the transcendenta" to!ics of the Lord in2ected through the ear of the !ure devotee of the Lord can act very efficient"y( *ura" rea"i5ation of the transcendenta" messages im!"ies tota" rea"i5ation& 2ust as fructification of one !art of a tree im!"ies fructification of a"" other !arts( This rea"i5ation for a moment in the association of !ure devotees "i-e Su-adeva $osvami !re!ares one3s com!"ete "ife for eternity( *nd thus the sun fai"s to rob the !ure devotee of his duration of "ife& inasmuch as he is constant"y busy in the devotiona" service of the Lord& !urifying

his e4istence( Aeath is a sym!tom of the materia" infection of the eterna" "iving being on"y due to materia" infection is the eterna" "iving entity sub2ected to the "a0 of birth& death& o"d age and disease( The materia"istic 0ay of !ious activities "i-e charity is recommended in the smrti-sastras as 1uoted by Sri"a 'isvanatha Ca-ravarti Tha-ura( Money given in charity to a suitab"e !erson is guaranteed banba"ance in the ne4t "ife( Such charity is recommended to be given to a brahmana( +f the money is given in charity to a non-brahmana ;0ithout brahminica" 1ua"ification> the money is returned in the ne4t "ife in the same !ro!ortion( +f it is given in charity to a ha"f-educated brahmana& even then the money is returned doub"e( +f the money is given in charity to a "earned and fu""y 1ua"ified brahmana& the money is returned a hundred and a thousand times& and if the money is given to a veda-!araga ;one 0ho has factua""y rea"i5ed the !ath of the 'edas>& it is returned by un"imited mu"ti!"ication( The u"timate end of 'edic -no0"edge is rea"i5ation of the #ersona"ity of $odhead& Lord %rsna& as stated in the .hagavad-gita ;vedais ca sarvair aham eva vedyah>( There is a guarantee of money3s being returned if given in charity& regard"ess of the !ro!ortion( Simi"ar"y& a moment !assed in the association of a !ure devotee by hearing and chanting the transcendenta" messages of the Lord is a !erfect guarantee for eterna" "ife& for returning home& bac- to $odhead( Mad-dhama gatva !unar 2anma na vidyate( +n other 0ords& a devotee of the Lord is guaranteed eterna" "ife( * devotee3s o"d age or disease in the !resent "ife is but an im!etus to such guaranteed eterna" "ife( TEXT 6< TEXT taravah -im na 2ivanti bhastrah -im na svasanty uta na -hadanti na mehanti -im grame !asavo 3!are SYNONYMS taravah--the trees -im--0hether na--do not 2ivanti--"ive bhastrah--be""o0s -im--0hether na--do not svasanti--breathe uta--a"so na--do not -hadanti--eat na--do not mehanti--discharge semen -im-0hether grame--in the "oca"ity !asavah--beast"y "iving being a!are--others( T)*NSL*T+ON Ao the trees not "iveG Ao the be""o0s of the b"ac-smith not breatheG *"" around us& do the beasts not eat and discharge semenG #,)#O)T The materia"istic man of the modern age 0i"" argue that "ife& or !art of it& is never meant for discussion of theoso!hica" or theo"ogica" arguments( Life is meant for the ma4imum duration of e4istence for eating& drin-ing& se4ua" intercourse& ma-ing merry and en2oying "ife( The modern man 0ants to "ive forever by the advancement of materia" science& and there are many foo"ish theories for !ro"onging "ife to the ma4imum duration( .ut the Srimad-.hagavatam affirms that "ife is not meant for so-ca""ed economic deve"o!ment or advancement of materia"istic science for the hedonistic !hi"oso!hy of eating& mating& drin-ing and merryma-ing( Life is so"e"y meant for ta!asya& for !urifying e4istence so that one may enter into eterna" "ife 2ust after the end of the human form of "ife( The materia"ists 0ant to !ro"ong "ife as much as !ossib"e because they have no information of the ne4t "ife( They 0ant to get the ma4imum comforts in this !resent "ife because they thin- conc"usive"y that there is no "ife after death( This ignorance about the eternity of the "iving being and the change of covering in the materia" 0or"d has !"ayed havoc in the structure of modern human society( Conse1uent"y there are many !rob"ems& mu"ti!"ied by various !"ans of moderni5ed man( The !"ans for so"ving the !rob"ems of society have on"y aggravated the troub"es( Even if it is !ossib"e to !ro"ong "ife more than one

hundred years& advancement of human civi"i5ation does not necessari"y fo""o0( The .hagavatam says that certain trees "ive for hundreds and thousands of years( *t 'rndavana there is a tamarind tree ;the !"ace is -no0n as +m"ita"a> 0hich is said to have e4isted since the time of Lord %rsna( +n the Ca"cutta .otanica" $arden there is a banyan tree said to be o"der than five hundred years& and there are many such trees a"" over the 0or"d( Svami San-aracarya "ived on"y thirty-t0o years& and Lord Caitanya "ived forty-eight years( Aoes it mean that the !ro"onged "ives of the abovementioned trees are more im!ortant than San-ara or CaitanyaG #ro"onged "ife 0ithout s!iritua" va"ue is not very im!ortant( One may doubt that trees have "ife because they do not breathe( .ut modern scientists "i-e .ose have a"ready !roved that there is "ife in !"ants& so breathing is no sign of actua" "ife( The .hagavatam says that the be""o0s of the b"ac-smith breathes very sound"y& but that does not mean that the be""o0s has "ife( The materia"ist 0i"" argue that "ife in the tree and "ife in the man cannot be com!ared because the tree cannot en2oy "ife by eating !a"atab"e dishes or by en2oying se4ua" intercourse( +n re!"y to this& the .hagavatam as-s 0hether other anima"s "i-e the dogs and hogs& "iving in the same vi""age 0ith human beings& do not eat and en2oy se4ua" "ife( The s!ecific utterance of Srimad-.hagavatam in regard to "other anima"s" means that !ersons 0ho are sim!"y engaged in !"anning a better ty!e of anima" "ife consisting of eating& breathing and mating are a"so anima"s in the sha!e of human beings( * society of such !o"ished anima"s cannot benefit suffering humanity& for an anima" can easi"y harm another anima" but rare"y do good( TEXT 6D TEXT sva-vid-varahostra--haraih samstutah !urusah !asuh na yat--arna-!atho!eto 2atu nama gadagra2ah SYNONYMS sva--a dog vit-varaha--the vi""age hog 0ho eats stoo" ustra--the came" -haraih--and by the asses samstutah--!erfect"y !raised !urusah--a !erson !asuh--anima" na--never yat--of him -arna--ear !atha--!ath u!etah--reached 2atu--at any time nama--the ho"y name gadagra2ah--Lord %rsna& the de"iver from a"" evi"s( T)*NSL*T+ON Men 0ho are "i-e dogs& hogs& came"s and asses !raise those men 0ho never "isten to the transcendenta" !astimes of Lord Sri %rsna& the de"iverer from evi"s( #,)#O)T The genera" mass of !eo!"e& un"ess they are trained systematica""y for a higher standard of "ife in s!iritua" va"ues& are no better than anima"s& and in this verse they have !articu"ar"y been !ut on the "eve" of dogs& hogs& came"s and asses( Modern university education !ractica""y !re!ares one to ac1uire a doggish menta"ity 0ith 0hich to acce!t the service of a greater master( *fter finishing a so-ca""ed education& the so-ca""ed educated !ersons move "i-e dogs from door to door 0ith a!!"ications for some service& and most"y they are driven a0ay& informed of no vacancy( *s dogs are neg"igib"e anima"s and serve the master faithfu""y for bits of bread& a man serves a master faithfu""y 0ithout sufficient re0ards( #ersons 0ho have no discrimination in the matter of foodstuff and 0ho eat a"" sorts of rubbish are com!ared to hogs( 8ogs are very much attached to eating stoo"s( So stoo" is a -ind of foodstuff for a !articu"ar ty!e of anima"( *nd even stones are eatab"es for a !articu"ar ty!e of anima" or bird( .ut the human being is not meant for eating everything and anything he is meant to eat grains& vegetab"es& fruits& mi"-& sugar& etc( *nima" food is not meant for the human being( /or che0ing so"id food& the human being has a !articu"ar ty!e of teeth meant for cutting fruits and vegetab"es( The human being is endo0ed 0ith

t0o canine teeth as a concession for !ersons 0ho 0i"" eat anima" food at any cost( +t is -no0n to everyone that one man3s food is another man3s !oison( 8uman beings are e4!ected to acce!t the remnants of food offered to Lord Sri %rsna& and the Lord acce!ts foodstuff from the categories of "eaves& f"o0ers& fruits& etc( ;.g( D(:=>( *s !rescribed by 'edic scri!tures& no anima" food is offered to the Lord( Therefore& a human being is meant to eat a !articu"ar ty!e of food( 8e shou"d not imitate the anima"s to derive so-ca""ed vitamin va"ues( Therefore& a !erson 0ho has no discrimination in regard to eating is com!ared to a hog( The came" is a -ind of anima" that ta-es !"easure in eating thorns( * !erson 0ho 0ants to en2oy fami"y "ife or the 0or"d"y "ife of so-ca""ed en2oyment is com!ared to the came"( Materia"istic "ife is fu"" of thorns& and so one shou"d "ive on"y by the !rescribed method of 'edic regu"ations 2ust to ma-e the best use of a bad bargain( Life in the materia" 0or"d is maintained by suc-ing one3s o0n b"ood( The centra" !oint of attraction for materia" en2oyment is se4 "ife( To en2oy se4 "ife is to suc- one3s o0n b"ood& and there is not much more to be e4!"ained in this connection( The came" a"so suc-s its o0n b"ood 0hi"e che0ing thorny t0igs( The thorns the came" eats cut the tongue of the came"& and so b"ood begins to f"o0 0ithin the came"3s mouth( The thorns& mi4ed 0ith fresh b"ood& create a taste for the foo"ish came"& and so he en2oys the thorn-eating business 0ith fa"se !"easure( Simi"ar"y& the great business magnates& industria"ists 0ho 0or- very hard to earn money by different 0ays and 1uestionab"e means& eat the thorny resu"ts of their actions mi4ed 0ith their o0n b"ood( Therefore the .hagavatam has situated these diseased fe""o0s a"ong 0ith the came"s( The ass is an anima" 0ho is ce"ebrated as the greatest foo"& even amongst the anima"s( The ass 0or-s very hard and carries burdens of the ma4imum 0eight 0ithout ma-ing !rofit for itse"f(>( One3 s se"fishness must be aimed at the !oint of going bac- to $odhead( The ass does not -no0 his se"f-interest& and it 0or-s very hard for others on"y( * !erson 0ho 0or-s very hard for others on"y& forgetting his !ersona" interest avai"ab"e in the human form of "ife& is com!ared to the ass( +n the .rahma-vaivarta #urana it is said7 asitim caturas caiva "a-sams tan 2iva-2atisu bhramadbhih !urusaih !ra!yam manusyam 2anma-!aryayat tad a!y abha"atam 2atah tesam atmabhimaninam vara-anam anasritya govinda-carana-dvayam The human "ife is so im!ortant that even the demigods in the higher !"anets sometimes as!ire for a human body on this earth because in the human body on"y can one easi"y go bac- to $odhead( +n s!ite of having obtained such an im!ortant body& if one does not re-estab"ish his "ost eterna" re"ation 0ith $ovinda& Lord %rsna& he is certain"y a foo" 0ho has forgotten his se"f-interest( This human form of materia" body is obtained by a gradua" !rocess of evo"ution to one body after another in the cyc"e of <&@CC&CCC varieties of "ife( *nd the !oor man& forgetting this im!ortance for his o0n interest& invo"ves himse"f in so many i""usory engagements for u!"ifting the !osition of others as a "eader of !o"itica" emanci!ation and economic deve"o!ment( There is no harm in trying for !o"itica" emanci!ation or economic deve"o!ment& but one shou"d not forget the rea" aim of "ife7 a"" such !hi"anthro!ic activities must be dovetai"ed to returning to $odhead( One 0ho does not -no0 this is com!ared to the ass 0ho 0or-s on"y for others& 0ithout their of his o0n 0e"fare in mind( The ass is genera""y engaged by the 0asherman& 0hose socia" !osition is not very res!ectab"e( *nd the s!ecia" 1ua"ification of the ass is that it is very much accustomed to being -ic-ed by the o!!osite se4( 9hen the ass begs for se4ua" intercourse& he is -ic-ed by the fair se4& yet he sti"" fo""o0s the fema"e for such se4ua" !"easure( * hen!ec-ed man is com!ared& therefore& to the ass( The genera" mass of !eo!"e 0or- very hard& es!ecia""y in the age of %a"i( +n this age the human being is actua""y engaged in the 0orof an ass& carrying heavy burdens and driving the"a and ric-sha0s( The so-ca""ed advancement of human civi"i5ation has engaged a human being in the 0or- of an ass( The "aborers in great factories and 0or-sho!s are a"so engaged in such burdensome 0or-& and after 0or-ing hard during the day& the !oor

"aborer has to be again -ic-ed by the fair se4& not on"y for se4 en2oyment but a"so for so many househo"d affairs( So Srimad-.hagavatam3s categori5ation of the common man 0ithout any s!iritua" en"ightenment into the society of dogs& hogs& came"s and asses is not at a"" an e4aggeration( The "eaders of such ignorant masses of !eo!"e may fee" very !roud of being adored by such a number of dogs and hogs& but that is not very f"attering( The .hagavatam o!en"y dec"ares that a"though a !erson may be a great "eader of such dogs and hogs disguised as men& if he has no taste for being en"ightened in the science of %rsna& such a "eader is a"so an anima" and nothing more( 8e may be designated as a !o0erfu"& strong anima"& or a big anima"& but in the estimation of Srimad-.hagavatam he is never given a !"ace in the category of man& on account of his atheistic tem!erament( Or& in other 0ords& such god"ess "eaders of dogs and hog"i-e men are bigger anima"s 0ith the 1ua"ities of anima"s in greater !ro!ortion( TEXT :C TEXT bi"e batoru-rama-vi-raman ye na srnvatah -arna-!ute narasya 2ihvasati darduri-eva suta na co!agayaty urugaya-gathah SYNONYMS bi"e--sna-e ho"es bata--"i-e uru-rama--the Lord& 0ho acts marve"ous"y vi-raman--!ro0ess ye--a"" these na--never srnvatah--heard -arna-!ute--the earho"es narasya--of the man 2ihva--tongue asati-use"ess darduri-a--of the frogs iva--e4act"y "i-e that suta--O Suta $osvami na--never ca--a"so u!agayati--chants "oud"y urugaya--0orth singing gathah--songs( T)*NSL*T+ON One 0ho has not "istened to the messages about the !ro0ess and marve"ous acts of the #ersona"ity of $odhead and has not sung or chanted "oud"y the 0orthy songs about the Lord is to be considered to !ossess earho"es "i-e the ho"es of sna-es and a tongue "i-e the tongue of a frog( #,)#O)T Aevotiona" service to the Lord is rendered by a"" "imbs or !arts of the body( +t is the transcendenta" dynamic force of the s!irit sou" therefore a devotee is engaged one hundred !ercent in the service of the Lord( One can engage in devotiona" service 0hen the senses of the body are !urified in re"ation 0ith the Lord& and one can render service to the Lord 0ith the he"! of a"" the senses( *s such& the senses and the action of the senses are to be considered im!ure or materia"istic as "ong as they are em!"oyed on"y in sense gratification( The !urified senses are engaged not in sense gratification but in the service of the Lord in toto( The Lord is the Su!reme 0ith a"" senses& and the servitor& 0ho is !art and !arce" of the Lord& a"so has the same senses( Service to the Lord is the com!"ete"y !urified use of the senses& as described in the .hagavad-gita( The Lord im!arted instructions 0ith fu"" senses& and *r2una received them 0ith fu"" senses& and thus there 0as a !erfect e4change of sensib"e and "ogica" understanding bet0een the master and the disci!"e( S!iritua" understanding is nothing "i-e an e"ectrica" charge from the master to the disci!"e& as foo"ish"y c"aimed by some !ro!aganda-mongers( Everything is fu"" of sense and "ogic& and the e4change of vie0s bet0een the master and disci!"e is !ossib"e on"y 0hen the rece!tion is submissive and rea"( +n the Caitanya-caritamrta it is said that one shou"d receive the teaching of Lord Caitanya 0ith inte""ect and fu"" senses so that one can "ogica""y understand the great mission( +n the im!ure state of a "iving being& the various senses are fu""y engaged in mundane affairs( +f the ear is not engaged in the service of the Lord by hearing about 8im from .hagavad-gita or Srimad-.hagavatam& certain"y the ho"es of the ear 0i"" be fi""ed 0ith some rubbish( Therefore the messages of .hagavad-gita

and Srimad-.hagavatam shou"d be !reached a"" over the 0or"d very "oud"y( That is the duty of a !ure devotee 0ho has actua""y heard about them from the !erfect sources( Many 0ant to s!ea- something to others& but because they are not trained to s!ea- on the sub2ect matter of 'edic 0isdom they are a"" s!ea-ing nonsense& and !eo!"e are receiving them 0ith no sense( There are hundreds and thousands of sources for distributing mundane ne0s of the 0or"d& and !eo!"e of the 0or"d are a"so receiving it( Simi"ar"y& the !eo!"e of the 0or"d shou"d be taught to hear the transcendenta" to!ics of the Lord& and the devotee of the Lord must s!ea- "oud"y so that they can hear( The frogs "oud"y croa-& 0ith the resu"t that they invite the sna-es to eat them( The human tongue is es!ecia""y given for chanting the 'edic hymns and not for croa-ing "i-e frogs( The 0ord asati used in this verse is a"so significant( *sati means a 0oman 0ho has become a !rostitute( * !rostitute has no re!utation for good 0oman"y 1ua"ities( Simi"ar"y& the tongue& 0hich is given to the human being for chanting the 'edic hymns& 0i"" be considered a !rostitute 0hen engaged in chanting some mundane nonsense( TEXT :6 TEXT bharah !aram !atta--irita-2ustam a!y uttamangam na namen mu-undam savau -arau no -urute sa!aryam harer "asat--ancana--an-anau va SYNONYMS bharah--a great burden !aram--heavy !atta--si"- -irita--turban 2ustam--dressed 0ith a!i--even uttama--u!!er angam--!arts of the body na--never namet--bo0 do0n mu-undam--Lord %rsna& the de"iverer savau--dead bodies -arau--hands no--do not -urute--do sa!aryam--0orshi!ing hareh--of the #ersona"ity of $odhead "asat--g"ittering -ancana--made of go"d -an-anau--bang"es va--even though( T)*NSL*T+ON The u!!er !ortion of the body& though cro0ned 0ith a si"- turban& is on"y a heavy burden if not bo0ed do0n before the #ersona"ity of $odhead 0ho can a0ard mu-ti IfreedomJ( *nd the hands& though decorated 0ith g"ittering bang"es& are "i-e those of a dead man if not engaged in the service of the #ersona"ity of $odhead 8ari( #,)#O)T *s stated hereinbefore& there are three -inds of devotees of the Lord( The first-c"ass devotee does not at a"" see anyone 0ho is not in the service of the Lord& but the second-c"ass devotee ma-es distinctions bet0een devotees and nondevotees( The second-c"ass devotees are therefore meant for !reaching 0or-& and as referred to in the above verse& they must "oud"y !reach the g"ories of the Lord( The second-c"ass devotee acce!ts disci!"es from the section of third-c"ass devotees or nondevotees( Sometimes the firstc"ass devotee a"so comes do0n to the category of the second-c"ass devotee for !reaching 0or-( .ut the common man& 0ho is e4!ected to become at "east a third-c"ass devotee& is advised herein to visit the tem!"e of the Lord and bo0 do0n before the Aeity& even though he may be a very rich man or even a -ing 0ith a si"- turban or cro0n( The Lord is the Lord of everyone& inc"uding the great -ings and em!erors& and men 0ho are rich in the estimation of mundane !eo!"e must therefore ma-e it a !oint to visit the tem!"e of Lord Sri %rsna and regu"ar"y bo0 do0n before the Aeity( The Lord in the tem!"e in the 0orshi!ab"e form is never to be considered to be made of stone or 0ood& for the Lord in 8is arca incarnation as the Aeity in the tem!"e sho0s immense favor to the fa""en sou"s by 8is aus!icious !resence( .y the hearing !rocess& as mentioned hereinbefore& this rea"i5ation of the !resence of the Lord in the tem!"e is made !ossib"e( *s such& the first !rocess in the routine 0or- of devotiona" service--hearing--is the essentia" !oint( 8earing by a"" c"asses of devotees from the authentic sources "i-e .hagavad-gita and

Srimad-.hagavatam is essentia"( The common man 0ho is !uffed u! 0ith his materia" !osition and does not bo0 do0n before the Aeity of the Lord in the tem!"e& or 0ho defies tem!"e 0orshi! 0ithout any -no0"edge of the science& must -no0 that his so-ca""ed turban or cro0n 0i"" on"y succeed in further dro0ning him in the 0ater of the ocean of materia" e4istence( * dro0ning man 0ith a heavy 0eight on his head is sure to go do0n more s0ift"y than those 0ho have no heavy 0eight( * foo"ish& !uffed-u! man defies the science of $od and says that $od has no meaning for him& but 0hen he is in the gri! of $od3s "a0 and is caught by some disease "i-e cerebra" thrombosis& that god"ess man sin-s into the ocean of nescience by the 0eight of his materia" ac1uisition( *dvancement of materia" science 0ithout $od consciousness is a heavy "oad on the head of human society& and so one must ta-e heed of this great 0arning( The common man& if he has no time to 0orshi! the Lord& may at "east engage his hands for a fe0 seconds in 0ashing or s0ee!ing the Lord3s tem!"e( Mahara2a #rata!arudra& the great"y !o0erfu" -ing of Orissa& 0as a"0ays very busy 0ith heavy state res!onsibi"ities& yet he made it a !oint to s0ee! the tem!"e of Lord Fagannatha at #uri once a year during the festiva" of the Lord( The idea is that ho0ever im!ortant a man one may be he must acce!t the su!remacy of the Su!reme Lord( This $od consciousness 0i"" he"! a man even in his materia" !ros!erity( Mahara2a #rata!arudra3s subordination before Lord Fagannatha made him a !o0erfu" -ing& so much so that even the great #athan in his time cou"d not enter into Orissa on account of the !o0erfu" Mahara2a #rata!arudra( *nd at "ast Mahara2a #rata!arudra 0as graced by Lord Sri Caitanya on the very grounds of his acce!tance of subordination to the Lord of the universe( So even though a rich man3s 0ife has g"ittering bang"es made of go"d on her hands& she must engage herse"f in rendering service to the Lord( TEXT :: TEXT barhayite te nayane naranam "ingani visnor na niri-sato ye !adau nrnam tau druma-2anma-bha2au -setrani nanuvra2ato harer yau SYNONYMS barhayite--"i-e !"umes of a !eacoc- te--those nayane--eyes naranam--of men "ingani--forms visnoh-of the #ersona"ity of $odhead na--does not niri-satah--"oo- u!on ye--a"" such !adau--"egs nrnam--of men tau--those druma-2anma--being born of the tree bha2au--"i-e that -setrani--ho"y !"aces na--never anuvra2atah--goes after hareh--of the Lord yau--0hich( T)*NSL*T+ON The eyes 0hich do not "oo- at the symbo"ic re!resentations of the #ersona"ity of $odhead 'isnu I8is forms& name& 1ua"ity& etc(J are "i-e those !rinted on the !"umes of the !eacoc-& and the "egs 0hich do not move to the ho"y !"aces I0here the Lord is rememberedJ are considered to be "i-e tree trun-s( #,)#O)T Es!ecia""y for the househo"der devotees& the !ath of Aeity 0orshi! is strong"y recommended( *s far as !ossib"e& every househo"der& by the direction of the s!iritua" master& must insta"" the Aeity of 'isnu& forms "i-e )adha-%rsna& La-smi-Narayana or Sita-)ama es!ecia""y& or any other form of the Lord& "i-e Nrsimha& 'araha& $aura-Nitai& Matsya& %urma& sa"agrama-si"a and many other forms of 'isnu& "i-e Trivi-rama& %esava& *cyuta& 'asudeva& Narayana and Aamodara& as recommended in the 'aisnava-tantras or #uranas& and one3s fami"y shou"d 0orshi! strict"y fo""o0ing the directions and regu"ations of arcana-vidhi( *ny member of the fami"y 0ho is above t0e"ve years of age shou"d be initiated by a bona fide s!iritua" master& and a"" the members of the househo"d shou"d be engaged in the dai"y service of the Lord& beginning from

morning ;@ a(m(> ti"" night ;6C !(m(> by !erforming manga"a-aratri-a& niran2ana& arcana& !u2a& -irtana& srngara& bhoga-vai-a"i& sandhya-aratri-a& !atha& bhoga ;at night>& sayana-aratri-a& etc( Engagement in such 0orshi! of the Aeity& under the direction of a bona fide s!iritua" master& 0i"" great"y he"! the househo"ders to !urify their very e4istence and ma-e ra!id !rogress in s!iritua" -no0"edge( Sim!"e theoretica" boo- -no0"edge is not sufficient for a neo!hyte devotee( .oo- -no0"edge is theoretica"& 0hereas the arcana !rocess is !ractica"( S!iritua" -no0"edge must be deve"o!ed by a combination of theoretica" and !ractica" -no0"edge& and that is the guaranteed 0ay for attainment of s!iritua" !erfection( The training of devotiona" service for a neo!hyte devotee com!"ete"y de!ends on the e4!ert s!iritua" master 0ho -no0s ho0 to "ead his disci!"e to ma-e gradua" !rogress to0ards the !ath bac- home& bac- to $odhead( One shou"d not become a !seudo s!iritua" master as a matter of business to meet one3s fami"y e4!enditures one must be an e4!ert s!iritua" master to de"iver the disci!"e from the c"utches of im!ending death( Sri"a 'isvanatha Ca-ravarti Tha-ura has defined the bona fide 1ua"ities of a s!iritua" master& and one of the verses in that descri!tion reads7 sri-vigraharadhana-nitya-nanasrngara-tan-mandira-mar2anadau yu-tasya bha-tams ca niyun2ato 3!i vande guroh sri-caranaravindam Sri-vigraha is the arca& or suitab"e 0orshi!ab"e form of the Lord& and the disci!"e shou"d be engaged in 0orshi!ing the Aeity regu"ar"y by srngara& by !ro!er decoration and dressing& as a"so by mandira-mar2ana& the matter of c"eansing the tem!"e( The s!iritua" master teaches the neo!hyte devotee a"" these -ind"y and !ersona""y to he"! him gradua""y in the rea"i5ation of the transcendenta" name& 1ua"ity& form& etc(& of the Lord( On"y attention engaged in the service of the Lord& es!ecia""y in dressing and decorating the tem!"e& accom!anied by musica" -irtana and s!iritua" instructions from scri!tures& can save the common man from the he""ish cinema attractions and rubbish se4-songs broadcast every0here by radios( +f one is unab"e to maintain a tem!"e at home& he shou"d go to another3s tem!"e 0here a"" the above !erformances are regu"ar"y e4ecuted( 'isiting the tem!"e of a devotee and "oo-ing at the !rofuse"y decorated forms of the Lord 0e"" dressed in a 0e""-decorated& sanctified tem!"e natura""y infuse the mundane mind 0ith s!iritua" ins!iration( #eo!"e shou"d visit ho"y !"aces "i-e 'rndavana 0here such tem!"es and 0orshi! of the Aeity are s!ecifica""y maintained( /ormer"y a"" rich men "i-e -ings and rich merchants constructed such tem!"es under the direction of e4!ert devotees of the Lord& "i-e the si4 $osvamis& and it is the duty of the common man to ta-e advantage of these tem!"es and festiva"s observed in the ho"y !"aces of !i"grimage by fo""o0ing in the footste!s of great devotees ;anuvra2a>( One shou"d not visit a"" these sanctified !i"grimage !"aces and tem!"es 0ith sightseeing in mind& but one must go to such tem!"es and sanctified !"aces immorta"i5ed by the transcendenta" !astimes of the Lord and be guided by !ro!er men 0ho -no0 the science( This is ca""ed anuvra2a( *nu means to fo""o0( +t is therefore best to fo""o0 the instruction of the bona fide s!iritua" master& even in visiting tem!"es and the ho"y !"aces of !i"grimage( One 0ho does not move in that 0ay is as good as a standing tree condemned by the Lord not to move( The moving tendency of the human being is misused by visiting !"aces for sightseeing( The best !ur!ose of such trave"ing tendencies cou"d be fu"fi""ed by visiting the ho"y !"aces estab"ished by great acaryas and thereby not being mis"ed by the atheistic !ro!aganda of moneyma-ing men 0ho have no -no0"edge of s!iritua" matters( TEXT :? TEXT 2ivan chavo bhagavatanghri-renum na 2atu martyo 3bhi"abheta yas tu sri-visnu-!adya manu2as tu"asyah svasan chavo yas tu na veda gandham

SYNONYMS 2ivan--0hi"e "iving savah--a dead body bhagavata-anghri-renum--the dust of the feet of a !ure devotee na--never 2atu--at any time martyah--morta" abhi"abheta--!articu"ar"y received yah--a !erson tu--but sri--0ith o!u"ence visnu-!adyah--of the "otus feet of 'isnu manu-2ah--a descendant of Manu ;a man> tu"asyah--"eaves of the tu"asi tree svasan--0hi"e breathing savah--sti"" a dead body yah--0ho tu--but na veda--never e4!erienced gandham--the aroma( T)*NSL*T+ON The !erson 0ho has not at any time received the dust of the feet of the Lord3s !ure devotee u!on his head is certain"y a dead body( *nd the !erson 0ho has never e4!erienced the aroma of the tu"asi "eaves from the "otus feet of the Lord is a"so a dead body& a"though breathing( #,)#O)T *ccording to Sri"a 'isvanatha Ca-ravarti Tha-ura& the breathing dead body is a ghost( 9hen a man dies& he is ca""ed dead& but 0hen he again a!!ears in a subt"e form not visib"e to our !resent vision and yet acts& such a dead body is ca""ed a ghost( $hosts are a"0ays very bad e"ements& a"0ays creating a fearfu" situation for others( Simi"ar"y& the ghost"i-e nondevotees 0ho have no res!ect for the !ure devotees& nor for the 'isnu Aeity in the tem!"es& create a fearfu" situation for the devotees at a"" times( The Lord never acce!ts any offering by such im!ure ghosts( There is a common saying that one shou"d first "ove the dog of the be"oved before one sho0s any "oving sentiments for the be"oved( The stage of !ure devotion is attained by sincere"y serving a !ure devotee of the Lord( The first condition of devotiona" service to the Lord is therefore to be a servant of a !ure devotee& and this condition is fu"fi""ed by the statement "rece!tion of the dust of the "otus feet of a !ure devotee 0ho has a"so served another !ure devotee(" That is the 0ay of !ure disci!"ic succession& or devotiona" !aram!ara( Mahara2a )ahugana in1uired from the great saint Fada .harata as to ho0 he had attained such a "iberated stage of a !aramahamsa& and in ans0er the great saint re!"ied as fo""o0s ;.hag( B(6:(6:>7 rahuganaitat ta!asa na yati na ce2yaya nirva!anad grhad va na cchandasa naiva 2a"agni-suryair vina mahat-!ada-ra2o-3bhise-am "O %ing )ahugana& the !erfectiona" stage of devotiona" service& or the !aramahamsa stage of "ife& cannot be attained un"ess one is b"essed by the dust of the feet of great devotees( +t is never attained by ta!asya IausterityJ& the 'edic 0orshi!ing !rocess& acce!tance of the renounced order of "ife& the discharge of the duties of househo"d "ife& the chanting of the 'edic hymns& or the !erformance of !enances in the hot sun& 0ithin co"d 0ater or before the b"a5ing fire(" +n other 0ords& Lord Sri %rsna is the !ro!erty of 8is !ure unconditiona" devotees& and as such on"y the devotees can de"iver %rsna to another devotee %rsna is never obtainab"e direct"y( Lord Caitanya therefore designated 8imse"f as go!i-bhartuh !ada--ama"ayor dasa-dasanudasah& or "the most obedient servant of the servants of the Lord& 0ho maintains the go!i damse"s at 'rndavana(" * !ure devotee therefore never a!!roaches the Lord direct"y& but tries to !"ease the servant of the Lord3s servants& and thus the Lord becomes !"eased& and on"y then can the devotee re"ish the taste of the tu"asi "eaves stuc- to 8is "otus feet( +n the .rahma-samhita it is said that the Lord is never to be found by becoming a great scho"ar of the 'edic "iteratures& but 8e is very easi"y a!!roachab"e through 8is !ure devotee( +n 'rndavana a"" the !ure devotees !ray for the mercy of Srimati )adharani& the !"easure !otency of Lord %rsna( Srimati )adharani is a tenderhearted feminine counter!art of the su!reme 0ho"e& resemb"ing the !erfectiona" stage of the 0or"d"y feminine nature( Therefore& the mercy of )adharani is avai"ab"e very readi"y to the sincere devotees& and once She recommends such a devotee to Lord %rsna& the Lord at once acce!ts the devotee3s admittance into 8is association( The conc"usion is& therefore& that one shou"d be more serious about

see-ing the mercy of the devotee than that of the Lord direct"y& and by one3s doing so ;by the good 0i"" of the devotee> the natura" attraction for the service of the Lord 0i"" be revived( TEXT :@ TEXT tad asma-saram hrdayam batedam yad grhyamanair hari-nama-dheyaih na vi-riyetatha yada vi-aro netre 2a"am gatra-ruhesu harsah SYNONYMS tat--that asma-saram--is stee"-framed hrdayam--heart bata idam--certain"y that yat--0hich grhyamanaih--in s!ite of chanting hari-nama--the ho"y name of the Lord dheyaih--by concentration of the mind na--does not vi-riyeta--change atha--thus yada--0hen vi-arah--reaction netre--in the eyes 2a"am--tears gatra-ruhesu--at the !ores harsah--eru!tions of ecstasy( T)*NSL*T+ON Certain"y that heart is stee"-framed 0hich& in s!ite of one3s chanting the ho"y name of the Lord 0ith concentration& does not change 0hen ecstasy ta-es !"ace& tears fi"" the eyes and the hairs stand on end( #,)#O)T 9e shou"d note 0ith !rofit that in the first three cha!ters of the Second Canto a gradua" !rocess of deve"o!ment of devotiona" service is being !resented( +n the /irst Cha!ter the first ste! in devotiona" service for $od consciousness by the !rocess of hearing and chanting has been stressed& and a gross conce!tion of the #ersona"ity of $odhead in 8is universa" form for the beginners is recommended( .y such a gross conce!tion of $od through the materia" manifestations of 8is energy& one is enab"ed to s!iritua"i5e the mind and the senses and gradua""y concentrate the mind u!on Lord 'isnu& the Su!reme& 0ho is !resent as the Su!ersou" in every heart and every0here& in every atom of the materia" universe( The system of !anca-u!asana& recommending five menta" attitudes for the common man& is a"so enacted for this !ur!ose& name"y gradua" deve"o!ment& 0orshi! of the su!erior that may be in the form of fire& e"ectricity& the sun& the mass of "iving beings& Lord Siva and& at "ast& the im!ersona" Su!ersou"& the !artia" re!resentation of Lord 'isnu( They are a"" nice"y described in the Second Cha!ter& but in the Third Cha!ter further deve"o!ment is !rescribed after one has actua""y reached the stage of 'isnu 0orshi!& or !ure devotiona" service& and the mature stage of 'isnu 0orshi! is suggested herein in re"ation to the change of heart( The 0ho"e !rocess of s!iritua" cu"ture is aimed at changing the heart of the "iving being in the matter of his eterna" re"ation 0ith the Su!reme Lord as subordinate servant& 0hich is his eterna" constitutiona" !osition( So 0ith the !rogress of devotiona" service& the reaction of change in the heart is e4hibited by gradua" detachment from the sense of materia" en2oyment by a fa"se sense of "ording it over the 0or"d and an increase in the attitude of rendering "oving service to the Lord( 'idhi-bha-ti& or regu"ated devotiona" service by the "imbs of the body ;name"y the eyes& the ears& the nose& the hands and the "egs& as a"ready e4!"ained hereinbefore>& is no0 stressed herein in re"ation to the mind& 0hich is the im!etus for a"" activities of the "imbs of the body( +t is e4!ected by a"" means that by discharging regu"ated devotiona" service one must manifest the change of heart( +f there is no such change& the heart must be considered stee"-framed& for it is not me"ted even 0hen there is chanting of the ho"y name of the Lord( 9e must a"0ays remember that hearing and chanting are the basic !rinci!"es of discharging devotiona" duties& and if they are !ro!er"y !erformed there 0i"" fo""o0 the reactiona" ecstasy 0ith signs of tears in the eyes and standing of the hairs on the body( These are natura" conse1uences and are the !re"iminary sym!toms of the bhava stage& 0hich occurs before one reaches the !erfectiona" stage of !rema& "ove of $odhead(

+f the reaction does not ta-e !"ace& even after continuous hearing and chanting of the ho"y name of the Lord& it may be considered to be due to offenses on"y( That is the o!inion of the Sandarbha( +n the beginning of chanting of the ho"y name of the Lord& if the devotee has not been very carefu" about evading the ten -inds of offenses at the feet of the ho"y name& certain"y the reaction of fee"ings of se!aration 0i"" not be visib"e by tears in the eyes and standing of the hair on end( The bhava stage is manifested by eight transcendenta" sym!toms& name"y inertness& !ers!iration& standing of hairs on end& fai"ing in the voice& tremb"ing& !a"eness of the body& tears in the eyes and fina""y trance( The Nectar of Aevotion& a summary study of Sri"a )u!a $osvami3s .ha-ti-rasamrta-sindhu& e4!"ains those sym!toms and vivid"y describes other transcendenta" deve"o!ments& both in steady and acce"erating manifestations( Sri"a 'isvanatha Ca-ravarti Tha-ura has very critica""y discussed a"" these bhava dis!"ays in connection 0ith some unscru!u"ous neo!hyte3s imitating the above sym!toms for chea! a!!reciation( Not on"y 'isvanatha Ca-ravarti but a"so Sri"a )u!a $osvami treated them very critica""y( Sometimes a"" the above eight sym!toms of ecstasy are imitated by the mundane devotees ;!ra-rta-saha2iyas>& but the !seudo sym!toms are at once detected 0hen one sees the !seudodevotee addicted to so many forbidden things( Even though decorated 0ith the signs of a devotee& a !erson addicted to smo-ing& drin-ing or i""egitimate se4 0ith 0omen cannot have a"" the above-mentioned ecstatic sym!toms( .ut it is seen that sometimes these sym!toms are 0i""fu""y imitated& and for this reason Sri"a 'isvanatha Ca-ravarti accuses the imitators of being stonehearted men( They are sometimes even affected by the ref"ection of such transcendenta" sym!toms& yet if they sti"" do not give u! the forbidden habits& then they are ho!e"ess cases for transcendenta" rea"i5ation( 9hen Lord Caitanya met Sri"a )amananda )aya of %avaur on the ban- of the $odavari& the Lord deve"o!ed a"" these sym!toms& but because of the !resence of some nondevotee brahmanas 0ho 0ere attendants of the )aya& the Lord su!!ressed these sym!toms( So sometimes they are not visib"e even in the body of the first-c"ass devotee for certain circumstantia" reasons( Therefore rea"& steady bhava is definite"y dis!"ayed in the matter of cessation of materia" desires ;-santi>& uti"i5ation of every moment in the transcendenta" "oving service of the Lord ;avyartha--a"atvam>& eagerness for g"orifying the Lord constant"y ;nama-gane sada ruci>& attraction for "iving in the "and of the Lord ;!ritis tad-vasati stha"e>& com!"ete detachment from materia" ha!!iness ;vira-ti>& and !ride"essness ;mana-sunyata>( One 0ho has deve"o!ed a"" these transcendenta" 1ua"ities is rea""y !ossessed of the bhava stage& as distinguished from the stonehearted imitator or mundane devotee( The 0ho"e !rocess can be summari5ed as fo""o0s7 The advanced devotee 0ho chants the ho"y name of the Lord in a !erfect"y offense"ess manner and is friend"y to everyone can actua""y re"ish the transcendenta" taste of g"orifying the Lord( *nd the resu"t of such rea"i5ation is ref"ected in the cessation of a"" materia" desires& etc(& as mentioned above( The neo!hytes& due to their being in the "o0er stage of devotiona" service& are invariab"y envious& so much so that they invent their o0n 0ays and means of devotiona" regu"ations 0ithout fo""o0ing the acaryas( *s such& even if they ma-e a sho0 of constant"y chanting the ho"y name of the Lord& they cannot re"ish the transcendenta" taste of the ho"y name( Therefore& the sho0 of tears in the eyes& tremb"ing& !ers!iration or unconsciousness& etc(& is condemned( They can& ho0ever& get in touch 0ith a !ure devotee of the Lord and rectify their bad habits other0ise they sha"" continue to be stonehearted and unfit for any treatment( * com!"ete !rogressive march on the return !ath home& bac- to $odhead& 0i"" de!end on the instructions of the revea"ed scri!tures directed by a rea"i5ed devotee( TEXT :B TEXT athabhidhehy anga mano-3nu-u"am !rabhasase bhagavata-!radhanah yad aha vaiyasa-ir atma-vidyavisarado nr!atim sadhu !rstah SYNONYMS

atha--therefore abhidhehi--!"ease e4!"ain anga--O Suta $osvami manah--mind anu-u"am--favorab"e to our menta"ity !rabhasase--you do s!ea- bhagavata--the great devotee !radhanah--the chief yat aha-0hat he s!o-e vaiyasa-ih--Su-adeva $osvami atma-vidya--transcendenta" -no0"edge visaradah--e4!ert nr!atim--unto the %ing sadhu--very good !rstah--being as-ed( T)*NSL*T+ON O Suta $osvami& your 0ords are !"easing to our minds( #"ease therefore e4!"ain this to us as it 0as s!o-en by the great devotee Su-adeva $osvami& 0ho is very e4!ert in transcendenta" -no0"edge& and 0ho s!o-e to Mahara2a #ari-sit u!on being as-ed( #,)#O)T %no0"edge e4!"ained by the !revious acarya "i-e Su-adeva $osvami and fo""o0ed by the ne4t "i-e Suta $osvami is a"0ays !o0erfu" transcendenta" -no0"edge& and it is therefore !enetrating and usefu" to a"" submissive students( Thus end the .ha-tivedanta !ur!orts of the Second Canto& Third Cha!ter& of the Srimad-.hagavatam& entit"ed "#ure Aevotiona" Service7 The Change in 8eart(" Cha!ter /our The #rocess of Creation TEXT 6 TEXT suta uvaca vaiyasa-er iti vacas tattva-niscayam atmanah u!adharya matim -rsne auttareyah satim vyadhat SYNONYMS sutah uvaca--Suta $osvami said vaiyasa-eh--of Su-adeva $osvami iti--thus vacah--s!eeches tattvaniscayam--that 0hich verifies the truth atmanah--in the se"f u!adharya--2ust having rea"i5ed matim-concentration of the mind -rsne--unto Lord %rsna auttareyah--the son of ,ttara satim--chaste vyadhat-a!!"ied( T)*NSL*T+ON Suta $osvami said7 Mahara2a #ari-sit& the son of ,ttara& after hearing the s!eeches of Su-adeva $osvami& 0hich 0ere a"" about the truth of the se"f& a!!"ied his concentration faithfu""y u!on Lord %rsna( #,)#O)T The 0ord satim is very significant( This means "e4isting" and "chaste(" *nd both im!orts are !erfect"y a!!"icab"e in the case of Mahara2a #ari-sit( The 0ho"e 'edic adventure is to dra0 one3s attention entire"y unto the "otus feet of Lord %rsna 0ithout any diversion& as instructed in the .hagavad-gita ;6B(6B>( /ortunate"y Mahara2a #ari-sit had a"ready been attracted to the Lord from the very beginning of his body& in the 0omb of his mother( +n the 0omb of his mother he 0as struc- by the brahmastra atomic bomb re"eased by *svatthama& but by the grace of the Lord he 0as saved from being burnt by the fiery 0ea!on& and since then the %ing continuous"y concentrated his mind u!on Lord %rsna& 0hich made him !erfect"y chaste in devotiona" service( So by natura" se1uence he 0as a chaste devotee of the Lord& and 0hen he

further heard from Sri"a Su-adeva $osvami that one shou"d 0orshi! the Lord on"y and no one e"se& even though fu"" of a"" desires or desire"ess& his natura" affection for %rsna 0as strengthened( 9e have a"ready discussed these to!ics( To become a !ure devotee of Lord %rsna& t0o things are very much essentia"& name"y having a chance to be born in the fami"y of a devotee and having the b"essings of a bona fide s!iritua" master( .y the grace of Lord %rsna& #ari-sit Mahara2a had both o!!ortunities( 8e 0as born in a fami"y of such devotees as the #andavas& and 2ust to continue the dynasty of the #andavas and sho0 them s!ecia" favor& the Lord s!ecifica""y saved Mahara2a #ari-sit& 0ho "ater on& by the arrangement of the Lord& 0as cursed by the boy of a brahmana and 0as ab"e to get the association of such a s!iritua" master as Su-adeva $osvami( +n the Caitanya-caritamrta it is said that a fortunate !erson& by the mercy of the s!iritua" master and Lord %rsna& achieves the !ath of devotiona" service( This 0as !erfect"y a!!"icab"e in the case of Mahara2a #ari-sit( .y 0ay of being born in a fami"y of devotees& he automatica""y came in touch 0ith %rsna& and after being so contacted he constant"y remembered 8im( Conse1uent"y Lord %rsna gave the %ing a further chance for deve"o!ment in devotiona" service by introducing him to Su-adeva $osvami& a sta"0art devotee of the Lord 0ith !erfect -no0"edge in se"f-rea"i5ation( *nd by hearing from a bona fide s!iritua" master& he 0as !erfect"y ab"e to concentrate his chaste mind further u!on Lord %rsna& as a matter of course( TEXT : TEXT atma-2aya-sutagara!asu-dravina-bandhusu ra2ye cavi-a"e nityam virudham mamatam 2ahau SYNONYMS atma--body 2aya--0ife suta--son agara--!a"ace !asu--horses and e"e!hants dravina--treasury house bandhusu--unto friends and re"atives ra2ye--in the -ingdom ca--a"so avi-a"e--0ithout being disturbed nityam--constant virudham--dee!-rooted mamatam--affinity 2ahau--gave u!( T)*NSL*T+ON Mahara2a #ari-sit& as a resu"t of his 0ho"ehearted attraction for Lord %rsna& 0as ab"e to give u! a"" dee!rooted affection for his !ersona" body& his 0ife& his chi"dren& his !a"ace& his anima"s "i-e horses and e"e!hants& his treasury house& his friends and re"atives& and his undis!uted -ingdom( #,)#O)T To become "iberated means to become free from dehatma-buddhi& the i""usory attachment for !ersona" bodi"y coverings and everything connected 0ith the body& name"y 0ife& chi"dren and a"" other entang"ements( One se"ects a 0ife for bodi"y comforts& and the resu"t is chi"dren( /or 0ife and chi"dren one re1uires a d0e""ing !"ace& and as such a residentia" house is a"so necessary( *nima"s "i-e horses& e"e!hants& co0s and dogs are a"" househo"d anima"s& and a househo"der has to -ee! them as househo"d !ara!herna"ia( +n modern civi"i5ation the horses and e"e!hants have been re!"aced by cars and conveyances 0ith considerab"e horse!o0er( To maintain a"" the househo"d affairs& one has to increase the ban- ba"ance and be carefu" about the treasury house& and in order to dis!"ay the o!u"ence of materia" assets& one has to -ee! good re"ations 0ith friends and re"atives& as 0e"" as become very carefu" about maintaining the status 1uo( This is ca""ed materia" civi"i5ation of materia" attachment( Aevotion for Lord %rsna means negation of a"" materia" attachments as detai"ed above( .y the grace of Lord %rsna& Mahara2a #ari-sit 0as a0arded a"" materia" amenities and an undis!uted -ingdom in 0hich to en2oy the undisturbed !osition of -ing& but by the grace of the Lord he 0as ab"e to give u! a"" connections 0ith materia" attachment( That is the !osition of a !ure devotee( Mahara2a #ari-sit& due to his natura" affection

for Lord %rsna as a devotee of the Lord& 0as a"0ays e4ecuting his roya" duties on beha"f of the Lord& and as a res!onsib"e -ing of the 0or"d he 0as a"0ays carefu" to see that the inf"uence of %a"i 0ou"d not enter his -ingdom( * devotee of the Lord never thin-s of his househo"d !ara!herna"ia as his o0n& but surrenders everything for the service of the Lord( Thereby "iving entities under a devotee3s care get the o!!ortunity for $od rea"i5ation by the management of a devotee-master( *ttachment for househo"d !ara!herna"ia and for Lord %rsna go !oor"y together( One attachment is the !ath of dar-ness& and the other attachment is the !ath of "ight( 9here there is "ight& there is no dar-ness& and 0here there is dar-ness& there is no "ight( .ut an e4!ert devotee can turn everything to the !ath of "ight by an attitude of service to the Lord& and the best e4am!"e here is the #andavas( Mahara2a Yudhisthira and househo"ders "i-e him can turn everything to "ight by dovetai"ing so-ca""ed materia" assets in the service of the Lord& but one 0ho is not trained or is unab"e to turn everything to the service of the Lord ;nirbandhah -rsna-sambandhe> must give u! a"" materia" connections before he can be fit to hear and chant the g"ories of the Lord& or in other 0ords& one 0ho has serious"y heard Srimad-.hagavatam for even one day& "i-e Mahara2a #ari-sit& from a fit !ersona"ity "i-e Su-adeva $osvami& may be ab"e to "ose a"" affinity for materia" things( There is no uti"ity sim!"y in imitating Mahara2a #ari-sit and hearing .hagavatam from !rofessiona" men& even for seven hundred years( To ta-e Srimad-.hagavatam as a means of maintaining fami"y e4!enditure is the grossest ty!e of nama!aradha offense at the feet of the Lord ;sarva-subha--riya-samyam a!i !ramadah>( TEXTS ?-@ TEXT !a!raccha cemam evartham yan mam !rcchatha sattamah -rsnanubhava-sravane sraddadhano maha-manah samstham vi2naya sannyasya -arma trai-vargi-am ca yat vasudeve bhagavati atma-bhavam drdham gatah SYNONYMS !a!raccha--as-ed ca--a"so imam--this eva--e4act"y "i-e artham--!ur!ose yat--that mam--unto me !rcchatha--you are as-ing sattamah--O great sages -rsna-anubhava--ra!t in thought of %rsna sravane-in hearing sraddadhanah--fu"" of faith maha-manah--the great sou" samstham--death vi2naya--being informed sannyasya--renouncing -arma--fruitive activities trai-vargi-am--the three !rinci!"es re"igion& economic deve"o!ment and sense gratification ca--a"so yat--0hat it may be vasudeve--unto Lord %rsna bhagavati--the #ersona"ity of $odhead atma-bhavam--attraction of "ove drdham--firm"y fi4ed gatah-achieved( T)*NSL*T+ON O great sages& the great sou" Mahara2a #ari-sit& constant"y ra!t in thought of Lord %rsna& -no0ing 0e"" of his imminent death& renounced a"" sorts of fruitive activities& name"y acts of re"igion& economic deve"o!ment and sense gratification& and thus fi4ed himse"f firm"y in his natura" "ove for %rsna and as-ed a"" these 1uestions& e4act"y as you are as-ing me( #,)#O)T The three activities of re"igion& economic deve"o!ment and sense gratification are genera""y attractive for conditioned sou"s strugg"ing for e4istence in the materia" 0or"d( Such regu"ated activities !rescribed in

the 'edas are ca""ed the -arma--andiya conce!tion of "ife& and househo"ders are genera""y recommended to fo""o0 the ru"es 2ust to en2oy materia" !ros!erity both in this "ife and in the ne4t( Most !eo!"e are attracted by such activities( Even in the activities of their modern god"ess civi"i5ation& !eo!"e are more concerned 0ith economic deve"o!ment and sense gratification 0ithout any re"igious sentiments( *s a great em!eror of the 0or"d& Mahara2a #ari-sit had to observe such regu"ations of the 'edic -arma--andiya section& but by his s"ight association 0ith Su-adeva $osvami he cou"d !erfect"y understand that Lord %rsna& the *bso"ute #ersona"ity of $odhead ;'asudeva>& for 0hom he had a natura" "ove since his birth& is everything& and thus he fi4ed his mind firm"y u!on 8im& renouncing a"" modes of 'edic -arma--andiya activities( This !erfectiona" stage is attained by a 2nani after many& many births( The 2nanis& or the em!iric !hi"oso!hers endeavoring for "iberation& are thousands of times better than the fruitive 0or-ers& and out of hundreds of thousands of such 2nanis one is "iberated factua""y( *nd out of hundreds of thousands of such "iberated !ersons& even one !erson is rare"y found 0ho can firm"y fi4 his mind unto the "otus feet of Lord Sri %rsna& as dec"ared by the Lord 8imse"f in the .hagavad-gita ;E(6D>( Mahara2a #ari-sit is s!ecia""y 1ua"ified 0ith the 0ord maha-manah& 0hich !uts him on an e1ua" "eve" 0ith the mahatmas described in the .hagavad-gita( +n the "ater age a"so there have been many mahatmas of this ty!e& and they a"so gave u! a"" -arma--andiya conce!tions of "ife3 so"e"y and 0ho""y de!ending on the Su!reme #ersona"ity of $odhead %rsna( Lord Caitanya& 0ho is Lord %rsna 8imse"f& taught us in 8is Si-sasta-a ;<>7 as"isya va !ada-ratam !inastu mam adarsanan marma-hatam -arotu va yatha tatha va vidadhatu "am!ato mat-!rana-nathas tu sa eva na!arah "Lord %rsna& 0ho is the "over of many devotees ;0omen>& may embrace this fu""y surrendered maidservant or may tram!"e me 0ith 8is feet& or 8e may render me bro-enhearted by not being !resent before me for a "ong duration of time& but sti"" 8e is nothing "ess than the *bso"ute Lord of my heart(" Sri"a )u!a $osvami s!o-e thus7 viracaya mayi dandam dina-bandho dayami va gatir iha na bhavattah -acid anya mamasti ni!atatu sata--oti-nirbharam va navambhah tad a!i -i"a-!ayodah stuyate cata-ena "O Lord of the !oor& do 0hat you "i-e 0ith me& give me either mercy or !unishment& but in this 0or"d + have none to "oo- to e4ce!t Your Lordshi!( The cata-a bird a"0ays !rays for the c"oud& regard"ess of 0hether it sho0ers rains or thro0s a thunderbo"t(" Sri"a Madhavendra #uri& the grand-s!iritua" master of Lord Caitanya& too- "eave of a"" -arma--andiya ob"igations in the fo""o0ing 0ords7 sandhya-vandana bhadram astu bhavato bhoh snana tubhyam namo bho devah !itaras ca tar!ana-vidhau naham -samah -samyatam yatra -va!i nisadya yadava--u"ottamasya -amsa-dvisah smaram smaram agham harami tad a"am manye -im anyena me "O my evening !rayer& a"" good unto you( O my morning bath& + bid you good-bye( O demigods and forefathers& !"ease e4cuse me( + am unab"e to !erform any more offerings for your !"easure( No0 + have decided to free myse"f from a"" reactions to sins sim!"y by remembering any0here and every0here the great descendant of Yadu and the great enemy of %amsa ILord %rsnaJ( + thin- that this is sufficient for me( So 0hat is the use of further endeavorsG" Sri"a Madhavendra #uri said further7 mugdham mam nigadantu niti-ni!una bhrantam muhur vaidi-ah mandam bandhava-sancaya 2ada-dhiyam mu-tadarah sodarah unmattam dhanino vive-a-caturah -amam maha-dambhi-am

mo-tum na -samate manag a!i mano govinda-!ada-s!rham "Let the shar! mora"ist accuse me of being i""usioned + do not mind( E4!erts in 'edic activities may s"ander me as being mis"ed& friends and re"atives may ca"" me frustrated& my brothers may ca"" me a foo"& the 0ea"thy mammonites may !oint me out as mad& and the "earned !hi"oso!hers may assert that + am much too !roud sti"" my mind does not budge an inch from the determination to serve the "otus feet of $ovinda& though + be unab"e to do it(" *nd a"so #rah"ada Mahara2a said7 dharmartha--ama iti yo 3bhihitas trivarga i-sa trayi naya-damau vividha ca varta manye tad etad a-hi"am nigamasya satyam svatmar!anam sva-suhrdah !aramasya !umsah ")e"igion& economic deve"o!ment and sense gratification are ce"ebrated as three means of attaining the !ath of sa"vation( Of these& i-sa trayi es!ecia""y& i(e(& -no0"edge of the se"f& -no0"edge of fruitive acts and "ogic and a"so !o"itics and economics& are different means of "ive"ihood( *"" these are different sub2ects of 'edic education& and therefore + consider them tem!orary engagements( On the other hand& surrendering unto the Su!reme Lord 'isnu is a factua" gain in "ife& and + consider it the u"timate truth(" ;.hag( E(=(:=> The 0ho"e matter is conc"uded in the .hagavad-gita ;:(@6> as vyavasayatmi-a buddhih& or the abso"ute !ath of !erfection( Sri .a"adeva 'idyabhusana& a great 'aisnava scho"ar& defines this as bhagavad-arcanaru!ai-a-nis-ama--armabhir visuddha-cittah--acce!ting transcendenta" "oving service to the Lord as the !rime duty& free from fruitive reaction( So Mahara2a #ari-sit 0as !erfect"y right 0hen he firm"y acce!ted the "otus feet of Lord %rsna& renouncing a"" -arma--andiya conce!tions of "ife( TEXT B TEXT ra2ovaca samicinam vaco brahman sarva-2nasya tavanagha tamo visiryate mahyam hareh -athayatah -atham SYNONYMS ra2a uvaca--the %ing said samicinam--!erfect"y right vacah--s!eeches brahman--O "earned brahmana sarva-2nasya--one 0ho -no0s a"" tava--your anagha--0ithout any contamination tamah--the dar-ness of ignorance visiryate--gradua""y disa!!earing mahyam--unto me hareh--of the Lord -athayatah--as you are s!ea-ing -atham--to!ics( T)*NSL*T+ON Mahara2a #ari-sit said7 O "earned brahmana& you -no0 everything because you are 0ithout materia" contamination( Therefore 0hatever you have s!o-en to me a!!ears !erfect"y right( Your s!eeches are gradua""y destroying the dar-ness of my ignorance& for you are narrating the to!ics of the Lord( #,)#O)T The !ractica" e4!erience of Mahara2a #ari-sit is disc"osed herein& revea"ing that transcendenta" to!ics of the Lord act "i-e in2ections 0hen received by the sincere devotee from a !erson 0ho is !erfect"y uncontaminated by materia" tinges( +n other 0ords& rece!tion of the messages of Srimad-.hagavatam from

!rofessiona" men& heard by a -arma--andiya audience& never acts miracu"ous"y as stated here( Aevotiona" hearing of the messages of the Lord is not "i-e hearing ordinary to!ics therefore the action 0i"" be fe"t by the sincere hearer by e4!erience of the gradua" disa!!earance of ignorance( yasya deve !ara bha-tir yatha deve tatha gurau tasyaite -athita hy arthah !ra-asante mahatmanah ;Svetasvatara ,!anisad =(:?> 9hen a hungry man is given food to eat& he fee"s satiation of hunger and the !"easure of dining simu"taneous"y( Thus he does not have to as- 0hether he has actua""y been fed or not( The crucia" test of hearing Srimad-.hagavatam is that one shou"d get !ositive en"ightenment by such an act( TEXT = TEXT bhuya eva vivitsami bhagavan atma-mayaya yathedam sr2ate visvam durvibhavyam adhisvaraih SYNONYMS bhuyah--again eva--a"so vivitsami--+ 0ish to "earn bhagavan--the #ersona"ity of $odhead atma-!ersona" mayaya--by the energies yatha--as idam--this !henomena" 0or"d sr2ate--does create visvam-universe durvibhavyam--inconceivab"e adhisvaraih--by the great demigods( T)*NSL*T+ON + beg to -no0 from you ho0 the #ersona"ity of $odhead& by 8is !ersona" energies& creates these !henomena" universes as they are& 0hich are inconceivab"e even to the great demigods( #,)#O)T +n every in1uisitive mind the im!ortant 1uestion of the creation of the !henomena" 0or"d arises& and therefore for a !ersona"ity "i-e Mahara2a #ari-sit& 0ho 0as to -no0 a"" the activities of the Lord from his s!iritua" master& such an in1uiry is not uncommon( /or every un-no0n thing& 0e have to "earn and in1uire from a "earned !ersona"ity( The 1uestion of creation is a"so one of such in1uiries to be made to the right !erson( The s!iritua" master& therefore& must be one 0ho is sama 2na& as stated hereinbefore in connection 0ith Su-adeva $osvami( Thus a"" in1uiries on $od 0hich are un-no0n to the disci!"e may be made from the 1ua"ified s!iritua" master& and here the !ractica" e4am!"e is set by Mahara2a #ari-sit( +t 0as& ho0ever& a"ready -no0n to Mahara2a #ari-sit that everything 0e see is born out of the energy of the Lord& as 0e have a"" "earned in the very beginning of Srimad-.hagavatam ;2anmady asya yatah>( So Mahara2a #ari-sit 0anted to -no0 the !rocess of creation( The origin of creation 0as -no0n to him other0ise he 0ou"d not have in1uired ho0 the #ersona"ity of $odhead& by 8is different energies& creates this !henomena" 0or"d( The common man a"so -no0s that the creation is made by some creator and is not created automatica""y( 9e have no e4!erience in the !ractica" 0or"d that a thing is created automatica""y( /oo"ish !eo!"e say that the creative energy is inde!endent and acts automatica""y& as e"ectrica" energy 0or-s( .ut the inte""igent man -no0s that even the e"ectrica" energy is generated by an e4!ert engineer in the "oca"i5ed !o0erhouse& and thus the energy is distributed every0here under the resident engineer3s su!ervision( The Lord3s su!ervision in connection 0ith creation is mentioned even in

the .hagavad-gita ;D(6C>& and it is c"ear"y said there that materia" energy is a manifestation of one of many such energies of the Su!reme ;!arasya sa-tir vividhaiva sruyate>( *n ine4!erienced boy may be struc0ith 0onder by seeing the im!ersona" actions of e"ectronics or many other 0onderfu" things conducted by e"ectrica" energy& but an e4!erienced man -no0s that behind the action is a "iving man 0ho creates such energy( Simi"ar"y the so-ca""ed scho"ars and !hi"oso!hers of the 0or"d may& by menta" s!ecu"ation& !resent so many uto!ian theories about the im!ersona" creation of the universe& but an inte""igent devotee of the Lord& by studying the .hagavad-gita& can -no0 that behind the creation is the hand of the Su!reme Lord& 2ust as in the generating e"ectrica" !o0erhouse there is the resident engineer( The research scho"ar finds out the cause and the effect of everything& but research scho"ars as great as .rahma& Siva& +ndra and many other demigods are sometimes be0i"dered by seeing the 0onderfu" creative energy of the Lord& so 0hat to s!ea- of the tiny mundane scho"ars dea"ing in !etty things( *s there are differences in the "iving conditions of different !"anets of the universe& and as one !"anet is su!erior to others& the brains of the "iving entities in those res!ective !"anets are a"so of different categorica" va"ues( *s stated in the .hagavadgita& one can com!are the "ong duration of "ife of the inhabitants of .rahma3s !"anet& 0hich is inconceivab"e to the inhabitants of this !"anet earth& to the categorica" va"ue of the brain of .rahma2i& a"so inconceivab"e to any great scientist of this !"anet( *nd 0ith such high brain !o0er& even .rahma2i has described in his great samhita ;.rahma-samhita B(6> as fo""o0s7 isvarah !aramah -rsnah sac-cid-ananda-vigrahah anadir adir govindah sarva--arana--aranam "There are many !ersona"ities !ossessing the 1ua"ities of .hagavan& but %rsna is the su!reme because none can e4ce" 8im( 8e is the Su!reme #erson& and 8is body is eterna"& fu"" of -no0"edge and b"iss( 8e is the !rimeva" Lord $ovinda and the cause of a"" causes(" .rahma2i admits Lord %rsna to be the su!reme cause of a"" causes( .ut !ersons 0ith tiny brains 0ithin this !etty !"anet earth thin- of the Lord as one of them( Thus 0hen the Lord says in the .hagavad-gita that 8e ;Lord %rsna> is a"" in a""& the s!ecu"ative !hi"oso!hers and the mundane 0rang"ers deride 8im& and the Lord regretfu""y says7 ava2ananti mam mudha manusim tanum asritam !aram bhavam a2ananto mama bhuta-mahesvaram "/oo"s deride Me 0hen + descend in the human form( They do not -no0 My transcendenta" nature and My su!reme dominion over a"" that be(" ;.g( D(66> .rahma and Siva ;and 0hat to s!ea- of other demigods> are bhutas& or !o0erfu" created demigods 0ho manage universa" affairs& much "i-e ministers a!!ointed by a -ing( The ministers may be isvaras& or contro""ers& but the Su!reme Lord is mahesvara& or the creator of the contro""ers( #ersons 0ith a !oor fund of -no0"edge do not -no0 this& and therefore they have the audacity to deride 8im because 8e comes before us by 8is cause"ess mercy occasiona""y as a human being( The Lord is not "i-e a human being( 8e is sac-cid-ananda-vigraha& or the *bso"ute #ersona"ity of $odhead& and there is no difference bet0een 8is body and 8is sou"( 8e is both the !o0er and the !o0erfu"( Mahara2a #ari-sit did not as- his s!iritua" master& Su-adeva $osvami& to narrate Lord %rsna3s !astimes in 'rndavana he 0anted to hear first about the creation of the Lord( Su-adeva $osvami did not say that the %ing shou"d hear about the direct transcendenta" !astimes of the Lord( The time 0as very short& and natura""y Su-adeva $osvami cou"d have gone direct"y to the Tenth Canto to ma-e a shortcut of the 0ho"e thing& as genera""y done by the !rofessiona" reciters( .ut neither the %ing nor the great s!ea-er of Srimad.hagavatam 2um!ed u! "i-e the organi5ers of .hagavatam both of them !roceeded systematica""y& so that both future readers and hearers might ta-e "essons from the e4am!"e of the !rocedure of reciting Srimad.hagavatam( Those 0ho are in contro" of the e4terna" energy of the Lord& or in other 0ords those 0ho are in the materia" 0or"d& must first of a"" -no0 ho0 the e4terna" energy of the Lord is 0or-ing under the

direction of the Su!reme !ersona"ity& and after0ards one may try to enter into the activities of 8is interna" energy( The mundaners are most"y 0orshi!ers of Aurga-devi& the e4terna" energy of %rsna& but they do not -no0 that Aurga-devi is but the shado0 energy of the Lord( .ehind her astonishing dis!"ay of materia" 0or-ings is the direction of the Lord& as confirmed in the .hagavad-gita ;D(6C>( The .rahmasamhita affirms that Aurga-sa-ti is 0or-ing by the direction of $ovinda& and 0ithout 8is sanction the !o0erfu" Aurga-sa-ti cannot move even a b"ade of grass( Therefore the neo!hyte devotee& instead of 2um!ing at once to the !"atform of transcendenta" !astimes !resented by the interna" energy of the Lord& may -no0 ho0 great the Su!reme Lord is by in1uiring about the !rocess of 8is creative energy( +n the Caitanya-caritamrta a"so& descri!tions of the creative energy and the Lord3s hand in it are e4!"ained& and the author of Caitanya-caritamrta has 0arned the neo!hyte devotees to be serious"y on guard against the !itfa"" of neg"ecting -no0"edge about %rsna in regard to ho0 great 8e is( On"y 0hen one -no0s Lord %rsna3s greatness can one firm"y !ut one3s unf"inching faith in 8im other0ise& "i-e the common man& even the great "eaders of men 0i"" mista-e Lord %rsna for one of the many demigods& or a historica" !ersona"ity& or a myth on"y( The transcendenta" !astimes of the Lord in 'rndavana& or even at Avara-a& are re"ishab"e for !ersons 0ho have a"ready 1ua"ified themse"ves in advanced s!iritua" techni1ues& and the common man may be ab"e to attain to such a !"ane by the gradua" !rocess of service and in1uiries& as 0e sha"" see in the behavior of Mahara2a #ari-sit( TEXT E TEXT yatha go!ayati vibhur yatha samyacchate !unah yam yam sa-tim u!asritya !uru-sa-tih !arah !uman atmanam -ridayan -ridan -aroti vi-aroti ca SYNONYMS yatha--as go!ayati--maintains vibhuh--the great yatha--as samyacchate--0inds u! !unah--again yam yam--as sa-tim--energies u!asritya--by em!"oying !uru-sa-tih--the a""-!o0erfu" !arah--the Su!reme !uman--#ersona"ity of $odhead atmanam--!"enary e4!ansion -ridayan--having engaged them -ridan-as a"so !ersona""y being engaged -aroti--does them vi-aroti--and causes to be done ca--and( T)*NSL*T+ON %ind"y describe ho0 the Su!reme Lord& 0ho is a""-!o0erfu"& engages 8is different energies and different e4!ansions in maintaining and again 0inding u! the !henomena" 0or"d in the s!orting s!irit of a !"ayer( #,)#O)T +n the %atha ,!anisad ;:(:(6?> the Su!reme Lord is described as the chief eterna" being amongst a"" other eterna" individua" beings ;nityo nityanam cetanas cetananam> and the one Su!reme Lord 0ho maintains innumerab"e other individua" "iving beings ;e-o bahunam yo vidadhati -aman>( So a"" "iving entities& both in the conditioned state and in the "iberated state& are maintained by the *"mighty Su!reme Lord( Such maintenance is effected by the Lord through 8is different e4!ansions of Se"f and three !rinci!a" energies& name"y the interna"& e4terna" and margina" energies( The "iving entities are 8is margina" energies& and some of them& in the confidence of the Lord& are entrusted 0ith the 0or- of creation a"so& as are .rahma& Marici& etc(& and the acts of creation are ins!ired by the Lord unto them ;tene brahma hrda>( The e4terna" energy ;maya> is a"so im!regnated 0ith the 2ivas& or conditioned sou"s( The unconditioned margina" !otency acts in the s!iritua" -ingdom& and the Lord& by 8is different !"enary e4!ansions& maintains them in different transcendenta" re"ations dis!"ayed in the s!iritua" s-y( So the one

Su!reme #ersona"ity of $odhead manifests 8imse"f in many ;bahu syam>& and thus a"" diversities are in 8im& and 8e is in a"" diversities& a"though 8e is neverthe"ess different from a"" of them( That is the inconceivab"e mystic !o0er of the Lord& and as such everything is simu"taneous"y one 0ith and different from 8im by 8is inconceivab"e !otencies ;acintya-bhedabheda-tattva>( TEXT < TEXT nunam bhagavato brahman harer adbhuta--armanah durvibhavyam ivabhati -avibhis ca!i cestitam SYNONYMS nunam--sti"" insufficient bhagavatah--of the #ersona"ity of $odhead brahman--O "earned brahmana hareh--of the Lord adbhuta--0onderfu" -armanah--one 0ho acts durvibhavyam--inconceivab"e iva--"i-e that abhati--a!!ears -avibhih--even by the high"y "earned ca--a"so a!i--in s!ite of cestitam--being endeavored for( T)*NSL*T+ON O "earned brahmana& the transcendenta" activities of the Lord are a"" 0onderfu"& and they a!!ear inconceivab"e because even great endeavors by many "earned scho"ars have sti"" !roved insufficient for understanding them( #,)#O)T The acts of the Su!reme Lord& in the creation of 2ust this one universe& a!!ear inconceivab"y 0onderfu"( *nd there are innumerab"e universes& and a"" of them aggregated together are -no0n as the created materia" 0or"d( *nd this !art of 8is creation is on"y a fractiona" !ortion of the com!"ete creation( The materia" 0or"d stands as a !art on"y ;e-amsena sthito 2agat>( Su!!osing that the materia" 0or"d is a dis!"ay of one !art of 8is energy& the remaining three !arts consist of the vai-untha 2agat or s!iritua" 0or"d described in the .hagavad-gita as mad-dhama or sanatana-dhama& or the eterna" 0or"d( 9e have mar-ed in the !revious verse that 8e creates and again 0inds u! the creation( This action is a!!"icab"e on"y in the materia" 0or"d because the other& greater !art of 8is creation& name"y the 'ai-untha 0or"d& is neither created nor annihi"ated other0ise the 'ai-untha-dhama 0ou"d not have been ca""ed eterna"( The Lord e4ists 0ith dhama 8is eterna" name& 1ua"ity& !astimes& entourage and !ersona"ity are a"" a dis!"ay of 8is different energies and e4!ansions( The Lord is ca""ed anadi& or having no creator& and adi& or the origin of a""( 9e thin- in our o0n im!erfect 0ay that the Lord is a"so created& but the 'edanta informs us that 8e is not created( )ather& everything e"se is created by 8im ;narayanah !aro 3vya-tat>( Therefore& for the common man these are a"" very 0onderfu" matters for consideration( Even for great scho"ars they are inconceivab"e& and thus such scho"ars !resent theories contradictory to one another( Even for the insignificant !art of 8is creation& this !articu"ar universe& they have no com!"ete information as to ho0 far this "imited s!ace e4tends& or ho0 many stars and !"anets are there& or the different conditions of those innumerab"e !"anets( Modern scientists have insufficient -no0"edge of a"" this( Some of them assert that there are one hundred mi""ion !"anets scattered a"" over s!ace( +n a ne0s re"ease from Mosco0 dated :(:6(=C& the fo""o0ing !iece of -no0"edge 0as re"ayed7 ")ussia3s 0e""--no0n !rofessor of astronomy .oris 'orontsov-'e"iaminov said that there must be an infinite number of !"anets in the universe inhabited by beings endo0ed 0ith reason( "+t cou"d be that "ife simi"ar to that on earth f"ourishes on such !"anets(

"Aoctor of Chemistry Ni-o"ai Lhirov& covering the !rob"em of atmos!here on other !"anets& !ointed out that the organism of a Martian& for instance& cou"d very 0e"" ada!t itse"f to norma" e4istence 0ith a "o0 body tem!erature( "8e said that he fe"t that the gaseous com!osition of Martian atmos!here 0as 1uite suitab"e to sustain "ife of beings 0hich have become ada!ted to it(" This ada!tabi"ity of an organism to different varieties of !"anets is described in the .rahma-samhita as vibhuti-bhinnam i(e(& each and every one of the innumerab"e !"anets 0ithin the universe is endo0ed 0ith a !articu"ar ty!e of atmos!here& and the "iving beings there are more !erfect"y advanced in science and !sycho"ogy because of a better atmos!here( 'ibhuti means "s!ecific !o0ers&" and bhinnam means "variegated(" Scientists 0ho are attem!ting to e4!"ore outer s!ace and are trying to reach other !"anets by mechanica" arrangements must -no0 for certain that organisms ada!ted to the atmos!here of earth cannot e4ist in the atmos!heres of other !"anets ;Easy Fourney to Other !"anets>( One has to !re!are himse"f& therefore& to be transferred to a different !"anet after being re"ieved of the !resent body& as it is said in the .hagavad-gita ;D(:B>7 yanti deva-vrata devan !itrn yanti !itr-vratah bhutani yanti bhute2ya yanti mad-ya2ino 3!i mam "Those 0ho 0orshi! the demigods 0i"" ta-e birth among the demigods& those 0ho 0orshi! ghosts and s!irits 0i"" ta-e birth among such beings& and those 0ho 0orshi! Me 0i"" "ive 0ith Me(" Mahara2a #ari-sit3s statement regarding the 0or-ings of the creative energy of the Lord disc"oses that he -ne0 everything of the !rocess of creation( 9hy then did he as- Su-adeva $osvami for such informationG Mahara2a #ari-sit& being a great em!eror& a descendant of the #andavas and a great devotee of Lord %rsna& 0as 1uite ab"e to -no0 considerab"y about the creation of the 0or"d& but that much -no0"edge 0as not sufficient( 8e said therefore that even great"y "earned scho"ars fai" to -no0 about that& even after great effort( The Lord is un"imited& and 8is activities are a"so unfathomed( 9ith a "imited source of -no0"edge and 0ith im!erfect senses& any "iving being& u! to the standard of .rahma2i& the highest !erfect "iving being 0ithin the universe& can never imagine -no0ing about the un"imited( 9e can -no0 something of the un"imited 0hen it is e4!"ained by the un"imited& as has been done by the Lord 8imse"f in the uni1ue statements of the .hagavad-gita& and it can a"so be -no0n to some e4tent from rea"i5ed sou"s "i-e Su-adeva $osvami& 0ho "earned it from 'yasadeva& a disci!"e of Narada& and thus the !erfect -no0"edge can descend by the chain of disci!"ic succession on"y& and not by any form of e4!erimenta" -no0"edge& o"d or modern( TEXT D TEXT yatha gunams tu !ra-rter yuga!at -ramaso 3!i va bibharti bhurisas tv e-ah -urvan -armani 2anmabhih SYNONYMS yatha--as they are gunan--the modes of tu--but !ra-rteh--of the materia" energy yuga!at-simu"taneous"y -ramasah--gradua""y a!i--a"so va--either bibharti--maintains bhurisah--many forms tu--but e-ah--the su!reme one -urvan--acting -armani--activities 2anmabhih--by incarnations( T)*NSL*T+ON

The Su!reme #ersona"ity of $odhead is one& 0hether 8e a"one acts 0ith the modes of materia" nature& or simu"taneous"y e4!ands in many forms& or e4!ands consecutive"y to direct the modes of nature( TEXT 6C TEXT vici-itsitam etan me bravitu bhagavan yatha sabde brahmani nisnatah !arasmims ca bhavan -ha"u SYNONYMS vici-itsitam--doubtfu" in1uiry etat--this me--of me bravitu--2ust c"ear u! bhagavan--!o0erfu" "i-e the Lord yatha--as much as sabde--sound transcendenta" brahmani--'edic "iterature nisnatah--fu""y rea"i5ed !arasmin--in transcendence ca--a"so bhavan--your good se"f -ha"u--as a matter of fact( T)*NSL*T+ON %ind"y c"ear u! a"" these doubtfu" in1uiries& because you are not on"y vast"y "earned in the 'edic "iteratures and se"f-rea"i5ed in transcendence& but are a"so a great devotee of the Lord and are therefore as good as the #ersona"ity of $odhead( #,)#O)T +n the .rahma-samhita it is said that the Su!reme *bso"ute Truth& $ovinda& the #ersona"ity of $odhead& a"though one 0ithout a second& is infa""ib"y e4!anded by innumerab"e forms nondifferent from one another& and a"though 8e is the origina" !erson& 8e is sti"" ever young 0ith !ermanent youthfu" energy( 8e is very difficu"t to -no0 sim!"y by "earning the transcendenta" science of the 'edas& but 8e is very easi"y rea"i5ed by 8is !ure devotees( The e4!ansions of different forms of the Lord& as from %rsna to .a"adeva to San-arsana& from San-arsana to 'asudeva& from 'asudeva to *niruddha& from *niruddha to #radyumna and then again to second San-arsana and from 8im to the Narayana !urusavataras& and innumerab"e other forms& 0hich are com!ared to the constant f"o0ing of the uncountab"e 0aves of a river& are a"" one and the same( They are "i-e "am!s of e1ua" !o0er 0hich -ind"e from one "am! to another( That is the transcendenta" !otency of the Lord( The 'edas say that 8e is so com!"ete that even though the 0ho"e com!"ete identity emanates from 8im& 8e sti"" remains the same com!"ete 0ho"e ;!urnasya !urnam adaya !urnam evavasisyate>( *s such& there is no va"idity in a materia" conce!tion of the Lord !roduced by the menta" s!ecu"ator( Thus 8e remains a"0ays a mystery for the mundane scho"ar& even if he is vast"y "earned in the 'edic "iteratures ;vedesu dur"abham adur"abham atma-bha-tau>( Therefore& the Lord is beyond the "imit of conce!tion for mundane "earned scho"ars& !hi"oso!hers or scientists( 8e is easi"y understandab"e for the !ure devotee because the Lord dec"ares in the .hagavad-gita ;6<(B@> that after sur!assing the stage of -no0"edge& 0hen one is ab"e to be engaged in the devotiona" service of the Lord& then on"y can one -no0 the true nature of the Lord( One cannot have any c"ear conce!tion of the Lord or 8is ho"y name& form& attributes& !astimes& etc(& un"ess one is engaged in 8is transcendenta" "oving service( The statement of the .hagavad-gita that one must first of a"" surrender unto the Lord& being freed from a"" other engagements& means that one must become a !ure& unconditiona" devotee of the Lord( On"y then can one -no0 8im by the strength of devotiona" service( Mahara2a #ari-sit admitted in the !revious verse that the Lord is inconceivab"e even for the greatest "earned scho"ars( 9hy then shou"d he again re1uest Su-adeva $osvami to c"arify his insufficient -no0"edge about the LordG The reason is c"ear( Not on"y 0as Su-adeva $osvami vast"y "earned in the 'edic "iteratures& but he 0as a"so a great se"f-rea"i5ed sou" and a !o0erfu" devotee of the Lord( * !o0erfu" devotee of the Lord is& by the grace of the Lord& more than the Lord 8imse"f( The #ersona"ity of $odhead

Sri )amacandra attem!ted to bridge the +ndian Ocean to reach the is"and of Lan-a& but Sri 8anuman2i& the una""oyed devotee of the #ersona"ity of $odhead& cou"d cross the ocean sim!"y by 2um!ing over it( The Lord is so mercifu" u!on 8is !ure devotee that 8e !resents 8is be"oved devotee as more !o0erfu" than 8imse"f( The Lord e4!ressed 8imse"f to be unab"e to save Aurvasa Muni& a"though the Muni 0as so !o0erfu" that he cou"d reach the Lord direct"y under materia" conditions( .ut Aurvasa Muni 0as saved by Mahara2a *mbarisa& a devotee of the Lord( Therefore& not on"y is a devotee of the Lord more !o0erfu" than the Lord& but a"so 0orshi! of the devotee is considered more effective than direct 0orshi! of the Lord ;mad-bha-ta-!u2abhyadhi-a>( The conc"usion is& therefore& that a serious devotee must first a!!roach a s!iritua" master 0ho not on"y is 0e"" versed in the 'edic "iteratures but is a"so a great devotee 0ith factua" rea"i5ation of the Lord and 8is different energies( 9ithout the he"! of such a devotee s!iritua" master& one cannot ma-e !rogress in the transcendenta" science of the Lord( *nd a bona fide s!iritua" master "i-e Su-adeva $osvami does not s!ea- about the Lord on"y in the matter of 8is interna" !otencies& but a"so e4!"ains ho0 8e associates 0ith 8is e4terna" !otencies( The Lord3s !astimes in the interna" !otency are dis!"ayed in 8is activities in 'rndavana& but 8is e4terna" !otentia" 0or-s are directed in 8is features of %aranarnavasayi 'isnu& $arbhoda-asayi 'isnu and %siroda-asayi 'isnu( Sri"a 'isvanatha Ca-ravarti offers his good counse" to the interested 'aisnavas 0hen he says that they shou"d not be interested in hearing on"y about the Lord3s activities ;"i-e rasa-"i"a>& but must be -een"y interested in 8is !astimes in 8is features of the !urusavataras in connection 0ith srstitattva& creationa" functions& fo""o0ing the e4am!"es of Mahara2a #ari-sit& the idea" disci!"e& and Su-adeva $osvami& the idea" s!iritua" master( TEXT 66 TEXT suta uvaca ity u!amantrito ra2na gunanu-athane hareh hrsi-esam anusmrtya !rativa-tum !raca-rame SYNONYMS sutah uvaca--Suta $osvami said iti--thus u!amantritah--being re1uested ra2na--by the %ing gunaanu-athane--in describing the transcendenta" attributes of the Lord hareh--of the !ersona"ity of $odhead hrsi-esam--the master of the senses anusmrtya--!ro!er"y remembering !rativa-tum--2ust to re!"y !raca-rame--e4ecuted the !re"iminaries( T)*NSL*T+ON Suta $osvami said7 9hen Su-adeva $osvami 0as thus re1uested by the %ing to describe the creative energy of the #ersona"ity of $odhead& he then systematica""y remembered the master of the senses ISri %rsnaJ& and to re!"y !ro!er"y he s!o-e thus( #,)#O)T The devotees of the Lord& 0hi"e de"ivering s!eeches and describing the transcendenta" attributes of the Lord& do not thin- that they can do anything inde!endent"y( They thin- that they can s!ea- on"y 0hat they are induced to s!ea- by the Su!reme Lord& the master of the senses( The senses of the individua" being are not his o0n the devotee -no0s that such senses be"ong to the Su!reme Lord and that they can be !ro!er"y used 0hen they are em!"oyed for the service of the Lord( The senses are instruments& and e"ements are ingredients& a"" endo0ed by the Lord therefore 0hatever an individua" can do& s!ea-& see& etc(& is under the direction of the Lord on"y( The .hagavad-gita ;6B(6B> confirms this7 sarvasya caham hrdi

sannivisto mattah smrtir 2nanam a!ohanam ca( No one is free to act free"y and inde!endent"y& and as such& one shou"d a"0ays see- the !ermission of the Lord to act or eat or s!ea-& and by the b"essing of the Lord everything done by a devotee is beyond the !rinci!"es of the four defects ty!ica" of the conditioned sou"( TEXT 6: TEXT sri-su-a uvaca namah !arasmai !urusaya bhuyase sad-udbhava-sthana-nirodha-"i"aya grhita-sa-ti-tritayaya dehinam antarbhavayanu!a"a-sya-vartmane SYNONYMS sri-su-ah uvaca--Sri Su-adeva $osvami said namah--offering obeisances !arasmai--the Su!reme !urusaya--!ersona"ity of $odhead bhuyase--unto the com!"ete 0ho"e sad-udbhava--the creation of the materia" 0or"d sthana--its maintenance nirodha--and its 0inding u! "i"aya--by the !astime of grhita-having acce!ted sa-ti--!o0er tritayaya--three modes dehinam--of a"" 0ho !ossess materia" bodies antah-bhavaya--unto 8e 0ho resides 0ithin anu!a"a-sya--inconceivab"e vartmane--one 0ho has such 0ays( T)*NSL*T+ON Su-adeva $osvami said7 Let me offer my res!ectfu" obeisances unto the Su!reme #ersona"ity of $odhead 0ho& for the creation of the materia" 0or"d& acce!ts the three modes of nature( 8e is the com!"ete 0ho"e residing 0ithin the body of everyone& and 8is 0ays are inconceivab"e( #,)#O)T This materia" 0or"d is a manifestation of the three modes goodness& !assion and ignorance& and the Su!reme Lord& for the creation& maintenance and destruction of the materia" 0or"d& acce!ts three !redominating forms as .rahma& 'isnu and San-ara ;Siva>( *s 'isnu 8e enters into every body materia""y created( *s $arbhoda-asayi 'isnu 8e enters into every universe& and as %siroda-asayi 'isnu 8e enters the body of every "iving being( Lord Sri %rsna& being the origin of a"" visnu-tattvas& is addressed here as !arah !uman& or #urusottama& as described in the .hagavad-gita ;6B(6<>( 8e is the com!"ete 0ho"e( The !urusavataras are therefore 8is !"enary e4!ansions( .ha-ti-yoga is the on"y !rocess by 0hich one can become com!etent to -no0 8im( .ecause the em!iric !hi"oso!hers and mystic yogis cannot conceive of the #ersona"ity of $odhead& 8e is ca""ed anu!a"a-sya-vartmane& the Lord of the inconceivab"e 0ay& or bha-ti-yoga( TEXT 6? TEXT bhuyo namah sad-vr2ina-cchide 3satam asambhavaya-hi"a-sattva-murtaye !umsam !unah !aramahamsya asrame vyavasthitanam anumrgya-dasuse SYNONYMS

bhuyah--again namah--my obeisances sat--of the devotees or the !ious vr2ina--distresses chide--the "iberator asatam--of the atheists& the nondevotee-demons asambhavaya--cessation of further unha!!iness a-hi"a--com!"ete sattva--goodness murtaye--unto the #ersona"ity !umsam--of the transcendenta"ists !unah--again !aramahamsye--the highest stage of s!iritua" !erfection asrame--in the status vyavasthitanam--!articu"ar"y situated anumrgya--the destination dasuse--one 0ho de"ivers( T)*NSL*T+ON + again offer my res!ectfu" obeisances unto the form of com!"ete e4istence and transcendence& 0ho is the "iberator of the !ious devotees from a"" distresses and the destroyer of the further advances in atheistic tem!erament of the nondevotee-demons( /or the transcendenta"ists 0ho are situated in the to!most s!iritua" !erfection& 8e grants their s!ecific destinations( #,)#O)T Lord Sri %rsna is the com!"ete form of a"" e4istence& both materia" and s!iritua"( *-hi"a means com!"ete& or that 0hich is not -hi"a& inferior( *s stated in the .hagavad-gita& there are t0o -inds of nature ;!ra-rti>& name"y the materia" nature and the s!iritua" nature& or the e4terna" and interna" !otencies of the Lord( The materia" nature is ca""ed a!ara& or inferior& and the s!iritua" nature is ca""ed su!erior or transcendenta"( Therefore the form of the Lord is not of the inferior& materia" nature( 8e is com!"ete transcendence( *nd 8e is murti& or having transcendenta" form( The "ess inte""igent men& 0ho are una0are of 8is transcendenta" form& describe 8im as im!ersona" .rahman( .ut .rahman is sim!"y the rays of 8is transcendenta" body ;yasya !rabha>( The devotees& 0ho are a0are of 8is transcendenta" form& render 8im service therefore the Lord a"so reci!rocates by 8is cause"ess mercy and thus de"ivers 8is devotees from a"" distresses( The !ious men 0ho fo""o0 the ru"ings of the 'edas are a"so dear to 8im& and therefore the !ious men of this 0or"d are a"so !rotected by 8im( The im!ious and the nondevotees are against the !rinci!"es of the 'edas& and so such !ersons are a"0ays ham!ered from ma-ing advances in their nefarious activities( Some of them& 0ho are s!ecia""y favored by the Lord& are -i""ed by 8im !ersona""y& as in the cases of )avana& 8iranya-asi!u and %amsa& and thus such demons get sa"vation and are thereby chec-ed from further !rogress in their demoniac activities( Fust "i-e a -ind father& either in 8is favor u!on the devotees or 8is !unishment of the demons 8e is ever -ind to everyone because 8e is the com!"ete e4istence for a"" individua" e4istence( The !aramahamsa stage of e4istence is the highest !erfectiona" stage of s!iritua" va"ues( *ccording to Srimati %untidevi& the Lord is factua""y understood by the !aramahamsas on"y( *s there is gradua" rea"i5ation of the transcendence from im!ersona" .rahman to "oca"i5ed #aramatma to the #ersona"ity of $odhead& #urusottama& Lord %rsna& simi"ar"y there is gradua" !romotion of one3s situation in the s!iritua" "ife of sannyasa( %utica-a& bahuda-a& !arivra2a-acarya and !aramahamsa are gradua" !rogressive stages in the renounced order of "ife& sannyasa& and Hueen %untidevi& the mother of the #andavas& has s!o-en about them in her !rayers for Lord %rsna ;Canto One& Cha!ter Eight>( The !aramahamsas are genera""y found among both the im!ersona"ists and the devotees& but according to Srimad-.hagavatam ;as c"ear"y stated by %untidevi>& !ure bha-ti-yoga is understood by the !aramahamsas& and %untidevi has es!ecia""y mentioned that the Lord descends ;!aritranaya sadhunam> es!ecia""y to a0ard bha-ti-yoga to the !aramahamsas( So u"timate"y the !aramahamsas& in the true sense of the term& are una""oyed devotees of the Lord( Sri"a Fiva $osvami has direct"y acce!ted that the highest destination is bha-ti-yoga& by 0hich one acce!ts the transcendenta" "oving service of the Lord( Those 0ho acce!t the !ath of bha-ti-yoga are the factua" !aramahamsas( Since the Lord is very -ind to everyone& the im!ersona"ists& 0ho acce!t bha-ti as the means of merging in the e4istence of the Lord in 8is im!ersona" brahma2yoti& are a"so a0arded their desired destination( 8e has assured everyone in the .hagavad-gita ;@(66>7 ye yatha mam !ra!adyante( *ccording to Sri"a 'isvanatha Ca-ravarti& there are t0o c"asses of !aramahamsas& name"y the brahmanandis ;im!ersona"ists> and the !remanandis ;devotees>& and both are a0arded their desired destinations& a"though the !remanandis are more fortunate than the brahmanandis( .ut both the brahmanandis and the !remanandis are transcendenta"ists& and they have nothing to do 0ith the inferior& materia" nature fu"" of the e4istentia" miseries of "ife(

TEXT 6@ TEXT namo namas te 3stv rsabhaya satvatam vidura--asthaya muhuh -uyoginam nirasta-samyatisayena radhasa sva-dhamani brahmani ramsyate namah SYNONYMS namah namah te--"et me offer my obeisances unto You astu--are rsabhaya--unto the great associate satvatam--of the members of the Yadu dynasty vidura--asthaya--one 0ho is far from mundane 0rang"ers muhuh--a"0ays -u-yoginam--of the nondevotees nirasta--van1uished samya--e1ua" status atisayena--by greatness radhasa--by o!u"ence sva-dhamani--in 8is o0n abode brahmani--in the s!iritua" s-y ramsyate--en2oys namah--+ do bo0 do0n( T)*NSL*T+ON Let me offer my res!ectfu" obeisances unto 8e 0ho is the associate of the members of the Yadu dynasty and 0ho is a"0ays a !rob"em for the nondevotees( 8e is the su!reme en2oyer of both the materia" and s!iritua" 0or"ds& yet 8e en2oys 8is o0n abode in the s!iritua" s-y( There is no one e1ua" to 8im because 8is transcendenta" o!u"ence is immeasurab"e( #,)#O)T There are t0o sides of the transcendenta" manifestations of the Su!reme Lord& Sri %rsna( /or the !ure devotees 8e is the constant com!anion& as in the case of 8is becoming one of the fami"y members of the Yadu dynasty& or 8is becoming the friend of *r2una& or 8is becoming the associate neighbor of the inhabitants of 'rndavana& as the son of Nanda-Yasoda& the friend of Sudama& Sridama and Madhumanga"a& or the "over of the damse"s of 'ra2abhumi& etc( That is !art of 8is !ersona" features( *nd by 8is im!ersona" feature 8e e4!ands the rays of the brahma2yoti& 0hich is "imit"ess and a""-!ervasive( #art of this a""-!ervasive brahma2yoti& 0hich is com!ared to the sun rays& is covered by the dar-ness of the mahat-tattva& and this insignificant !art is -no0n as the materia" 0or"d( +n this materia" 0or"d there are innumerab"e universes "i-e the one 0e can e4!erience& and in each of them there are hundreds of thousands of !"anets "i-e the one 0e are inhabiting( The mundaners are more or "ess ca!tivated by the un"imited e4!ansion of the rays of the Lord& but the devotees are concerned more 0ith 8is !ersona" form& from 0hich everything is emanating ;2anmady asya yatah>( *s the sun rays are concentrated in the sun disc& the brahma2yoti is concentrated in $o"o-a 'rndavana& the to!most s!iritua" !"anet in the s!iritua" s-y( The immeasurab"e s!iritua" s-y is fu"" of s!iritua" !"anets& named 'ai-unthas& far beyond the materia" s-y( The mundaners have insufficient information of even the mundane s-y& so 0hat can they thin- of the s!iritua" s-yG Therefore the mundaners are a"0ays far& far a0ay from 8im( Even if in the future they are ab"e to manufacture some machine 0hose s!eed may be acce"erated to the ve"ocity of the 0ind or mind& the mundaners 0i"" sti"" be unab"e to imagine reaching the !"anets in the s!iritua" s-y( So the Lord and 8is residentia" abode 0i"" a"0ays remain a myth or a mysterious !rob"em& but for the devotees the Lord 0i"" a"0ays be avai"ab"e as an associate( +n the s!iritua" s-y 8is o!u"ence is immeasurab"e( The Lord resides in a"" the s!iritua" !"anets& the innumerab"e 'ai-untha !"anets& by e4!anding 8is !"enary !ortions a"ong 0ith 8is "iberated devotee associates& but the im!ersona"ists 0ho 0ant to merge in the e4istence of the Lord are a""o0ed to merge as one of the s!iritua" s!ar-s of the brahma2yoti( They have no 1ua"ifications for becoming associates of the Lord either in the 'ai-untha !"anets or in the su!reme !"anet& $o"o-a 'rndavana& described in the .hagavad-gita as mad-dhama and here in this verse as the sva-dhama of the Lord( This mad-dhama or sva-dhama is described in the .hagavad-gita ;6B(=> as fo""o0s7

na tad bhasayate suryo na sasan-o na !ava-ah yad gatva na nivartante tad dhama !aramam mama The Lord3s sva-dhama does not re1uire any sun"ight or moon"ight or e"ectricity for i""umination( That dhama& or !"ace& is su!reme& and 0hoever goes there never comes bac- to this materia" 0or"d( The 'ai-untha !"anets and the $o"o-a 'rndavana !"anet are a"" se"f-i""uminating& and the rays scattered by those sva-dhama of the Lord constitute the e4istence of the brahma2yoti( *s further confirmed in the 'edas "i-e the Munda-a ;:(:(6C>& %atha ;:(:(6B> and Svetasvatara ,!anisads ;=(6@>7 na tatra suryo bhati na candra-tara-am nema vidyuto bhanti -uto 3yam agnih tam eva bhantam anu bhati sarvam tasya bhasa sarvam idam vibhati +n the sva-dhama of the Lord there is no need of sun& moon or stars for i""umination( Nor is there need of e"ectricity& so 0hat to s!ea- of ignited "am!sG On the other hand& it is because those !"anets are se"fi""uminating that a"" effu"gence has become !ossib"e& and 0hatever there is that is da55"ing is due to the ref"ection of that sva-dhama( One 0ho is da55"ed by the effu"gence of the im!ersona" brahma2yoti cannot -no0 the !ersona" transcendence therefore in the +so!anisad ;6B> it is !rayed that the Lord shift 8is da55"ing effu"gence so that the devotee can see the rea" rea"ity( +t is s!o-en thus7 hiranmayena !atrena satyasya!ihitam mu-ham tat tvam !usann a!avrnu satya-dharmaya drstaye "O Lord& You are the maintainer of everything& both materia" and s!iritua"& and everything f"ourishes by Your mercy( Your devotiona" service& or bha-ti-yoga& is the actua" !rinci!"e of re"igion& satya-dharma& and + am engaged in that service( So -ind"y !rotect me by sho0ing Your rea" face( #"ease& therefore& remove the vei" of Your brahma2yoti rays so that + can see Your form of eterna" b"iss and -no0"edge(" TEXT 6B TEXT yat--irtanam yat-smaranam yad-i-sanam yad-vandanam yac-chravanam yad-arhanam "o-asya sadyo vidhunoti -a"masam tasmai subhadra-sravase namo namah SYNONYMS yat--0hose -irtanam--g"orification yat--0hose smaranam--remembrances yat--0hose i-sanam-audience yat--0hose vandanam--!rayers yat--0hose sravanam--hearing about yat--0hose arhanam-0orshi!ing "o-asya--of a"" !eo!"e sadyah--forth0ith vidhunoti--s!ecifica""y c"eanses -a"masam--effects of sins tasmai--unto 8im subhadra--a""-aus!icious sravase--one 0ho is heard namah--my due obeisances namah--again and again( T)*NSL*T+ON

Let me offer my res!ectfu" obeisances unto the a""-aus!icious Lord Sri %rsna& about 0hom g"orification& remembrances& audience& !rayers& hearing and 0orshi! can at once c"eanse the effects of a"" sins of the !erformer( #,)#O)T The sub"ime form of re"igious !erformances to free onese"f from a"" reactions of sins is suggested herein by the greatest authority& Sri Su-adeva $osvami( %irtanam& or g"orifying the Lord& can be !erformed in very many 0ays& such as remembering& visiting tem!"es to see the Aeity& offering !rayers in front of the Lord& and hearing recitations of g"orification of the Lord as they are mentioned in the Srimad-.hagavatam or in the .hagavad-gita( %irtanam can be !erformed both by singing the g"ories of the Lord in accom!animent 0ith me"odious music and by recitation of scri!tures "i-e Srimad-.hagavatam or .hagavad-gita( The devotees need not be disa!!ointed in the !hysica" absence of the Lord& though they may thin- of not being associated 0ith 8im( The devotiona" !rocess of chanting& hearing& remembering& etc(& ;either a"" or some of them& or even one of them> can give us the desired resu"t of associating 0ith the Lord by discharging the transcendenta" "oving service of the Lord in the above manner( Even the very sound of the ho"y name of Lord %rsna or )ama can at once surcharge the atmos!here s!iritua""y( 9e must -no0 definite"y that the Lord is !resent 0herever such !ure transcendenta" service is !erformed& and thus the !erformer of offense"ess -irtanam has !ositive association 0ith the Lord( Simi"ar"y& remembrance and !rayers a"so can give us the desired resu"t if they are !ro!er"y done under e4!ert guidance( One shou"d not concoct forms of devotiona" service( One may 0orshi! the form of the Lord in a tem!"e& or one may im!ersona""y offer the Lord devotiona" !rayers in a mos1ue or a church( One is sure to get free from the reactions of sins !rovided one is very carefu" about not committing sins 0i""ing"y in e4!ectation of getting free from the reactions of sins by 0orshi!ing in the tem!"e or by offering !rayers in the church( This menta"ity of committing sins 0i""fu""y on the strength of devotiona" service is ca""ed namno ba"ad yasya hi !a!a-buddhih& and it is the greatest offense in the discharge of devotiona" service( 8earing& therefore& is essentia" in order to -ee! onese"f strict"y on guard against such !itfa""s of sins( *nd in order to give s!ecia" stress to the hearing !rocess& the $osvami invo-es a"" aus!icious fortune in this matter( TEXT 6= TEXT vica-sana yac-carano!asadanat sangam vyudasyobhayato 3ntar-atmanah vindanti hi brahma-gatim gata--"amas tasmai subhadra-sravase namo namah SYNONYMS vica-sanah--high"y inte""ectua" yat--0hose carana-u!asadanat--sim!"y dedicating onese"f unto the "otus feet sangam--attachment vyudasya--giving u! com!"ete"y ubhayatah--for !resent and future e4istence antah-atmanah--of the heart and sou" vindanti--moves !rogressive"y hi--certain"y brahma-gatim--to0ard s!iritua" e4istence gata--"amah--0ithout difficu"ty tasmai--unto 8im subhadra--a""-aus!icious sravase-unto one 0ho is heard namah--my due obeisances namah--again and again( T)*NSL*T+ON Let me offer my res!ectfu" obeisances again and again unto the a""-aus!icious Lord Sri %rsna( The high"y inte""ectua"& sim!"y by surrendering unto 8is "otus feet& are re"ieved of a"" attachments to !resent and future e4istences and 0ithout difficu"ty !rogress to0ard s!iritua" e4istence( #,)#O)T

Lord Sri %rsna has re!eated"y instructed *r2una& or for that matter everyone concerned 0ith becoming 8is una""oyed devotee( +n the "ast !hase of 8is instruction in the .hagavad-gita ;6<(=@-==> 8e instructed most confidentia""y as fo""o0s7 sarva-guhyatamam bhuyah srnu me !aramam vacah isto 3si me drdham iti tato va-syami te hitam man-mana bhava mad-bha-to mad-ya2i mam namas-uru mam evaisyasi satyam te !rati2ane !riyo 3si me sarva-dharman !aritya2ya mam e-am saranam vra2a aham tvam sarva-!a!ebhyo mo-sayisyami ma sucah "My dear *r2una& you are very dear to Me& and therefore on"y for your good + 0i"" disc"ose the most secret !art of My instructions( +t is sim!"y this7 become a !ure devotee of Mine and give yourse"f unto Me on"y& and + !romise you fu"" s!iritua" e4istence& by 0hich you may gain the eterna" right of transcendenta" "oving service unto Me( Fust give u! a"" other 0ays of re"igiosity and e4c"usive"y surrender unto Me and be"ieve that + 0i"" !rotect you from your sinfu" acts& and + sha"" de"iver you( Ao not 0orry any more(" #ersons 0ho are inte""igent ta-e serious notice of this "ast instruction of the Lord( %no0"edge of the se"f is the first ste! in s!iritua" rea"i5ation& 0hich is ca""ed confidentia" -no0"edge& and a ste! further is $od rea"i5ation& 0hich is ca""ed more confidentia" -no0"edge( The cu"mination of the -no0"edge of .hagavadgita is $od rea"i5ation& and 0hen one attains this stage of $od rea"i5ation& he natura""y& vo"untari"y becomes a devotee of the Lord to render 8im "oving transcendenta" service( This devotiona" service to the Lord is a"0ays based on "ove of $od and is distinct from the nature of routine service as !rescribed in -arma-yoga& 2nana-yoga or dhyana-yoga( +n the .hagavad-gita there are different instructions for such men of different categories& and there are various descri!tions for varnasrama-dharma& sannyasa-dharma& yati-dharma& the renounced order of "ife& contro""ing the senses& meditation& !erfection of mystic !o0ers& etc(& but one 0ho fu""y surrenders unto the Lord to render service unto 8im& out of s!ontaneous "ove for 8im& factua""y assimi"ates the essence of a"" -no0"edge described in the 'edas( One 0ho ado!ts this method very s-i""fu""y attains !erfection of "ife at once( *nd this !erfection of human "ife is ca""ed brahmagati& or the !rogressive march in s!iritua" e4istence( *s enunciated by Sri"a Fiva $osvami on the basis of 'edic assurances& brahma-gati means to attain a s!iritua" form as good as that of the Lord& and in that form the "iberated "iving being eterna""y "ives on one of the s!iritua" !"anets situated in the s!iritua" s-y( *ttainment of this !erfection of "ife is easi"y avai"ab"e to a !ure devotee of the Lord 0ithout his undergoing any difficu"t method of !erfection( Such a devotiona" "ife is fu"" of -irtanam& smaranam& i-sanam& etc(& as mentioned in the !revious verse( One must therefore ado!t this sim!"e 0ay of devotiona" "ife in order to attain the highest !erfection avai"ab"e in any category of the human form of "ife in any !art of the 0or"d( 9hen Lord .rahma met Lord %rsna as a !"ayfu" chi"d at 'rndavana& he offered his !rayer in 0hich he said7 sreyah-srtim bha-tim udasya te vibho -"isyanti ye -eva"a-bodha-"abdhaye tesam asau -"esa"a eva sisyate nanyad yatha sthu"a-tusavaghatinam ;.hag( 6C(6@(@>

.ha-ti-yoga is the highest 1ua"ity of !erfection to be achieved by the inte""igent !erson in "ieu of !erforming a "arge 1uantity of s!iritua" activities( The e4am!"e cited here is very a!!ro!riate( * handfu" of rea" !addy is more va"uab"e than hea!s of !addy s-ins 0ithout any substance 0ithin( Simi"ar"y& one shou"d not be attracted by the 2ugg"ery of -arma--anda or 2nana--anda or even the gymnastic !erformances of yoga& but s-i""fu""y shou"d ta-e to the sim!"e !erformances of -irtanam& smaranam& etc(& under a bona fide s!iritua" master& and 0ithout any difficu"ty attain the highest !erfection( TEXT 6E TEXT ta!asvino dana-!ara yasasvino manasvino mantra-vidah sumanga"ah -semam na vindanti vina yad-ar!anam tasmai subhadra-sravase namo namah SYNONYMS ta!asvinah--the great "earned sages dana-!arah--the great !erformer of charity yasasvinah--the great 0or-er of distinction manasvinah--the great !hi"oso!hers or mystics mantra-vidah--the great chanter of the 'edic hymns su-manga"ah--strict fo""o0ers of 'edic !rinci!"es -semam--fruitfu" resu"t na--never vindanti--attain vina--0ithout yat-ar!anam--dedication tasmai--unto 8im subhadra--aus!icious sravase--hearing about 8im namah--my obeisances namah--again and again( T)*NSL*T+ON Let me offer my res!ectfu" obeisances unto the a""-aus!icious Lord Sri %rsna again and again because the great "earned sages& the great !erformers of charity& the great 0or-ers of distinction& the great !hi"oso!hers and mystics& the great chanters of the 'edic hymns and the great fo""o0ers of 'edic !rinci!"es cannot achieve any fruitfu" resu"t 0ithout dedication of such great 1ua"ities to the service of the Lord( #,)#O)T *dvancement of "earning& a charitab"e dis!osition& !o"itica"& socia" or re"igious "eadershi! of human society& !hi"oso!hica" s!ecu"ations& the !ractice of the yoga system& e4!ertise in the 'edic ritua"s& and a"" simi"ar high 1ua"ities in man serve one in the attainment of !erfection on"y 0hen they are em!"oyed in the service of the Lord( 9ithout such dovetai"ing& a"" such 1ua"ities become sources of troub"e for !eo!"e in genera"( Everything can be uti"i5ed either for one3s o0n sense gratification or in the service of one other than onese"f( There are t0o -inds of se"f-interest a"so& name"y !ersona" se"fishness and e4tended se"fishness( .ut there is no 1ua"itative difference bet0een !ersona" and e4tended se"fishness( Theft for !ersona" interest or for the fami"y interest is of the same 1ua"ity--name"y& crimina"( * thief !"eading not gui"ty because of committing theft not for !ersona" interest but for the interest of society or country has never been e4cused by the estab"ished "a0 of any country( #eo!"e in genera" have no -no0"edge that the se"f-interest of a "iving being attains !erfection on"y 0hen such an interest coincides 0ith the interest of the Lord( /or e4am!"e& 0hat is the interest of maintaining body and sou" togetherG One earns money for maintenance of the body ;!ersona" or socia">& but un"ess there is $od consciousness& un"ess the body is being !ro!er"y maintained to rea"i5e one3s re"ation 0ith $od& a"" good efforts to maintain body and sou" together are simi"ar to the attem!ts of the anima"s to maintain body and sou" together( The !ur!ose of maintaining the human body is different from that of the anima"s( Simi"ar"y& advancement of "earning& economic deve"o!ment& !hi"oso!hica" research& study in the 'edic "iterature or even the e4ecution of !ious activities ;"i-e charity& o!ening of hos!ita"s& and the distribution of food grains> shou"d be done in re"ation 0ith the Lord( The aim of a"" such acts and endeavors must be the !"easure of the Lord and not the satisfaction of any other identity& individua" or co""ective ;samsiddhir hari-tosanam>( +n the .hagavad-

gita ;D(:E> the same !rinci!"e is confirmed 0here it is said that 0hatever 0e may give in charity and 0hatever 0e may observe in austerity must be given over to the Lord or be done on 8is account on"y( The e4!ert "eaders of a god"ess human civi"i5ation cannot bring about a fruitfu" resu"t in a"" their different attem!ts at educationa" advancement or economic deve"o!ment un"ess they are $od conscious( *nd to become $od conscious one has to hear about the a""-aus!icious Lord& as 8e is described in "iterature "i-e the .hagavad-gita and Srimad-.hagavatam( TEXT 6< TEXT -irata-hunandhra-!u"inda-!u"-asa abhira-sumbha yavanah -hasadayah ye 3nye ca !a!a yad-a!asrayasrayah sudhyanti tasmai !rabhavisnave namah SYNONYMS -irata--a !rovince of o"d .harata huna--!art of $ermany and )ussia andhra--a !rovince of southern +ndia !u"inda--the $ree-s !u"-asah--another !rovince abhira--!art of o"d Sind sumbhah--another !rovince yavanah--the Tur-s -hasa-adayah--the Mongo"ian !rovince ye--even those anye--others ca-a"so !a!ah--addicted to sinfu" acts yat--0hose a!asraya-asrayah--having ta-en she"ter of the devotees of the Lord sudhyanti--at once !urified tasmai--unto 8im !rabhavisnave--unto the !o0erfu" 'isnu namah--my res!ectfu" obeisances( T)*NSL*T+ON %irata& 8una& *ndhra& #u"inda& #u"-asa& *bhira& Sumbha& Yavana& members of the %hasa races and even others addicted to sinfu" acts can be !urified by ta-ing she"ter of the devotees of the Lord& due to 8is being the su!reme !o0er( + beg to offer my res!ectfu" obeisances unto 8im( #,)#O)T %irata7 * !rovince of o"d .harata-varsa mentioned in the .hisma-!arva of Mahabharata( $enera""y the %iratas are -no0n as the aborigina" tribes of +ndia& and in modern days the Santa" #arganas in .ihar and Chota Nag!ur might com!rise the o"d !rovince named %irata( 8una7 The area of East $ermany and !art of )ussia is -no0n as the !rovince of the 8unas( *ccording"y& sometimes a -ind of hi"" tribe is -no0n as the 8unas( *ndhra7 * !rovince in southern +ndia mentioned in the .hisma-!arva of Mahabharata( +t is sti"" e4tant under the same name( #u"inda7 +t is mentioned in the Mahabharata ;*di-!arva 6E@(?<>& vi5(& the inhabitants of the !rovince of the name #u"inda( This country 0as con1uered by .himasena and Sahadeva( The $ree-s are -no0n as #u"indas& and it is mentioned in the 'ana-!arva of Mahabharata that the non-'edic race of this !art of the 0or"d 0ou"d ru"e over the 0or"d( This #u"inda !rovince 0as a"so one of the !rovinces of .harata& and the inhabitants 0ere c"assified amongst the -satriya -ings( .ut "ater on& due to their giving u! the brahminica" cu"ture& they 0ere mentioned as m"ecchas ;2ust as those 0ho are not fo""o0ers of the +s"amic cu"ture are ca""ed -afirs and those 0ho are not fo""o0ers of the Christian cu"ture are ca""ed heathens>( *bhira7 This name a"so a!!ears in the Mahabharata& both in the Sabha-!arva and .hisma-!arva( +t is mentioned that this !rovince 0as situated on the )iver Sarasvati in Sind( The modern Sind !rovince former"y e4tended on the other side of the *rabian Sea& and a"" the inhabitants of that !rovince 0ere -no0n as the *bhiras( They 0ere under the domination of Mahara2a Yudhisthira& and according to the statements of Mar-andeya the m"ecchas of this !art of the 0or"d 0ou"d a"so ru"e over .harata( Later on this !roved to be true& as in the case of the #u"indas( On beha"f of the #u"indas& *"e4ander the $reat con1uered +ndia& and on beha"f of the *bhiras& Muhammad $hori con1uered +ndia( These *bhiras 0ere

a"so former"y -satriyas 0ithin the brahminica" cu"ture& but they gave u! the connection( The -satriyas 0ho 0ere afraid of #arasurama and had hidden themse"ves in the Caucasian hi""y regions "ater on became -no0n as the *bhiras& and the !"ace they inhabited 0as -no0n as *bhiradesa( Sumbhas or %an-as7 The inhabitants of the %an-a !rovince of o"d .harata& mentioned in the Mahabharata( Yavanas7 Yavana 0as the name of one of the sons of Mahara2a Yayati 0ho 0as given the !art of the 0or"d -no0n as Tur-ey to ru"e( Therefore the Tur-s are Yavanas due to being descendants of Mahara2a Yavana( The Yavanas 0ere therefore -satriyas& and "ater on& by giving u! the brahminica" cu"ture& they became m"eccha-yavanas( Aescri!tions of the Yavanas are in the Mahabharata ;*di-!arva <B(?@>( *nother !rince ca""ed Turvasu 0as a"so -no0n as Yavana& and his country 0as con1uered by Sahadeva& one of the #andavas( The 0estern Yavana 2oined 0ith Auryodhana in the .att"e of %uru-setra under the !ressure of %arna( +t is a"so foreto"d that these Yavanas a"so 0ou"d con1uer +ndia& and it !roved to be true( %hasa7 The inhabitants of the %hasadesa are mentioned in the Mahabharata ;Arona-!arva>( Those 0ho have a stunted gro0th of hair on the u!!er "i! are genera""y ca""ed %hasas( *s such& the %hasa are the Mongo"ians& the Chinese and others 0ho are so designated( The above-mentioned historica" names are different nations of the 0or"d( Even those 0ho are constant"y engaged in sinfu" acts are a"" corrigib"e to the standard of !erfect human beings if they ta-e she"ter of the devotees of the Lord( Fesus Christ and Muhammad& t0o !o0erfu" devotees of the Lord& have done tremendous service on beha"f of the Lord on the surface of the g"obe( *nd from the version of Sri"a Su-adeva $osvami it a!!ears that instead of running a god"ess civi"i5ation in the !resent conte4t of the 0or"d situation& if the "eadershi! of 0or"d affairs is entrusted to the devotees of the Lord& for 0hich a 0or"d0ide organi5ation under the name and sty"e of the +nternationa" Society for %rishna Consciousness has a"ready been started& then by the grace of the *"mighty Lord there can be a thorough change of heart in human beings a"" over the 0or"d because the devotees of the Lord are ab"e authorities to effect such a change by !urifying the dust-0orn minds of the !eo!"e in genera"( The !o"iticians of the 0or"d may remain in their res!ective !ositions because the !ure devotees of the Lord are not interested in !o"itica" "eadershi! or di!"omatic im!"ications( The devotees are interested on"y in seeing that the !eo!"e in genera" are not misguided by !o"itica" !ro!aganda and in seeing that the va"uab"e "ife of a human being is not s!oi"ed in fo""o0ing a ty!e of civi"i5ation 0hich is u"timate"y doomed( +f the !o"iticians& therefore& 0ou"d be guided by the good counse" of the devotees& then certain"y there 0ou"d be a great change in the 0or"d situation by the !urifying !ro!aganda of the devotees& as sho0n by Lord Caitanya( *s Su-adeva $osvami began his !rayer by discussing the 0ord yat--irtanam& so a"so Lord Caitanya recommended that sim!"y by g"orifying the Lord3s ho"y name& a tremendous change of heart can ta-e !"ace by 0hich the com!"ete misunderstanding bet0een the human nations created by !o"iticians can at once be e4tinguished( *nd after the e4tinction of the fire of misunderstanding& other !rofits 0i"" fo""o0( The destination is to go bac- home& bac- to $odhead& as 0e have severa" times discussed in these !ages( *ccording to the cu"t of devotion& genera""y -no0n as the 'aisnava cu"t& there is no bar against anyone3s advancing in the matter of $od rea"i5ation( * 'aisnava is !o0erfu" enough to turn into a 'aisnava even the %irata& etc(& as above mentioned( +n the .hagavad-gita ;D(?:> it is said by the Lord that there is no bar to becoming a devotee of the Lord ;even for those 0ho are "o0born& or 0omen& sudras or vaisyas>& and by becoming a devotee everyone is e"igib"e to return home& bac- to $odhead( The on"y 1ua"ification is that one ta-e she"ter of a !ure devotee of the Lord 0ho has thorough -no0"edge in the transcendenta" science of %rsna ;.hagavad-gita and Srimad-.hagavatam>( *nyone from any !art of the 0or"d 0ho becomes 0e"" conversant in the science of %rsna becomes a !ure devotee and a s!iritua" master for the genera" mass of !eo!"e and may rec"aim them by !urification of heart( Though a !erson be even the most sinfu" man& he can at once be !urified by systematic contact 0ith a !ure 'aisnava( * 'aisnava& therefore& can acce!t a bona fide disci!"e from any !art of the 0or"d 0ithout any consideration of caste and creed and !romote him by regu"ative !rinci!"es to the status of a !ure 'aisnava 0ho is transcendenta" to brahminica" cu"ture( The system of caste& or varnasrama-dharma& is no "onger regu"ar even amongst the so-ca""ed fo""o0ers of the system( Nor is it no0 !ossib"e to reestab"ish the institutiona" function in the !resent conte4t of socia"& !o"itica" and economic revo"ution( 9ithout any reference to the !articu"ar custom of a country& one can be acce!ted to the 'aisnava cu"t s!iritua""y& and there is no hindrance in the transcendenta" !rocess( So by the order of Lord Sri Caitanya Maha!rabhu& the cu"t of Srimad-.hagavatam or the .hagavad-gita can be !reached a"" over the 0or"d& rec"aiming a"" !ersons 0i""ing to acce!t the transcendenta" cu"t( Such cu"tura"

!ro!aganda by the devotees 0i"" certain"y be acce!ted by a"" !ersons 0ho are reasonab"e and in1uisitive& 0ithout any !articu"ar bias for the custom of the country( The 'aisnava never acce!ts another 'aisnava on the basis of birthright& 2ust as he never thin-s of the Aeity of the Lord in a tem!"e as an ido"( *nd to remove a"" doubts in this connection& Sri"a Su-adeva $osvami has invo-ed the b"essings of the Lord& 0ho is a""-!o0erfu" ;!rabhavisnave namah>( *s the a""-!o0erfu" Lord acce!ts the humb"e service of 8is devotee in devotiona" activities of the arcana 8is form as the 0orshi!ab"e Aeity in the tem!"e& simi"ar"y the body of a !ure 'aisnava changes transcendenta""y at once 0hen he gives himse"f u! to the service of the Lord and is trained by a 1ua"ified 'aisnava( The in2unction of 'aisnava regu"ation in this connection runs as fo""o0s7 arcye visnau si"a-dhir gurusu nara-matir vaisnave 2ati-buddhih sri-visnor namni sabdasamanya-buddhih& etc( "One shou"d not consider the Aeity of the Lord as 0orshi!ed in the tem!"e to be an ido"& nor shou"d one consider the authori5ed s!iritua" master an ordinary man( Nor shou"d one consider a !ure 'aisnava to be"ong to a !articu"ar caste& etc(" ;#adma #urana> The conc"usion is that the Lord& being a""-!o0erfu"& can& under any and every circumstance& acce!t anyone from any !art of the 0or"d& either !ersona""y or through 8is bona fide manifestation as the s!iritua" master( Lord Caitanya acce!ted many devotees from communities other than the varnasramites& and 8e 8imse"f dec"ared& to teach us& that 8e does not be"ong to any caste or socia" order of "ife& but that 8e is the eterna" servant of the servant of the Lord 0ho maintains the damse"s of 'rndavana ;Lord %rsna>( That is the 0ay of se"f-rea"i5ation( TEXT 6D TEXT sa esa atmatmavatam adhisvaras trayimayo dharmamayas ta!omayah gata-vya"i-air a2a-san-aradibhir vitar-ya-"ingo bhagavan !rasidatam SYNONYMS sah--8e esah--it is atma--the Su!ersou" atmavatam--of the se"f-rea"i5ed sou"s adhisvarah--the Su!reme Lord trayi-mayah--!ersonified 'edas dharma-mayah--!ersonified re"igious scri!ture ta!ah-mayah-!ersonified austerity gata-vya"i-aih--by those 0ho are above a"" !retensions a2a--.rahma2i san-araadibhih--by Lord Siva and others vitar-ya-"ingah--one 0ho is observed 0ith a0e and veneration bhagavan--the !ersona"ity of $odhead !rasidatam--be -ind to0ard me( T)*NSL*T+ON 8e is the Su!ersou" and the Su!reme Lord of a"" se"f-rea"i5ed sou"s( 8e is the !ersonification of the 'edas& re"igious scri!tures and austerities( 8e is 0orshi!ed by Lord .rahma and Siva and a"" those 0ho are transcendenta" to a"" !retensions( .eing so revered 0ith a0e and veneration& may that Su!reme *bso"ute be !"eased 0ith me( #,)#O)T The Su!reme Lord& the #ersona"ity of $odhead& a"though the Lord of a"" fo""o0ers of different !aths of se"f-rea"i5ation& is -no0ab"e on"y by those 0ho are above a"" !retensions( Everyone is searching for eterna" !eace or eterna" "ife& and 0ith an aim to this destination everyone is either studying the 'edic scri!tures or other re"igious scri!tures or undergoing severe austerity as em!iric !hi"oso!hers& as mystics yogis or as una""oyed devotees& etc( .ut the Su!reme Lord is !erfect"y rea"i5ed on"y by the devotees because they are above a"" !retensions( Those 0ho are on the !ath of se"f-rea"i5ation are genera""y c"assified as -armis& 2nanis& yogis& or devotees of the Lord( The -armis& 0ho are much attracted by the fruitive activities of the 'edic ritua"s& are ca""ed bhu-ti--ami& or those 0ho desire materia" en2oyment( The 2nanis& 0ho try to become one 0ith the Su!reme by menta" s!ecu"ation& are ca""ed mu-ti--ami& or those 0ho desire

"iberation from materia" e4istence( The mystic yogis& 0ho !ractice different ty!es of austerities for attainment of eight -inds of materia" !erfection and 0ho u"timate"y meet the Su!ersou" ;#aramatma> in trance& are ca""ed siddhi--ami& or those 0ho desire the !erfection of becoming finer than the finest& becoming heavier than the heaviest& getting everything desired& having contro" over everyone& creating everything "i-ed& etc( *"" these are abi"ities of a !o0erfu" yogi( .ut the devotees of the Lord do not 0ant anything "i-e that for se"f-satisfaction( They 0ant on"y to serve the Lord because the Lord is great and as "iving entities they are eterna""y subordinate !arts and !arce"s of the Lord( This !erfect rea"i5ation of the se"f by the devotee he"!s him to become desire"ess& to desire nothing for his !ersona" se"f& and thus the devotees are ca""ed nis-ami& 0ithout any desire( * "iving entity& by his constitutiona" !osition& cannot be void of a"" desires ;the bhu-ti--ami& mu-ti--ami and siddhi--ami a"" desire something for !ersona" satisfaction>& but the nis-ami devotees of the Lord desire everything for the satisfaction of the Lord( They are com!"ete"y de!endent on the orders of the Lord and are a"0ays ready to discharge their duty for the satisfaction of the Lord( +n the beginning *r2una !"aced himse"f as one of those 0ho desire se"f-satisfaction& for he desired not to fight in the .att"e of %uru-setra& but to ma-e him desire"ess the Lord !reached the .hagavad-gita& in 0hich the 0ays of -arma-yoga& 2nana-yoga& hatha-yoga and a"so bha-ti-yoga 0ere e4!"ained( .ecause *r2una 0as 0ithout any !retension& he changed his decision and satisfied the Lord by agreeing to fight ;-arisye vacanam tava>& and thus he became desire"ess( The e4am!"es of .rahma and Lord Siva are s!ecifica""y cited here because .rahma2i& Lord Siva& Srimati La-smi2i and the four %umaras ;Sana-a& Sanatana& etc(> are "eaders of the four desire"ess 'aisnava sam!radayas( They are a"" freed from a"" !retensions( Sri"a Fiva $osvami inter!rets the 0ord gata-vya"i-aih as !ro22hita--aitavaih& or those 0ho are freed from a"" !retensions ;the una""oyed devotees on"y>( +n the Caitanya-caritamrta ;Madhya 6D(6@D> it is said7 -rsna-bha-ta----nis-ama& ata eva 3santa3 bhu-ti-mu-ti-siddhi--ami& sa-a"i 3asanta3 Those 0ho are after fruitive resu"ts for their !ious activities& those 0ho desire sa"vation and identity 0ith the Su!reme& and those 0ho desire materia" !erfections of mystic !o0er are a"" rest"ess because they 0ant something for themse"ves& but the devotee is com!"ete"y !eacefu" because he has no demand for himse"f and is a"0ays ready to serve the desire of the Lord( The conc"usion is& therefore& that the Lord is for everyone because no one can achieve the resu"t of his res!ective desires 0ithout 8is sanction& but as stated by the Lord in .hagavad-gita ;<(D>& a"" such resu"ts are a0arded by 8im on"y& for the Lord is adhisvara ;the origina" contro""er> of everyone& name"y the 'edantists& the great -arma--andiyas& the great re"igious "eaders& the great !erformers of austerity and a"" 0ho are striving for s!iritua" advancement( .ut u"timate"y 8e is rea"i5ed by the !retension"ess devotees on"y( Therefore s!ecia" stress is given to the devotiona" service of the Lord by Sri"a Su-adeva $osvami( TEXT :C TEXT sriyah !atir ya2na-!atih !ra2a-!atir dhiyam !atir "o-a-!atir dhara-!atih !atir gatis candha-a-vrsni-satvatam !rasidatam me bhagavan satam !atih SYNONYMS sriyah--a"" o!u"ence !atih--the o0ner ya2na--of sacrifice !atih--the director !ra2a-!atih--the "eader of a"" "iving entities dhiyam--of inte""igence !atih--the master "o-a-!atih--the !ro!rietor of a"" !"anets dhara--earth !atih--the su!reme !atih--head gatih--destination ca--a"so andha-a--one of the -ings of the Yadu dynasty vrsni--the first -ing of the Yadu dynasty satvatam--the Yadus !rasidatam--be mercifu" me--u!on me bhagavan--Lord Sri %rsna satam--of a"" devotees !atih--the Lord(

T)*NSL*T+ON May Lord Sri %rsna& 0ho is the 0orshi!ab"e Lord of a"" devotees& the !rotector and g"ory of a"" the -ings "i-e *ndha-a and 'rsni of the Yadu dynasty& the husband of a"" goddesses of fortune& the director of a"" sacrifices and therefore the "eader of a"" "iving entities& the contro""er of a"" inte""igence& the !ro!rietor of a"" !"anets& s!iritua" and materia"& and the su!reme incarnation on the earth ;the su!reme a"" in a"">& be mercifu" u!on me( #,)#O)T Since Su-adeva $osvami is one of the !rominent gata-vya"i-as& 0ho are freed from a"" misconce!tions& he therefore e4!resses his o0n rea"i5ed !erce!tion of Lord Sri %rsna as being the sum tota" of a"" !erfection& the !ersona"ity of $odhead( Everyone is see-ing the favor of the goddess of fortune& but !eo!"e do not -no0 that Lord Sri %rsna is the be"oved husband of a"" goddesses of fortune( +n the .rahmasamhita it is said that the Lord& in 8is transcendenta" abode $o"o-a 'rndavana& is accustomed to herding the surabhi co0s and is served there by hundreds of thousands of goddesses of fortune( *"" these goddesses of fortune are manifestations of 8is transcendenta" !"easure !otency ;h"adini-sa-ti> in 8is interna" energy& and 0hen the Lord manifested 8imse"f on this earth 8e !artia""y dis!"ayed the activities of 8is !"easure !otency in 8is rasa-"i"a 2ust to attract the conditioned sou"s& 0ho are a"" after the !hantasmagoria !"easure !otency in degraded se4 en2oyment( The !ure devotees of the Lord "i-e Su-adeva $osvami& 0ho 0as com!"ete"y detached from the abominab"e se4 "ife of the materia" 0or"d& discussed this act of the Lord3s !"easure !otency certain"y not in re"ation to se4& but to re"ish a transcendenta" taste inconceivab"e to the mundaners 0ho are after se4 "ife( Se4 "ife in the mundane 0or"d is the root-cause of being conditioned by the shac-"es of i""usion& and certain"y Su-adeva $osvami 0as never interested in the se4 "ife of the mundane 0or"d( Nor does the manifestation of the Lord3s !"easure !otency have any connection 0ith such degraded things( Lord Caitanya 0as a strict sannyasi& so much so that 8e did not a""o0 any 0oman to come near 8im& not even to bo0 do0n and offer res!ects( 8e never even heard the !rayers of the deva-dasis offered in the tem!"e of Fagannatha because a sannyasi is forbidden to hear songs sung by the fair se4( Yet even in the rigid !osition of a sannyasi 8e recommended the mode of 0orshi! !referred by the go!is of 'rndavana as the to!most "oving service !ossib"e to be rendered to the Lord( *nd Srimati )adharani is the !rinci!a" head of a"" such goddesses of fortune& and therefore She is the !"easure counter!art of the Lord and is nondifferent from %rsna( +n the 'edic ritua"s there are recommendations for !erforming different ty!es of sacrifice in order to achieve the greatest benefit in "ife( Such benedictions as the resu"ts of !erforming great sacrifices are& after a""& favors given by the goddess of fortune& and the Lord& being the husband or "over of the goddess of fortune& is factua""y the Lord of a"" sacrifices a"so( 8e is the fina" en2oyer of a"" -inds of ya2na therefore Ya2na-!ati is another name of Lord 'isnu( +t is recommended in the .hagavad-gita that everything be done for the Ya2na-!ati ;ya2nartat -armanah>& for other0ise one3s acts 0i"" be the cause of conditioning by the "a0 of materia" nature( Those 0ho are not freed from a"" misconce!tions ;vya"i-am> !erform sacrifices to !"ease the minor demigods& but the devotees of the Lord -no0 very 0e"" that Lord Sri %rsna is the su!reme en2oyer of a"" !erformances of sacrifice therefore they !erform the san-irtana-ya2na ;sravanam -irtanam visnoh>& 0hich is es!ecia""y recommended in this age of %a"i( +n %a"i-yuga& !erformance of other ty!es of sacrifice is not feasib"e due to insufficient arrangements and ine4!ert !riesthood( 9e have information from the .hagavad-gita ;?(6C-66> that Lord .rahma& after giving rebirth to the conditioned sou"s 0ithin the universe& instructed them to !erform sacrifices and to "ead a !ros!erous "ife( 9ith such sacrificia" !erformances the conditioned sou"s 0i"" never be in difficu"ty in -ee!ing body and sou" together( ,"timate"y they can !urify their e4istence( They 0i"" find natura" !romotion into s!iritua" e4istence& the rea" identity of the "iving being( * conditioned sou" shou"d never give u! the !ractice of sacrifice& charity and austerity& in any circumstances( The aim of a"" such sacrifices is to !"ease the Ya2na!ati& the #ersona"ity of $odhead therefore the Lord is a"so #ra2a-!ati( *ccording to the %atha ,!anisad& the one Lord is the "eader of the innumerab"e "iving entities( The "iving entities are maintained by the Lord ;e-o bahunam yo vidadhati -aman>( The Lord is therefore ca""ed the su!reme .huta-bhrt& or maintainer of a"" "iving beings(

Living beings are !ro!ortionate"y endo0ed 0ith inte""igence in terms of their !revious activities( *"" "iving beings are not e1ua""y endo0ed 0ith the same 1ua"ity of inte""igence because behind such deve"o!ment of inte""igence is the contro" of the Lord& as dec"ared in the .hagavad-gita ;6B(6B>( *s #aramatma& Su!ersou"& the Lord is "iving in everyone3s heart& and from 8im on"y does one3s !o0er of remembrance& -no0"edge and forgetfu"ness fo""o0 ;mattah smrtir 2nanam a!ohanam ca>( One !erson can shar!"y remember !ast activities by the grace of the Lord 0hi"e others cannot( One is high"y inte""igent by the grace of the Lord& and one is a foo" by the same contro"( Therefore the Lord is Ahiyam-!ati& or the Lord of inte""igence( The conditioned sou"s strive to become "ords of the materia" 0or"d( Everyone is trying to "ord it over the materia" nature by a!!"ying his highest degree of inte""igence( This misuse of inte""igence by the conditioned sou" is ca""ed madness( One3s fu"" inte""igence shou"d be a!!"ied to get free from the materia" c"utches( .ut the conditioned sou"& due to madness on"y& engages his fu"" energy and inte""igence in sense gratification& and to achieve this end of "ife he 0i""fu""y commits a"" sorts of misdeeds( The resu"t is that instead of attaining an unconditiona" "ife of fu"" freedom& the mad conditioned sou" is entang"ed again and again in different ty!es of bondage in materia" bodies( Everything 0e see in the materia" manifestation is but the creation of the Lord( Therefore 8e is the rea" !ro!rietor of everything in the universes( The conditioned sou" can en2oy a fragment of this materia" creation under the contro" of the Lord& but not se"fsufficient"y( That is the instruction in the +so!anisad( One shou"d be satisfied 0ith things a0arded by the Lord of the universe( +t is out of madness on"y that one tries to encroach u!on another3s share of materia" !ossessions( The Lord of the universe& out of 8is cause"ess mercy u!on the conditioned sou"s& descends by 8is o0n energy ;atma-maya> to reestab"ish the eterna" re"ation of the conditioned sou"s 0ith 8im( 8e instructs a"" to surrender unto 8im instead of fa"se"y c"aiming to be en2oyers for a certain "imit under 8is contro"( 9hen 8e so descends 8e !roves ho0 much greater is 8is abi"ity to en2oy& and 8e e4hibits 8is !o0er of en2oyment by ;for instance> marrying si4teen thousand 0ives at once( The conditioned sou" is very !roud of becoming the husband of even one 0ife& but the Lord "aughs at this the inte""igent man can -no0 0ho is the rea" husband( /actua""y& the Lord is the husband of a"" the 0omen in 8is creation& but a conditioned sou" under the contro" of the Lord fee"s !roud to be the husband of one or t0o 0ives( *"" these 1ua"ifications as the different ty!es of !ati mentioned in this verse are meant for Lord Sri %rsna& and Su-adeva $osvami has therefore es!ecia""y mentioned the !ati and gati of the Yadu dynasty( The members of the Yadu dynasty -ne0 that Lord Sri %rsna is everything& and a"" of them intended to return to Lord %rsna after 8e had finished 8is transcendenta" !astimes on the earth( The Yadu dynasty 0as annihi"ated by the 0i"" of the Lord because its members had to return home 0ith the Lord( The annihi"ation of the Yadu dynasty 0as a materia" sho0 created by the Su!reme Lord other0ise the Lord and the members of the Yadu dynasty are a"" eterna" associates( The Lord is therefore the guide of a"" devotees& and as such& Su-adeva $osvami offered 8im due res!ects 0ith "ove-"aden fee"ings( TEXT :6 TEXT yad-anghry-abhidhyana-samadhi-dhautaya dhiyanu!asyanti hi tattvam atmanah vadanti caitat -avayo yatha-rucam sa me mu-undo bhagavan !rasidatam SYNONYMS yat-anghri--0hose "otus feet abhidhyana--thin-ing of& at every second samadhi--trance dhautaya-being 0ashed off dhiya--by such c"ean inte""igence anu!asyanti--does see by fo""o0ing authorities hi-certain"y tattvam--the *bso"ute Truth atmanah--of the Su!reme Lord and of onese"f vadanti--they say ca--a"so etat--this -avayah--!hi"oso!hers or "earned scho"ars yatha-rucam--as he thin-s sah--8e me-mine mu-undah--Lord %rsna ;0ho gives "iberation> bhagavan--the #ersona"ity of $odhead !rasidatam-be !"eased 0ith me(

T)*NSL*T+ON +t is the #ersona"ity of $odhead Sri %rsna 0ho gives "iberation( .y thin-ing of 8is "otus feet at every second& fo""o0ing in the footste!s of authorities& the devotee in trance can see the *bso"ute Truth( The "earned menta" s!ecu"ators& ho0ever& thin- of 8im according to their 0hims( May the Lord be !"eased 0ith me( #,)#O)T The mystic yogis& after a strenuous effort to contro" the senses& may be situated in a trance of yoga 2ust to have a vision of the Su!ersou" 0ithin everyone& but the !ure devotee& sim!"y by remembering the Lord3s "otus feet at every second& at once becomes estab"ished in rea" trance because by such rea"i5ation his mind and inte""igence are com!"ete"y c"eansed of the diseases of materia" en2oyment( The !ure devotee thin-s himse"f fa""en into the ocean of birth and death and incessant"y !rays to the Lord to "ift him u!( 8e on"y as!ires to become a s!ec- of transcendenta" dust at the "otus feet of the Lord( The !ure devotee& by the grace of the Lord& abso"ute"y "oses a"" attraction for materia" en2oyment& and to -ee! free from contamination he a"0ays thin-s of the "otus feet of the Lord( %ing %u"ase-hara& a great devotee of the Lord& !rayed7 -rsna tvadiya-!ada-!an-a2a-!an2arantam adyaiva me visatu manasa-ra2a-hamsah !rana-!rayana-samaye -a!ha-vata-!ittaih -anthavarodhana-vidhau smaranam -utas te "My Lord %rsna& + !ray that the s0an of my mind may immediate"y sin- do0n to the stems of the "otus feet of Your Lordshi! and be "oc-ed in their net0or- other0ise at the time of my fina" breath& 0hen my throat is cho-ed u! 0ith cough& ho0 0i"" it be !ossib"e to thin- of YouG" There is an intimate re"ationshi! bet0een the s0an and the "otus stem( So the com!arison is very a!!ro!riate7 0ithout becoming a s0an& or !aramahamsa& one cannot enter into the net0or- of the "otus feet of the Lord( *s stated in the .rahma-samhita& the menta" s!ecu"ators& even by dint of "earned scho"arshi!& cannot even dream of the *bso"ute Truth by s!ecu"ating over it for eternity( The Lord reserves the right of not being e4!osed to such menta" s!ecu"ators( *nd because they cannot enter into net0or- stem of the "otus stem of the Lord& a"" materia" s!ecu"ators differ in conc"usions& and at the end they ma-e a use"ess com!romise by saying& "as many conc"usions& as many 0ays&" according to one3s o0n inc"ination( ;yatha-rucam>( .ut the Lord is not "i-e a sho!-ee!er trying to !"ease a"" sorts of customers in the menta" s!ecu"ator e4change( The Lord is 0hat 8e is& the *bso"ute #ersona"ity of $odhead& and 8e demands abso"ute surrender unto 8im on"y( The !ure devotee& ho0ever& by fo""o0ing the 0ays of !revious acaryas& or authorities& can see the Su!reme Lord through the trans!arent medium of a bona fide s!iritua" master ;anu!asyanti>( The !ure devotee never tries to see the Lord by menta" s!ecu"ation& but by fo""o0ing in the footste!s of the acaryas ;maha2ano yena gatah sa !anthah>( Therefore there is no difference of conc"usions amongst the 'aisnava acaryas regarding the Lord and the devotees( Lord Caitanya asserts that the "iving entity ;2iva> is eterna""y the servitor of the Lord and that he is simu"taneous"y one 0ith and different from the Lord( This tattva of Lord Caitanya3s is shared by a"" four sam!radayas of the 'aisnava schoo" ;a"" acce!ting eterna" servitude to the Lord even after sa"vation>& and there is no authori5ed 'aisnava acarya 0ho may thin- of the Lord and himse"f as one( This humb"eness of the !ure devotee& 0ho is one hundred !ercent engaged in 8is service& !uts the devotee of the Lord in a trance by 0hich to rea"i5e everything& because to the sincere devotee of the Lord& the Lord revea"s 8imse"f& as stated in the .hagavad-gita ;6C(6C>( The Lord& being the Lord of inte""igence in everyone ;even in the nondevotee>& favors 8is devotee 0ith !ro!er inte""igence so that automatica""y the !ure devotee is en"ightened 0ith the factua" truth about the Lord and 8is different energies( the Lord is revea"ed not by one3s s!ecu"ative !o0er or by one3s verba" 2ugg"ery over the *bso"ute Truth( )ather& 8e revea"s 8imse"f to a devotee 0hen 8e is fu""y satisfied by the devotee3s service attitude( Su-adeva $osvami

is not a menta" s!ecu"ator or com!romiser of the theory of "as many 0ays& as many conc"usions(" )ather& he !rays to the Lord on"y& invo-ing 8is transcendenta" !"easure( That is the 0ay of -no0ing the Lord( TEXT :: TEXT !racodita yena !ura sarasvati vitanvata2asya satim smrtim hrdi sva-"a-sana !radurabhut -i"asyatah sa me rsinam rsabhah !rasidatam SYNONYMS !racodita--ins!ired yena--by 0hom !ura--in the beginning of creation sarasvati--the goddess of "earning vitanvata--am!"ified a2asya--of .rahma& the first created "iving being satim smrtim--!otent memory hrdi--in the heart sva--in his o0n "a-sana--aiming at !radurabhut--0as generated -i"a--as if asyatah--from the mouth sah--he me--unto me rsinam--of the teachers rsabhah--the chief !rasidatam-be !"eased( T)*NSL*T+ON May the Lord& 0ho in the beginning of the creation am!"ified the !otent -no0"edge of .rahma from 0ithin his heart and ins!ired him 0ith fu"" -no0"edge of creation and of 8is o0n Se"f& and 0ho a!!eared to be generated from the mouth of .rahma& be !"eased 0ith me( #,)#O)T *s 0e have a"ready discussed hereinbefore& the Lord& as the Su!ersou" of a"" "iving beings from .rahma to the insignificant ant& endo0s a"" 0ith the re1uired -no0"edge !otent in every "iving being( * "iving being is sufficient"y !otent to !ossess -no0"edge from the Lord in the !ro!ortion of fifty si4ty-fourths& or seventy-eight !ercent of the fu"" -no0"edge ac1uirab"e( Since the "iving being is constitutiona""y !art and !arce" of the Lord& he is unab"e to assimi"ate a"" the -no0"edge that the Lord !ossesses 8imse"f( +n the conditioned state& the "iving being is sub2ect to forget everything after a change of body -no0n as death( This !otent -no0"edge is again ins!ired by the Lord from 0ithin the heart of every "iving being& and it is -no0n as the a0a-ening of -no0"edge& for it is com!arab"e to a0a-ening from s"ee! or unconsciousness( This a0a-ening of -no0"edge is under the fu"" contro" of the Lord& and therefore 0e find in the !ractica" 0or"d different grades of -no0"edge in different !ersons( This a0a-ening of -no0"edge is neither an automatic nor a materia" interaction( The su!!"y source is the Lord 8imse"f ;dhiyam !atih>& for even .rahma is a"so sub2ect to this regu"ation of the su!reme creator( +n the beginning of the creation& .rahma is born first 0ithout any father and mother because before .rahma there 0ere no other "iving beings( .rahma is born from the "otus 0hich gro0s from the abdomen of the $arbhoda-asayi 'isnu& and therefore he is -no0n as *2a( This .rahma& or *2a& is a"so a "iving being& !art and !arce" of the Lord& but being the most !ious devotee of the Lord& .rahma is ins!ired by the Lord to create& subse1uent to the main creation by the Lord& through the agency of materia" nature( Therefore neither the materia" nature nor .rahma is inde!endent of the Lord( The materia" scientists can mere"y observe the reactions of the materia" nature 0ithout understanding the direction behind such activities& as a chi"d can see the action of e"ectricity 0ithout any -no0"edge of the !o0erhouse engineer( This im!erfect -no0"edge of the materia" scientist is due to a !oor fund of -no0"edge( The 'edic -no0"edge 0as therefore first im!regnated 0ithin .rahma& and it a!!ears that .rahma distributed the 'edic -no0"edge( .rahma is undoubted"y the s!ea-er of the 'edic -no0"edge& but actua""y he 0as ins!ired by the Lord to receive such transcendenta" -no0"edge& as it direct"y descends from the Lord( The 'edas are therefore ca""ed a!auruseya& or not im!arted by any created being( .efore the creation the Lord 0as there ;narayanah !aro 3vya-tat>& and therefore the 0ords s!o-en by the Lord are vibrations of transcendenta" sound( There is a gu"f of

difference bet0een the t0o 1ua"ities of sound& name"y !ra-rta and a!ra-rta( The !hysicist can dea" on"y 0ith the !ra-rta sound& or sound vibrated in the materia" s-y& and therefore 0e must -no0 that the 'edic sounds recorded in symbo"ic e4!ressions cannot be understood by anyone 0ithin the universe un"ess and unti" one is ins!ired by the vibration of su!ernatura" ;a!ra-rta> sound& 0hich descends in the chain of disci!"ic succession from the Lord to .rahma& from .rahma to Narada& from Narada to 'yasa and so on( No mundane scho"ar can trans"ate or revea" the true im!ort of the 'edic mantras ;hymns>( They cannot be understood un"ess one is ins!ired or initiated by the authori5ed s!iritua" master( The origina" s!iritua" master is the Lord 8imse"f& and the succession comes do0n through the sources of !aram!ara& as c"ear"y stated in the /ourth Cha!ter of the .hagavad-gita( So un"ess one receives the transcendenta" -no0"edge from the authori5ed !aram!ara& one shou"d be considered use"ess ;vi!ha"a matah>& even though one may be great"y 1ua"ified in the mundane advancements of arts or science( Su-adeva $osvami is !raying from the Lord by dint of being ins!ired from 0ithin by the Lord so that he cou"d right"y e4!"ain the facts and figures of creation as in1uired by Mahara2a #ari-sit( * s!iritua" master is not a theoretica" s!ecu"ator& "i-e the mundane scho"ar& but is srotriyam brahma-nistham( TEXT :? TEXT bhutair mahadbhir ya imah !uro vibhur nirmaya sete yad amusu !urusah bhun-te gunan sodasa sodasatma-ah so 3"an-rsista bhagavan vacamsi me SYNONYMS bhutaih--by the e"ements mahadbhih--of materia" creation yah--8e 0ho imah--a"" these !urah-bodies vibhuh--of the Lord nirmaya--for being set u! sete--"ie do0n yat amusu--one 0ho incarnated !urusah--Lord 'isnu bhun-te--causes to be sub2ected gunan--the three modes of nature sodasa--in si4teen divisions sodasa-atma-ah--being the generator of these si4teen sah--8e a"an-rsista--may decorate bhagavan--the #ersona"ity of $odhead vacamsi--statements me--mine( T)*NSL*T+ON May the Su!reme #ersona"ity of $odhead& 0ho en"ivens the materia""y created bodies of the e"ements by "ying do0n 0ithin the universe& and 0ho in 8is !urusa incarnation causes the "iving being to be sub2ected to the si4teen divisions of materia" modes 0hich are his generator& be !"eased to decorate my statements( #,)#O)T *s a fu""y de!endent devotee& Su-adeva $osvami ;un"i-e a mundane man 0ho is !roud of his o0n ca!abi"ity> invo-es the !"easure of the #ersona"ity of $odhead so that his statements may be successfu" and be a!!reciated by the hearers( The devotee a"0ays thin-s of himse"f as instrumenta" for anything successfu""y carried out& and he dec"ines to ta-e credit for anything done by himse"f( The god"ess atheist 0ants to ta-e a"" credit for activities& not -no0ing that even a b"ade of grass cannot move 0ithout the sanction of the Su!reme S!irit& the #ersona"ity of $odhead( Su-adeva $osvami therefore 0ants to move by the direction of the Su!reme Lord& 0ho ins!ired .rahma to s!ea- the 'edic 0isdom( The truths described in the 'edic "iteratures are not theories of mundane imagination& nor are they fictitious& as the "ess inte""igent c"ass of men sometimes thin-( The 'edic truths are a"" !erfect descri!tions of the factua" truth 0ithout any mista-e or i""usion& and Su-adeva $osvami 0ants to !resent the truths of creation not as a meta!hysica" theory of !hi"oso!hica" s!ecu"ation& but as the actua" facts and figures of the sub2ect& since he 0ou"d be dictated to by the Lord e4act"y in the same manner as .rahma2i 0as ins!ired( *s stated in the .hagavad-gita ;6B(6B>& the Lord is 8imse"f the father of the 'edanta -no0"edge& and it is 8e on"y 0ho -no0s the factua" !ur!ort of the 'edanta !hi"oso!hy( So there is no greater truth than the !rinci!"es

of re"igion mentioned in the 'edas( Such 'edic -no0"edge or re"igion is disseminated by authorities "i-e Su-adeva $osvami because he is a humb"e devotiona" servitor of the Lord 0ho has no desire to become a se"f-a!!ointed inter!reter 0ithout authority( That is the 0ay of e4!"aining the 'edic -no0"edge& technica""y -no0n as the !aram!ara system& or descending !rocess( The inte""igent man can see 0ithout mista-e that any materia" creation ;0hether one3s o0n body or a fruit or f"o0er> cannot beautifu""y gro0 u! 0ithout the s!iritua" touch( The greatest inte""igent man of the 0or"d or the greatest man of science can !resent everything very beautifu""y on"y insofar as the s!irit "ife is there or insomuch as the s!iritua" touch is there( Therefore the source of a"" truths is the Su!reme S!irit& and not gross matter as 0rong"y conceived by the gross materia"ist( 9e get information from the 'edic "iterature that the Lord 8imse"f first entered the vacuum of the materia" universe& and thus a"" things gradua""y deve"o!ed one after another( Simi"ar"y& the Lord is situated as "oca"i5ed #aramatma in every individua" being hence everything is done by 8im very beautifu""y( The si4teen !rinci!a" creative e"ements& name"y earth& 0ater& fire& air& s-y& and the e"even sense organs& first deve"o!ed from the Lord 8imse"f and 0ere thereby shared by the "iving entities( Thus the materia" e"ements 0ere created for the en2oyment of the "iving entities( The beautifu" arrangement behind a"" materia" manifestations is therefore made !ossib"e by the energy of the Lord& and the individua" "iving entity can on"y !ray to the Lord to understand it !ro!er"y( Since the Lord is the su!reme entity& different from Su-adeva $osvami& the !rayer can be offered to 8im( The Lord he"!s the "iving entity to en2oy materia" creation& but 8e is a"oof from such fa"se en2oyment( Su-adeva !rays for the mercy of the Lord& not on"y for being he"!ed !ersona""y in !resenting the truth& but a"so for he"!ing others to 0hom he 0ou"d "i-e to s!ea-( TEXT :@ TEXT namas tasmai bhagavate vasudevaya vedhase !a!ur 2nanam ayam saumya yan-mu-hamburuhasavam SYNONYMS namah--my obeisances tasmai--unto 8im bhagavate--unto the #ersona"ity of $odhead vasudevaya-unto 'asudeva or 8is incarnations vedhase--the com!i"er of the 'edic "iteratures !a!uh--drun2nanam---no0"edge ayam--this 'edic -no0"edge saumyah--the devotees& es!ecia""y the consorts of Lord %rsna yat--from 0hose mu-ha-amburuha--the "otus"i-e mouth asavam--nectar from 8is mouth( T)*NSL*T+ON + offer my res!ectfu" obeisances unto Sri"a 'yasadeva& the incarnation of 'asudeva 0ho com!i"ed the 'edic scri!tures( The !ure devotees drin- u! the nectarean transcendenta" -no0"edge dro!!ing from the "otus"i-e mouth of the Lord( #,)#O)T +n !ursuance of the s!ecific utterance vedhase& or "the com!i"er of the system of transcendenta" -no0"edge&" Sri"a Sridhara Svami has commented that the res!ectfu" obeisances are offered to Sri"a 'yasadeva& 0ho is the incarnation of 'asudeva( Sri"a Fiva $osvami has agreed to this& but Sri"a 'isvanatha Ca-ravarti Tha-ura has made a further advance& name"y that the nectar from the mouth of Lord %rsna is transferred to 8is different consorts& and thus they "earn the finer arts of music& dance& dressing& decorations and a"" such things 0hich are re"ished by the Lord( Such music& dance and decorations en2oyed by the Lord are certain"y not anything mundane& because the Lord is addressed in the very beginning as !ara& or transcendenta"( This transcendenta" -no0"edge is un-no0n to the forgotten conditioned sou"s( Sri"a 'yasadeva& 0ho is the incarnation of the Lord& thus com!i"ed the 'edic "iteratures

to revive the "ost memory of the conditioned sou"s about their eterna" re"ation 0ith the Lord( One shou"d therefore try to understand the 'edic scri!tures& or the nectar transferred by the Lord to 8is consorts in the con2uga" humor& from the "otus"i-e mouth of 'yasadeva or Su-adeva( .y gradua" deve"o!ment of transcendenta" -no0"edge& one can rise to the stage of the transcendenta" arts of music and dance dis!"ayed by the Lord in 8is rasa-"i"a( .ut 0ithout having the 'edic -no0"edge one can hard"y understand the transcendenta" nature of the Lord3s rasa dance and music( The !ure devotees of the Lord& ho0ever& can e1ua""y re"ish the nectar in the form of the !rofound !hi"oso!hica" discourses and in the form of -issing by the Lord in the rasa dance& as there is no mundane distinction bet0een the t0o( TEXT :B TEXT etad evatma-bhu ra2an naradaya vi!rcchate veda-garbho 3bhyadhat sa-sad yad aha harir atmanah SYNONYMS etat--on this matter eva--e4act"y atma-bhuh--the firstborn ;.rahma2i> ra2an--my dear %ing naradaya-unto Narada Muni vi!rcchate--having in1uired about it from veda-garbhah--one 0ho is im!regnated 0ith 'edic -no0"edge from birth abhyadhat--a!!rised sa-sat--direct"y yat aha--0hat he s!o-e harih-the Lord atmanah--unto 8is o0n ;.rahma>( T)*NSL*T+ON My dear %ing& .rahma& the firstborn& on being 1uestioned by Narada& e4act"y a!!rised him on this sub2ect& as it 0as direct"y s!o-en by the Lord to 8is o0n son& 0ho 0as im!regnated 0ith 'edic -no0"edge from his very birth( #,)#O)T *s soon as .rahma 0as born of the abdomina" "otus !eta"s of 'isnu& he 0as im!regnated 0ith 'edic -no0"edge& and therefore he is -no0n as veda-garbha& or a 'edantist from the embryo( 9ithout 'edic -no0"edge& or !erfect& infa""ib"e -no0"edge& no one can create anything( *"" scientific -no0"edge and !erfect -no0"edge are 'edic( One can get a"" ty!es of information from the 'edas& and as such& .rahma 0as im!regnated 0ith a""-!erfect -no0"edge so that it 0as !ossib"e for him to create( Thus .rahma -ne0 the !erfect descri!tion of creation& as it 0as e4act"y a!!rised to him by the Su!reme Lord 8ari( .rahma& on being 1uestioned by Narada& to"d Narada e4act"y 0hat he had heard direct"y from the Lord( Narada again to"d e4act"y the same thing to 'yasa& and 'yasa a"so to"d Su-adeva e4act"y 0hat he heard from Narada( *nd Su-adeva 0as going to re!eat the same statements as he had heard them from 'yasa( That is the 0ay of 'edic understanding( The "anguage of the 'edas can be revea"ed on"y by the above-mentioned disci!"ic succession& and not other0ise( There is no use in theories( %no0"edge must be factua"( There are many things that are com!"icated& and one cannot understand them un"ess they are e4!"ained by one 0ho -no0s( The 'edic -no0"edge is a"so very difficu"t to -no0 and must be "earned by the above-mentioned system other0ise it is not at a"" understood( Su-adeva $osvami& therefore& !rayed for the mercy of the Lord so that he might be ab"e to re!eat the very same message that 0as s!o-en direct"y by the Lord to .rahma& or 0hat 0as direct"y s!o-en by .rahma to Narada( Therefore the statements of creation e4!"ained by Su-adeva $osvami are not at a""& as the mundaners suggest& theoretica"& but are !erfect"y correct( One 0ho hears these messages and tries to assimi"ate them gets !erfect information of the materia" creation(

Thus end the .ha-tivedanta !ur!orts of the Second Canto& /ourth Cha!ter& of the Srimad-.hagavatam& entit"ed "The !rocess of Creation(" Cha!ter /ive The Cause of *"" Causes TEXT 6 TEXT narada uvaca deva-deva namas te 3stu bhuta-bhavana !urva2a tad vi2anihi ya2 2nanam atma-tattva-nidarsanam SYNONYMS naradah uvaca--Sri Narada said deva--of a"" demigods deva--the demigod namah--obeisances te--unto you as astu--are bhuta-bhavana--the generator of a"" "iving beings !urva-2a--the firstborn tat vi2anihi-!"ease e4!"ain that -no0"edge yat 2nanam--0hich -no0"edge atma-tattva--transcendenta" nidarsanam-s!ecifica""y directs( T)*NSL*T+ON Sri Narada Muni as-ed .rahma2i7 O chief amongst the demigods& O firstborn "iving entity& + beg to offer my res!ectfu" obeisances unto you( #"ease te"" me that transcendenta" -no0"edge 0hich s!ecifica""y directs one to the truth of the individua" sou" and the Su!ersou"( #,)#O)T The !erfection of the !aram!ara system& or the !ath of disci!"ic succession& is further confirmed( +n the !revious cha!ter it has been estab"ished that .rahma2i& the firstborn "iving entity& received -no0"edge direct"y from the Su!reme Lord& and the same -no0"edge 0as im!arted to Narada& the ne4t disci!"e( Narada as-ed to receive the -no0"edge& and .rahma2i im!arted it u!on being as-ed( Therefore& as-ing for transcendenta" -no0"edge from the right !erson and receiving it !ro!er"y is the regu"ation of the disci!"ic succession( This !rocess is recommended in the .hagavad-gita ;@(:>( The in1uisitive student must a!!roach a 1ua"ified s!iritua" master to receive transcendenta" -no0"edge by surrender& submissive in1uiries and service( %no0"edge received by submissive in1uiries and service is more effective than -no0"edge received in e4change for money( * s!iritua" master in the "ine of disci!"ic succession from .rahma and Narada has no demand for do""ars and cents( * bona fide student has to satisfy him by sincere service to obtain -no0"edge of the re"ation and nature of the individua" sou" and the Su!ersou"( TEXT : TEXT yad ru!am yad adhisthanam yatah srstam idam !rabho yat samstham yat !aram yac ca tat tattvam vada tattvatah SYNONYMS

yat--0hat ru!am--the sym!toms of manifestation yat--0hat adhisthanam--bac-ground yatah--from 0here srstam--created idam--this 0or"d !rabho--O my father yat--in 0hich samstham--conserved yat-0hat !aram--under contro" yat--0hat are ca--and tat--of this tattvam--the sym!toms vada--!"ease describe tattvatah--factua""y( T)*NSL*T+ON My dear father& !"ease describe factua""y the sym!toms of this manifest 0or"d( 9hat is its bac-groundG 8o0 is it createdG 8o0 is it conservedG *nd under 0hose contro" is a"" this being doneG #,)#O)T The in1uiries by Narada Muni on the basis of factua" cause and effect a!!ear very reasonab"e( The atheists& ho0ever& !ut for0ard many se"f-made theories 0ithout any touch of cause and effect( The manifested 0or"d& as 0e"" as the s!irit sou"& is sti"" une4!"ained by the god"ess atheists through the medium of e4!erimenta" -no0"edge& a"though they have !ut for0ard many theories manufactured by their ferti"e brains( Contrary to such menta" s!ecu"ative theories of creation& ho0ever& Narada Muni 0anted to -no0 a"" the facts of creation in truth& and not by theories( Transcendenta" -no0"edge regarding the sou" and the Su!ersou" inc"udes -no0"edge of the !henomena" 0or"d and the basis of its creation( +n the !henomena" 0or"d three things are factua""y observed by any inte""igent man7 the "iving beings& the manifest 0or"d& and the u"timate contro" over them( The inte""igent man can see that neither the "iving entity nor the !henomena" 0or"d are creations of chance( The symmetry of creation and its regu"ative actions and reactions suggests the !"an of an inte""igent brain behind them& and by genuine in1uiry one may find out the u"timate cause 0ith the he"! of one 0ho -no0s them factua""y( TEXT ? TEXT sarvam hy etad bhavan veda bhuta-bhavya-bhavat-!rabhuh -arama"a-a-vad visvam vi2nanavasitam tava SYNONYMS sarvam--a"" and everything hi--certain"y etat--this bhavan--your good se"f veda---no0 bhuta--a"" that is created or born bhavya--a"" that 0i"" be created or born bhavat--a"" that is being created !rabhuh--you& the master of everything -ara-ama"a-a-vat--2ust "i-e a 0a"nut 0ithin your gri! visvam--the universe vi2nana-avasitam--0ithin your -no0"edge scientifica""y tava--your( T)*NSL*T+ON My dear father& a"" this is -no0n to you scientifica""y because 0hatever 0as created in the !ast& 0hatever 0i"" be created in the future& or 0hatever is being created at !resent& as 0e"" as everything 0ithin the universe& is 0ithin your gri!& 2ust "i-e a 0a"nut( #,)#O)T .rahma is the direct creator of the manifested universe and everything 0ithin the universe( 8e therefore -no0s 0hat ha!!ened in the !ast& 0hat 0i"" ha!!en in the future& and 0hat is ha!!ening at !resent( Three !rinci!a" items& name"y the "iving being& the !henomena" 0or"d and the contro""er& are a"" in continuous action--!ast& !resent and future--and the direct manager is su!!osed to -no0 everything of

such actions and reactions& as one -no0s about a 0a"nut 0ithin the gri! of one3s !a"m( The direct manufacturer of a !articu"ar thing is su!!osed to -no0 ho0 he "earned the art of manufacturing& 0here he got the ingredients& ho0 he set it u! and ho0 the !roducts in the manufacturing !rocess are being turned out( .ecause .rahma is the firstborn "iving being& natura""y he is su!!osed to -no0 everything about creative functions( TEXT @ TEXT yad-vi2nano yad-adharo yat-!aras tvam yad-atma-ah e-ah sr2asi bhutani bhutair evatma-mayaya SYNONYMS yat-vi2nanah--the source of -no0"edge yat-adharah--under 0hose !rotection yat-!arah--under 0hose subordination tvam--you yat-atma-ah--in 0hat ca!acity e-ah--a"one sr2asi--you are creating bhutani-the "iving entities bhutaih--0ith the he"! of the materia" e"ements eva--certain"y atma--se"f mayaya--by !otency( T)*NSL*T+ON My dear father& 0hat is the source of your -no0"edgeG ,nder 0hose !rotection are you standingG *nd under 0hom are you 0or-ingG 9hat is your rea" !ositionG Ao you a"one create a"" entities 0ith materia" e"ements by your !ersona" energyG #,)#O)T +t 0as -no0n to Sri Narada Muni that Lord .rahma attained creative energy by undergoing severe austerities( *s such& he cou"d understand that there 0as someone e"se su!erior to .rahma2i 0ho invested .rahma 0ith the !o0er of creation( Therefore he as-ed a"" the above 1uestions( Aiscoveries of !rogressive scientific achievements are therefore not inde!endent( The scientist has to attain the -no0"edge of a thing a"ready e4isting by means of the 0onderfu" brain made by someone e"se( * scientist can 0or- 0ith the he"! of such an a0arded brain& but it is not !ossib"e for the scientist to create his o0n or a simi"ar brain( Therefore no one is inde!endent in the matter of any creation& nor is such creation automatic( TEXT B TEXT atman bhavayase tani na !arabhavayan svayam atma-sa-tim avastabhya urnanabhir iva-"amah SYNONYMS atman ;atmani>--by se"f bhavayase--manifest tani--a"" those na--not !arabhavayan--being defeated svayam--yourse"f atma-sa-tim--se"f-sufficient !o0er avastabhya--being em!"oyed urna-nabhih--the s!ider iva--"i-e a-"amah--0ithout he"!( T)*NSL*T+ON

*s the s!ider very easi"y creates the net0or- of its cob0eb and manifests its !o0er of creation 0ithout being defeated by others& so a"so you yourse"f& by em!"oyment of your se"f-sufficient energy& create 0ithout any other3s he"!( #,)#O)T The best e4am!"e of se"f-sufficiency is the sun( The sun does not re1uire to be i""uminated by any other body( )ather& it is the sun 0hich he"!s a"" other i""uminating agents& for in the !resence of the sun no other i""uminating agent becomes !rominent( Narada com!ared the !osition of .rahma to the se"fsufficiency of the s!ider& 0ho creates its o0n fie"d of activities 0ithout any other3s he"! by em!"oyment of its o0n energetic creation of sa"iva( TEXT = TEXT naham veda !aram hy asmin na!aram na samam vibho nama-ru!a-gunair bhavyam sad-asat -incid anyatah SYNONYMS na--do not aham--myse"f veda---no0 !aram--su!erior hi--for asmin--in this 0or"d na--neither a!aram--inferior na--nor samam--e1ua" vibho--O great one nama--name ru!a--characteristics gunaih-by 1ua"ification bhavyam--a"" that is created sat--eterna" asat--tem!orary -incit--or anything "i-e that anyatah--from any other source( T)*NSL*T+ON 9hatever 0e can understand by the nomenc"ature& characteristics and features of a !articu"ar thing-su!erior& inferior or e1ua"& eterna" or tem!orary--is not created from any source other than that of Your Lordshi!& thou so great( #,)#O)T The manifested 0or"d is fu"" of varieties of created beings in others( +n human society the human being is considered to be the su!erior "iving being& and amongst the human beings there are a"so different varieties7 good& bad& e1ua"& etc( .ut Narada Muni too- for granted that none of them has any source of generation besides his father& .rahma2i( Therefore he 0anted to -no0 a"" about them from Lord .rahma( TEXT E TEXT sa bhavan acarad ghoram yat ta!ah susamahitah tena -hedayase nas tvam !ara-san-am ca yacchasi SYNONYMS

sah--he bhavan--your good se"f acarat--undertoo- ghoram--severe yat ta!ah--meditation susamahitah--in !erfect disci!"ine tena--for that reason -hedayase--gives !ain nah--ourse"ves tvam--your good se"f !ara--the u"timate truth san-am--doubts ca--and yacchasi--giving us a chance( T)*NSL*T+ON Yet 0e are moved to 0onder about the e4istence of someone more !o0erfu" than you 0hen 0e thin- of your great austerities in !erfect disci!"ine& a"though your good se"f is so !o0erfu" in the matter of creation( #,)#O)T /o""o0ing in the footste!s of Sri Narada Muni& one shou"d not b"ind"y acce!t his s!iritua" master as $od 8imse"f( * s!iritua" master is du"y res!ected on a !ar 0ith $od& but a s!iritua" master c"aiming to be $od 8imse"f shou"d at once be re2ected( Narada Muni acce!ted .rahma as the Su!reme due to Lord .rahma3s 0onderfu" acts in creation& but doubts arose in him 0hen he sa0 that Lord .rahma a"so 0orshi!ed some su!erior authority( The Su!reme is su!reme& and 8e has no 0orshi!ab"e su!erior( The ahangraho!asita& or the one 0ho 0orshi!s himse"f 0ith the idea of becoming $od 8imse"f& is mis"eading& but the inte""igent disci!"e can at once detect that the Su!reme $od does not need to 0orshi! anyone& inc"uding 8imse"f& in order to become $od( *hangraho!asana may be one of the !rocesses for transcendenta" rea"i5ation& but the ahangraho!asita can never be $od 8imse"f( No one becomes $od by undergoing a !rocess of transcendenta" rea"i5ation( Narada Muni thought of .rahma2i as the Su!reme #erson& but 0hen he sa0 .rahma2i engaged in the !rocess of transcendenta" rea"i5ation& doubts arose in him( So he 0anted to be c"ear"y informed( TEXT < TEXT etan me !rcchatah sarvam sarva-2na sa-a"esvara vi2anihi yathaivedam aham budhye 3nusasitah SYNONYMS etat--a"" those me--unto me !rcchatah--in1uisitive sarvam--a"" that is in1uired sarva-2na--one 0ho -no0s everything sa-a"a--over a"" isvara--the contro""er vi2anihi---ind"y e4!"ain yatha--as eva--they are idam--this aham--myse"f budhye--can understand anusasitah--2ust "earning from you( T)*NSL*T+ON My dear father& you -no0 everything& and you are the contro""er of a""( Therefore may a"" that + have in1uired from you be -ind"y instructed to me so that + may be ab"e to understand it as your student( #,)#O)T The in1uiries made by Narada Muni are very im!ortant for everyone concerned& and as such Narada re1uested .rahma2i to deem them suitab"e so that a"" others 0ho may come in the "ine of disci!"ic succession of the .rahma-sam!radaya may a"so -no0 them !ro!er"y 0ithout any difficu"ty( TEXT D TEXT

brahmovaca samya- -aruni-asyedam vatsa te vici-itsitam yad aham coditah saumya bhagavad-virya-darsane SYNONYMS brahma uvaca--Lord .rahma said samya---!erfect"y -aruni-asya--of you& 0ho are very -ind idam-this vatsa--my dear boy te--your vici-itsitam--in1uisitiveness yat--by 0hich aham--myse"f coditah-ins!ired saumya--O gent"e one bhagavat--of the #ersona"ity of $odhead virya--!ro0ess darsane--in the matter of( T)*NSL*T+ON Lord .rahma said7 My dear boy Narada& being mercifu" to a"" ;inc"uding me> you have as-ed a"" these 1uestions because + have been ins!ired to see into the !ro0ess of the *"mighty #ersona"ity of $odhead( #,)#O)T .rahma2i& being so 1uestioned by Narada2i& congratu"ated him& for it is usua" for the devotees to become very enthusiastic 0henever they are 1uestioned concerning the *"mighty !ersona"ity of $odhead( That is the sign of a !ure devotee of the Lord( Such discourses on the transcendenta" activities of the Lord !urify the atmos!here in 0hich such discussions are he"d& and the devotees thus become en"ivened 0hi"e ans0ering such 1uestions( +t is !urifying both for the 1uestioners and for one 0ho ans0ers the 1uestions( The !ure devotees are not on"y satisfied by -no0ing everything about the Lord& but are a"so eager to broadcast the information to others& for they 0ant to see that the g"ories of the Lord are -no0n to everyone( Thus the devotee fee"s satisfied 0hen such an o!!ortunity is offered to him( This is the basic !rinci!"e of missionary activities( TEXT 6C TEXT nanrtam tava tac ca!i yatha mam !rabravisi bhoh avi2naya !aram matta etavat tvam yato hi me SYNONYMS na--not anrtam--fa"se tava--of yours tat--that ca--a"so a!i--as you have stated yatha--in the matter of mam--of myse"f !rabravisi--as you describe bhoh--O my son avi2naya--0ithout -no0ing !aram--the Su!reme mattah--beyond myse"f etavat--a"" that you have s!o-en tvam--yourse"f yatah--for the reason of hi--certain"y me--about me( T)*NSL*T+ON 9hatever you have s!o-en about me is not fa"se because un"ess and unti" one is a0are of the #ersona"ity of $odhead& 0ho is the u"timate truth beyond me& one is sure to be i""usioned by observing my !o0erfu" activities( #,)#O)T

"The frog in the 0e""" "ogic i""ustrates that a frog residing in the atmos!here and boundary of a 0e"" cannot imagine the "ength and breadth of the gigantic ocean( Such a frog& 0hen informed of the gigantic "ength and breadth of the ocean& first of a"" does not be"ieve that there is such an ocean& and if someone assures him that factua""y there is such a thing& the frog then begins to measure it by imagination by means of !um!ing its be""y as far as !ossib"e& 0ith the resu"t that the tiny abdomen of the frog bursts and the !oor frog dies 0ithout any e4!erience of the actua" ocean( Simi"ar"y& the materia" scientists a"so 0ant to cha""enge the inconceivab"e !otency of the Lord by measuring 8im 0ith their frog"i-e brains and their scientific achievements& but at the end they sim!"y die unsuccessfu""y& "i-e the frog( Sometimes a materia""y !o0erfu" man is acce!ted as $od or the incarnation of $od 0ithout any -no0"edge of the factua" $od( Such a materia" assessment may be gradua""y e4tended& and the attem!t may reach to the highest "imit of .rahma2i& 0ho is the to!most "iving being 0ithin the universe and has a duration of "ife unimaginab"e to the materia" scientist( *s 0e get information from the most authentic boo- of -no0"edge& the .hagavad-gita ;<(6E>& .rahma2i3s one day and night is ca"cu"ated to be some hundreds of thousands of years on our !"anet( This "ong duration of "ife may not be be"ieved by "the frog in the 0e""&" but !ersons 0ho have a rea"i5ation of the truths mentioned in the .hagavad-gita acce!t the e4istence of a great !ersona"ity 0ho creates the variegatedness of the com!"ete universe( +t is understood from the revea"ed scri!tures that the .rahma2i of this universe is younger than a"" the other .rahmas in charge of the many& many universes beyond this& but none of them can be e1ua" to the #ersona"ity of $odhead( Narada2i is one of the "iberated sou"s& and after his "iberation he 0as -no0n as Narada other0ise& before his "iberation& he 0as sim!"y a son of a maidservant( The 1uestions may be as-ed 0hy Narada2i 0as not a0are of the Su!reme Lord and 0hy he mis-conceived .rahma2i to be the Su!reme Lord& a"though factua""y he 0as not( * "iberated sou" is never be0i"dered by such a mista-en idea& so 0hy did Narada2i as- a"" those 1uestions 2ust "i-e an ordinary man 0ith a !oor fund of -no0"edgeG There 0as such be0i"derment in *r2una a"so& a"though he is eterna""y the associate of the Lord( Such be0i"derment in *r2una or in Narada ta-es !"ace by the 0i"" of the Lord so that other& non"iberated !ersons may rea"i5e the rea" truth and -no0"edge of the Lord( The doubt arising in the mind of Narada about .rahma2i3s becoming a""-!o0erfu" is a "esson for the frogs in the 0e""& that they may not be be0i"dered in misconceiving the identity of the #ersona"ity of $odhead ;even by com!arison to a !ersona"ity "i-e .rahma& so 0hat to s!eaof ordinary men 0ho fa"se"y !ose themse"ves as $od or an incarnation of $od>( The Su!reme Lord is a"0ays the Su!reme& and as 0e have tried to estab"ish many times in these !ur!orts& no "iving being& even u! to the standard of .rahma& can c"aim to be one 0ith the Lord( One shou"d not be mis"ed 0hen !eo!"e 0orshi! a great man as $od after his death as a matter of hero 0orshi!( There 0ere many -ings "i-e Lord )amacandra& the %ing of *yodhya& but none of them are mentioned as $od in the revea"ed scri!tures( To be a good -ing is not necessari"y the 1ua"ification for being Lord )ama& but to be a great !ersona"ity "i-e %rsna is the 1ua"ification for being the #ersona"ity of $odhead( +f 0e scrutini5e the characters 0ho too!art in the .att"e of %uru-setra& 0e may find that Mahara2a Yudhisthira 0as no "ess a !ious -ing than Lord )amacandra& and by character study Mahara2a Yudhisthira 0as a better mora"ist than Lord %rsna( Lord %rsna as-ed Mahara2a Yudhisthira to "ie& but Mahara2a Yudhisthira !rotested( .ut that does not mean that Mahara2a Yudhisthira cou"d be e1ua" to Lord )amacandra or Lord %rsna( The great authorities have estimated Mahara2a Yudhisthira to be a !ious man& but they have acce!ted Lord )ama or %rsna as the #ersona"ity of $odhead( The Lord is therefore a different identity in a"" circumstances& and no idea of anthro!omor!hism can be a!!"ied to 8im( The Lord is a"0ays the Lord& and a common "iving being can never be e1ua" to 8im( TEXT 66 TEXT yena sva-rocisa visvam rocitam rocayamy aham yathar-o 3gnir yatha somo yathar-sa-graha-tara-ah

SYNONYMS yena--by 0hom sva-rocisa--by 8is o0n effu"gence visvam--a"" the 0or"d rocitam--a"ready created !otentia""y rocayami--do manifest aham--+ yatha--as much ar-ah--the sun agnih--fire yatha--as somah--the moon yatha--as a"so r-sa--the firmament graha--the inf"uentia" !"anets tara-ah--the stars( T)*NSL*T+ON + create after the Lord3s creation by 8is !ersona" effu"gence I-no0n as the brahma2yotiJ& 2ust as 0hen the sun manifests its fire& the moon& the firmament& the inf"uentia" !"anets and the t0in-"ing stars a"so manifest their brightness( #,)#O)T Lord .rahma2i said to Narada that his im!ression that .rahma 0as not the su!reme authority in the creation 0as correct( Sometimes "ess inte""igent men have the foo"ish im!ression that .rahma is the cause of a"" causes( .ut Narada 0anted to c"ear the matter by the statements of .rahma2i& the su!reme authority in the universe( *s the decision of the su!reme court of a state is fina"& simi"ar"y the 2udgment of .rahma2i& the su!reme authority in the universe& is fina" in the 'edic !rocess of ac1uiring -no0"edge( *s 0e have a"ready affirmed in the !revious verse& Narada2i 0as a "iberated sou" therefore& he 0as not one of the "ess inte""igent men 0ho acce!t a fa"se god or gods in their o0n 0ays( 8e re!resented himse"f as "ess inte""igent and yet inte""igent"y !resented a doubt to be c"eared by the su!reme authority so that the uninformed might ta-e note of it and be right"y informed about the intricacies of the creation and the creator( +n this verse .rahma2i c"ears u! the 0rong im!ression he"d by the "ess inte""igent and affirms that he creates the universa" variegatedness after the !otentia" creation by the g"aring effu"gence of Lord Sri %rsna( .rahma2i has a"so se!arate"y given this statement in the samhita -no0n as the .rahma-samhita ;B(@C>& 0here he says7 yasya !rabha !rabhavato 2agad-anda--oti-otisv asesa-vasudhadi-vibhuti-bhinnam tad brahma nis-a"am anantam asesa-bhutam govindam adi-!urusam tam aham bha2ami "+ serve the Su!reme #ersona"ity of $odhead $ovinda& the !rimeva" Lord& 0hose transcendenta" bodi"y effu"gence& -no0n as the brahma2yoti& 0hich is un"imited& unfathomed and a""-!ervasive& is the cause of the creation of un"imited numbers of !"anets& etc(& 0ith varieties of c"imates and s!ecific conditions of "ife(" The same statement is in the .hagavad-gita ;6@(:E>( Lord %rsna is the bac-ground of the brahma2yoti ;brahmano hi !ratisthaham>( +n the Niru-ti& or 'edic dictionary& the im!ort of !ratistha is mentioned as "that 0hich estab"ishes(" So the brahma2yoti is not inde!endent or se"f-sufficient( Lord Sri %rsna is u"timate"y the creator of the brahma2yoti& mentioned in this verse as sva-rocisa& or the effu"gence of the transcendenta" body of the Lord( This brahma2yoti is a""-!ervading& and a"" creation is made !ossib"e by its !otentia" !o0er therefore the 'edic hymns dec"are that everything that e4ists is being sustained by the brahma2yoti ;sarvam -ha"v idam brahma>( Therefore the !otentia" seed of a"" creation is the brahma2yoti& and the same brahma2yoti& un"imited and unfathomed& is estab"ished by the Lord( Therefore the Lord ;Sri %rsna> is u"timate"y the su!reme cause of a"" creation ;aham sarvasya !rabhavah>( One shou"d not e4!ect the Lord to create "i-e a b"ac-smith 0ith a hammer and other instruments( The Lord creates by 8is !otencies( 8e has 8is mu"tifarious !otencies ;!arasya sa-tir vividhaiva sruyate>( Fust as the sma"" seed of a banyan fruit has the !otency to create a big banyan tree& the Lord disseminates a"" varieties of seeds by 8is !otentia" brahma2yoti ;sva-rocisa>& and the seeds are made to deve"o! by the 0atering !rocess of !ersons "i-e .rahma( .rahma cannot create the seeds& but he can manifest the seed into a tree& 2ust as a gardener he"!s !"ants and orchards to gro0 by the 0atering !rocess( The e4am!"e

cited here of the sun is very a!!ro!riate( +n the materia" 0or"d the sun is the cause of a"" i""umination7 fire& e"ectricity& the rays of the moon& etc( *"" "uminaries in the s-y are creations of the sun& the sun is the creation of the brahma2yoti& and the brahma2yoti is the effu"gence of the Lord( Thus the u"timate cause of creation is the Lord( TEXT 6: TEXT tasmai namo bhagavate vasudevaya dhimahi yan-mayaya dur2ayaya mam vadanti 2agad-gurum SYNONYMS tasmai--unto 8im namah--offer my obeisances bhagavate--unto the #ersona"ity of $odhead vasudevaya--unto Lord %rsna dhimahi--do meditate u!on )im yat--by 0hose mayaya--!otencies dur2ayaya--invincib"e mam--unto me vadanti--they say 2agat--the 0or"d gurum--the master( T)*NSL*T+ON + offer my obeisances and meditate u!on Lord %rsna I'asudevaJ& the #ersona"ity of $odhead& 0hose invincib"e !otency inf"uences them Ithe "ess inte""igent c"ass of menJ to ca"" me the su!reme contro""er( #,)#O)T *s 0i"" be more c"ear"y e4!"ained in the ne4t verse& the i""usory !otency of the Lord be0i"ders the "ess inte""igent to acce!t .rahma2i& or for that matter any other !erson& as the Su!reme Lord( .rahma2i& ho0ever& refuses to be ca""ed this& and he direct"y offers his res!ectfu" obeisances unto Lord 'asudeva& or Sri %rsna& the #ersona"ity of $odhead& as he has a"ready offered the same res!ects to 8im in the .rahmasamhita ;B(6>7 isvarah !aramah -rsnah sac-cid-ananda-vigrahah anadir adir govindah sarva--arana--aranam "The Su!reme Lord is the #ersona"ity of $odhead Sri %rsna& the !rimeva" Lord in 8is transcendenta" body& the u"timate cause of a"" causes( + 0orshi! that !rimeva" Lord $ovinda(" .rahma2i is conscious of his actua" !osition& and he -no0s ho0 "ess inte""igent !ersons& be0i"dered by the i""usory energy of the Lord& 0himsica""y acce!t anyone and everyone as $od( * res!onsib"e !ersona"ity "i-e .rahma2i refuses to be addressed as the Su!reme Lord by his disci!"es or subordinates& but foo"ish !ersons !raised by men of the nature of dogs& hogs& came"s and asses fee" f"attered to be addressed as the Su!reme Lord( 9hy such !ersons ta-e !"easure in being addressed as $od& or 0hy such !ersons are addressed as $od by foo"ish admirers& is e4!"ained in the fo""o0ing verse( TEXT 6? TEXT vi"a22amanaya yasya sthatum i-sa-!athe 3muya vimohita vi-atthante

mamaham iti durdhiyah SYNONYMS vi"a22amanaya--by one 0ho is ashamed yasya--0hose sthatum--to stay i-sa-!athe--in front amuya--by the be0i"dering energy vimohitah--those 0ho are be0i"dered vi-atthante--ta"- nonsense mama--it is mine aham--+ am everything iti--thus vitu!erating durdhiyah--thus i"" conceived( T)*NSL*T+ON The i""usory energy of the Lord cannot ta-e !recedence& being ashamed of her !osition& but those 0ho are be0i"dered by her a"0ays ta"- nonsense& being absorbed in thoughts of "+t is +" and "+t is mine(" #,)#O)T The invincib"y !o0erfu" de"uding energy of the #ersona"ity of $od& or the third energy& re!resenting nescience& can be0i"der the entire 0or"d of animation& but sti"" she is not strong enough to be ab"e to stand in front of the Su!reme Lord( Nescience is behind the #ersona"ity of $odhead& 0here she is !o0erfu" enough to mis"ead the "iving beings& and the !rimary sym!tom of be0i"dered !ersons is that they ta"- nonsense( Nonsensica" ta"-s are not su!!orted by the !rinci!"es of 'edic "iteratures& and firstgrade nonsense ta"- is "+t is +& it is mine(" * god"ess civi"i5ation is e4c"usive"y conducted by such fa"se ideas& and such !ersons& 0ithout any factua" rea"i5ation of $od& acce!t a fa"se $od or fa"se"y dec"are themse"ves to be $od to mis"ead !ersons 0ho are a"ready be0i"dered by the de"uding energy( Those 0ho are before the Lord& ho0ever& and 0ho surrender unto 8im& cannot be inf"uenced by the de"uding energy therefore they are free from the misconce!tion of "+t is +& it is mine&" and therefore they do not acce!t a fa"se $od or !ose themse"ves as e1ua" to the Su!reme Lord( +dentification of the be0i"dered !erson is distinct"y given in this verse( TEXT 6@ TEXT dravyam -arma ca -a"as ca svabhavo 2iva eva ca vasudevat !aro brahman na canyo 3rtho 3sti tattvatah SYNONYMS dravyam--the ingredients ;earth& 0ater& fire& air and s-y> -arma--the interaction ca--and -a"ah--eterna" time ca--a"so sva-bhavah--intuition or nature 2ivah--the "iving being eva--certain"y ca--and vasudevat-from 'asudeva !arah--differentiated !arts brahman--O brahmana na--never ca--a"so anyah--se!arate arthah--va"ue asti--there is tattvatah--in truth( T)*NSL*T+ON The five e"ementary ingredients of creation& the interaction thereof set u! by eterna" time& and the intuition or nature of the individua" "iving beings are a"" differentiated !arts and !arce"s of the #ersona"ity of $odhead& 'asudeva& and in truth there is no other va"ue in them( #,)#O)T This !henomena" 0or"d is im!ersona""y the re!resentation of 'asudeva because the ingredients of its creation& their interaction and the en2oyer of the resu"tant action& the "iving being& are a"" !roduced by the

e4terna" and interna" energies of Lord %rsna( This is confirmed in the .hagavad-gita ;E(@-B>( The ingredients& name"y earth& 0ater& fire& air and s-y& as 0e"" as the conce!tion of materia" identity& inte""igence and the mind& are !roduced of the e4terna" energy of the Lord( The "iving entity 0ho en2oys the interaction of the above gross and subt"e ingredients& as set u! by eterna" time& is an offshoot of interna" !otency& 0ith freedom to remain either in the materia" 0or"d or in the s!iritua" 0or"d( +n the materia" 0or"d the "iving entity is enticed by de"uding nescience& but in the s!iritua" 0or"d he is in the norma" condition of s!iritua" e4istence 0ithout any de"usion( The "iving entity is -no0n as the margina" !otency of the Lord( .ut in a"" circumstances& neither the materia" ingredients nor the s!iritua" !arts and !arce"s are inde!endent of the #ersona"ity of $odhead 'asudeva& for a"" things& 0hether !roducts of the e4terna"& interna" or margina" !otencies of the Lord& are sim!"y dis!"ays of the same effu"gence of the Lord& 2ust as "ight& heat and smo-e are dis!"ays of fire( None of them are se!arate from the fire--a"" of them combine together to be ca""ed fire simi"ar"y& a"" !henomena" manifestations& as 0e"" as the effu"gence of the body of 'asudeva& are 8is im!ersona" features& 0hereas 8e eterna""y e4ists in 8is transcendenta" form ca""ed sac-cid-ananda-vigrahah& distinct from a"" conce!tions of the materia" ingredients mentioned above( TEXT 6B TEXT narayana-!ara veda deva narayananga2ah narayana-!ara "o-a narayana-!ara ma-hah SYNONYMS narayana--the Su!reme Lord !arah--is the cause and is meant for vedah---no0"edge devah--the demigods narayana--the Su!reme Lord anga-2ah--assisting hands narayana--the !ersona"ity of $odhead !arah--for the sa-e of "o-ah--the !"anets narayana--the Su!reme Lord !arah--2ust to !"ease 8im ma-hah--a"" sacrifices( T)*NSL*T+ON The 'edic "iteratures are made by and are meant for the Su!reme Lord& the demigods are a"so meant for serving the Lord as !arts of 8is body& the different !"anets are a"so meant for the sa-e of the Lord& and different sacrifices are !erformed 2ust to !"ease 8im( #,)#O)T *ccording to the 'edanta-sutras ;sastra-yonitvat>& the Su!reme Lord is the author of a"" revea"ed scri!tures& and a"" revea"ed scri!tures are for -no0ing the Su!reme Lord( 'eda means -no0"edge that "eads to the Lord( The 'edas are made 2ust to revive the forgotten consciousness of the conditioned sou"s& and any "iterature not meant for reviving $od consciousness is re2ected at once by the narayana-!ara devotees( Such de"uding boo-s of -no0"edge& not having Narayana as their aim& are not at a"" -no0"edge& but are the !"aygrounds for cro0s 0ho are interested in the re2ected refuse of the 0or"d( *ny boo- of -no0"edge ;science or art> must "ead to the -no0"edge of Narayana other0ise it must be re2ected( That is the 0ay of advancement of -no0"edge( The su!reme 0orshi!ab"e Aeity is Narayana( The demigods are recommended secondari"y for 0orshi! in re"ation to Narayana because the demigods are assisting hands in the management of the universa" affairs( *s the officers of a -ingdom are res!ected due to their re"ation to the -ing& the demigods are 0orshi!ed due to their re"ation to the Lord( 9ithout the Lord3s re"ation& 0orshi! of the demigods is unauthori5ed ;avidhi-!urva-am>& 2ust as it is im!ro!er to 0ater the "eaves and branches of a tree 0ithout 0atering its root( Therefore the demigods are a"so de!endent on Narayana( The "o-as& or different !"anets& are attractive because they have different varieties of "ife and b"iss !artia""y re!resenting the sac-cid-ananda-vigraha( Everyone 0ants the eterna" "ife of b"iss and -no0"edge( +n the

materia" 0or"d such an eterna" "ife of b"iss and -no0"edge is !rogressive"y rea"i5ed in the u!!er !"anets& but after reaching there one is inc"ined to achieve further !rogress a"ong the !ath bac- to $odhead( Auration of "ife& 0ith a !ro!ortionate 1uantity of b"iss and -no0"edge& may be increased from one !"anet to another( One can increase the duration of "ife to thousands and hundreds of thousands of years in different !"anets& but no0here is there eterna" "ife( .ut one 0ho can reach the highest !"anet& that of .rahma& can as!ire to reach the !"anets in the s!iritua" s-y& 0here "ife is eterna"( Therefore& the !rogressive 2ourney from one !"anet to another cu"minates in reaching the su!reme !"anet of the Lord ;mad-dhama>& 0here "ife is eterna" and fu"" of b"iss and -no0"edge( *"" different -inds of sacrifice are !erformed 2ust to satisfy Lord Narayana 0ith a vie0 to reach 8im& and the best sacrifice recommended in this age of %a"i is san-irtana-ya2na& the mainstay of the devotiona" service of a narayana-!ara devotee( TEXT 6= TEXT narayana-!aro yogo narayana-!aram ta!ah narayana-!aram 2nanam narayana-!ara gatih SYNONYMS narayana-!arah--2ust to -no0 Narayana yogah--concentration of mind narayana-!aram--2ust 0ith an aim to achieve Narayana ta!ah--austerity narayana-!aram--2ust to rea"i5e a g"im!se of Narayana 2nanam--cu"ture of transcendenta" -no0"edge narayana-!ara--the !ath of sa"vation ends by entering the -ingdom of Narayana gatih--!rogressive !ath( T)*NSL*T+ON *"" different ty!es of meditation or mysticism are means for rea"i5ing Narayana( *"" austerities are aimed at achieving Narayana( Cu"ture of transcendenta" -no0"edge is for getting a g"im!se of Narayana& and u"timate"y sa"vation is entering the -ingdom of Narayana( #,)#O)T +n meditation& there are t0o systems of yoga& name"y astanga-yoga and san-hya-yoga( *stanga-yoga is !ractice in concentrating the mind& re"easing onese"f from a"" engagements by the regu"ative !rocesses of meditation& concentration& sitting !ostures& b"oc-ing the movements of the interna" circu"ation of air& etc( San-hya-yoga is meant to distinguish the truth from e!hemera"s( .ut u"timate"y both the systems are meant for rea"i5ing the im!ersona" .rahman& 0hich is but a !artia" re!resentation of Narayana& the #ersona"ity of $odhead( *s 0e have e4!"ained before& the im!ersona" .rahman effu"gence is on"y a !art of the #ersona"ity of $odhead( +m!ersona" .rahman is situated on the !erson of the Su!reme !ersona"ity of $odhead& and as such& .rahman is the g"orification of the !ersona"ity of the $odhead( This is confirmed both in the .hagavad-gita and in the Matsya #urana( $ati refers to the u"timate destination& or the "ast 0ord in "iberation( Oneness 0ith the im!ersona" brahma2yoti is not u"timate "iberation su!erior to that is the sub"ime association of the #ersona"ity of $odhead in one of the innumerab"e s!iritua" !"anets in the 'ai-untha s-y( Therefore the conc"usion is that Narayana& or the #ersona"ity of $odhead& is the u"timate destination for a"" -inds of yoga systems as 0e"" as a"" -inds of "iberation( TEXT 6E TEXT tasya!i drastur isasya

-uta-sthasya-hi"atmanah sr2yam sr2ami srsto 3ham i-sayaivabhicoditah SYNONYMS tasya--8is a!i--certain"y drastuh--of the seer isasya--of the contro""er -uta-sthasya--of the one 0ho is over everyone3s inte""igence a-hi"a-atmanah--of the Su!ersou" sr2yam--that 0hich is a"ready created sr2ami--do + discover srstah--created aham--myse"f i-saya--by g"ance over eva--e4act"y abhicoditah-being ins!ired by 8im( T)*NSL*T+ON +ns!ired by 8im on"y& + discover 0hat is a"ready created by 8im INarayanaJ under 8is vision as the a""!ervading Su!ersou"& and + a"so am created by 8im on"y( #,)#O)T Even .rahma& the creator of the universe& admits that he is not the actua" creator but is sim!"y ins!ired by the Lord Narayana and therefore creates under 8is su!erintendence those things a"ready created by 8im& the Su!ersou" of a"" "iving entities( T0o identities of sou"& the Su!ersou" and the individua" sou"& are admitted to be in the "iving entity& even by the greatest authority of the universe( The Su!ersou" is the Su!reme Lord& the #ersona"ity of $odhead& 0hereas the individua" sou" is the eterna" servitor of the Lord( The Lord ins!ires the individua" sou" to create 0hat is a"ready created by the Lord& and by the good 0i"" of the Lord a discoverer of something in the 0or"d is accredited as the discoverer( +t is said that Co"umbus discovered the 9estern 8emis!here& but actua""y the tract of "and 0as not created by Co"umbus( The vast tract of "and 0as a"ready there by the omni!otency of the Su!reme Lord& and Co"umbus& by dint of his !ast service unto the Lord& 0as b"essed 0ith the credit of discovering *merica( Simi"ar"y& no one can create anything 0ithout the sanction of the Lord& since everyone sees according to his abi"ity( This abi"ity is a"so a0arded by the Lord according to one3s 0i""ingness to render service unto the Lord( One must therefore be vo"untari"y 0i""ing to render service unto the Lord& and thus the Lord 0i"" em!o0er the doer in !ro!ortion to his surrender unto the "otus feet of the Lord( Lord .rahma is a great devotee of the Lord therefore he has been em!o0ered or ins!ired by the Lord to create such a universe as the one manifested before us( The Lord a"so ins!ired *r2una to fight in the fie"d of %uru-setra as fo""o0s7 tasmat tvam uttistha yaso "abhasva 2itva satrun bhun-sva ra2yam samrddham mayaivaite nihatah !urvam eva nimitta-matram bhava savyasacin ;.g( 66(??> The .att"e of %uru-setra& or any other batt"e at any !"ace or at any time& is made by the 0i"" of the Lord& for no one can arrange such mass annihi"ation 0ithout the sanction of the Lord( The !arty of Auryodhana insu"ted Arau!adi& a great devotee of %rsna& and she a!!ea"ed to the Lord as 0e"" as to a"" the si"ent observers of this un0arranted insu"t( *r2una 0as then advised by the Lord to fight and ta-e credit other0ise the !arty of Auryodhana 0ou"d be -i""ed any0ay by the 0i"" of the Lord( So *r2una 0as advised 2ust to become the agent and ta-e the credit for -i""ing great genera"s "i-e .hisma and %arna( +n the 'edic 0ritings such as the %atha ,!anisad& the Lord is described as the sarva-bhuta-antaratma& or the #ersona"ity of $odhead 0ho resides in everyone3s body and 0ho directs everything for one 0ho is a sou" surrendered unto 8im( Those 0ho are not surrendered sou"s are !ut under the care of the materia" nature ;bhramayan sarva-bhutani yantrarudhani mayaya> therefore& they are a""o0ed to do things on their o0n account and suffer the conse1uences themse"ves( Aevotees "i-e .rahma and *r2una do not do anything on their o0n account& but as fu""y surrendered sou"s they a"0ays a0ait indications from the

Lord therefore they attem!t to do something 0hich a!!ears very 0onderfu" to ordinary vision( One of the Lord3s names is ,ru-rama& or one 0hose actions are very 0onderfu" and are beyond the imagination of the "iving being& so the actions of 8is devotees sometimes a!!ear very 0onderfu" due to the direction of the Lord( .eginning from .rahma& the to!most inte""igent "iving entity 0ithin the universe& do0n to the sma""est ant& every "iving entity3s inte""igence is overseen by the Lord in 8is transcendenta" !osition as the 0itness of a"" actions( The subt"e !resence of the Lord is fe"t by the inte""igent man 0ho can study the !sychic effects of thin-ing& fee"ing and 0i""ing( TEXT 6< TEXT sattvam ra2as tama iti nirgunasya gunas trayah sthiti-sarga-nirodhesu grhita mayaya vibhoh SYNONYMS sattvam--the mode of goodness ra2ah--the mode of !assion tamah--the mode of ignorance iti--a"" these nirgunasya--of the Transcendence gunah trayah--are three 1ua"ities sthiti--maintenance sarga--creation nirodhesu--in destruction grhitah--acce!ted mayaya--by the e4terna" energy vibhoh--of the Su!reme( T)*NSL*T+ON The Su!reme Lord is !ure s!iritua" form& transcendenta" to a"" materia" 1ua"ities& yet for the sa-e of the creation of the materia" 0or"d and its maintenance and annihi"ation& 8e acce!ts through 8is e4terna" energy the materia" modes of nature ca""ed goodness& !assion and ignorance( #,)#O)T The Su!reme Lord is the master of the e4terna" energy manifested by the three materia" modes& name"y goodness& !assion and ignorance& and as master of this energy 8e is ever unaffected by the inf"uence of such be0i"dering energy( The "iving entities& the 2ivas& ho0ever& are affected by or susce!tib"e to being inf"uenced by such modes of materia" nature--that is the difference bet0een the Lord and the "iving entities( The "iving entities are sub2ected by those 1ua"ities& a"though origina""y the "iving entities are 1ua"itative"y one 0ith the Lord( +n other 0ords& the materia" modes of nature& being !roducts of the energy of the Lord& are certain"y connected 0ith the Lord& but the connection is 2ust "i-e that bet0een the master and the servants( The Su!reme Lord is the contro""er of the materia" energy& 0hereas the "iving entities& 0ho are entang"ed in the materia" 0or"d& are neither masters nor contro""ers( )ather& they become subordinate to or contro""ed by such energy( /actua""y the Lord is eterna""y manifested by 8is interna" !otency or s!iritua" energy 2ust "i-e the sun and its rays in the c"ear s-y& but at times 8e creates the materia" energy& as the sun creates a c"oud in the c"ear s-y( *s the sun is ever increasing"y unaffected by a s!ot of c"oud& so a"so the un"imited Lord is unaffected by the s!ot of materia" energy manifested at times in the un"imited s!an of the Lord3s rays of brahma2yoti( TEXT 6D TEXT -arya--arana--artrtve dravya-2nana--riyasrayah badhnanti nityada mu-tam mayinam !urusam gunah

SYNONYMS -arya--effect -arana--cause -artrtve--in activities dravya--materia" 2nana---no0"edge -riya-asrayah-manifested by such sym!toms badhnanti--conditions nityada--eterna""y mu-tam--transcendenta" mayinam--affected by materia" energy !urusam--the "iving entity gunah--the materia" modes( T)*NSL*T+ON These three modes of materia" nature& being further manifested as matter& -no0"edge and activities& !ut the eterna""y transcendenta" "iving entity under conditions of cause and effect and ma-e him res!onsib"e for such activities( #,)#O)T .ecause they are bet0een the interna" and e4terna" !otencies& the eterna""y transcendenta" "iving entities are ca""ed the margina" !otency of the Lord( /actua""y& the "iving entities are not meant to be so conditioned by materia" energy& but due to their being affected by the fa"se sense of "ording it over the materia" energy& they come under the inf"uence of such !otency and thus become conditioned by the three modes of materia" nature( This e4terna" energy of the Lord covers u! the !ure -no0"edge of the "iving entity3s eterna""y e4isting 0ith 8im& but the covering is so constant that it a!!ears that the conditioned sou" is eterna""y ignorant( Such is the 0onderfu" action of maya& or e4terna" energy manifested as if materia""y !roduced( .y the covering !o0er of the materia" energy& the materia" scientist cannot "oo- beyond the materia" causes& but factua""y& behind the materia" manifestations& there are adhibhuta& adhyatma and adhidaiva actions& 0hich the conditioned sou" in the mode of ignorance cannot see( The adhibhuta manifestation entai"s re!etitions of births and deaths 0ith o"d age and diseases& the adhyatma manifestation conditions the s!irit sou"& and the adhidaiva manifestation is the contro""ing system( These are the materia" manifestations of cause and effect and the sense of res!onsibi"ity of the conditioned actors( They are& after a""& manifestations of the conditioned state& and the human being3s freedom from such a conditioned state is the highest !erfectiona" attainment( TEXT :C TEXT sa esa bhagava" "ingais tribhir etair adho-sa2ah sva"a-sita-gatir brahman sarvesam mama cesvarah SYNONYMS sah--8e esah--this bhagavan--the #ersona"ity of $odhead "ingaih--by the sym!toms tribhih--by the three etaih--by a"" these adho-sa2ah--the Su!erseer Transcendence su-a"a-sita--veritab"y unseen gatih-movement brahman--O Narada sarvesam--of everyone mama--mine ca--as a"so isvarah--the contro""er( T)*NSL*T+ON O .rahmana Narada& the Su!erseer& the transcendent Lord& is beyond the !erce!tion of the materia" senses of the "iving entities because of the above-mentioned three modes of nature( .ut 8e is the contro""er of everyone& inc"uding me( #,)#O)T

+n the .hagavad-gita ;E(:@-:B> the Lord has dec"ared very c"ear"y that the im!ersona"ist& 0ho gives more im!ortance to the transcendenta" rays of the Lord as brahma2yoti and 0ho conc"udes that the *bso"ute Truth is u"timate"y im!ersona" and on"y manifests a form at a time of necessity& is "ess inte""igent than the !ersona"ist& ho0ever much the im!ersona"ist may be engaged in studying the 'edanta( The fact is that such im!ersona"ists are covered by the above-mentioned three modes of materia" nature therefore& they are unab"e to a!!roach the transcendenta" #ersona"ity of the Lord( The Lord is not a!!roachab"e by everyone because 8e is curtained by 8is yogamaya !otency( .ut one shou"d not 0rong"y conc"ude that the Lord 0as former"y unmanifested and has no0 manifested 8imse"f in the human form( This misconce!tion of the form"essness of the Su!reme !ersona"ity of $odhead is due to the yogamaya curtain of the Lord and can be removed on"y by the Su!reme 9i""& as soon as the conditioned sou" surrenders unto 8im( The devotees of the Lord 0ho are transcendenta" to the above-mentioned three modes of materia" nature can see the a""-b"issfu" transcendenta" form of the Lord 0ith their vision of "ove in the attitude of !ure devotiona" service( TEXT :6 TEXT -a"am -arma svabhavam ca mayeso mayaya svaya atman yadrcchaya !ra!tam vibubhusur u!adade SYNONYMS -a"am--eterna" time -arma--the fate of the "iving entity svabhavam--nature ca--a"so maya--!otency isah--the contro""er mayaya--by the energy svaya--of 8is o0n atman ;atmani>--unto 8is Se"f yadrcchaya--inde!endent"y !ra!tam--being merged in vibubhusuh--a!!earing different"y u!adade-acce!ted for being created again( T)*NSL*T+ON The Lord& 0ho is the contro""er of a"" energies& thus creates& by 8is o0n !otency& eterna" time& the fate of a"" "iving entities& and their !articu"ar nature& for 0hich they 0ere created& and 8e again merges them inde!endent"y( #,)#O)T The creation of the materia" 0or"d& 0herein the conditioned sou"s are a""o0ed to act subordinate"y by the Su!reme Lord& ta-es !"ace again and again after being re!eated"y annihi"ated( The materia" creation is something "i-e a c"oud in the un"imited s-y( The rea" s-y is the s!iritua" s-y& eterna""y fi""ed 0ith the rays of the brahma2yoti& and a !ortion of this un"imited s-y is covered by the mahat-tattva c"oud of the materia" creation& in 0hich the conditioned sou"s& 0ho 0ant to "ord it against the 0i"" of the Lord& are !ut into !"ay as they desire under the contro" of the Lord by the agency of 8is e4terna" energy( *s the rainy season a!!ears and disa!!ears regu"ar"y& the creation ta-es !"ace and is again annihi"ated under the contro" of the Lord& as confirmed in the .hagavad-gita ;<(6D>( So the creation and annihi"ation of the materia" 0or"ds is a regu"ar action of the Lord 2ust to a""o0 the conditioned sou"s to !"ay as they "i-e and thereby create their o0n fate of being different"y created again in terms of their inde!endent desires at the time of annihi"ation( The creation& therefore& ta-es !"ace at a historica" date ;as 0e are accustomed to thin- of everything 0hich has a beginning in our tiny e4!erience>( The !rocess of creation and annihi"ation is ca""ed anadi& or 0ithout reference to date regarding the time the creation first too- !"ace& because the duration of even a !artia" creation is <&=@C&CCC&CCC years( The "a0 of creation is& ho0ever& as mentioned in the 'edic "iteratures& that it is created at certain interva"s and is again annihi"ated by the 0i"" of the Lord( The 0ho"e materia" or even the s!iritua" creation is a manifestation of the energy of the Lord&

2ust as the "ight and heat of a fire are different manifestations of the fire3s energy( The Lord therefore e4ists in 8is im!ersona" form by such e4!ansion of energy& and the com!"ete creation rests on 8is im!ersona" feature( Nonethe"ess 8e -ee!s 8imse"f distinct from such creation as the !urnam ;or com!"ete>& and so no one shou"d 0rong"y thin- that 8is !ersona" feature is not e4istent due to 8is im!ersona" un"imited e4!ansions( The im!ersona" e4!ansion is a manifestation of 8is energy& and 8e is a"0ays in 8is !ersona" feature des!ite 8is innumerab"e un"imited e4!ansions of im!ersona" energies ;.g( D(B-E>( /or human inte""igence it is very difficu"t to conceive ho0 the 0ho"e creation rests on 8is e4!ansion of energy& but the Lord has given a very good e4am!"e in the .hagavad-gita( +t is said that a"though the air and the atoms rest 0ithin the huge e4!ansion of the s-y& 0hich is "i-e the resting reservoir of everything materia""y created& sti"" the s-y remains se!arate and unaffected( Simi"ar"y a"though the Su!reme Lord maintains everything created by 8is e4!ansion of energy& 8e a"0ays remains se!arate( This is acce!ted even by San-aracarya& the great advocate of the im!ersona" form of the *bso"ute( 8e says narayanah !aro 3vya-tat& or Narayana e4ists se!arate"y& a!art from the im!ersona" creative energy( The 0ho"e creation thus merges 0ithin the body of transcendenta" Narayana at the time of annihi"ation& and the creation emanates from 8is body again 0ith the same unchanging categories of fate and individua" nature( The individua" "iving entities& being !arts and !arce"s of the Lord& are sometimes described as atma& 1ua"itative"y one in s!iritua" constitution( .ut because such "iving entities are a!t to be attracted to the materia" creation& active"y and sub2ective"y& they are therefore different from the Lord( TEXT :: TEXT -a"ad guna-vyati-arah !arinamah svabhavatah -armano 2anma mahatah !urusadhisthitad abhut SYNONYMS -a"at--from eterna" time guna-vyati-arah--transformation of the modes by reaction !arinamah-transformation svabhavatah--from the nature -armanah--of activities 2anma--creation mahatah--of the mahat-tattva !urusa-adhisthitat--because of the !urusa incarnation of the Lord abhut--it too- !"ace( T)*NSL*T+ON *fter the incarnation of the first !urusa I%aranarnavasayi 'isnuJ& the mahat-tattva& or the !rinci!"es of materia" creation& ta-e !"ace& and then time is manifested& and in course of time the three 1ua"ities a!!ear( Nature means the three 1ua"itative a!!earances( They transform into activities( #,)#O)T .y the omni!otency of the Su!reme Lord& the 0ho"e materia" creation evo"ves by the !rocess of transformation and reactions one after another& and by the same omni!otency& they are 0ound u! again one after another and conserved in the body of the Su!reme( %a"a& or time& is the synonym of nature and is the transformed manifestation of the !rinci!"es of materia" creation( *s such& -a"a may be ta-en as the first cause of a"" creation& and by transformation of nature different activities of the materia" 0or"d become visib"e( These activities may be ta-en u! as the natura" instinct of each and every "iving being& or even of the inert ob2ects& and after the manifestation of activities there are varieties of !roducts and by-!roducts of the same nature( Origina""y these are a"" due to the Su!reme Lord( The 'edanta-sutras and the .hagavatam thus begin 0ith the *bso"ute Truth as the beginning of a"" creations ;2anmady asya yatah>( TEXT :?

TEXT mahatas tu vi-urvanad ra2ah-sattvo!abrmhitat tamah-!radhanas tv abhavad dravya-2nana--riyatma-ah SYNONYMS mahatah--of the mahat-tattva tu--but vi-urvanat--being transformed ra2ah--the materia" mode of !assion sattva--the mode of goodness u!abrmhitat--because of being increased tamah--the mode of dar-ness !radhanah--being !rominent tu--but abhavat--too- !"ace dravya--matter 2nana--materia" -no0"edge -riya-atma-ah--!redominant"y materia" activities( T)*NSL*T+ON Materia" activities are caused by the mahat-tattva3s being agitated( *t first there is transformation of the modes of goodness and !assion& and "ater--due to the mode of ignorance--matter& its -no0"edge& and different activities of materia" -no0"edge come into !"ay( #,)#O)T Materia" creations of every descri!tion are more or "ess due to the deve"o!ment of the mode of !assion ;ra2as>( The mahat-tattva is the !rinci!"e of materia" creation& and 0hen it is agitated by the 0i"" of the Su!reme at first the modes of !assion and goodness are !rominent& and after0ards the mode of !assion& being generated in due course by materia" activities of different varieties& becomes !rominent& and the "iving entities are thus invo"ved more and more in ignorance( .rahma is the re!resentation of the mode of !assion& and 'isnu is the re!resentation of the mode of goodness& 0hi"e the mode of ignorance is re!resented by Lord Siva& the father of materia" activities( Materia" nature is ca""ed the mother& and the initiator for materia"istic "ife is the father& Lord Siva( *"" materia" creation by the "iving entities is therefore initiated by the mode of !assion( 9ith the advancement of the duration of "ife in a !articu"ar mi""ennium& the different modes act by gradua" deve"o!ment( +n the age of %a"i ;0hen the mode of !assion is most !rominent> materia" activities of different varieties& in the name of advancement of human civi"i5ation& ta-e !"ace& and the "iving entities become more and more invo"ved in forgetting their rea" identity--the s!iritua" nature( .y a s"ight cu"tivation of the mode of goodness& a g"im!se of s!iritua" nature is !erceived& but due to the !rominence of the mode of !assion& the mode of goodness becomes adu"terated( Therefore one cannot transcend the "imits of the materia" modes& and therefore rea"i5ation of the Lord& 0ho is a"0ays transcendenta" to the modes of materia" nature& becomes very difficu"t for the "iving entities& even though !rominent"y situated in the mode of goodness through cu"tivation of the various methods( +n other 0ords& the gross matters are adhibhutam& their maintenance is adhidaivam& and the initiator of materia" activities is ca""ed adhyatmam( +n the materia" 0or"d these three !rinci!"es act as !rominent features& name"y as ra0 materia"& its regu"ar su!!"ies& and its use in different varieties of materia" creations for sense en2oyment by the be0i"dered entities( TEXT :@ TEXT so 3han-ara iti !ro-to vi-urvan samabhut tridha vai-ari-as tai2asas ca tamasas ceti yad-bhida dravya-sa-tih -riya-sa-tir 2nana-sa-tir iti !rabho

SYNONYMS sah--the very same thing ahan-arah--ego iti--thus !ro-tah--said vi-urvan--being transformed samabhut--became manifested tridha--in three features vai-ari-ah--in the mode of goodness tai2asah--in the mode of !assion ca--and tamasah--in the mode of ignorance ca--a"so iti--thus yat--0hat is bhida-divided dravya-sa-tih--!o0ers that evo"ve matter -riya-sa-tih--initiation that creates 2nana-sa-tih-inte""igence that guides iti--thus !rabho--O master( T)*NSL*T+ON The se"f-centered materia"istic ego& thus being transformed into three features& becomes -no0n as the modes of goodness& !assion and ignorance in three divisions& name"y the !o0ers that evo"ve matter& -no0"edge of materia" creations& and the inte""igence that guides such materia"istic activities( Narada& you are 1uite com!etent to understand this( #,)#O)T Materia"istic ego& or the sense of identification 0ith matter& is gross"y se"f-centered& devoid of c"ear -no0"edge of the e4istence of $od( *nd this se"f-centered egoism of the materia"istic "iving entities is the cause of their being conditioned by the other !ara!herna"ia and continuing their bondage of materia" e4istence( +n the .hagavad-gita this se"f-centered egoism is very nice"y e4!"ained in the Seventh Cha!ter ;verses :@ through :E>( The se"f-centered im!ersona"ist& 0ithout a c"ear conce!tion of the !ersona"ity of $odhead& conc"udes in his o0n 0ay that the !ersona"ity of $odhead ta-es a materia" sha!e from 8is origina" im!ersona" s!iritua" e4istence for a !articu"ar mission( *nd this mis"eading conce!tion of the Su!reme Lord by the se"f-centered im!ersona"ist continues& even though he is seen to be very interested in the 'edic "iteratures such as the .rahma-sutras and other high"y inte""ectua" sources of -no0"edge( This ignorance of the !ersona" feature of the Lord is due sim!"y to ignorance of the mi4ture of different modes( The im!ersona"ist thus cannot conceive of the Lord3s eterna" s!iritua" form of eterna" -no0"edge& b"iss and e4istence( The reason is that the Lord reserves the right of not e4!osing 8imse"f to the nondevotee 0ho& even after a thorough study of "iterature "i-e the .hagavad-gita& remains an im!ersona"ist sim!"y by obstinacy( This obstinacy is due to the action of yogamaya& a !ersona" energy of the Lord that acts "i-e an aide-de-cam! by covering the vision of the obstinate im!ersona"ist( Such a be0i"dered human being is described as mudha& or gross"y ignorant& because he is unab"e to understand the transcendenta" form of the Lord as being unborn and unchangeab"e( +f the Lord ta-es a form or materia" sha!e from 8is origina" im!ersona" feature& then it means that 8e is born and changeab"e from im!ersona" to !ersona"( .ut 8e is not changeab"e( Nor does 8e ever ta-e a ne0 birth "i-e a conditioned sou"( The conditioned sou" may ta-e a form birth after birth due to his conditiona" e4istence in matter& but the se"f-centered im!ersona"ists& by their gross ignorance& acce!t the Lord as one of them because of se"f-centered egoism& even after so-ca""ed advancement of -no0"edge in the 'edanta( The Lord& being situated in the heart of every individua" "iving entity& -no0s very 0e"" the tendency of such conditioned sou"s in terms of !ast& !resent and future& but the be0i"dered conditioned sou" hard"y can -no0 8im in 8is eterna" form( .y the 0i"" of the Lord& therefore& the im!ersona"ist& even after -no0ing the .rahman and #aramatma features of the Lord& remains ignorant of 8is eterna" !ersona" feature as ever-e4istent Narayana& transcendenta" to a"" materia" creation( The cause of such gross ignorance is constant engagement by the materia"istic man in the matter of artificia""y increasing materia" demands( To rea"i5e the Su!reme !ersona"ity of $odhead& one has to !urify the materia"istic senses by devotiona" service( The mode of goodness& or the brahminica" cu"ture recommended in the 'edic "iteratures& is he"!fu" to such s!iritua" rea"i5ation& and thus the 2nana-sa-ti stage of the conditioned sou" is com!arative"y better than the other t0o stages& name"y dravya-sa-ti and -riya-sa-ti( The 0ho"e materia" civi"i5ation is manifested by a huge accumu"ation of materia"s& or& in other 0ords& ra0 materia"s for industria" !ur!oses& and the industria" enter!rises ;-riya-sa-ti> are a"" due to gross ignorance of s!iritua" "ife( +n order to rectify this great anoma"y of materia"istic civi"i5ation& based on

the !rinci!"es of dravya-sa-ti and -riya-sa-ti& one has to ado!t the !rocess of devotiona" service of the Lord by ado!tion of the !rinci!"es of -arma-yoga& mentioned in the .hagavad-gita ;D(:E> as fo""o0s7 yat -arosi yad asnasi ya2 2uhosi dadasi yat yat ta!asyasi -aunteya tat -urusva mad-ar!anam "O son of %unti& a"" that you do& a"" that you eat& a"" that you offer and give a0ay& as 0e"" as a"" austerities that you may !erform& shou"d be done as an offering unto Me(" TEXT :B TEXT tamasad a!i bhutader vi-urvanad abhun nabhah tasya matra gunah sabdo "ingam yad drastr-drsyayoh SYNONYMS tamasat--from the dar-ness of fa"se ego a!i--certain"y bhuta-adeh--of the materia" e"ements vi-urvanat--because of transformation abhut--generated nabhah--the s-y tasya--its matra--subt"e form gunah--1ua"ity sabdah--sound "ingam--characteristics yat--as its drastr--the seer drsyayoh--of 0hat is seen( T)*NSL*T+ON /rom the dar-ness of fa"se ego& the first of the five e"ements& name"y the s-y& is generated( +ts subt"e form is the 1ua"ity of sound& e4act"y as the seer is in re"ationshi! 0ith the seen( #,)#O)T The five e"ements& name"y s-y& air& fire& 0ater and earth& are a"" but different 1ua"ities of the dar-ness of fa"se ego( This means that the fa"se ego in the sum tota" form of mahat-tattva is generated from the margina" !otency of the Lord& and due to this fa"se ego of "ording it over the materia" creation& ingredients are generated for the fa"se en2oyment of the "iving being( The "iving being is !ractica""y the dominating factor over the materia" e"ements as the en2oyer& though the bac-ground is the Su!reme Lord( /actua""y& save and e4ce!t the Lord& no one can be ca""ed the en2oyer& but the "iving entity fa"se"y desires to become the en2oyer( This is the origin of fa"se ego( 9hen the be0i"dered "iving being desires this& the shado0 e"ements are generated by the 0i"" of the Lord& and the "iving entities are a""o0ed to run after them as after a !hantasmagoria( +t is said that first the tan-matra sound is created and then the s-y& and in this verse it is confirmed that actua""y it is so& but sound is the subt"e form of the s-y& and the distinction is "i-e that bet0een the seer and the seen( The sound is the re!resentation of the actua" ob2ect& as the sound !roduced s!ea-ing of the ob2ect gives an idea of the descri!tion of the ob2ect( Therefore sound is the subt"e characteristic of the ob2ect( Simi"ar"y& sound re!resentation of the Lord& in terms of 8is characteristics& is the com!"ete form of the Lord& as 0as seen by 'asudeva and Mahara2a Aasaratha& the fathers of Lord %rsna and Lord )ama( The sound re!resentation of the Lord is nondifferent from the Lord 8imse"f because the Lord and 8is re!resentation in sound are abso"ute -no0"edge( Lord Caitanya has instructed us that in the ho"y name of the Lord& as sound re!resentation of the Lord& a"" the !otencies of the Lord are invested( Thus one can immediate"y en2oy the association of the Lord by the !ure vibration of the sound re!resentation of 8is ho"y name& and the conce!t of the Lord is immediate"y manifested before the !ure devotee( * !ure

devotee& therefore& is not a"oof from the Lord even for a moment( The ho"y name of the Lord& as recommended in the sastras--8are %rsna& 8are %rsna& %rsna %rsna& 8are 8are( 8are )ama& 8are )ama& )ama )ama& 8are 8are--may therefore be constant"y chanted by the devotee as!iring to be constant"y in touch 0ith the Su!reme Lord( One 0ho is thus ab"e to associate 0ith the Lord is sure to be de"ivered from the dar-ness of the created 0or"d& 0hich is a !roduct of fa"se ego ;tamasi ma 2yotir gama>( TEXTS :=-:D TEXT nabhaso 3tha vi-urvanad abhut s!arsa-guno 3ni"ah !aranvayac chabdavams ca !rana o2ah saho ba"am vayor a!i vi-urvanat -a"a--arma-svabhavatah uda!adyata te2o vai ru!avat s!arsa-sabdavat te2asas tu vi-urvanad asid ambho rasatma-am ru!avat s!arsavac cambho ghosavac ca !aranvayat visesas tu vi-urvanad ambhaso gandhavan abhut !aranvayad rasa-s!arsasabda-ru!a-gunanvitah SYNONYMS nabhasah--of the s-y atha--thus vi-urvanat--being transformed abhut--generated s!arsa--touch gunah--1ua"ity ani"ah--air !ara--!revious anvayat--by succession sabdavan--fu"" of sound ca--a"so !ranah--"ife o2ah--sense !erce!tion sahah--fat ba"am--strength vayoh--of the air a!i--a"so vi-urvanat-by transformation -a"a--time -arma--reaction of the !ast svabhavatah--on the basis of nature uda!adyata--generated te2ah--fire vai--du"y ru!avat--0ith form s!arsa--touch sabdavat--0ith sound a"so te2asah--of the fire tu--but vi-urvanat--on being transformed asit--it so ha!!ened ambhah--0ater rasa-atma-am--com!osed of 2uice ru!avat--0ith form s!arsavat--0ith touch ca--and ambhah--0ater ghosavat--0ith sound ca--and !ara--!revious anvayat--by succession visesah--variegatedness tu--but vi-urvanat--by transformation ambhasah--of 0ater gandhavan--odorous abhut--became !ara--!revious anvayat--by succession rasa--2uice s!arsa--touch sabda--sound ru!a-guna-anvitah--1ua"itative( T)*NSL*T+ON .ecause the s-y is transformed& the air is generated 0ith the 1ua"ity of touch& and by !revious succession the air is a"so fu"" of sound and the basic !rinci!"es of duration of "ife7 sense !erce!tion& menta" !o0er and bodi"y strength( 9hen the air is transformed in course of time and nature3s course& fire is generated& ta-ing sha!e 0ith the sense of touch and sound( Since fire is a"so transformed& there is a manifestation of 0ater& fu"" of 2uice and taste( *s !revious"y& it a"so has form and touch and is a"so fu"" of sound( *nd 0ater& being transformed from a"" variegatedness on earth& a!!ears odorous and& as !revious"y& becomes 1ua"itative"y fu"" of 2uice& touch& sound and form res!ective"y( #,)#O)T

The 0ho"e !rocess of creation is an act of gradua" evo"ution and deve"o!ment from one e"ement to another& reaching u! to the variegatedness of the earth as so many trees& !"ants& mountains& rivers& re!ti"es& birds& anima"s and varieties of human beings( The 1ua"ity of sense !erce!tion is a"so evo"utionary& name"y generated from sound& then touch& and from touch to form( Taste and odor are a"so generated a"ong 0ith the gradua" deve"o!ment of s-y& air& fire& 0ater and earth( They are a"" mutua""y the cause and effect of one another& but the origina" cause is the Lord 8imse"f in !"enary !ortion& as Maha-'isnu "ying in the causa" 0ater of the mahat-tattva( *s such& Lord %rsna is described in the .rahma-samhita as the cause of a"" causes& and this is confirmed in the .hagavad-gita ;6C(<> as fo""o0s7 aham sarvasya !rabhavo mattah sarvam !ravartate iti matva bha2ante mam budha bhava-samanvitah The 1ua"ities of sense !erce!tion are fu""y re!resented in the earth& and they are manifested in other e"ements to a "esser e4tent( +n the s-y there is sound on"y& 0hereas in the air there are sound and touch( +n the fire there are sound& touch and sha!e& and in the 0ater there is taste a"so& a"ong 0ith the other !erce!tions& name"y sound& touch and sha!e( +n the earth& ho0ever& there are a"" the above-mentioned 1ua"ities 0ith an e4tra deve"o!ment of odor a"so( Therefore on the earth there is a fu"" dis!"ay of variegatedness of "ife& 0hich is origina""y started 0ith the basic !rinci!"e of air( Aiseases of the body ta-e !"ace due to derangement of air 0ithin the earth"y body of the "iving beings( Menta" diseases resu"t from s!ecia" derangement of the air 0ithin the body& and as such& yogic e4ercise is es!ecia""y beneficia" to -ee! the air in order so that diseases of the body become a"most ni" by such e4ercises( 9hen they are !ro!er"y done the duration of "ife a"so increases& and one can have contro" over death a"so by such !ractices( * !erfect yogi can have command over death and 1uit the body at the right moment& 0hen he is com!etent to transfer himse"f to a suitab"e !"anet( The bha-ti-yogi& ho0ever& sur!asses a"" the yogis because& by dint of his devotiona" service& he is !romoted to the region beyond the materia" s-y and is !"aced in one of the !"anets in the s!iritua" s-y by the su!reme 0i"" of the Lord& the contro""er of everything( TEXT ?C TEXT vai-ari-an mano 2a2ne deva vai-ari-a dasa dig-vatar-a-!raceto 3svivahnindro!endra-mitra--ah SYNONYMS vai-ari-at--from the mode of goodness manah--the mind 2a2ne--generated devah--demigods vai-ari-ah--in the mode of goodness dasa--ten di---the contro""er of directions vata--the contro""er of air ar-a--the sun !racetah--'aruna asvi--the *svini--umaras vahni--the fire-god indra--the %ing of heaven u!endra--the deity in heaven mitra--one of the t0e"ve *dityas -ah--#ra2a!ati .rahma( T)*NSL*T+ON /rom the mode of goodness the mind is generated and becomes manifest& as a"so the ten demigods contro""ing the bodi"y movements( Such demigods are -no0n as the contro""er of directions& the contro""er of air& the sun-god& the father of Aa-sa #ra2a!ati& the *svini--umaras& the fire-god& the %ing of heaven& the 0orshi!ab"e deity in heaven& the chief of the *dityas& and .rahma2i& the #ra2a!ati( *"" come into e4istence(

#,)#O)T 'ai-ari-a is the neutra" stage of creation& and te2as is the initiative of creation& 0hi"e tamas is the fu"" dis!"ay of materia" creation under the s!e"" of the dar-ness of ignorance( Manufacture of the "necessities of "ife" in factories and 0or-sho!s& e4cessive"y !rominent in the age of %a"i& or in the age of the machine& is the summit stage of the 1ua"ity of dar-ness( Such manufacturing enter!rises by human society are in the mode of dar-ness because factua""y there is no necessity for the commodities manufactured( 8uman society !rimari"y re1uires food for subsistence& she"ter for s"ee!ing& defense for !rotection& and commodities for satisfaction of the senses( The senses are the !ractica" signs of "ife& as 0i"" be e4!"ained in the ne4t verse( 8uman civi"i5ation is meant for !urifying the senses& and ob2ects of sense satisfaction shou"d be su!!"ied as much as abso"ute"y re1uired& but not for aggravating artificia" sensory needs( /ood& she"ter& defense and sense gratification are a"" needs in materia" e4istence( Other0ise& in his !ure& uncontaminated state of origina" "ife& the "iving entity has no such needs( The needs are therefore artificia"& and in the !ure state of "ife there are no such needs( *s such& increasing the artificia" needs& as is the standard of materia" civi"i5ation& or advancing the economic deve"o!ment of human society& is a sort of engagement in dar-ness& 0ithout -no0"edge( .y such engagement& human energy is s!oi"ed& because human energy is !rimari"y meant for !urifying the senses in order to engage them in satisfying the senses of the Su!reme Lord( The Su!reme Lord& being the su!reme !ossessor of s!iritua" senses& is the master of the senses& 8rsi-esa( 8rsi-a means the senses& and isa means the master( The Lord is not the servant of the senses& or& in other 0ords& 8e is not directed by the dictation of the senses& but the conditioned sou"s or the individua" "iving entities are servants of the senses( They are conducted by the direction or dictation of the senses& and therefore materia" civi"i5ation is a -ind of engagement in sense gratification on"y( The standard of human civi"i5ation shou"d be to cure the disease of sense gratification& and one can do this sim!"y by becoming an agent for satisfying the s!iritua" senses of the Lord( The senses are never to be sto!!ed in their engagements& but one shou"d !urify them by engaging them in the !ure service of sense gratification of the master of the senses( This is the instruction of the 0ho"e .hagavad-gita( *r2una 0anted first of a"" to satisfy his o0n senses by his decision not to fight 0ith his -insmen and friends& but Lord Sri %rsna taught him the .hagavad-gita 2ust to !urify *r2una3s decision for sense gratification( Therefore *r2una agreed to satisfy the senses of the Lord& and thus he fought the .att"e of %uru-setra& as the Lord desired( The 'edas instruct us to get out of the e4istence of dar-ness and go for0ard on the !ath of "ight ;tamasi ma 2yotir gama>( The !ath of "ight is therefore to satisfy the senses of the Lord( Misguided men& or "ess inte""igent men& fo""o0 the !ath of se"f-rea"i5ation 0ithout any attem!t to satisfy the transcendenta" senses of the Lord by fo""o0ing the !ath sho0n by *r2una and other devotees of the Lord( On the contrary& they artificia""y try to sto! the activities of the senses ;yoga system>& or they deny the transcendenta" senses of the Lord ;2nana system>( The devotees& ho0ever& are above the yogis and the 2nanis because !ure devotees do not deny the senses of the Lord they 0ant to satisfy the senses of the Lord( On"y because of the dar-ness of ignorance do the yogis and 2nanis deny the senses of the Lord and thus artificia""y try to contro" the activities of the diseased senses( +n the diseased condition of the senses there is too much engagement of the senses in increasing materia" needs( 9hen one comes to see the disadvantage of aggravating the sense activities& one is ca""ed a 2nani& and 0hen one tries to sto! the activities of the senses by the !ractice of yogic !rinci!"es& he is ca""ed a yogi& but 0hen one is fu""y a0are of the transcendenta" senses of the Lord and tries to satisfy 8is senses& one is ca""ed a devotee of the Lord( The devotees of the Lord do not try to deny the senses of the Lord& nor do they artificia""y sto! the actions of the senses( .ut they do vo"untari"y engage the !urified senses in the service of the master of the senses& as 0as done by *r2una& thereby easi"y attaining the !erfection of satisfying the Lord& the u"timate goa" of a"" !erfection( TEXT ?6 TEXT tai2asat tu vi-urvanad indriyani dasabhavan 2nana-sa-tih -riya-sa-tir

buddhih !ranas ca tai2asau srotram tvag-ghrana-drg-2ihva vag-dor-medhranghri-!ayavah SYNONYMS tai2asat--by the !assionate egoism tu--but vi-urvanat--transformation of indriyani--the senses dasa-ten abhavan--generated 2nana-sa-tih--the five senses for ac1uiring -no0"edge -riya-sa-tih--the five senses of activities buddhih--inte""igence !ranah--the "iving energy ca--a"so tai2asau--a"" !roducts of the mode of !assion srotram--the sense for hearing tva---the sense for touching ghrana--the sense for sme""ing dr---the sense for seeing 2ihvah--the sense for tasting va---the sense for s!ea-ing doh--the sense for hand"ing medhra--the genita"s anghri--the "egs !ayavah--the sense for evacuating( T)*NSL*T+ON .y further transformation of the mode of !assion& the sense organs "i-e the ear& s-in& nose& eyes& tongue& mouth& hands& genita"s& "egs& and the out"et for evacuating& together 0ith inte""igence and "iving energy& are a"" generated( #,)#O)T The "iving condition in materia" e4istence de!ends more or "ess on one3s inte""igence and !o0erfu" "iving energy( +nte""igence to counteract the hard strugg"e for e4istence is assisted by the senses for ac1uiring -no0"edge& and the "iving energy maintains himse"f by mani!u"ating the active organs& "i-e the hands and "egs( .ut on the 0ho"e& the strugg"e for e4istence is an e4ertion of the mode of !assion( Therefore a"" the sense organs& headed by inte""igence and the "iving energy& !rana& are different !roducts and by-!roducts of the second mode of nature& ca""ed !assion( This mode of !assion& ho0ever& is the !roduct of the air e"ement& as described before( TEXT ?: TEXT yadaite 3sangata bhava bhutendriya-mano-gunah yadayatana-nirmane na se-ur brahma-vittama SYNONYMS yada--as "ong as ete--a"" these asangatah--0ithout being assemb"ed bhavah--remained so situated bhuta--e"ements indriya--senses manah--mind gunah--modes of nature yada--so "ong ayatana--the body nirmane--in being formed na se-uh--0as not !ossib"e brahma-vit-tama--O Narada& the best -no0er of transcendenta" -no0"edge( T)*NSL*T+ON O Narada& best of the transcendenta"ists& the forms of the body cannot ta-e !"ace as "ong as these created !arts& name"y the e"ements& senses& mind and modes of nature& are not assemb"ed( #,)#O)T The different ty!es of bodi"y construction of the "iving entities are e4act"y "i-e different ty!es of motorcars manufactured by assemb"ing the a""ied motor !arts( 9hen the car is ready& the driver sits in the

car and moves it as he desires( This is a"so confirmed in the .hagavad-gita ;6<(=6>7 the "iving entity is as if seated on the machine of the body& and the car of the body is moving by the contro" of materia" nature& 2ust as the rai"0ay trains are moving under the direction of the contro""er( The "iving entities& ho0ever& are not the bodies they are se!arate from the cars of the body( .ut the "ess inte""igent materia" scientist cannot understand the !rocess of assemb"ing the !arts of the body& name"y the senses& the mind and the 1ua"ities of the materia" modes( Every "iving entity is a s!iritua" s!ar-& !art and !arce" of the Su!reme .eing& and by the -indness of the Lord& for the /ather is -ind to 8is sons& the individua" "iving beings are given a "itt"e freedom to act according to their 0i"" to "ord it over the materia" nature( Fust as a father gives some !"aythings to the crying chi"d to satisfy him& the 0ho"e materia" creation is made !ossib"e by the 0i"" of the Lord to a""o0 the be0i"dered "iving entities to "ord it over things as they desire& a"though under the contro" of the agent of the Lord( The "iving entities are e4act"y "i-e sma"" chi"dren !"aying the materia" fie"d under the contro" of the maidservant of the Lord ;nature>( They acce!t the maya& or the maidservant& as a"" in a"" and thus 0rong"y conceive the Su!reme Truth to be feminine ;goddess Aurga& etc(>( The foo"ish& chi"d"i-e materia"ists cannot reach beyond the conce!tion of the maidservant& materia" nature& but the inte""igent gro0n-u! sons of the Lord -no0 0e"" that a"" the acts of materia" nature are contro""ed by the Lord& 2ust as a maidservant is under the contro" of the master& the father of the undeve"o!ed chi"dren( The !arts of the body& such as the senses& are the creation of the mahat-tattva& and 0hen they are assemb"ed by the 0i"" of the Lord& the materia" body comes into e4istence& and the "iving entity is a""o0ed to use it for further activities( This is e4!"ained as fo""o0s( TEXT ?? TEXT tada samhatya canyonyam bhagavac-cha-ti-coditah sad-asattvam u!adaya cobhayam sasr2ur hy adah SYNONYMS tada--a"" those samhatya--being assemb"ed ca--a"so anyonyam--one another bhagavat--by the #ersona"ity of $odhead sa-ti--energy coditah--being a!!"ied sat-asattvam--!rimari"y and secondari"y u!adaya--acce!ting ca--a"so ubhayam--both sasr2uh--came into e4istence hi--certain"y adah--this universe( T)*NSL*T+ON Thus 0hen a"" these became assemb"ed by force of the energy of the Su!reme #ersona"ity of $odhead& this universe certain"y came into being by acce!ting both the !rimary and secondary causes of creation( #,)#O)T +n this verse it is c"ear"y mentioned that the Su!reme #ersona"ity of $odhead e4erts 8is different energies in the creation it is not that 8e 8imse"f is transformed into materia" creations( 8e e4!ands 8imse"f by 8is different energies& as 0e"" as by 8is !"enary !ortions( +n a corner of the s!iritua" s-y of brahma2yoti a s!iritua" c"oud sometimes a!!ears& and the covered !ortion is ca""ed the mahat-tattva( The Lord then& by 8is !"enary !ortion as Maha-'isnu& "ies do0n 0ithin the 0ater of the mahat-tattva& and the 0ater is ca""ed the Causa" Ocean ;%arana-2a"a>( 9hi"e Maha-'isnu s"ee!s 0ithin the Causa" Ocean& innumerab"e universes are generated a"ong 0ith 8is breathing( These universes are f"oating& and they are scattered a"" over the Causa" Ocean( They stay on"y during the breathing !eriod of Maha-'isnu( +n each and every universa" g"obe& the same Maha-'isnu enters again as $arbhoda-asayi 'isnu and "ies there on the ser!ent"i-e Sesa incarnation( /rom 8is nave" s!routs a "otus stem& and on the "otus& .rahma& the "ord

of the universe& is born( .rahma creates a"" forms of "iving beings of different sha!es in terms of different desires 0ithin the universe( 8e a"so creates the sun& moon and other demigods( Therefore the chief engineer of the materia" creation is the Lord 8imse"f& as confirmed in the .hagavadgita ;D(6C>( +t is 8e on"y 0ho directs the materia" nature to !roduce a"" sorts of moving and nonmoving creations( There are t0o modes of materia" creation7 the creation of the co""ective universes& as stated above& done by the Maha-'isnu& and the creation of the sing"e universe( .oth are done by the Lord& and thus the universa" sha!e& as 0e can see& ta-es !"ace( TEXT ?@ TEXT varsa-!uga-sahasrante tad andam uda-e sayam -a"a--arma-svabhava-stho 2ivo 32ivam a2ivayat SYNONYMS varsa-!uga--many years sahasra-ante--of thousands of years tat--that andam--the universa" g"obe uda-e--in the causa" 0ater sayam--being dro0ned -a"a--eterna" time -arma--action svabhava-sthah-according to the modes of nature 2ivah--the Lord of the "iving beings a2ivam--nonanimated a2ivayat-caused to be animated( T)*NSL*T+ON Thus a"" the universes remained thousands of eons 0ithin the 0ater Ithe Causa" OceanJ& and the Lord of "iving beings& entering in each of them& caused them to be fu""y animated( #,)#O)T The Lord is described here as the 2iva because 8e is the "eader of a"" other 2ivas ;"iving entities>( +n the 'edas 8e is described as the nitya& the "eader of a"" other nityas( The Lord3s re"ation 0ith the "iving entities is "i-e that of the father 0ith the sons( The sons and the father are 1ua"itative"y e1ua"& but the father is never the son& nor is the son ever the father 0ho begets( So& as described above& the Lord as $arbhoda-asayi 'isnu or 8iranyagarbha Su!ersou" enters into each and every universe and causes it to be animated by begetting the "iving entities 0ithin the 0omb of the materia" nature& as confirmed in the .hagavad-gita ;6@(?>( *fter each annihi"ation of the materia" creation& a"" the "iving entities are merged 0ithin the body of the Lord& and after creation they are again im!regnated 0ithin the materia" energy( +n materia" e4istence& therefore& the materia" energy is seeming"y the mother of the "iving entities& and the Lord is the father( 9hen& ho0ever& the animation ta-es !"ace& the "iving entities revive their o0n natura" activities under the s!e"" of time and energy& and thus the varieties of "iving beings are manifested( The Lord& therefore& is u"timate"y the cause of a"" animation in the materia" 0or"d( TEXT ?B TEXT sa eva !urusas tasmad andam nirbhidya nirgatah sahasrorv-anghri-bahv-a-sah sahasranana-sirsavan

SYNONYMS sah--8e ;the Lord> eva--8imse"f !urusah--the Su!reme #ersona"ity of $odhead tasmat--from 0ithin the universe andam--8iranyagarbha nirbhidya--dividing nirgatah--came out sahasra--thousands uru-thighs anghri--"egs bahu--arms a-sah--eyes sahasra--thousands of anana--mouths sirsavan--0ith heads a"so( T)*NSL*T+ON The Lord IMaha-'isnuJ& a"though "ying in the Causa" Ocean& came out of it& and dividing 8imse"f as 8iranyagarbha& 8e entered into each universe and assumed the virat-ru!a& 0ith thousands of "egs& arms& mouths& heads& etc( #,)#O)T The e4!ansions of the !"anetary systems 0ithin each and every universe are situated in the different !arts of the virat-ru!a ;universa" form> of the Lord& and they are described as fo""o0s( TEXT ?= TEXT yasyehavayavair "o-an -a"!ayanti manisinah -aty-adibhir adhah sa!ta sa!tordhvam 2aghanadibhih SYNONYMS yasya--0hose iha--in the universe avayavaih--by the "imbs of the body "o-an--a"" the !"anets -a"!ayanti--imagine manisinah--great !hi"oso!hers -ati-adibhih--do0n from the 0aist adhah-do0n0ards sa!ta--seven systems sa!ta urdhvam--and seven systems u!0ards 2aghana-adibhih--front !ortion( T)*NSL*T+ON $reat !hi"oso!hers imagine that the com!"ete !"anetary systems in the universe are dis!"ays of the different u!!er and "o0er "imbs of the universa" body of the Lord( #,)#O)T The 0ord -a"!ayanti& or "imagine&" is significant( The virat universa" form of the *bso"ute is an imagination of the s!ecu"ative !hi"oso!hers 0ho are unab"e to ad2ust to the eterna" t0o-handed form of Lord Sri %rsna( *"though the universa" form& as imagined by the great !hi"oso!hers& is one of the features of the Lord& it is more or "ess imaginary( +t is said that the seven u!!er !"anetary systems are situated above the 0aist of the universa" form& 0hereas the "o0er !"anetary systems are situated be"o0 8is 0aist( The idea im!ressed herein is that the Su!reme Lord is conscious of every !art of 8is body& and no0here in the creation is there anything beyond 8is contro"( TEXT ?E TEXT !urusasya mu-ham brahma

-satram etasya bahavah urvor vaisyo bhagavatah !adbhyam sudro vya2ayata SYNONYMS !urusasya--of the Su!reme #ersona"ity of $odhead mu-ham--mouth brahma--is the brahmanas -satram--the roya" order etasya--of 8im bahavah--the arms urvoh--the thighs vaisyah--are the mercanti"e men bhagavatah--of the #ersona"ity of $odhead !adbhyam--from 8is "egs sudrah--the "aborer c"ass vya2ayata--became manifested( T)*NSL*T+ON The brahmanas re!resent 8is mouth& the -satriyas 8is arms& the vaisyas 8is thighs& and the sudras are born of 8is "egs( #,)#O)T *"" "iving beings are stated to be the !arts and !arce"s of the Su!reme Lord& and ho0 they are so is e4!"ained in this verse( The four divisions of human society& name"y the inte""igent c"ass ;the brahmanas>& the administrative c"ass ;the -satriyas>& the mercanti"e c"ass ;the vaisyas>& and the "aborer c"ass ;the sudras>& are a"" in different !arts of the body of the Lord( *s such& no one is different from the Lord( The mouth of the body and the "egs of the body are nondifferent constitutiona""y& but the mouth or the head of the body is 1ua"itative"y more im!ortant than the "egs( *t the same time& the mouth& the "egs& the arms and the thighs are a"" com!onent !arts of the body( These "imbs of the body of the Lord are meant to serve the com!"ete 0ho"e( The mouth is meant for s!ea-ing and eating& the arms are meant for the !rotection of the body& the "egs are meant for carrying the body& and the 0aist of the body is meant for maintaining the body( The inte""igent c"ass in society& therefore& must s!ea- on beha"f of the body& as 0e"" as acce!t foodstuff to satisfy the hunger of the body( The hunger of the Lord is to acce!t the fruits of sacrifice( The brahmanas& or the inte""igent c"ass& must be very e4!ert in !erforming such sacrifices& and the subordinate c"asses must 2oin in such sacrifices( To s!ea- for the Su!reme Lord means to g"orify the Lord by means of !ro!agating the -no0"edge of the Lord as it is& broadcasting the factua" nature of the Lord and the factua" !osition of a"" other !arts of the 0ho"e body( The brahmanas& therefore& are re1uired to -no0 the 'edas& or the u"timate source of -no0"edge( 'eda means -no0"edge& and anta means the end of it( *ccording to .hagavad-gita& the Lord is the source of everything ;aham sarvasya !rabhavah>& and thus the end of a"" -no0"edge ;'edanta> is to -no0 the Lord& to -no0 our re"ationshi! 0ith 8im and to act according to that re"ationshi! on"y( The !arts of the body are re"ated to the body simi"ar"y& the "iving being must -no0 his re"ationshi! 0ith the Lord( The human "ife is es!ecia""y meant for this !ur!ose& name"y to -no0 the factua" re"ationshi! of every "iving being 0ith the Su!reme Lord( 9ithout -no0ing this re"ationshi!& the human "ife is s!oi"ed( The inte""igent c"ass of men& the brahmanas& are therefore es!ecia""y res!onsib"e for broadcasting this -no0"edge of our re"ationshi! 0ith the Lord and "eading the genera" mass of !eo!"e to the right !ath( The administrative c"ass is meant for !rotecting the "iving beings so that they can serve this !ur!ose the mercanti"e c"ass is meant for !roducing food grains and distributing them to the com!"ete human society so that the 0ho"e !o!u"ation is given a chance to "ive comfortab"y and discharge the duties of human "ife( The mercanti"e c"ass is a"so re1uired to give !rotection to the co0s in order to get sufficient mi"- and mi"- !roducts& 0hich a"one can give the !ro!er hea"th and inte""igence to maintain a civi"i5ation !erfect"y meant for -no0"edge of the u"timate truth( *nd the "aborer c"ass& 0ho are neither inte""igent nor !o0erfu"& can he"! by !hysica" services to the other higher c"asses and thus be benefited by their coo!eration( Therefore the universe is a com!"ete unit in re"ationshi! 0ith the Lord& and 0ithout this re"ationshi! 0ith the Lord the 0ho"e human society is disturbed and is 0ithout any !eace and !ros!erity( This is confirmed in the 'edas7 brahmano 3sya mu-ham asid& bahu ra2anyah -rtah( TEXT ?<

TEXT bhur"o-ah -a"!itah !adbhyam bhuvar"o-o 3sya nabhitah hrda svar"o-a urasa mahar"o-o mahatmanah SYNONYMS bhuh--the "o0er !"anetary systems u! to the stratum of the earth "o-ah--the !"anets -a"!itah--it is so imagined or said !adbhyam--out of the "egs bhuvah--the u!!er "o-ah--the !"anetary system asya--of 8im ;the Lord> nabhitah--from the nave" abdomen hrda--by the heart svar"o-ah--the !"anetary systems occu!ied by the demigods urasa--by the chest mahar"o-ah--the !"anetary system occu!ied by great sages and saints maha-atmanah--of the Su!reme #ersona"ity of $odhead( T)*NSL*T+ON The "o0er !"anetary systems& u! to the "imit of the earth"y stratum& are said to be situated in 8is "egs( The midd"e !"anetary systems& beginning from .huvar"o-a& are situated in 8is nave"( *nd the sti"" higher !"anetary systems& occu!ied by the demigods and high"y cu"tured sages and saints& are situated in the chest of the Su!reme Lord( #,)#O)T There are fourteen s!heres of !"anetary systems 0ithin this universe( The "o0er systems are ca""ed .hur"o-a& the midd"e systems are ca""ed .huvar"o-a& and the higher !"anetary systems& u! to .rahma"o-a& the highest !"anetary system of the universe& are ca""ed Svar"o-a( *nd a"" of them are situated on the body of the Lord( +n other 0ords& no one 0ithin this universe is 0ithout a re"ationshi! 0ith the Lord( TEXT ?D TEXT grivayam 2ana"o-o 3sya ta!o"o-ah stana-dvayat murdhabhih satya"o-as tu brahma"o-ah sanatanah SYNONYMS grivayam--u! to the nec- 2ana"o-ah--the Fana"o-a !"anetary system asya--of 8im ta!o"o-ah--the Ta!o"o-a !"anetary system stana-dvayat--beginning from the breast murdhabhih--by the head satya"o-ah--the Satya"o-a !"anetary system tu--but brahma"o-ah--the s!iritua" !"anets sanatanah-eterna"( T)*NSL*T+ON /rom the forefront of the chest u! to the nec- of the universa" form of the Lord are situated the !"anetary systems named Fana"o-a and Ta!o"o-a& 0hereas Satya"o-a& the to!most !"anetary system& is situated on the head of the form( The s!iritua" !"anets& ho0ever& are eterna"( #,)#O)T

Many times in these !ages 0e have discussed the s!iritua" !"anets situated beyond the materia" s-y& and the descri!tion is corroborated in this verse( The 0ord sanatana is significant( This very idea of eternity is e4!ressed in the .hagavad-gita ;<(:C>& 0here it is said that beyond the materia" creation is the s!iritua" s-y& 0here everything is eterna"( Sometimes Satya"o-a& the !"anet in 0hich .rahma resides& is a"so ca""ed .rahma"o-a( .ut the .rahma"o-a mentioned here is not the same as the Satya"o-a !"anetary system( This .rahma"o-a is eterna"& 0hereas the Satya"o-a !"anetary system is not eterna"( *nd to distinguish bet0een the t0o& the ad2ective sanatana has been used in this case( *ccording to Sri"a Fiva $osvami& this .rahma"o-a is the "o-a or abode of .rahman& or the Su!reme Lord( +n the s!iritua" s-y a"" the !"anets are as good as the Lord 8imse"f( The Lord is a"" s!irit& and 8is name& fame& g"ories& 1ua"ities& !astimes& etc(& are a"" nondifferent from 8im because 8e is abso"ute( *s such& the !"anets in the -ingdom of $od are a"so nondifferent from 8im( +n those !"anets there is no difference bet0een the body and the sou"& nor is there any inf"uence of time as 0e e4!erience it in the materia" 0or"d( *nd in addition to there being no inf"uence of time& the !"anets in& .rahma"o-a& due to being s!iritua"& are never annihi"ated( *"" variegatedness in the s!iritua" !"anets is a"so one 0ith the Lord& and therefore the 'edic a!horism e-am evadvitiyam is fu""y rea"i5ed in that sanatana atmos!here of s!iritua" variegatedness( This materia" 0or"d is on"y a shado0 !hantasmagoria of the s!iritua" -ingdom of the Lord& and because it is a shado0 it is never eterna" the variegatedness in the materia" 0or"d of dua"ity ;s!irit and matter> cannot be com!ared to that of the s!iritua" 0or"d( .ecause of a !oor fund of -no0"edge& "ess inte""igent !ersons sometimes mista-e the conditions of the shado0 0or"d to be e1uiva"ent to those of the s!iritua" 0or"d& and thus they mista-e the Lord and 8is !astimes in the materia" 0or"d to be one 0ith the conditioned sou"s and their activities( The Lord condemns such "ess inte""igent !ersons in the .hagavad-gita ;D(66>7 ava2ananti mam mudha manusim tanum asritam !aram bhavam a2ananto mama bhuta-mahesvaram 9henever the Lord incarnates& 8e does so in 8is fu"" interna" !otency ;atma-maya>& and "ess inte""igent !ersons mista-e 8im to be one of the materia" creations( Sri"a Sridhara Svami& therefore& right"y commenting on this verse& says that the .rahma"o-a mentioned here is 'ai-untha& the -ingdom of $od& 0hich is sanatana& or eterna"& and is therefore not e4act"y "i-e the materia" creations described above( The virat universa" form of the Lord is an imagination for the materia" 0or"d( +t has nothing to do 0ith the s!iritua" 0or"d& or the -ingdom of $od( TEXTS @C-@6 TEXT tat--atyam cata"am -"!tam urubhyam vita"am vibhoh 2anubhyam suta"am suddham 2anghabhyam tu ta"ata"am mahata"am tu gu"!habhyam !ra!adabhyam rasata"am !ata"am !ada-ta"ata iti "o-amayah !uman SYNONYMS tat--in 8is -atyam--0aist ca--a"so ata"am--the first !"anetary system be"o0 the earth -"!tam--situated urubhyam--on the thighs vita"am--the second !"anetary system be"o0 vibhoh--of the Lord 2anubhyam-on the an-"es suta"am--the third !"anetary system be"o0 suddham--!urified 2anghabhyam--on the 2oints tu--but ta"ata"am--the fourth !"anetary system be"o0 mahata"am--the fifth !"anetary system be"o0 tu--

but gu"!habhyam--situated on the ca"ves !ra!adabhyam--on the u!!er or front !ortion of the feet rasata"am--the si4th !"anetary system be"o0 !ata"am--the seventh !"anetary system be"o0 !ada-ta"atah-on the bottom or so"es of the feet iti--thus "o-a-mayah--fu"" of !"anetary systems !uman--the Lord( T)*NSL*T+ON My dear son Narada& -no0 from me that there are seven "o0er !"anetary systems out of the tota" fourteen( The first !"anetary system& -no0n as *ta"a& is situated on the 0aist the second& 'ita"a& is situated on the thighs the third& Suta"a& on the -nees the fourth& Ta"ata"a& on the shan-s the fifth& Mahata"a& on the an-"es the si4th& )asata"a& on the u!!er !ortion of the feet and the seventh& #ata"a& on the so"es of the feet( Thus the virat form of the Lord is fu"" of a"" !"anetary systems( #,)#O)T Modern enter!risers ;the astronauts 0ho trave" in s!ace> may ta-e information from Srimad.hagavatam that in s!ace there are fourteen divisions of !"anetary systems( The situation is ca"cu"ated from the earth"y !"anetary system& 0hich is ca""ed .hur"o-a( *bove .hur"o-a is .huvar"o-a& and the to!most !"anetary system is ca""ed Satya"o-a( These are the u!!er seven "o-as& or !"anetary systems( *nd simi"ar"y& there are seven "o0er !"anetary systems& -no0n as *ta"a& 'ita"a& Suta"a& Ta"ata"a& Mahata"a& )asata"a and #ata"a "o-as( *"" these !"anetary systems are scattered over the com!"ete universe& 0hich occu!ies an area of t0o bi""ion times t0o bi""ion s1uare mi"es( The modern astronauts can trave" on"y a fe0 thousand mi"es a0ay from the earth& and therefore their attem!t to trave" in the s-y is something "i-e chi"d3s !"ay on the shore of an e4!ansive ocean( The moon is situated in the third status of the u!!er !"anetary system& and in the /ifth Canto of Srimad-.hagavatam 0e sha"" be ab"e to -no0 the distant situation of the various !"anets scattered over the vast materia" s-y( There are innumerab"e universes beyond the one in 0hich 0e are !ut& and a"" these materia" universes cover on"y an insignificant !ortion of the s!iritua" s-y& 0hich is described above as sanatana .rahma"o-a( The Su!reme Lord very -ind"y invites the inte""igent human beings to return home& bac- to $odhead& in the fo""o0ing verse of the .hagavadgita ;<(6=>7 a-brahma-bhuvana" "o-ah !unar avartino 3r2una mam u!etya tu -aunteya !unar 2anma na vidyate .eginning from Satya"o-a& the to!most !"anet of the universe& situated 2ust be"o0 the eterna" .rahma"o-a& as described above& a"" the !"anets are materia"( *nd one3s situation in any of the many materia" !"anets is sti"" sub2ect to the "a0s of materia" nature& name"y birth& death& o"d age and disease( .ut one can get com!"ete "iberation from a"" the above-mentioned materia" !angs 0hen one enters into the eterna" .rahma"o-a sanatana atmos!here& the -ingdom of $od( Therefore "iberation& as contem!"ated by the s!ecu"ative !hi"oso!hers and the mystics& is !ossib"e on"y 0hen one becomes a devotee of the Lord( *nyone 0ho is not a devotee cannot enter into the -ingdom of $od( On"y by attainment of a service attitude in the transcendenta" !osition can one enter into the -ingdom of $odhead( Therefore the s!ecu"ative !hi"oso!hers& as 0e"" as the mystics& must first of a"" be attracted to the devotiona" cu"t before they can factua""y attain "iberation( TEXT @: TEXT bhur"o-ah -a"!itah !adbhyam bhuvar"o-o 3sya nabhitah svar"o-ah -a"!ito murdhna iti va "o-a--a"!ana

SYNONYMS bhur"o-ah--the entire !"anetary system from #ata"a to the earth"y !"anetary system -a"!itah--imagined !adbhyam--situated on the "egs bhuvar"o-ah--the .huvar"o-a !"anetary system asya--of the universa" form of the Lord nabhitah--out of the nave" abdomen svar"o-ah--the higher !"anetary system& beginning 0ith the heaven"y !"anets -a"!itah--imagined murdhna--from the chest to the head iti--thus va--either "o-a--the !"anetary systems -a"!ana--imagination( T)*NSL*T+ON Others may divide the 0ho"e !"anetary system into three divisions& name"y the "o0er !"anetary systems on the "egs Iu! to the earthJ& the midd"e !"anetary systems on the nave"& and the u!!er !"anetary systems ISvar"o-aJ from the chest to the head of the Su!reme #ersona"ity( #,)#O)T The three divisions of the com!"ete !"anetary systems are here mentioned fourteen are imagined by others& and that is a"so e4!"ained( Thus end the .ha-tivedanta !ur!orts of the Second Canto& /ifth Cha!ter& of the Srimad-.hagavatam& entit"ed "The Cause of *"" Causes(" Cha!ter Si4 #urusa-su-ta Confirmed TEXT 6 TEXT brahmovaca vacam vahner mu-ham -setram chandasam sa!ta dhatavah havya--avyamrtannanam 2ihva sarva-rasasya ca SYNONYMS brahma uvaca--Lord .rahma said vacam--of the voice vahneh--of fire mu-ham--the mouth -setram-the generating center chandasam--of the 'edic hymns& such as $ayatri sa!ta--seven dhatavah--s-in and si4 other "ayers havya--avya--offerings for the demigods and the forefathers amrta--food for human beings annanam--of a"" sorts of foodstuffs 2ihva--the tongue sarva--a"" rasasya--of a"" de"icacies ca--a"so( T)*NSL*T+ON Lord .rahma said7 The mouth of the virat-!urusa Ithe universa" form of the LordJ is the generating center of the voice& and the contro""ing deity is fire( 8is s-in and si4 other "ayers are the generating centers of the 'edic hymns& and 8is tongue is the !roductive center of different foodstuffs and de"icacies for offering to the demigods& the forefathers and the genera" mass of !eo!"e( #,)#O)T The o!u"ences of the universa" form of the Lord are described herein( +t is said that 8is mouth is the generating center of a"" -inds of voices& and its contro""ing deity is the fire demigod( *nd 8is s-in and other si4 "ayers of bodi"y construction are the re!resentative generating centers of the seven -inds of 'edic hymns& "i-e the $ayatri( $ayatri is the beginning of a"" 'edic mantras& and it is e4!"ained in the first

vo"ume of Srimad-.hagavatam( Since the generating centers are the different !arts of the universa" form of the Lord& and since the form of the Lord is transcendenta" to the materia" creation& it is to be understood that the voice& the tongue& the s-in& etc(& suggest that the Lord in 8is transcendenta" form is not 0ithout them( The materia" voice& or the energy of ta-ing in foodstuff& is generated origina""y from the Lord such actions are but !erverted ref"ections of the origina" reservoirs--the transcendenta" situation is not 0ithout s!iritua" variegatedness( +n the s!iritua" 0or"d& a"" the !erverted forms of materia" variegatedness are fu""y re!resented in their origina" s!iritua" identity( The on"y difference is that materia" activities are contaminated by the three modes of materia" nature& 0hereas the !otencies in the s!iritua" 0or"d are a"" !ure because they are engaged in the una""oyed transcendenta" "oving service of the Lord( +n the s!iritua" 0or"d& the Lord is the sub"ime en2oyer of everything& and the "iving entities there are a"" engaged in 8is transcendenta" "oving service 0ithout any contamination of the modes of materia" nature( The activities in the s!iritua" 0or"d are 0ithout any of the inebrieties of the materia" 0or"d& but there is no 1uestion of im!ersona" voidness on the s!iritua" !"atform& as suggested by the im!ersona"ists( Aevotiona" service is defined in the Narada-!ancaratra as fo""o0s7 sarvo!adhi-vinirmu-tam tat-!aratvena nirma"am hrsi-ena hrsi-esasevanam bha-tir ucyate Origina""y& since a"" the senses are !roduced of the Lord3s reservoir of senses& the sensua" activities of the materia" 0or"d are to be !urified by the !rocess of devotiona" service& and thus the !erfection of "ife can be attained sim!"y by !urifying the !resent !osition of our materia" activities( *nd the !urifying !rocess begins from the stage of being "iberated from the conce!tion of different designations( Every "iving entity is engaged in some sort of service& either for the se"f& or for the fami"y& or for the society& country& etc(& but& unfortunate"y& a"" such services are rendered due to materia" attachment( The attachments of the materia" affinity may be sim!"y changed to the service of the Lord& and thus the treatment of being freed from materia" attachment begins automatica""y( The !rocess of "iberation is therefore easier through devotiona" service than by any other methods& for in the .hagavad-gita ;6:(B> it is said that one is sub2ected to various -inds of tribu"ations if one is im!ersona""y attached7 -"eso 3dhi-ataras tesam avya-tasa-ta-cetasam( TEXT : TEXT sarvasunam ca vayos ca tan-nase !aramayane asvinor osadhinam ca ghrano moda-!ramodayoh SYNONYMS sarva--a"" asunam--different -inds of "ife air ca--and vayoh--of the air ca--a"so tat--8is nase--in the nose !arama-ayane--in the transcendenta" generating center asvinoh--of the *svini--umara demigods osadhinam--of a"" medicina" herbs ca--a"so ghranah--8is sme""ing !o0er moda--!"easure !ramodayoh-s!ecific s!ort( T)*NSL*T+ON 8is t0o nostri"s are the generating centers of our breathing and of a"" other airs& 8is sme""ing !o0ers generate the *svini--umara demigods and a"" -inds of medicina" herbs& and 8is breathing energies !roduce different -inds of fragrance(

TEXT ? TEXT ru!anam te2asam ca-sur divah suryasya ca-sini -arnau disam ca tirthanam srotram a-asa-sabdayoh SYNONYMS ru!anam--for a"" -inds of forms te2asam--of a"" that is i""uminating ca-suh--the eyes divah--that 0hich g"itters suryasya--of the sun ca--a"so a-sini--the eyeba""s -arnau--the ears disam--of a"" directions ca-and tirthanam--of a"" the 'edas srotram--the sense of hearing a-asa--the s-y sabdayoh--of a"" sounds( T)*NSL*T+ON 8is eyes are the generating centers of a"" -inds of forms& and they g"itter and i""uminate( 8is eyeba""s are "i-e the sun and the heaven"y !"anets( 8is ears hear from a"" sides and are rece!tac"es for a"" the 'edas& and 8is sense of hearing is the generating center of the s-y and of a"" -inds of sound( #,)#O)T The 0ord tirthanam is sometimes inter!reted to mean the !"aces of !i"grimage& but Sri"a Fiva $osvami says that it means the rece!tion of the 'edic transcendenta" -no0"edge( The !ro!ounders of the 'edic -no0"edge are a"so -no0n as the tirthas( TEXT @ TEXT tad-gatram vastu-saranam saubhagasya ca bha2anam tvag asya s!arsa-vayos ca sarva-medhasya caiva hi SYNONYMS tat--8is gatram--bodi"y surface vastu-saranam--of the active !rinci!"es of a"" artic"es saubhagasya--of a"" aus!icious o!!ortunities ca--and bha2anam--the fie"d of !roduction tva---s-in asya--8is s!arsa-touch vayoh--of the moving airs ca--a"so sarva--a"" -inds of medhasya--of sacrifices ca--a"so eva-certain"y hi--e4act"y( T)*NSL*T+ON 8is bodi"y surface is the breeding ground for the active !rinci!"es of everything and for a"" -inds of aus!icious o!!ortunities( 8is s-in& "i-e the moving air& is the generating center for a"" -inds of sense of touch and is the !"ace for !erforming a"" -inds of sacrifice( #,)#O)T The air is the moving agent of a"" the !"anets& and as such the generating centers for !romotion to the deserving !"anets& the sacrifices& are 8is bodi"y surface and are natura""y the origin of a"" aus!icious o!!ortunities(

TEXT B TEXT romany udbhi22a-2atinam yair va ya2nas tu sambhrtah -esa-smasru-na-hany asya si"a-"ohabhra-vidyutam SYNONYMS romani--hairs on the body udbhi22a--vegetab"es 2atinam--of the -ingdoms yaih--by 0hich va--either ya2nah--sacrifices tu--but sambhrtah--!articu"ar"y served -esa--hairs on the head smasru--facia" hair na-hani--nai"s asya--of 8im si"a--stones "oha--iron ores abhra--c"ouds vidyutam--e"ectricity( T)*NSL*T+ON The hairs on 8is body are the cause of a"" vegetation& !articu"ar"y of those trees 0hich are re1uired as ingredients for sacrifice( The hairs on 8is head and face are reservoirs for the c"ouds& and 8is nai"s are the breeding ground of e"ectricity& stones and iron ores( #,)#O)T The !o"ished nai"s of the Lord generate e"ectricity& and the c"ouds rest on the hairs of 8is head( One can therefore co""ect a"" sorts of necessities of "ife from the !erson of the Lord& and therefore the 'edas affirm that everything that is !roduced is caused by the Lord( The Lord is the su!reme cause of a"" causes( TEXT = TEXT bahavo "o-a-!a"anam !rayasah -sema--armanam SYNONYMS bahavah--arms "o-a-!a"anam--of the governing deities of the !"anets& the demigods !rayasah--a"most a"0ays -sema--armanam--of those 0ho are "eaders and !rotectors of the genera" mass( T)*NSL*T+ON The Lord3s arms are the !roductive fie"ds for the great demigods and other "eaders of the "iving entities 0ho !rotect the genera" mass( #,)#O)T This im!ortant verse of Srimad-.hagavatam is corroborated and nice"y e4!"ained in the .hagavad-gita ;6C(@6-@:> as fo""o0s7 yad yad vibhutimat sattvam srimad ur2itam eva va tat tad evavagaccha tvam mama te2o-3msa-sambhavam

athava bahunaitena -im 2natena tavar2una vistabhyaham idam -rtsnam e-amsena sthito 2agat There are many !o0erfu" -ings& "eaders& "earned scho"ars& scientists& artists& engineers& inventors& e4cavators& archaeo"ogists& industria"ists& !o"iticians& economists& business magnates& and many more !o0erfu" deities or demigods "i-e .rahma& Siva& +ndra& Candra& Surya& 'aruna and Marut& 0ho are a"" !rotecting the interest of the universa" affairs of maintenance& in different !ositions& and a"" of them are different !o0erfu" !arts and !arce"s of the Su!reme Lord( The Su!reme Lord Sri %rsna is the father of a"" "iving entities& 0ho are !"aced in different high and "o0 !ositions according to their desires or as!irations( Some of them& as !articu"ar"y mentioned above& are s!ecifica""y endo0ed 0ith !o0ers by the 0i"" of the Lord( * sane !erson must -no0 for certain that a "iving being& ho0ever !o0erfu" he may be& is neither abso"ute nor inde!endent( *"" "iving beings must acce!t the origin of their s!ecific !o0er as mentioned in this verse( *nd if they act according"y& then sim!"y by discharging their res!ective occu!ationa" duties they can achieve the highest !erfection of "ife& name"y eterna" "ife& com!"ete -no0"edge and ine4haustib"e b"essings( *s "ong as the !o0erfu" men of the 0or"d do not acce!t the origin of their res!ective !o0ers& name"y the #ersona"ity of $odhead& the actions of maya ;i""usion> 0i"" continue to act( The actions of maya are such that a !o0erfu" !erson& mis"ed by the i""usory& materia" energy& 0rong"y acce!ts himse"f as a"" in a"" and does not deve"o! $od consciousness( *s such& the fa"se sense of egoism ;name"y myse"f and mine> has become over"y !rominent in the 0or"d& and there is a hard strugg"e for e4istence in human society( The inte""igent c"ass of men& therefore& must admit the Lord as the u"timate source of a"" energies and thus !ay tribute to the Lord for 8is good b"essings( Sim!"y by acce!ting the Lord as the su!reme !ro!rietor of everything& since 8e is actua""y so& one can achieve the highest !erfection of "ife( 9hatever a !erson may be in the estimation of the socia" order of things& if a !erson tries to reci!rocate a fee"ing of "ove to0ards the Su!reme #ersona"ity of $odhead and is satisfied 0ith the b"essings of the Lord& he 0i"" at once fee" the highest !eace of mind for 0hich he is han-ering "ife after "ife( #eace of mind& or in other 0ords the hea"thy state of mind& can be achieved on"y 0hen the mind is situated in the transcendenta" "oving service of the Lord( The !arts and !arce"s of the Lord are endo0ed 0ith s!ecific !o0ers for rendering service unto the Lord& 2ust as a big business magnate3s sons are em!o0ered 0ith s!ecific !o0ers of administration( The obedient son of the father never goes against the 0i"" of the father and therefore !asses "ife very !eacefu""y in concurrence 0ith the head of the fami"y& the father( Simi"ar"y& the Lord being the father& a"" "iving beings shou"d fu""y and satisfactori"y discharge the duty and 0i"" of the father& as faithfu" sons( This very menta"ity 0i"" at once bring !eace and !ros!erity to human society( TEXT E TEXT vi-ramo bhur bhuvah svas ca -semasya saranasya ca sarva--ama-varasya!i hares carana as!adam SYNONYMS vi-ramah--for0ard ste!s bhuh bhuvah--of the "o0er and u!!er !"anets svah--as 0e"" as of heaven ca-a"so -semasya--of !rotection of a"" that 0e have saranasya--of fear"essness ca--a"so sarva--ama--a"" that 0e need varasya--of a"" benedictions a!i--e4act"y hareh--of the Lord caranah--the "otus feet as!adam-she"ter( T)*NSL*T+ON

Thus the for0ard ste!s of the Lord are the she"ter for the u!!er& "o0er and heaven"y !"anets& as 0e"" as for a"" that 0e need( 8is "otus feet serve as !rotection from a"" -inds of fear( #,)#O)T /or abso"ute !rotection from a"" sorts of fear& as 0e"" as for a"" our needs of "ife& 0e must ta-e she"ter of the "otus feet of the Lord& not on"y in this !"anet but a"so in a"" the u!!er& "o0er and heaven"y !"anets( This abso"ute de!endence on the "otus feet of the Lord is ca""ed !ure devotiona" service& and it is direct"y hinted at 0ithin this !assage( No one shou"d have any -ind of doubt in this matter& nor shou"d one be inc"ined to see- the he"! of any other demigods& because a"" of them are de!endent on 8im on"y( Everyone& e4ce!t the Lord 8imse"f& is de!endent on the mercy of the Lord even the a""-!ervading Su!ersou" is a"so de!endent on the su!reme as!ect of .hagavan& the #ersona"ity of $odhead( TEXT < TEXT a!am viryasya sargasya !ar2anyasya !ra2a!ateh !umsah sisna u!asthas tu !ra2aty-ananda-nirvrteh SYNONYMS a!am--of 0ater viryasya--of the semen sargasya--of the generative !ar2anyasya--of rains !ra2a!ateh--of the creator !umsah--of the Lord sisnah--the genita"s u!asthah tu--the !"ace 0here the genita"s are situated !ra2ati--due to begetting ananda--!"easure nirvrteh--cause( T)*NSL*T+ON /rom the Lord3s genita"s originate 0ater& semen& generatives& rains& and the !rocreators( 8is genita"s are the cause of a !"easure that counteracts the distress of begetting( #,)#O)T The genita"s and the !"easure of begetting counteract the distresses of fami"y encumbrances( One 0ou"d cease to generate a"together if there 0ere not& by the grace of the Lord& a coating& a !"easure-giving substance& on the surface of the generative organs( This substance gives a !"easure so intense that it counteracts fu""y the distress of fami"y encumbrances( * !erson is so ca!tivated by this !"easure-giving substance that he is not satisfied by begetting a sing"e chi"d& but increases the number of chi"dren& 0ith great ris- in regard to maintaining them& sim!"y for this !"easure-giving substance( This !"easure-giving substance is not fa"se& ho0ever& because it originates from the transcendenta" body of the Lord( +n other 0ords& the !"easure-giving substance is a rea"ity& but it has ta-en on an as!ect of !ervertedness on account of materia" contamination( +n the materia" 0or"d& se4 "ife is the cause of many distresses on account of materia" contact( Therefore& the se4 "ife in the materia" 0or"d shou"d not be encouraged beyond the necessity( There is a necessity for generating !rogeny even in the materia" 0or"d& but such generation of chi"dren must be carried out 0ith fu"" res!onsibi"ity for s!iritua" va"ues( The s!iritua" va"ues of "ife can be rea"i5ed in the human form of materia" e4istence& and the human being must ado!t fami"y !"anning 0ith reference to the conte4t of s!iritua" va"ues& and not other0ise( The degraded form of fami"y restriction by use of contrace!tives& etc(& is the grossest ty!e of materia" contamination( Materia"ists 0ho use these devices 0ant to fu""y uti"i5e the !"easure !otency of the coating on the genita"s by artificia" means& 0ithout -no0ing the s!iritua" im!ortance( *nd 0ithout -no0"edge of s!iritua" va"ues& the "ess inte""igent man tries to uti"i5e on"y the materia" sense !"easure of the genita"s(

TEXT D TEXT !ayur yamasya mitrasya !arimo-sasya narada himsaya nirrter mrtyor nirayasya gudam smrtah SYNONYMS !ayuh--the evacuating out"et yamasya--the contro""ing deity of death mitrasya--of Mitra !arimo-sasya--of the evacuating ho"e narada--O Narada himsayah--of envy nirrteh--of misfortune mrtyoh--of death nirayasya--of he"" gudam--the rectum smrtah--is understood( T)*NSL*T+ON O Narada& the evacuating out"et of the universa" form of the Lord is the abode of the contro""ing deity of death& Mitra& and the evacuating ho"e and the rectum of the Lord is the !"ace of envy& misfortune& death& he""& etc( TEXT 6C TEXT !arabhuter adharmasya tamasas ca!i !ascimah nadyo nada-nadinam ca gotranam asthi-samhatih SYNONYMS !arabhuteh--of frustration adharmasya--of immora"ity tamasah--of ignorance ca--and a!i--as a"so !ascimah--the bac- nadyah--of the intestines nada--of the great rivers nadinam--of the rivu"ets ca--a"so gotranam--of the mountains asthi--bones samhatih--accumu"ation( T)*NSL*T+ON The bac- of the Lord is the !"ace for a"" -inds of frustration and ignorance& as 0e"" as for immora"ity( /rom 8is veins f"o0 the great rivers and rivu"ets& and on 8is bones are stac-ed the great mountains( #,)#O)T +n order to defy the im!ersona" conce!tion of the Su!reme #ersona"ity of $odhead& a systematic ana"ysis of the !hysio"ogica" and anatomica" constitution of 8is transcendenta" body is given here( +t is c"ear from the avai"ab"e descri!tion of the body of the Lord ;8is universa" form> that the form of the Lord is distinct from the forms of ordinary mundane conce!tion( +n any case& 8e is never a form"ess void( +gnorance is the bac- of the Lord& and therefore the ignorance of the "ess inte""igent c"ass of men is a"so not se!arate from 8is bodi"y conce!tion( Since 8is body is the com!"ete 0ho"e of everything that be& one cannot assert that 8e is im!ersona" on"y( On the contrary& the !erfect descri!tion of the Lord ho"ds that 8e is both im!ersona" and !ersona" simu"taneous"y( The #ersona"ity of $odhead is the origina" feature of the Lord& and 8is im!ersona" emanation is but the ref"ection of 8is transcendenta" body( Those 0ho are fortunate enough to have a vie0 of the Lord from the front can rea"i5e 8is !ersona" feature& 0hereas those

0ho are frustrated and are thus -e!t on the ignorance side of the Lord& or& in other 0ords& those 0ho have the vie0 of the Lord from the bac-& rea"i5e 8im in 8is im!ersona" feature( TEXT 66 TEXT avya-ta-rasa-sindhunam bhutanam nidhanasya ca udaram viditam !umso hrdayam manasah !adam SYNONYMS avya-ta--the im!ersona" feature rasa-sindhunam--of the seas and oceans of 0ater bhutanam--of those 0ho ta-e birth in the materia" 0or"d nidhanasya--of the annihi"ation ca--a"so udaram--8is be""y viditam--is -no0n by the inte""igent c"ass of men !umsah--of the great !ersona"ity hrdayam--the heart manasah--of the subt"e body !adam--the !"ace( T)*NSL*T+ON The im!ersona" feature of the Lord is the abode of great oceans& and 8is be""y is the resting !"ace for the materia""y annihi"ated "iving entities( 8is heart is the abode of the subt"e materia" bodies of "iving beings( Thus it is -no0n by the inte""igent c"ass of men( #,)#O)T +n the .hagavad-gita ;<(6E-6<> it is stated that according to human ca"cu"ations one day of .rahma is e1ua" to one thousand ages of four mi""enniums ;@&?CC&CCC years> each& and the same !eriod is ca"cu"ated to be his night a"so( * .rahma "ives for one hundred such years and then dies( * .rahma& 0ho is genera""y a great devotee of the Lord& attains "iberation after such a do0nfa""( The universe ;ca""ed the brahmanda& or the round footba""-"i-e domain contro""ed by a .rahma> is thus annihi"ated& and thus the inhabitants of a !articu"ar !"anet& or of the 0ho"e universe& are a"so annihi"ated( *vya-ta& mentioned here in this verse& means the night of .rahma& 0hen !artia" annihi"ation ta-es !"ace and the "iving entities of that !articu"ar brahmanda& u! to the !"anets of .rahma"o-a& a"ong 0ith the big oceans& etc(& a"" re!ose in the be""y of the virat-!urusa( *t the end of a .rahma3s night& the creation again ta-es !"ace& and the "iving entities& reserved 0ithin the be""y of the Lord& are "et "oose to !"ay their res!ective !arts as if being a0a-ened from a dee! s"umber( Since the "iving entities are never destroyed& the annihi"ation of the materia" 0or"d does not annihi"ate the e4istence of the "iving entities& but unti" "iberation is attained one has to acce!t one materia" body after another& again and again( The human "ife is meant for ma-ing a so"ution to this re!eated change of bodies and thereby attaining a !"ace in the s!iritua" s-y& 0here everything is eterna"& b"issfu" and fu"" of -no0"edge( +n other 0ords& the subt"e forms of the "iving entities ta-e !"ace in the heart of the Su!reme .eing& and such forms ta-e tangib"e sha!e at the time of creation( TEXT 6: TEXT dharmasya mama tubhyam ca -umaranam bhavasya ca vi2nanasya ca sattvasya !arasyatma !arayanam SYNONYMS

dharmasya--of re"igious !rinci!"es& or of Yamara2a mama--mine tubhyam--of yours ca--and -umaranam--of the four %umaras bhavasya--Lord Siva ca--and a"so vi2nanasya--of transcendenta" -no0"edge ca--a"so sattvasya--of truth !arasya--of the great !ersona"ity atma--consciousness !arayanam--de!endent( T)*NSL*T+ON *"so& the consciousness of that great !ersona"ity is the abode of re"igious !rinci!"es--mine& yours& and those of the four bache"ors Sana-a& Sanatana& Sanat--umara and Sanandana( That consciousness is a"so the abode of truth and transcendenta" -no0"edge( TEXTS 6?-6= TEXT aham bhavan bhavas caiva ta ime munayo 3gra2ah surasura-nara nagah -haga mrga-sarisr!ah gandharva!saraso ya-sa ra-so-bhuta-ganoragah !asavah !itarah siddha vidyadhras carana drumah anye ca vividha 2iva 2a"a-stha"a-nabhau-asah grahar-sa--etavas taras taditah stanayitnavah sarvam !urusa evedam bhutam bhavyam bhavac ca yat tenedam avrtam visvam vitastim adhitisthati SYNONYMS aham--myse"f bhavan--yourse"f bhavah--Lord Siva ca--a"so eva--certain"y te--they ime--a"" munayah--the great sages agra-2ah--born before you sura--the demigods asura--the demons narah--the human beings nagah--the inhabitants of the Naga !"anet -hagah--birds mrga--beasts sarisr!ah--re!ti"es gandharva-a!sarasah& ya-sah& ra-sah-bhuta-gana-uragah& !asavah& !itarah& siddhah& vidyadhrah& caranah-a"" inhabitants of different !"anets drumah--the vegetab"e -ingdom anye--many others ca--a"so vividhah--of different varieties 2ivah--"iving entities 2a"a--0ater stha"a--"and nabha-o-asah--the inhabitants of the s-y& or the birds graha--the asteroids r-sa--the inf"uentia" stars -etavah--the comets tarah--the "uminaries taditah--the "ightning stanayitnavah--the sound of the c"ouds sarvam--everything !urusah--the #ersona"ity of $odhead eva idam--certain"y a"" these bhutam--0hatever is created bhavyam--0hatever 0i"" be created bhavat--and 0hatever 0as created in the !ast ca--a"so yat--0hatever tena idam--it is a"" by 8im avrtam--covered visvam--universa""y com!rehending vitastim--ha"f a cubit adhitisthati--situated( T)*NSL*T+ON

.eginning from me I.rahmaJ do0n to you and .hava ISivaJ& a"" the great sages 0ho 0ere born before you& the demigods& the demons& the Nagas& the human beings& the birds& the beasts& as 0e"" as the re!ti"es& etc(& and a"" !henomena" manifestations of the universes& name"y the !"anets& stars& asteroids& "uminaries& "ightning& thunder& and the inhabitants of the different !"anetary systems& name"y the $andharvas& *!saras& Ya-sas& )a-sas& .hutaganas& ,ragas& #asus& #itas& Siddhas& 'idyadharas& Caranas& and a"" other different varieties of "iving entities& inc"uding the birds& beasts& trees and everything that be& are a"" covered by the universa" form of the Lord at a"" times& name"y !ast& !resent and future& a"though 8e is transcendenta" to a"" of them& eterna""y e4isting in a form not e4ceeding nine inches( #,)#O)T The Su!reme #ersona"ity of $odhead& by 8is !artia" re!resentation& measuring not more than nine inches as Su!ersou"& e4!ands by 8is !otentia" energy in the sha!e of the universa" form& 0hich inc"udes everything manifested in different varieties of organic and inorganic materia"s( The manifested varieties of the universe are therefore not different from the Lord& 2ust as go"den ornaments of different sha!es and forms are nondifferent from the origina" stoc- reserve of go"d( +n other 0ords& the Lord is the Su!reme #erson 0ho contro"s everything 0ithin the creation& and sti"" 8e remains the su!reme se!arate identity& distinct from a"" manifested materia" creation( +n the .hagavad-gita ;D(@-B> 8e is therefore said to be Yogesvara( Everything rests on the !otency of Lord Sri %rsna& and sti"" the Lord is different from and transcendenta" to a"" such identities( +n the 'edic #urusa-su-ta of the )g mantra& this is a"so confirmed( This !hi"oso!hica" truth of simu"taneous oneness and difference 0as !ro!ounded by Lord Sri Caitanya Maha!rabhu& and it is -no0n as acintya-bhedabheda-tattva( .rahma& Narada and a"" others are simu"taneous"y one 0ith the Lord and different from the Su!reme Lord( 9e are a"" one 0ith 8im& 2ust as the go"d ornaments are one in 1ua"ity 0ith the stoc- go"d& but the individua" go"d ornament is never e1ua" in 1uantity 0ith the stoc- go"d( The stoc- go"d is never e4hausted even if there are innumerab"e ornaments emanating from the stoc- because the stoc- is !urnam& com!"ete even if !urnam is deducted from the !urnam& sti"" the su!reme !urnam remains the same !urnam( This fact is inconceivab"e to our !resent im!erfect senses( Lord Caitanya therefore defined 8is theory of !hi"oso!hy as acintya ;inconceivab"e>& and as confirmed in the .hagavad-gita as 0e"" as in the .hagavatam& Lord Caitanya3s theory of acintya-bhedabheda-tattva is the !erfect !hi"oso!hy of the *bso"ute Truth( TEXT 6E TEXT sva-dhisnyam !rata!an !rano bahis ca !rata!aty asau evam vira2am !rata!ams ta!aty antar bahih !uman SYNONYMS sva-dhisnyam--radiation !rata!an--by e4!ansion !ranah--"iving energy bahih--e4terna" ca--a"so !rata!ati--i""uminated asau--the sun evam--in the same 0ay vira2am--the universa" form !rata!an--by e4!ansion of ta!ati--en"ivens antah--interna""y bahih--e4terna""y !uman--the Su!reme #ersona"ity( T)*NSL*T+ON The sun i""uminates both interna""y and e4terna""y by e4!anding its radiation simi"ar"y& the Su!reme #ersona"ity of $odhead& by e4!anding 8is universa" form& maintains everything in the creation both interna""y and e4terna""y( #,)#O)T

The universa" form of the Lord& or the im!ersona" feature of the Lord -no0n as the brahma2yoti& is c"ear"y e4!"ained here and com!ared to the radiation of the sun( The sunshine may e4!and a"" over the universe& but the source of the sunshine& name"y the sun !"anet or the deity -no0n as Surya-narayana& is the basis of such radiation( Simi"ar"y& the Su!reme #ersona"ity of $odhead Lord %rsna is the basis of the im!ersona" brahma2yoti radiation& or the im!ersona" feature of the Lord( This is confirmed in the .hagavad-gita ;6@(:E>( So the universa" form of the Lord is the secondary imagination of the im!ersona" form of the Lord& but the !rimary form of the Lord is Syamasundara& 0ith t0o hands& !"aying on 8is eterna" f"ute( Seventy-five !ercent of the e4!ansive radiation of the Lord is manifested in the s!iritua" s-y ;tri!ad-vibhuti>& and t0enty-five !ercent of 8is !ersona" radiation com!rehends the entire e4!ansion of the materia" universes( This is a"so e4!"ained and stated in the .hagavad-gita ;6C(@:>( Thus the seventyfive !ercent e4!ansion of 8is radiation is ca""ed 8is interna" energy& 0hereas the t0enty-five !ercent e4!ansion is ca""ed the e4terna" energy of the Lord( The "iving entities& 0ho are residents of the s!iritua" as 0e"" as the materia" e4!ansions& are 8is margina" energy ;tatastha-sa-ti>& and they are at "iberty to "ive in either of the energies& e4terna" or interna"( Those 0ho "ive 0ithin the s!iritua" e4!ansion of the Lord are ca""ed "iberated sou"s& 0hereas the residents of the e4terna" e4!ansion are ca""ed the conditioned sou"s( 9e can 2ust ma-e an estimate of the number of the residents of the interna" e4!ansions in com!arison 0ith the number of residents in the e4terna" energy and may easi"y conc"ude that the "iberated sou"s are far more numerous than the conditioned sou"s( TEXT 6< TEXT so 3mrtasyabhayasyeso martyam annam yad atyagat mahimaisa tato brahman !urusasya duratyayah SYNONYMS sah--8e ;the Lord> amrtasya--of death"essness abhayasya--of fear"essness isah--the contro""er martyam--dying annam--fruitive action yat--one 0ho has atyagat--has transcended mahima--the g"ories esah--of 8im tatah--therefore brahman--O brahmana Narada !urusasya--of the Su!reme #ersona"ity duratyayah--immeasurab"e( T)*NSL*T+ON The Su!reme #ersona"ity of $odhead is the contro""er of immorta"ity and fear"essness& and 8e is transcendenta" to death and the fruitive actions of the materia" 0or"d( O Narada& O brahmana& it is therefore difficu"t to measure the g"ories of the Su!reme #erson( #,)#O)T The g"ories of the Lord& in the transcendenta" seventy-five !ercent of the Lord3s interna" !otency& are stated in the #adma #urana ;,ttara--handa>( +t is said there that those !"anets in the s!iritua" s-y& 0hich com!rises the seventy-five !ercent e4!ansion of the interna" !otency of the Lord& are far& far greater than those !"anets in the tota" universes com!osed of the e4terna" !otency of the Lord( +n the Caitanyacaritamrta& the tota" universes in the e4terna" !otency of the Lord are com!ared to a buc-etfu" of mustard seeds( One mustard seed is ca"cu"ated to be a universe itse"f( +n one of the universes& in 0hich 0e are no0 "iving& the number of !"anets cannot be counted by human energy& and so ho0 can 0e thin- of the sum tota" in a"" the universes& 0hich are com!ared to a buc-etfu" of mustard seedsG *nd the !"anets in the s!iritua" s-y are at "east three times the number of those in the materia" s-y( Such !"anets& being s!iritua"& are in fact transcendenta" to the materia" modes therefore they are constituted in the mode of una""oyed goodness on"y( The conce!tion of s!iritua" b"iss ;brahmananda> is fu""y !resent in those !"anets( Each of

them is eterna"& indestructib"e and free from a"" -inds of inebrieties e4!erienced in the materia" 0or"d( Each of them is se"f-i""uminating and more !o0erfu""y da55"ing than ;if 0e can imagine> the tota" sunshine of mi""ions of mundane suns( The inhabitants of those !"anets are "iberated from birth& death& o"d age and diseases and have fu"" -no0"edge of everything they are a"" god"y and free from a"" sorts of materia" han-erings( They have nothing to do there e4ce!t to render transcendenta" "oving service to the Su!reme Lord Narayana& 0ho is the !redominating Aeity of such 'ai-untha !"anets( Those "iberated sou"s are engaged incessant"y in singing songs mentioned in the Sama 'eda ;vedaih sanga-!ada-ramo!anisadair gayanti yam samagah>( *"" of them are !ersonifications of the five ,!anisads( Tri!advibhuti& or the seventy-five !ercent -no0n as the interna" !otency of the Lord& is to be understood as the -ingdom of $od far beyond the materia" s-y and 0hen 0e s!ea- of !ada-vibhuti& or the t0enty-five !ercent com!rising 8is e4terna" energy& 0e shou"d understand that this refers to the s!here of the materia" 0or"d( +t is a"so said in the !adma !urana that the -ingdom of tri!ad-vibhuti is transcendenta"& 0hereas the !ada-vibhuti is mundane tri!ad-vibhuti is eterna"& 0hereas the !ada-vibhuti is transient( The Lord and 8is eterna" servitors in the transcendenta" -ingdom a"" have eterna" forms 0hich are aus!icious& infa""ib"e& s!iritua" and eterna""y youthfu"( +n other 0ords& there is no birth& death& o"d age and disease( That eterna" "and is fu"" of transcendenta" en2oyment and fu"" of beauty and b"iss( This very fact is a"so corroborated in this verse of Srimad-.hagavatam& and the transcendenta" nature is described as amrta( *s described in the 'edas& utamrtatvasyesanah7 the Su!reme Lord is the Lord of immorta"ity& or in other 0ords& the Lord is immorta"& and because 8e is the Lord of immorta"ity 8e can a0ard immorta"ity to 8is devotees( +n the .hagavad-gita ;<(6=> the Lord a"so assures that 0hoever may go to 8is abode of immorta"ity sha"" never return to this morta" "and of threefo"d miseries( The Lord is not "i-e the mundane "ord( The mundane master or "ord never en2oys e1ua""y 0ith his subordinates& nor is a mundane "ord immorta"& nor can he a0ard immorta"ity to his subordinate( The Su!reme Lord& 0ho is the "eader of a"" "iving entities& can a0ard a"" the 1ua"ities of 8is !ersona"ity unto 8is devotees& inc"uding immorta"ity and s!iritua" b"iss( +n the materia" 0or"d there is a"0ays an4iety or fearfu"ness in the hearts of a"" "iving entities& but the Lord& being 8imse"f the su!reme fear"ess& a"so a0ards the same 1ua"ity of fear"essness to 8is !ure devotees( Mundane e4istence is itse"f a -ind of fear because in a"" mundane bodies the effects of birth& death& o"d age and disease a"0ays -ee! a "iving being com!act in fear( +n the mundane 0or"d& there is a"0ays the inf"uence of time& 0hich changes things from one stage to another& and the "iving entity& origina""y being avi-ara& or unchangeab"e& suffers a great dea" on account of changes due to the inf"uence of time( The changing effects of eterna" time are cons!icuous"y absent in the immorta" -ingdom of $od& 0hich shou"d therefore be understood to have no inf"uence of time and therefore no fear 0hatsoever( +n the materia" 0or"d& so-ca""ed ha!!iness is the resu"t of one3s o0n 0or-( One can become a rich man by dint of one3s o0n hard "abor& and there are a"0ays fear and doubts as to the duration of such ac1uired ha!!iness( .ut in the -ingdom of $od& no one has to endeavor to attain a standard of ha!!iness( 8a!!iness is the nature of the s!irit& as stated in the 'edanta-sutras7 anandamayo 3bhyasat--the s!irit is by nature fu"" of ha!!iness( 8a!!iness in s!iritua" nature a"0ays increases in vo"ume 0ith a ne0 !hase of a!!reciation there is no 1uestion of decreasing the b"iss( Such una""oyed s!iritua" b"iss is no0here to be found 0ithin the orbit of the materia" universe& inc"uding the Fana"o-a !"anets& or& for that matter& the Mahar"o-a or Satya"o-a !"anets& because even Lord .rahma is sub2ect to the "a0s of fruitive actions and the "a0 of birth and death( +t is therefore stated here7 duratyayah& or& in other 0ords& s!iritua" ha!!iness in the eterna" -ingdom of $od cannot be imagined even by the great brahmacaris or sannyasis 0ho are e"igib"e to be !romoted to the !"anets beyond the region of heaven( Or& the greatness of the Su!reme Lord is so great that it cannot be imagined even by the great brahmacaris or sannyasis& but such ha!!iness is factua""y attained by the una""oyed devotees of the Lord& by 8is divine grace( TEXT 6D TEXT !adesu sarva-bhutani !umsah sthiti-!ado viduh amrtam -semam abhayam tri-murdhno 3dhayi murdhasu

SYNONYMS !adesu--in the one fourth sarva--a"" bhutani--"iving entities !umsah--of the Su!reme #erson sthiti!adah--the reservoir of a"" materia" o!u"ence viduh--you shou"d -no0 amrtam--death"essness -semam-a"" ha!!iness& free from the an4iety of o"d age& diseases& etc( abhayam--fear"essness tri-murdhnah-beyond the three higher !"anetary systems adhayi--e4ist murdhasu--beyond the materia" coverings( T)*NSL*T+ON The Su!reme #ersona"ity of $odhead is to be -no0n as the su!reme reservoir of a"" materia" o!u"ences by the one fourth of 8is energy in 0hich a"" the "iving entities e4ist( Aeath"essness& fear"essness and freedom from the an4ieties of o"d age and disease e4ist in the -ingdom of $od& 0hich is beyond the three higher !"anetary systems and beyond the materia" coverings( #,)#O)T Out of the tota" manifestations of the sandhini energy of the Lord& one fourth is dis!"ayed in the materia" 0or"d& and three fourths are dis!"ayed in the s!iritua" 0or"d( The Lord3s energy is divided into three com!onent !arts& name"y sandhini& samvit and h"adini in other 0ords& 8e is the fu"" manifestation of e4istence& -no0"edge and b"iss( +n the materia" 0or"d such a sense of e4istence& -no0"edge and !"easure is meager"y e4hibited& and a"" "iving entities& 0ho are minute !arts and !arce"s of the Lord& are e"igib"e to re"ish such consciousness of e4istence& -no0"edge and b"iss very minute"y in the "iberated stage& 0hereas in the conditioned stage of materia" e4istence they can hard"y a!!reciate 0hat is the factua"& e4istentia"& cogni5ab"e and !ure ha!!iness of "ife( The "iberated sou"s& 0ho e4ist in far greater numerica" strength than those sou"s in the materia" 0or"d& can factua""y e4!erience the !otency of the above-mentioned sandhini& samvit and h"adini energies of the Lord in the matter of death"essness& fear"essness and freedom from o"d age and disease( +n the materia" 0or"d& the !"anetary systems are arranged in three s!heres& ca""ed tri"o-a& or Svarga& Martya and #ata"a& and a"" of them constitute on"y one fourth of the tota" sandhini energy( .eyond that is the s!iritua" s-y 0here the 'ai-untha !"anets e4ist beyond the coverings of seven materia" strata( +n none of the tri"o-a !"anetary systems can one e4!erience the status of immorta"ity& fu"" -no0"edge and fu"" b"iss( The u!!er three !"anetary systems are ca""ed sattvi-a !"anets because they !rovide faci"ities for a "ong duration of "ife and re"ative freedom from disease and o"d age& as 0e"" as a sense of fear"essness( The great sages and saints are !romoted beyond the heaven"y !"anets to Mahar"o-a& but that a"so is not the !"ace of com!"ete fear"essness because at the end of one -a"!a the Mahar"o-a is annihi"ated and the inhabitants have to trans!ort themse"ves to sti"" higher !"anets( Yet even on these !"anets no one is immune to death( There may be a com!arative e4tension of "ife& e4!ansion of -no0"edge and sense of fu"" b"iss& but factua" death"essness& fear"essness and freedom from o"d age& diseases& etc(& are !ossib"e on"y beyond the materia" s!heres of the coverings of the materia" s-y( Such things are situated on the head ;adhayi murdhasu>( TEXT :C TEXT !adas trayo bahis casann a!ra2anam ya asramah antas tri-"o-yas tv a!aro grha-medho 3brhad-vratah SYNONYMS

!adah trayah--the cosmos of three fourths of the Lord3s energy bahih--thus situated beyond ca--and for a"" asan--0ere a!ra2anam--of those 0ho are not meant for rebirth ye--those asramah--status of "ife antah--0ithin tri-"o-yah--of the three 0or"ds tu--but a!arah--others grha-medhah--attached to fami"y "ife abrhat-vratah--0ithout strict"y fo""o0ing a vo0 of ce"ibacy( T)*NSL*T+ON The s!iritua" 0or"d& 0hich consists of three fourths of the Lord3s energy& is situated beyond this materia" 0or"d& and it is es!ecia""y meant for those 0ho 0i"" never be reborn( Others& 0ho are attached to fami"y "ife and 0ho do not strict"y fo""o0 ce"ibacy vo0s& must "ive 0ithin the three materia" 0or"ds( #,)#O)T The c"ima4 of the system of varnasrama-dharma& or sanatana-dharma& is c"ear"y e4!ressed here in this !articu"ar verse of Srimad-.hagavatam( The highest benefit that can be a0arded to a human being is to train him to be detached from se4 "ife& !articu"ar"y because it is on"y due to se4 indu"gence that the conditioned "ife of materia" e4istence continues birth after birth( 8uman civi"i5ation in 0hich there is no contro" of se4 "ife is a fourth-c"ass civi"i5ation because in such an atmos!here there is no "iberation of the sou" encaged in the materia" body( .irth& death& o"d age and disease are re"ated to the materia" body& and they have nothing to do 0ith the s!irit sou"( .ut as "ong as the bodi"y attachment for sensua" en2oyment is encouraged& the individua" s!irit sou" is forced to continue the re!etition of birth and death on account of the materia" body& 0hich is com!ared to garments sub2ected to the "a0 of deterioration( +n order to a0ard the highest benefit of human "ife& the varnasrama system trains the fo""o0er to ado!t the vo0 of ce"ibacy beginning from the order of brahmacari( The brahmacari "ife is for students 0ho are educated to fo""o0 strict"y the vo0 of ce"ibacy( Youngsters 0ho have had no taste of se4 "ife can easi"y fo""o0 the vo0 of ce"ibacy& and once fi4ed in the !rinci!"e of such a "ife& one can very easi"y continue to the highest !erfectiona" stage& attaining the -ingdom of the three-fourths energy of the Lord( +t is a"ready e4!"ained that in the cosmos of three-fourths energy of the Lord there is neither death nor fear& and one is fu"" of the b"issfu" "ife of ha!!iness and -no0"edge( * househo"der attached to fami"y "ife can easi"y give u! such a "ife of se4 indu"gence if he has been trained in the !rinci!"es of the "ife of a brahmacari( * househo"der is recommended to 1uit home at the end of fifty years ;!ancasordhvam vanam vra2et> and "ive a "ife in the forest then& being fu""y detached from fami"y affection& he may acce!t the order of renunciation as a sannyasi fu""y engaged in the service of the Lord( *ny form of re"igious !rinci!"es in 0hich the fo""o0ers are trained to !ursue the vo0 of ce"ibacy is good for the human being because on"y those 0ho are trained in that 0ay can end the miserab"e "ife of materia" e4istence( The !rinci!"es of nirvana& as recommended by Lord .uddha& are a"so meant for ending the miserab"e "ife of materia" e4istence( *nd this !rocess& in the highest degree& is recommended here in the Srimad-.hagavatam& 0ith c"ear !erce!tion of idea" !erfection& a"though basica""y there is no difference bet0een the !rocess of .uddhists& San-arites and 'aisnavites( /or !romotion to the highest status of !erfection& name"y freedom from birth and death& an4iety and fearfu"ness& not one of these !rocesses a""o0s the fo""o0er to brea- the vo0 of ce"ibacy( The househo"ders and !ersons 0ho have de"iberate"y bro-en the vo0 of ce"ibacy cannot enter into the -ingdom of death"essness( The !ious househo"ders or the fa""en yogis or the fa""en transcendenta"ists can be !romoted to the higher !"anets 0ithin the materia" 0or"d ;one fourth of the energy of the Lord>& but they 0i"" fai" to enter into the -ingdom of death"essness( *brhad-vratas are those 0ho have bro-en the vo0 of ce"ibacy( The vana!rasthas& or those retired from fami"y "ife& and the sannyasis& or the renounced !ersons& cannot brea- the vo0 of ce"ibacy if they 0ant success in the !rocess( The brahmacaris& vana!rasthas and sannyasis do not intend to ta-e rebirth ;a!ra2a>& nor are they meant for secret"y indu"ging in se4 "ife( Such a fa""do0n by the s!iritua"ist may be com!ensated by another chance for human "ife in good fami"ies of "earned brahmanas or of rich merchants for another term of e"evation& but the best thing is to attain the highest !erfection of death"essness as soon as the human form of "ife is attained other0ise the 0ho"e !o"icy of human "ife 0i"" !rove to be a tota" fai"ure( Lord Caitanya 0as very strict in advising 8is fo""o0ers in this matter of ce"ibacy( One of 8is !ersona" attendants& Chota 8aridasa& 0as severe"y !unished by Lord Caitanya because of his fai"ure to observe the vo0 of ce"ibacy( /or a

transcendenta"ist& therefore& 0ho at a"" 0ants to be !romoted to the -ingdom beyond materia" miseries& it is 0orse than suicide to de"iberate"y indu"ge in se4 "ife& es!ecia""y in the renounced order of "ife( Se4 "ife in the renounced order of "ife is the most !erverted form of re"igious "ife& and such a misguided !erson can on"y be saved if& by chance& he meets a !ure devotee( TEXT :6 TEXT srti vica-rame visvam sasananasane ubhe yad avidya ca vidya ca !urusas tubhayasrayah SYNONYMS srti--the destination of the "iving entities vica-rame--e4ists com!rehensive"y visvan--the a""-!ervading #ersona"ity of $odhead sasana--activities of "ording it over anasane--activities in devotiona" service ubhe--both yat--0hat is avidya--nescience ca--as 0e"" as vidya--factua" -no0"edge ca--and !urusah-the Su!reme #erson tu--but ubhaya--for both of them asrayah--the master( T)*NSL*T+ON .y 8is energies& the a""-!ervading #ersona"ity of $odhead is thus com!rehensive"y the master in the activities of contro""ing and in devotiona" service( 8e is the u"timate master of both nescience and factua" -no0"edge of a"" situations( #,)#O)T The 0ord visvan is significant in this verse( One 0ho trave"s !erfect"y in every fie"d of activity is ca""ed the !urusa or -setra2na( These t0o terms& -setra2na and !urusa& are e1ua""y a!!"icab"e to both the individua" se"f and the Su!reme Se"f& the Lord( +n the .hagavad-gita ;6?(?> the matter is e4!"ained as fo""o0s7 -setra2nam ca!i mam viddhi sarva--setresu bharata -setra--setra2nayor 2nanam yat ta2 2nanam matam mama -setra means the !"ace& and one 0ho -no0s the !"ace is ca""ed the -setra2na( The individua" se"f -no0s about his "imited fie"d of activities& but the Su!reme Se"f& the Lord& -no0s about the un"imited fie"d of activities( The individua" sou" -no0s about his o0n thin-ing& fee"ing and 0i""ing activities& but the Su!ersou"& or the #aramatma& the su!reme contro""er& being !resent every0here& -no0s everyone3s thin-ing& fee"ing and 0i""ing activities& and as such the individua" "iving entity is the minute master of his !ersona" affairs 0hereas the Su!reme #ersona"ity of $odhead is the master of everyone3s affairs& !ast& !resent and future ;vedaham samatitani& etc(>( On"y the ignorant !erson does not -no0 this difference bet0een the Lord and the "iving entities( The "iving entities& as distinguished from incogni5ant matter& may be 1ua"itative"y e1ua" to the Lord in cogni5ance& but the "iving entity can never be e1ua" to the Lord in fu"" -no0"edge of !ast& !resent and future( *nd because the "iving entity is !artia""y cogni5ant& he is therefore sometimes forgetfu" of his o0n identity( This forgetfu"ness is s!ecifica""y manifested in the fie"d of the e-a!ad-vibhuti of the Lord& or in the materia" 0or"d& but in the tri!ad-vibhuti fie"d of actions& or in the s!iritua" 0or"d& there is no forgetfu"ness by the "iving entities& 0ho are free from a"" -inds of contaminations resu"ting from the forgetfu" state of e4istence( The materia" body is the symbo" of the gross and subt"e form of forgetfu"ness

therefore the 0ho"e atmos!here of the materia" 0or"d is ca""ed avidya& or nescience& 0hereas the 0ho"e atmos!here of the s!iritua" 0or"d is ca""ed vidya& or fu"" of -no0"edge( There are different stages of avidya& and they are ca""ed dharma& artha and mo-sa( The idea of mo-sa& or "iberation& he"d by the monist in the matter of oneness of the "iving entity and the Lord by u"timate merging in one& is a"so the "ast stage of materia"ism or forgetfu"ness( %no0"edge of the 1ua"itative oneness of the se"f and Su!erse"f is !artia" -no0"edge and ignorance a"so because there is no -no0"edge of 1uantitative difference& as e4!"ained above( The individua" se"f can never be e1ua" to the Lord in cogni5ance other0ise he cou"d not be !"aced in the state of forgetfu"ness( So& because there is a stage of forgetfu"ness of the individua" se"ves& or the "iving entities& there is a"0ays a gu"f of difference bet0een the Lord and the "iving entity& as bet0een the !art and the 0ho"e( The !art is never e1ua" to the 0ho"e( So the conce!tion of one hundred !ercent e1ua"ity of the "iving being 0ith the Lord is a"so nescience( +n the fie"d of nescience& activities are directed to0ard "ording it over the creation( +n the materia" 0or"d& therefore& everyone is engaged in ac1uiring materia" o!u"ence to "ord it over the materia" 0or"d( Therefore there is a"0ays c"ash and frustration& 0hich are the sym!toms of nescience( .ut in the fie"d of -no0"edge& there is devotiona" service to the Lord ;bha-ti>( Therefore there is no chance of being contaminated by the inf"uence of nescience or forgetfu"ness ;avidya> in the "iberated stage of devotiona" activities( The Lord is thus the !ro!rietor of the fie"ds both of nescience and of cognition& and it remains the choice of the "iving entity to e4ist in either of the above regions( TEXT :: TEXT yasmad andam virad 2a2ne bhutendriya-gunatma-ah tad dravyam atyagad visvam gobhih surya ivata!an SYNONYMS yasmat--from 0hom andam--the universa" g"obes virat--and the gigantic universa" form 2a2ne-a!!eared bhuta--e"ements indriya--senses guna-atma-ah--1ua"itative tat dravyam--the universes and the universa" form& etc( atyagat--sur!assed visvam--a"" the universes gobhih--by the rays suryah--the sun iva--"i-e ata!an--distributed rays and heat( T)*NSL*T+ON /rom that #ersona"ity of $odhead& a"" the universa" g"obes and the universa" form 0ith a"" materia" e"ements& 1ua"ities and senses are generated( Yet 8e is a"oof from such materia" manifestations& "i-e the sun& 0hich is se!arate from its rays and heat( #,)#O)T The su!reme truth has been ascertained in the !revious verse as !urusa or the !urusottama& the Su!reme !erson( The *bso"ute !erson is the isvara& or the su!reme contro""er& by 8is different energies( The e-a!ad-vibhuti manifestation of the materia" energy of the Lord is 2ust "i-e one of the many mistresses of the Lord& by 0hom the Lord is not so much attracted& as indicated in the "anguage of the $ita ;bhinna !ra-rtih>( .ut the region of the tri!ad-vibhuti& being a !ure s!iritua" manifestation of the energy of the Lord& is& so to s!ea-& more attractive to 8im( The Lord& therefore& generates the materia" manifestations by im!regnating the materia" energy& and then& 0ithin the manifestation& 8e e4!ands 8imse"f as the gigantic form of the visva-ru!a( The visva-ru!a& as it 0as sho0n to *r2una& is not the origina" form of the Lord( The origina" form of the Lord is the transcendenta" form of #urusottama& or %rsna 8imse"f( +t is very nice"y e4!"ained herein that 8e e4!ands 8imse"f 2ust "i-e the sun( The sun e4!ands itse"f by its terrib"e heat and rays& yet the sun is a"0ays a"oof from such rays and heat( The

im!ersona"ist ta-es into consideration the rays of the Lord 0ithout any information of the tangib"e& transcendenta"& eterna" form of the Lord& -no0n as %rsna( Therefore %rsna& in 8is su!reme !ersona" form& 0ith t0o hands and f"ute& is be0i"dering for the im!ersona"ists 0ho can accommodate on"y the gigantic visva-ru!a of the Lord( They shou"d -no0 that the rays of the sun are secondary to the sun& and simi"ar"y the im!ersona" gigantic form of the Lord is a"so secondary to the !ersona" form as #urusottama( The .rahma-samhita ;B(?E> confirms this statement as fo""o0s7 ananda-cinmaya-rasa-!ratibhavitabhis tabhir ya eva ni2a-ru!ataya -a"abhih go"o-a eva nivasaty a-hi"atma-bhuto govindam adi-!urusam tam aham bha2ami "The Su!reme #ersona"ity of $odhead& $ovinda& the one 0ho en"ivens the senses of everyone by 8is !ersona" bodi"y rays& resides in 8is transcendenta" abode& ca""ed $o"o-a( Yet 8e is !resent in every nooand corner of 8is creation by e4!ansion of ha!!y s!iritua" rays& e1ua" in !o0er to 8is !ersona" !otency of b"iss(" 8e is therefore simu"taneous"y !ersona" and im!ersona" by 8is inconceivab"e !otency& or 8e is the one 0ithout a second& dis!"aying com!"ete unity in a diversity of materia" and s!iritua" manifestations( 8e is se!arate from everything& and sti"" nothing is different from 8im( TEXT :? TEXT yadasya nabhyan na"inad aham asam mahatmanah navidam ya2na-sambharan !urusavayavan rte SYNONYMS yada--at the time of asya--8is nabhyat--from the abdomen na"inat--from the "otus f"o0er aham-myse"f asam--too- my birth maha-atmanah--of the great !erson na avidam--did not -no0 ya2na-sacrificia" sambharan--ingredients !urusa--of the Lord avayavan--!ersona" bodi"y "imbs rte--e4ce!t( T)*NSL*T+ON 9hen + 0as born from the abdomina" "otus f"o0er of the Lord IMaha-'isnuJ& the great !erson& + had no ingredients for sacrificia" !erformances e4ce!t the bodi"y "imbs of the great #ersona"ity of $odhead( #,)#O)T Lord .rahma& the creator of the cosmic manifestation& is -no0n as Svayambhu& or one 0ho is born 0ithout father and mother( The genera" !rocess is that a "iving creature is born out of the se4 combination of the ma"e father and the fema"e mother( .ut .rahma& the firstborn "iving being& is born out of the abdomina" "otus f"o0er of the Maha-'isnu !"enary e4!ansion of Lord %rsna( The abdomina" "otus f"o0er is !art of the Lord3s bodi"y "imbs& and .rahma is born out of the "otus f"o0er( Therefore Lord .rahma is a"so a !art of the Lord3s body( .rahma& after his a!!earance in the gigantic ho""o0 of the universe& sa0 dar-ness and nothing e"se( 8e fe"t !er!"e4ity& and from his heart he 0as ins!ired by the Lord to undergo austerity& thereby ac1uiring the ingredients for sacrificia" !erformances( .ut there 0as nothing besides the t0o of them& name"y the #ersona"ity of Maha-'isnu and .rahma himse"f& born of the bodi"y !art of the Lord( /or sacrificia" !erformances many ingredients 0ere in need& es!ecia""y anima"s( The anima" sacrifice is never meant for -i""ing the anima"& but for achieving the successfu" resu"t of the sacrifice( The anima" offered in the sacrificia" fire is& so to s!ea-& destroyed& but the ne4t moment it is given a ne0 "ife by dint of the 'edic hymns chanted by the e4!ert !riest( 9hen such an e4!ert !riest is not avai"ab"e& the anima"

sacrifice in the fire of the sacrificia" a"tar is forbidden( Thus .rahma created even the sacrificia" ingredients out of the bodi"y "imbs of the $arbhoda-asayi 'isnu& 0hich means that the cosmic order 0as created by .rahma himse"f( *"so& nothing is created out of nothing& but everything is created from the !erson of the Lord( The Lord says in the .hagavad-gita ;6C(<>& aham sarvasya !rabhavo mattah sarvam !ravartate( "Everything is made from My bodi"y "imbs& and + am therefore the origina" source of a"" creations(" The im!ersona"ists argue that there is no use in 0orshi!ing the Lord 0hen everything is nothing but the Lord 8imse"f( The !ersona"ist& ho0ever& 0orshi!s the Lord out of a great sense of gratitude& uti"i5ing the ingredients born out of the bodi"y "imbs of the Lord( The fruits and f"o0ers are avai"ab"e from the body of the earth& and yet mother earth is 0orshi!ed by the sensib"e devotee 0ith ingredients born from the earth( Simi"ar"y& mother $anges is 0orshi!ed by the 0ater of the $anges& and yet the 0orshi!er en2oys the resu"t of such 0orshi!( 9orshi! of the Lord is a"so !erformed by the ingredients born from the bodi"y "imbs of the Lord& and yet the 0orshi!er& 0ho is himse"f a !art of the Lord& achieves the resu"t of devotiona" service to the Lord( 9hi"e the im!ersona"ist 0rong"y conc"udes that he is the Lord himse"f& the !ersona"ist& out of a great gratitude& 0orshi!s the Lord in devotiona" service& -no0ing !erfect"y 0e"" that nothing is different from the Lord( The devotee therefore endeavors to a!!"y everything in the service of the Lord because he -no0s that everything is the !ro!erty of the Lord and that no one can c"aim anything as one3s o0n( This !erfect conce!tion of oneness he"!s the 0orshi!er in being engaged in 8is "oving service& 0hereas the im!ersona"ist& being fa"se"y !uffed u!& remains a nondevotee forever& 0ithout being recogni5ed by the Lord( TEXT :@ TEXT tesu ya2nasya !asavah savanas!atayah -usah idam ca deva-ya2anam -a"as coru-gunanvitah SYNONYMS tesu--in such sacrifices ya2nasya--of the sacrificia" !erformance !asavah--the anima"s or the sacrificia" ingredients sa-vanas!atayah--a"ong 0ith f"o0ers and "eaves -usah--the stra0 idam--a"" these ca--as a"so deva-ya2anam--the sacrificia" a"tar -a"ah--a suitab"e time ca--as a"so uru--great guna-anvitah--1ua"ified( T)*NSL*T+ON /or !erforming sacrificia" ceremonies& one re1uires sacrificia" ingredients& such as f"o0ers& "eaves and stra0& a"ong 0ith the sacrificia" a"tar and a suitab"e time Is!ringJ( TEXT :B TEXT vastuny osadhayah sneha rasa-"oha-mrdo 2a"am rco ya2umsi samani catur-hotram ca sattama SYNONYMS vastuni--utensi"s osadhayah--grains snehah--c"arified butter rasa-"oha-mrdah--honey& go"d and earth 2a"am--0ater rcah--the )g 'eda ya2umsi--the Ya2ur 'eda samani--the Sama 'eda catuh-hotram--four !ersons conducting the !erformance ca--a"" these sattama--O most !ious one(

T)*NSL*T+ON Other re1uirements are utensi"s& grains& c"arified butter& honey& go"d& earth& 0ater& the )g 'eda& Ya2ur 'eda and Sama 'eda and four !riests to !erform the sacrifice( #,)#O)T To !erform a sacrifice successfu""y& at "east four e4!ert !riests are needed7 one 0ho can offer ;hota>& one 0ho can chant ;udgata>& one 0ho can -ind"e the sacrificia" fire 0ithout the aid of se!arate fire ;adhvaryu>& and one 0ho can su!ervise ;brahma>( Such sacrifices 0ere conducted from the birth of .rahma& the first "iving creature& and 0ere carried on ti"" the reign of Mahara2a Yudhisthira( .ut such e4!ert brahmana !riests are very rare in this age of corru!tion and 1uarre"& and therefore in the !resent age on"y the ya2na of chanting the ho"y name of the Lord is recommended( The scri!tures en2oin7 harer nama harer nama harer namaiva -eva"am -a"au nasty eva nasty eva nasty eva gatir anyatha TEXT := TEXT nama-dheyani mantras ca da-sinas ca vratani ca devatanu-ramah -a"!ah san-a"!as tantram eva ca SYNONYMS nama-dheyani--invo-ing the names of the demigods mantrah--s!ecific hymns to offer to a !articu"ar demigod ca--a"so da-sinah--re0ard ca--and vratani--vo0s ca--and devata-anu-ramah--one demigod after another -a"!ah--the s!ecific scri!ture san-a"!ah--the s!ecific !ur!ose tantram--a !articu"ar !rocess eva--as they are ca--a"so( T)*NSL*T+ON Other necessities inc"ude invo-ing the different names of the demigods by s!ecific hymns and vo0s of recom!ense& in accordance 0ith the !articu"ar scri!ture& for s!ecific !ur!oses and by s!ecific !rocesses( #,)#O)T The 0ho"e !rocess of offering sacrifice is under the category of fruitive action& and such activities are e4treme"y scientific( They main"y de!end on the !rocess of vibrating sounds 0ith a !articu"ar accent( +t is a great science& and due to being out of !ro!er use for more than four thousand years& for 0ant of 1ua"ified brahmanas& such !erformances of sacrifice are no "onger effective( Nor are they recommended in this fa""en age( *ny such sacrifice underta-en in this age as a matter of sho0 may sim!"y be a cheating !rocess by the c"ever !riest"y order( .ut such a sho0 of sacrifices cannot be effective at any stage( /ruitive action is being carried on by the he"! of materia" science and to a "itt"e e4tent by gross materia" he"!& but the materia"ists a0ait a sti"" more subt"e advancement in the !rocess of vibrating sounds on 0hich the 'edic hymns are estab"ished( $ross materia" science cannot divert the rea" !ur!ose of human "ife( They can on"y increase the artificia" needs of "ife 0ithout any so"ution to the !rob"ems of "ife therefore the 0ay of materia"istic "ife "eads to the 0rong ty!e of human civi"i5ation( Since the u"timate aim of "ife is s!iritua"

rea"i5ation& the direct 0ay of invo-ing the ho"y name of the Lord& as mentioned above& is !recise"y recommended by Lord Caitanya& and !eo!"e of the modern age can easi"y ta-e advantage of this sim!"e !rocess& 0hich is tenab"e for the condition of the com!"icated socia" structure( TEXT :E TEXT gatayo matayas caiva !rayascittam samar!anam !urusavayavair ete sambharah sambhrta maya SYNONYMS gatayah--!rogress to the u"timate goa" ;'isnu> matayah--0orshi!ing the demigods ca--as a"so eva-certain"y !rayascittam--com!ensation samar!anam--u"timate offering !urusa--the #ersona"ity of $odhead avayavaih--from the !arts of the body of the #ersona"ity of $odhead ete--these sambharah--the ingredients sambhrtah--0ere arranged maya--by me( T)*NSL*T+ON Thus + had to arrange a"" these necessary ingredients and !ara!herna"ia of sacrifice from the !ersona" bodi"y !arts of the #ersona"ity of $odhead( .y invocation of the demigods3 names& the u"timate goa"& 'isnu& 0as gradua""y attained& and thus com!ensation and u"timate offering 0ere com!"ete( #,)#O)T +n this verse& s!ecia" stress is given to the !erson of the Su!reme Lord& and not to 8is im!ersona" brahma2yoti& as being the source of a"" su!!"ies( Narayana& the Su!reme Lord& is the goa" of sacrificia" resu"ts& and therefore the 'edic hymns are u"timate"y meant for attaining this goa"( 8uman "ife is thus made successfu" by !"easing Narayana and getting entrance into the direct association of Narayana in the s!iritua" -ingdom of 'ai-untha( TEXT :< TEXT iti sambhrta-sambharah !urusavayavair aham tam eva !urusam ya2nam tenaivaya2am isvaram SYNONYMS iti--thus sambhrta--e4ecuted sambharah--e1ui!!ed myse"f 0e"" !urusa--the #ersona"ity of $odhead avayavaih--by the !arts and !arce"s aham--+ tam eva--unto 8im !urusam--the #ersona"ity of $odhead ya2nam--the en2oyer of a"" sacrifices tena eva--by a"" those aya2am--0orshi!ed isvaram--the su!reme contro""er( T)*NSL*T+ON Thus + created the ingredients and !ara!herna"ia for offering sacrifice out of the !arts of the body of the Su!reme Lord& the en2oyer of the sacrifice& and + !erformed the sacrifice to satisfy the Lord(

#,)#O)T #eo!"e in genera" are a"0ays an4ious to have !eace of mind or !eace in the 0or"d& but they do not -no0 ho0 to achieve such a standard of !eace in the 0or"d( Such !eace in the 0or"d is obtainab"e by !erformances of sacrifice and by !ractice of austerity( +n the .hagavad-gita ;B(:D> the fo""o0ing !rescri!tion is recommended7 bho-taram ya2na-ta!asam sarva-"o-a-mahesvaram suhrdam sarva-bhutanam 2natva mam santim rcchati "The -arma-yogis -no0 that the Su!reme Lord is the factua" en2oyer and maintainer of a"" sacrifices and of the austere "ife( They a"so -no0 that the Lord is the u"timate !ro!rietor of a"" the !"anets and is the factua" friend of a"" "iving entities( Such -no0"edge gradua""y converts the -arma-yogis into !ure devotees of the Lord through the association of una""oyed devotees& and thus they are ab"e to be "iberated from materia" bondage(" .rahma& the origina" "iving being 0ithin the materia" 0or"d& taught us the 0ay of sacrifice( The 0ord "sacrifice" suggests dedication of one3s o0n interests for satisfaction of a second !erson( That is the 0ay of a"" activities( Every man is engaged in sacrificing his interests for others& either in the form of fami"y& society& community& country or the entire human society( .ut !erfection of such sacrifices is attained 0hen they are !erformed for the sa-e of the Su!reme #erson& the Lord( .ecause the Lord is the !ro!rietor of everything& because the Lord is the friend of a"" "iving creatures& and because 8e is the maintainer of the !erformer of sacrifice& as 0e"" as the su!!"ier of the ingredients of sacrifices& it is 8e on"y and no one e"se 0ho shou"d be satisfied by a"" sacrifices( The 0ho"e 0or"d is engaged in sacrificing energy for advancement of "earning& socia" u!"iftment& economic deve"o!ment and !"ans for tota" im!rovement of the human condition& but no one is interested in sacrificing for the sa-e of the Lord& as it is advised in the .hagavad-gita( Therefore& there is no !eace in the 0or"d( +f men at a"" 0ant !eace in the 0or"d& they must !ractice sacrifice in the interest of the su!reme !ro!rietor and friend of a""( TEXT :D TEXT tatas te bhratara ime !ra2anam !atayo nava aya2an vya-tam avya-tam !urusam su-samahitah SYNONYMS tatah--thereafter te--your bhratarah--brothers ime--these !ra2anam--of the "iving creatures !atayah-masters nava--nine aya2an--!erformed vya-tam--manifested avya-tam--nonmanifested !urusam-!ersona"ities su-samahitah--0ith !ro!er ritua"s( T)*NSL*T+ON My dear son& thereafter your nine brothers& 0ho are the masters of "iving creatures& !erformed the sacrifice 0ith !ro!er ritua"s to satisfy both the manifested and nonmanifested !ersona"ities( #,)#O)T

The manifested !ersona"ities are the demigods "i-e the ru"er of the heaven"y -ingdom& +ndra& and his associates and the nonmanifested !ersona"ity is the Lord 8imse"f( The manifested !ersona"ities are mundane contro""ers of the materia" affairs& 0hereas the nonmanifested #ersona"ity of $odhead is transcendenta"& beyond the range of the materia" atmos!here( +n this age of %a"i the manifested demigods are a"so not to be seen& for s!ace trave" has com!"ete"y sto!!ed( So both the !o0erfu" demigods and the Su!reme #ersona"ity of $odhead are nonmanifested to the covered eyes of the modern man( Modern men 0ant to see everything 0ith their eyes& a"though they are not sufficient"y 1ua"ified( Conse1uent"y& they disbe"ieve in the e4istence of the demigods or of the Su!reme $od( They shou"d see through the !ages of authentic scri!tures and shou"d not sim!"y be"ieve their un1ua"ified eyes( Even in these days& $od can a"so be seen by 1ua"ified eyes tinged 0ith the ointment of "ove of $od( TEXT ?C TEXT tatas ca manavah -a"e i2ire rsayo 3!are !itaro vibudha daitya manusyah -ratubhir vibhum SYNONYMS tatah--thereafter ca--a"so manavah--the Manus& the fathers of man-ind -a"e--in due course of time i2ire--0orshi!ed rsayah--great sages a!are--others !itarah--the forefathers vibudhah--the "earned scho"ars daityah--great devotees of the demigods manusyah--man-ind -ratubhih vibhum--by !erformance of sacrifices to !"ease the Su!reme Lord( T)*NSL*T+ON Thereafter& the Manus& the fathers of man-ind& the great sages& the forefathers& the "earned scho"ars& the Aaityas and man-ind !erformed sacrifices meant to !"ease the Su!reme Lord( #,)#O)T The daityas are devotees of the demigods because they 0ant to derive the greatest !ossib"e materia" faci"ities from them( The devotees of the Lord are e-a-nistha& or abso"ute"y attached to the devotiona" service of the Lord( Therefore they have !ractica""y no time to see- the benefits of materia" faci"ities( .ecause of their rea"i5ation of their s!iritua" identity& they are more concerned 0ith s!iritua" emanci!ation than 0ith materia" comforts( TEXT ?6 TEXT narayane bhagavati tad idam visvam ahitam grhita-mayoru-gunah sargadav agunah svatah SYNONYMS narayane--unto Narayana bhagavati--the #ersona"ity of $odhead tat idam--a"" these materia" manifestations visvam--a"" the universes ahitam--situated grhita--having acce!ted maya--materia"

energies uru-gunah--great"y !o0erfu" sarga-adau--in creation& maintenance and destruction agunah-0ithout affinity for the materia" modes svatah--se"f-sufficient"y( T)*NSL*T+ON *"" the materia" manifestations of the universes are therefore situated in 8is !o0erfu" materia" energies& 0hich 8e acce!ts se"f-sufficient"y& a"though 8e is eterna""y 0ithout affinity for the materia" modes( #,)#O)T The 1uestion !ut by Narada before .rahma concerning the sustenance of the materia" creation is thus ans0ered( Materia" actions and reactions& as the materia" scientist can su!erficia""y observe& are not basica""y u"timate truth in regard to creation& maintenance and destruction( The materia" energy is a !otency of the Lord 0hich is dis!"ayed in time& acce!ting the three 1ua"ities of goodness& !assion and ignorance in the forms of 'isnu& .rahma and Siva( The materia" energy thus 0or-s under the su!reme s!e"" of 8is Lordshi!& a"though 8e is a"0ays transcendenta" to a"" such materia" activities( * rich man constructs a big house by s!ending his energy in the sha!e of resources& and simi"ar"y he destroys a big house by his resources& but the maintenance is a"0ays under his !ersona" care( The Lord is the richest of the rich because 8e is a"0ays fu""y com!"ete in si4 o!u"ences( Therefore 8e is not re1uired to do anything !ersona""y& but everything in the materia" 0or"d is carried out by 8is 0ishes and direction therefore& the entire materia" manifestation is situated in Narayana& the Su!reme #ersona"ity of $odhead( The im!ersona" conce!tion of the su!reme truth is due to "ac- of -no0"edge on"y& and this fact is c"ear"y e4!"ained by .rahma2i& 0ho is su!!osed to be the creator of the universa" affairs( .rahma2i is the highest authority in 'edic 0isdom& and his assertion in this connection is therefore the su!reme information( TEXT ?: TEXT sr2ami tan-niyu-to 3ham haro harati tad-vasah visvam !urusa-ru!ena !ari!ati tri-sa-ti-dhrSYNONYMS sr2ami--do create tat--by 8is niyu-tah--a!!ointment aham--+ harah--Lord Siva harati--destroys tatvasah--under 8is subordination visvam--the 0ho"e universe !urusa--the #ersona"ity of $odhead ru!ena--by 8is eterna" form !ari!ati--maintains tri-sa-ti-dhr---the contro""er of three energies( T)*NSL*T+ON .y 8is 0i""& + create& Lord Siva destroys& and 8e 8imse"f& in 8is eterna" form as the #ersona"ity of $odhead& maintains everything( 8e is the !o0erfu" contro""er of these three energies( #,)#O)T The conce!tion of one 0ithout a second is c"ear"y confirmed here( The one is Lord 'asudeva& and on"y by 8is different energies and e4!ansions are different manifestations& both in the materia" and in the s!iritua" 0or"ds& maintained( +n the materia" 0or"d a"so& Lord 'asudeva is everything& as stated in the .hagavad-gita ;E(6D>( 'asudevah sarvam iti7 everything is 'asudeva on"y( +n the 'edic hymns a"so the same 'asudeva is he"d to be su!reme( +t is said in the 'edas& vasudevat !aro brahman na canyo 3rtho 3sti tattvatah7 in fact there is no greater truth than 'asudeva( *nd Lord %rsna affirms the same truth in the .hagavad-gita ;E(E>( Mattah !arataram nanyat7 "There is nothing above Me ILord %rsnaJ(" So the

conce!tion of oneness& as over"y stressed by the im!ersona"ist& is a"so acce!ted by the !ersona"ist devotee of the Lord( The difference is that the im!ersona"ist denies !ersona"ity in the u"timate issue& 0hereas the devotee gives more im!ortance to the #ersona"ity of $odhead( Srimad-.hagavatam e4!"ains this truth in the verse under discussion7 Lord 'asudeva is one 0ithout a second& but because 8e is a""-!o0erfu"& 8e can e4!and 8imse"f as 0e"" as dis!"ay 8is omni!otencies( The Lord is described here as omni!otent by three energies ;tri-sa-ti-dhr->( So !rimari"y 8is three energies are interna"& margina" and e4terna"( This e4terna" energy is a"so dis!"ayed in the three modes of goodness& !assion and ignorance( Simi"ar"y& the interna" !otency is a"so dis!"ayed in three s!iritua" modes--samvit& sandhini and h"adini( The margina" !otency& or the "iving entities& is a"so s!iritua" ;!ra-rtim viddhi me !aram>& but the "iving entities are never e1ua" to the Lord( The Lord is nirasta-samya-atisaya in other 0ords& no one is greater than or e1ua" to the Su!reme Lord( So the "iving entities& inc"uding even such great !ersona"ities as Lord .rahma and Lord Siva& are a"" subordinate to the Lord( +n the materia" 0or"d a"so& in 8is eterna" form of 'isnu& 8e maintains and contro"s a"" the affairs of the demigods& inc"uding .rahma and Siva( TEXT ?? TEXT iti te 3bhihitam tata yathedam anu!rcchasi nanyad bhagavatah -incid bhavyam sad-asad-atma-am SYNONYMS iti--thus te--unto you abhihitam--e4!"ained tata--my dear son yatha--as idam--a"" these anu!rcchasi-as you have in1uired na--never anyat--anything e"se bhagavatah--beyond the #ersona"ity of $odhead -incit--nothing bhavyam--to be thought ever sat--cause asat--effect atma-am--in the matter of( T)*NSL*T+ON My dear son& 0hatever you in1uired from me + have thus e4!"ained unto you& and you must -no0 for certain that 0hatever there is ;either as cause or as effect& both in the materia" and s!iritua" 0or"ds> is de!endent on the Su!reme #ersona"ity of $odhead( #,)#O)T The com!"ete cosmic situation& both in the materia" and in the s!iritua" manifestations of the energies of the Lord& is 0or-ing and moving first as the cause and then as the effect( .ut the origina" cause is the Su!reme #ersona"ity of $odhead( Effects of the origina" cause become the causes of other effects& and thus everything& either !ermanent or tem!orary& is 0or-ing as cause and effect( *nd because the Lord is the !rimeva" cause of a"" !ersons and a"" energies& 8e is ca""ed the cause of a"" causes& as confirmed in the .rahma-samhita as 0e"" as in the .hagavad-gita( The .rahma-samhita ;B(6> affirms7 isvarah !aramah -rsnah sac-cid-ananda-vigrahah anadir adir govindah sarva--arana--aranam *nd in the .hagavad-gita ;6C(<> it is said7 aham sarvasya !rabhavo mattah sarvam !ravartate iti matva bha2ante mam

budha bhava-samanvitah So the origina" !rimeva" cause is vigraha& the !ersona"& and the im!ersona" s!iritua" effu"gence& brahma2yoti& is a"so an effect of the Su!reme .rahman ;brahmano hi !ratisthaham>& Lord %rsna( TEXT ?@ TEXT na bharati me 3nga mrso!a"a-syate na vai -vacin me manaso mrsa gatih na me hrsi-ani !atanty asat-!athe yan me hrdaut-anthyavata dhrto harih SYNONYMS na--never bharati--statements me--mind anga--O Narada mrsa--untruth u!a"a-syate--!rove to be na--never vai--certain"y -vacit--at any time me--mine manasah--of the mind mrsa--untruth gatih-!rogress na--nor me--mine hrsi-ani--senses !atanti--degrades asat-!athe--in tem!orary matter yat-because me--mine hrda--heart aut-anthyavata--by great earnestness dhrtah--caught ho"d of harih--the Su!reme #ersona"ity of $odhead( T)*NSL*T+ON O Narada& because + have caught ho"d of the "otus feet of the Su!reme #ersona"ity of $odhead& 8ari& 0ith great 5ea"& 0hatever + say has never !roved to have been fa"se( Nor is the !rogress of my mind ever deterred( Nor are my senses ever degraded by tem!orary attachment to matter( #,)#O)T Lord .rahma is the origina" s!ea-er of 'edic 0isdom to Narada& and Narada is the distributor of transcendenta" -no0"edge a"" over the 0or"d through his various disci!"es& "i-e 'yasadeva and others( The fo""o0ers of 'edic 0isdom acce!t the statements of .rahma2i as gos!e" truth& and transcendenta" -no0"edge is thus being distributed a"" over the 0or"d by the !rocess of disci!"ic succession from time immemoria"& since the beginning of the creation( Lord .rahma is the !erfect "iberated "iving being 0ithin the materia" 0or"d& and any sincere student of transcendenta" -no0"edge must acce!t the 0ords and statements of .rahma2i as infa""ib"e( The 'edic -no0"edge is infa""ib"e because it comes do0n direct"y from the Su!reme Lord unto the heart of .rahma& and since he is the most !erfect "iving being& .rahma2i is a"0ays correct to the "etter( *nd this is because Lord .rahma is a great devotee of the Lord 0ho has earnest"y acce!ted the "otus feet of the Lord as the su!reme truth( +n the .rahma-samhita& 0hich is com!i"ed by .rahma2i& he re!eats the a!horism govindam adi-!urusam tam aham bha2ami7 "+ am a 0orshi!er of the origina" !ersona"ity of $odhead& $ovinda& the !rimeva" Lord(" So 0hatever he says& 0hatever he thin-s& and 0hatever he does norma""y in his mood are to be acce!ted as truth because of his direct and very intimate connection 0ith $ovinda& the !rimeva" Lord( Sri $ovinda& 0ho !"easing"y acce!ts the "oving transcendenta" service of 8is devotees& gives a"" !rotection to the 0ords and actions of 8is devotees( The Lord dec"ares in the .hagavad-gita ;D(?6>& -aunteya !rati2anihi7 "O son of %unti& !"ease dec"are it(" The Lord as-s *r2una to dec"are& and 0hyG .ecause sometimes the dec"aration of $ovinda 8imse"f may seem contradictory to mundane creatures& but the mundaner 0i"" never find any contradiction in the 0ords of the Lord3s devotees( The devotees are es!ecia""y !rotected by the Lord so that they may remain infa""ib"e( Therefore the !rocess of devotiona" service a"0ays begins in the service of the devotee 0ho a!!ears in disci!"ic succession( The devotees are a"0ays "iberated& but that does not mean that they are im!ersona"( The Lord is a !erson eterna""y& and the devotee of the Lord is a"so a !erson eterna""y( .ecause the devotee has his sense organs even at the "iberated stage& he is therefore a !erson a"0ays( *nd because the devotee3s service is acce!ted by the Lord in fu"" reci!rocation& the Lord is a"so a

!erson in 8is com!"ete s!iritua" embodiment( The devotee3s senses& being engaged in the service of the Lord& never go astray under the attraction of fa"se materia" en2oyment( The !"ans of the devotee never go in vain& and a"" this is due to the faithfu" attachment of the devotee for the service of the Lord( This is the standard of !erfection and "iberation( *nyone& beginning from .rahma2i do0n to the human being& is at once !ut on the !ath of "iberation sim!"y by his attachment in great earnestness for the Su!reme Lord& Sri %rsna& the !rimeva" Lord( The Lord affirms this in the .hagavad-gita ;6@(:=>7 mam ca yo 3vyabhicarena bha-ti-yogena sevate sa gunan samatityaitan brahma-bhuyaya -a"!ate *nyone& therefore& 0ho is earnest"y serious in heart and sou" about being in intimate touch 0ith the #ersona"ity of $odhead in the re"ationshi! of transcendenta" "oving service 0i"" a"0ays be infa""ib"e in 0ords and action( The reason is that the Su!reme Lord is *bso"ute Truth& and anything earnest"y dovetai"ed 0ith the *bso"ute Truth attains the same transcendenta" 1ua"ity( On the other hand& any amount of menta" s!ecu"ation on the strength of materia" science and -no0"edge 0ithout any bona fide touch 0ith the *bso"ute Truth is sure to be a mundane untruth and fai"ure& sim!"y due to not being in touch 0ith the *bso"ute Truth( Such god"ess& unfaithfu" 0ords and actions& ho0ever materia""y enriched& are never to be trusted( That is the !ur!ort of this im!ortant verse( * grain of devotion is more va"uab"e than tons of faith"essness( TEXT ?B TEXT so 3ham samamnayamayas ta!omayah !ra2a!atinam abhivanditah !atih asthaya yogam ni!unam samahitas tam nadhyagaccham yata atma-sambhavah SYNONYMS sah aham--myse"f ;the great .rahma> samamnaya-mayah--in the chain of disci!"ic succession of 'edic 0isdom ta!ah-mayah--successfu""y having undergone a"" austerities !ra2a!atinam--of a"" the forefathers of "iving entities abhivanditah--0orshi!ab"e !atih--master asthaya--successfu""y !racticed yogam-mystic !o0ers ni!unam--very e4!ert samahitah--se"f-rea"i5ed tam--the Su!reme Lord na--did not adhyagaccham--!ro!er"y understood yatah--from 0hom atma--se"f sambhavah--generated( T)*NSL*T+ON *"though + am -no0n as the great .rahma& !erfect in the disci!"ic succession of 'edic 0isdom& and a"though + have undergone a"" austerities and am an e4!ert in mystic !o0ers and se"f-rea"i5ation& and a"though + am recogni5ed as such by the great forefathers of the "iving entities& 0ho offer me res!ectfu" obeisances& sti"" + cannot understand 8im& the Lord& the very source of my birth( #,)#O)T .rahma& the greatest of a"" "iving creatures 0ithin the universe& is admitting his fai"ure to -no0 the Su!reme Lord des!ite his vast "earning in the 'edic 0isdom& des!ite his austerity& !enance& mystic !o0ers and se"f-rea"i5ation& and des!ite being 0orshi!ed by the great #ra2a!atis& the forefathers of the "iving entities( So these 1ua"ifications are not sufficient to -no0 the Su!reme Lord( .rahma2i cou"d understand the Lord to a "itt"e e4tent on"y 0hen he 0as trying to serve 8im by the eagerness of his heart ;hrdaut-anthyavata>& 0hich is the devotiona" service mood( Therefore& the Lord can be -no0n on"y by the

sincere mood of eagerness for service& and not by any amount of materia" 1ua"ification as scientist or s!ecu"ative !hi"oso!her or by attainment of mystic !o0ers( This fact is c"ear"y corroborated in the .hagavad-gita ;6<(B@-BB>7 brahma-bhutah !rasannatma na socati na -an-sati samah sarvesu bhutesu mad-bha-tim "abhate !aram bha-tya mam abhi2anati yavan yas casmi tattvatah tato mam tattvato 2natva visate tad-anantaram On"y se"f-rea"i5ation& by attainment of the above high 1ua"ifications of 'edic 0isdom& austerity& etc(& can he"! one on the !ath of devotiona" service( .ut fai"ing in devotiona" service& one remains sti"" im!erfect because even in that !osition of se"f-rea"i5ation one cannot factua""y -no0 the Su!reme Lord( .y se"frea"i5ation& one is 1ua"ified to become a devotee& and the devotee& by service mood ;bha-tya> on"y& can gradua""y -no0 the !ersona"ity of $odhead( One shou"d not& ho0ever& misunderstand the im!ort of visate ;"enters into"> as referring to merging into the e4istence of the Su!reme( Even in materia" e4istence& one is merged in the e4istence of the Lord( No materia"ist can disentang"e se"f from matter& for the se"f is merged in the e4terna" energy of the Lord( *s no "ayman can se!arate butter from mi"-& no one can e4tricate the merged se"f from matter by ac1uiring some materia" 1ua"ification( This visate by devotion ;bha-tya> means to be ab"e to !artici!ate in the association of the Lord in !erson( .ha-ti& or devotiona" service to the Lord& means to become free from materia" entang"ement and then to enter into the -ingdom of $od& becoming one "i-e 8im( Losing one3s individua"ity is not the aim of bha-ti-yoga or of the devotees of the Lord( There are five ty!es of "iberation& one of 0hich is ca""ed sayu2ya-mu-ti& or being merged into the e4istence or body of the Lord( The other forms of "iberation maintain the individua"ity of the !artic"e sou" and invo"ve being a"0ays engaged in the transcendenta" "oving service of the Lord( The 0ord visate& used in the verses of the .hagavad-gita& is thus meant for the devotees 0ho are not at a"" an4ious for any -ind of "iberation( The devotees are satisfied sim!"y in being engaged in the service of the Lord& regard"ess of the situation( Lord .rahma is the first "iving being& 0ho direct"y "earned the 'edic 0isdom from the Lord ;tene brahma hrda ya adi--avaye>( Therefore& 0ho can be a more "earned 'edantist than Lord .rahmaG 8e admits that in s!ite of his !erfect -no0"edge in the 'edas& he 0as unab"e to -no0 the g"ories of the Lord( Since no one can be more than Lord .rahma& ho0 can a so-ca""ed 'edantist be !erfect"y cogni5ant of the *bso"ute TruthG The so-ca""ed 'edantist& therefore& cannot enter into the e4istence of the Lord 0ithout being trained in the matter of bha-ti-vedanta& or 'edanta !"us bha-ti( 'edanta means se"f-rea"i5ation& and bha-ti means rea"i5ation of the #ersona"ity of $odhead& to some e4tent( No one can -no0 the !ersona"ity of $odhead in fu""& but at "east to a certain e4tent one can -no0 the *bso"ute Truth& the #ersona"ity of $odhead& by se"f-surrender and a devotiona" attitude& and by nothing e"se( +n the .rahma-samhita a"so& it is said& vedesu dur"abham& or sim!"y by study of 'edanta one can hard"y find out the e4istence of the !ersona"ity of $odhead& but the Lord is adur"abham atma-bha-tau& very easi"y avai"ab"e to 8is devotee( Sri"a 'yasadeva& therefore& 0as not satisfied sim!"y 0ith com!i"ing the 'edanta-sutras& but over and above this& by the advice of his s!iritua" master& Narada& he com!i"ed the Srimad-.hagavatam in order to understand the rea" im!ort of 'edanta( Srimad-.hagavatam therefore& is the abso"ute medium by 0hich to understand the *bso"ute Truth( TEXT ?= TEXT nato 3smy aham tac-caranam samiyusam bhavac-chidam svasty-ayanam sumanga"am

yo hy atma-maya-vibhavam sma !aryagad yatha nabhah svantam atha!are -utah SYNONYMS natah--"et me offer my obeisances asmi--am aham--+ tat--the Lord3s caranam--feet samiyusam--of the surrendered sou" bhavat-chidam--that 0hich sto!s re!etition of birth and death svasti-ayanam-!erce!tion of a"" ha!!iness su-manga"am--a""-aus!icious yah--one 0ho hi--e4act"y atma-maya--!ersona" energies vibhavam--!otency sma--certain"y !aryagat--cannot estimate yatha--as much as nabhah--the s-y sva-antam--its o0n "imit atha--therefore a!are--others -utah--ho0( T)*NSL*T+ON Therefore it is best for me to surrender unto 8is feet& 0hich a"one can de"iver one from the miseries of re!eated birth and death( Such surrender is a""-aus!icious and a""o0s one to !erceive a"" ha!!iness( Even the s-y cannot estimate the "imits of its o0n e4!ansion( So 0hat can others do 0hen the Lord 8imse"f is unab"e to estimate 8is o0n "imitsG #,)#O)T Lord .rahma& the greatest of a"" "earned "iving beings& the greatest sacrificer& the greatest observer of the austere "ife& and the greatest se"f-rea"i5ed mystic& advises us& as the su!reme s!iritua" master of a"" "iving beings& that one shou"d sim!"y surrender unto the "otus feet of the Lord in order to achieve a"" success& even u! to the "imit of being "iberated from the miseries of materia" "ife and being endo0ed 0ith a""aus!icious s!iritua" e4istence( Lord .rahma is -no0n as the !itamaha& or the father3s father( * young man consu"ts his e4!erienced father about discharging his duties( So the father is natura""y a good advisor( .ut Lord .rahma is the father of a"" fathers( 8e is the father of the father of Manu& 0ho is the father of man-ind a"" over the universa" !"anets( Therefore the men of this insignificant !"anet shou"d -ind"y acce!t the instruction of .rahma2i and 0ou"d do 0e"" to surrender unto the "otus feet of the Lord rather than try to estimate the "ength and breadth of the Lord3s !otencies( 8is !otencies are immeasurab"e& as confirmed in the 'edas( #arasya sa-tir vividhaiva sruyate svabhavi-i 2nana-ba"a--riya ca ;Svetasvatara ,!anisad =(<>( 8e is the greatest of a""& and a"" others& even the greatest of a"" "iving beings& name"y .rahma2i& admits that the best thing for us is to surrender unto 8im( Therefore on"y those !ersons 0ith a very !oor fund of -no0"edge c"aim that they themse"ves are "ords of a"" that they survey( *nd 0hat can they surveyG They cannot survey even the "ength and breadth of a sma"" s-y in one sma"" universe( The so-ca""ed materia" scientist says that he 0ou"d need to "ive forty thousand years to reach the highest !"anet of the universe& being carried by a s!utni-( This is a"so uto!ian because no one can be e4!ected to "ive forty thousand years( .esides& 0hen the s!ace !i"ot returned from his trave"& none of his friends 0ou"d be !resent to receive him bac- as the greatest astronaut& as has become fashionab"e for modern be0i"dered scientific men( One scientific man& 0ho had no be"ief in $od& 0as very much enthusiastic in ma-ing !"ans for his materia" e4istence and therefore o!ened a hos!ita" to save the "iving( .ut after o!ening the hos!ita"& he himse"f died 0ithin si4 months( So one shou"d not s!oi" his human "ife& s!ecies of "ife& sim!"y for the concocted materia" ha!!iness of "ife through increasing artificia" needs in the name of advancement of economic deve"o!ment and scientific -no0"edge( )ather& one shou"d sim!"y surrender unto the feet of the Lord to ma-e a so"ution to a"" miseries of "ife( That is the instruction of Lord %rsna direct"y in the .hagavad-gita& and that is the instruction of Srimad-.hagavatam by .rahma2i& the su!reme father of a"" "iving beings( *nyone denying this surrendering !rocess as recommended both in the .hagavad-gita and in the Srimad-.hagavatam--and& for that matter& in a"" authori5ed scri!tures--0i"" be forced to surrender unto the "a0s of materia" nature( The "iving entity& by his constitutiona" !osition& is not inde!endent( 8e must surrender& either unto the Lord or unto materia" nature( Materia" nature is a"so not inde!endent of the Lord& since the Lord 8imse"f has c"aimed materia" nature as mama maya& or "My energy" ;.g( E(6@>& and as me bhinna !ra-rtir astadha& or "My se!arated energy in eight divisions" ;.g( E(@>( Therefore materia" nature is a"so contro""ed by the Lord& as 8e has c"aimed in .hagavad-gita ;D(6C>( Mayadhya-sena !ra-rtih

suyate sacaracaram7 ",nder My direction on"y is materia" nature 0or-ing& and thus are a"" things moving(" *nd the "iving entities& being su!erior energy to matter& have choice and discrimination either to surrender unto the Lord or to surrender unto materia" nature( .y surrendering unto the Lord& one is ha!!y and "iberated& but by surrendering unto materia" nature the "iving entity suffers( So the end of a"" suffering means surrendering unto the Lord because the surrendering !rocess itse"f is bhava-cchidam ;"iberation from a"" materia" miseries>& svasty-ayanam ;!erce!tion of a"" ha!!iness>& and sumanga"am ;the source of everything aus!icious>( Therefore "iberty& ha!!iness and a"" good fortune can be attained on"y by surrendering unto the Lord because 8e is fu"" "iberty& fu"" ha!!iness and fu"" aus!iciousness( Such "iberation and ha!!iness are a"so un"imited& and they have been com!ared to the s-y& a"though such "iberation and ha!!iness are infinite"y greater than the s-y( +n our !resent !osition 0e can sim!"y understand the magnitude of greatness 0hen it is com!ared to the s-y( 9e fai" to measure the s-y& but the ha!!iness and "iberty obtained in association 0ith the Lord are far greater than the s-y( That s!iritua" ha!!iness is so great that it cannot be measured& even by the Lord 8imse"f& not to s!ea- of others( +t is said in the scri!tures& brahma-sau-hyam tv anantam7 s!iritua" ha!!iness is un"imited( 8ere it is said that even the Lord cannot measure such ha!!iness( This does not mean that the Lord cannot measure it and is therefore im!erfect in that sense( The actua" !osition is that the Lord can measure it& but the ha!!iness in the Lord is a"so identica" 0ith the Lord on account of abso"ute -no0"edge( So the ha!!iness derived from the Lord may be measured by the Lord& but the ha!!iness increases again& and the Lord measures it again& and then again the ha!!iness increases more and more& and the Lord measures it more and more& and as such there is eterna""y a com!etition bet0een increment and measurement& so much so that the com!etition is never sto!!ed& but goes on un"imited"y ad infinitum( S!iritua" ha!!iness is anandambudhi-vardhanam& or the ocean of ha!!iness 0hich increases( The materia" ocean is stagnant& but the s!iritua" ocean is dynamic( +n the Caitanya-caritamrta& ;*di-"i"a& /ourth Cha!ter> %avira2a $osvami has very nice"y described this dynamic increment of the ocean of s!iritua" ha!!iness in the transcendenta" !erson of Srimati )adharani& the !"easure !otency of Lord %rsna( TEXT ?E TEXT naham na yuyam yad-rtam gatim vidur na vamadevah -im uta!are surah tan-mayaya mohita-buddhayas tv idam vinirmitam catma-samam vica-smahe SYNONYMS na--neither aham--+ na--nor yuyam--a"" you sons yat--0hose rtam--factua" gatim--movements viduh--do -no0 na--nor vamadevah--Lord Siva -im--0hat uta--e"se a!are--others surah--demigods tat--by 8is mayaya--by the i""usory energy mohita--be0i"dered buddhayah--0ith such inte""igence tu-but idam--this vinirmitam--0hat is created ca--a"so atma-samam--by dint of one3s !ersona" abi"ity vica-smahe--observe( T)*NSL*T+ON Since neither Lord Siva nor you nor + cou"d ascertain the "imits of s!iritua" ha!!iness& ho0 can other demigods -no0 itG *nd because a"" of us are be0i"dered by the i""usory e4terna" energy of the Su!reme Lord& 0e can see on"y this manifested cosmos according to our individua" abi"ity( #,)#O)T 9e have many times mentioned the names of t0e"ve se"ected authorities ;dvadasa-maha2ana>& of 0hich .rahma& Narada and Lord Siva head the "ist as the first& second and third in order of merit of those 0ho

-no0 something of the Su!reme Lord( Other demigods& semi-demigods& $andharvas& Caranas& 'idyadharas& human beings or asuras cannot !ossib"y -no0 fu""y about the !otencies of the *bso"ute Lord& Sri %rsna( The demigods& semi-demigods& $andharvas& etc(& are a"" high"y inte""igent !ersons in the u!!er !"anets& the human beings are inhabitants of the intermediate !"anets& and the asuras are inhabitants of the "o0er !"anets( *"" of them have their res!ective conce!tions and estimations of the *bso"ute Truth& as does the scientist or the em!iric !hi"oso!her in human society( *"" such "iving entities are creatures of the materia" nature& and conse1uent"y they are be0i"dered by the 0onderfu" dis!"ay of the three modes of materia" nature( Such be0i"derment is mentioned in the .hagavad-gita ;E(6?>( Tribhir gunamayair bhavair ebhih samam idam 2agat7 every entity& beginning from .rahma do0n to the ant& is individua""y be0i"dered by the three modes of materia" nature& name"y goodness& !assion and ignorance( Everyone thin-s& in terms of individua" ca!acity& that this universe& 0hich is manifested before us& is a"" in a""( *nd so the scientist in the human society of the t0entieth century ca"cu"ates the beginning and end of the universe in his o0n 0ay( .ut 0hat can the scientists -no0G Even .rahma himse"f 0as once be0i"dered& thin-ing himse"f the on"y one .rahma favored by the Lord& but "ater on& by the grace of the Lord& he came to -no0 that there are innumerab"e more !o0erfu" .rahmas as 0e""& in far bigger universes beyond this universe& and a"" of these universes combined together form e-a!ad-vibhuti& or one fourth of the manifestation of the Lord3s creative energy( The other three fourths of 8is energy are dis!"ayed in the s!iritua" 0or"d& and so 0hat can the tiny scientist 0ith a tiny brain -no0 of the *bso"ute #ersona"ity of $odhead& Lord %rsnaG The Lord says& therefore& mohitam nabhi2anati mam ebhyah !aram avyayam7 be0i"dered by such modes of materia" nature& they cannot understand that beyond these manifestations is a Su!reme #erson 0ho is the abso"ute contro""er of everything( .rahma& Narada and Lord Siva -no0 about the Lord to a considerab"e e4tent& and therefore one shou"d fo""o0 the instructions of these great !ersona"ities instead of being satisfied 0ith a tiny brain and its !"ayfu" discoveries such as s!acecraft and simi"ar !roducts of science( *s the mother is the on"y authority to identify the father of a chi"d& so the mother 'edas& !resented by the recogni5ed authority such as .rahma& Narada or Siva& is the on"y authority to inform us about the *bso"ute Truth( TEXT ?< TEXT yasyavatara--armani gayanti hy asmad-adayah na yam vidanti tattvena tasmai bhagavate namah SYNONYMS yasya--0hose avatara--incarnation -armani--activities gayanti--chant in g"orification hi--indeed asmat-adayah--!ersons "i-e us na--do not yam--0hom vidanti---no0 tattvena--cent !ercent as 8e is tasmai--unto 8im bhagavate--unto the !ersona"ity of $odhead Sri %rsna namah--res!ectfu" obeisances( T)*NSL*T+ON Let us offer our res!ectfu" obeisances unto that Su!reme #ersona"ity of $odhead& 0hose incarnations and activities are chanted by us for g"orification& though 8e can hard"y be fu""y -no0n as 8e is( #,)#O)T +t is said that the transcendenta" name& form& 1ua"ity& !astimes& !ara!herna"ia& !ersona"ity& etc(& cannot !ossib"y be !erceived by the gross materia"istic senses( .ut 0hen the senses are !urified by the !rocess of hearing& chanting& remembering& and 0orshi!ing the "otus feet of the ho"y Aeity& etc(& the Lord revea"s 8imse"f !ro!ortionate"y to the advancement of the 1ua"ity of devotiona" service ;ye yatha mam !ra!adyante>( One shou"d not e4!ect the Lord to be an order-su!!"ying agent 0ho must be !resent before

us as soon as 0e desire to see 8im( 9e must be ready to undergo the !rescribed devotiona" duties& fo""o0ing the !ath sho0n by the !redecessors in the disci!"ic succession from .rahma& Narada and simi"ar authorities( *s the senses are !rogressive"y !urified by bona fide devotiona" service& the Lord revea"s 8is identity according to the s!iritua" advancement of the devotee( .ut one 0ho is not in the "ine of devotiona" service can hard"y !erceive 8im sim!"y by ca"cu"ations and !hi"oso!hica" s!ecu"ations( Such a hard 0or-er can !resent a 2ugg"ery of 0ords before an audience& but can never -no0 the Su!reme #ersona"ity of $odhead in 8is !ersona" feature( The Lord has c"ear"y stated in the .hagavad-gita that one can -no0 8im on"y by devotiona" service( No one can -no0 the Lord by any !uffed-u! materia" !rocess of cha""enge& but the humb"e devotee can !"ease the Lord by his earnest devotiona" activities( Thus the Lord revea"s 8imse"f !ro!ortionate"y before the devotee( Lord .rahma therefore offers his res!ectfu" obeisances as a bona fide s!iritua" master and advises us to fo""o0 the !rocess of sravana and -irtana( Sim!"y by this !rocess& or sim!"y by hearing and chanting the g"ories of the activities of the Lord3s incarnation& one can certain"y see 0ithin himse"f the identity of the Lord( 9e have a"ready discussed this sub2ect in vo"ume one of Srimad-.hagavatam& in connection 0ith this verse7 tac chraddadhana munayo 2nana-vairagya-yu-taya !asyanty atmani catmanam bha-tya sruta-grhitaya ;.hag( 6(:(6:> The conc"usion is that one cannot -no0 the Su!reme #ersona"ity of $odhead fu""y by any method& but 8e can be seen and fe"t !artia""y by the devotiona" service !rocess of hearing& chanting& etc( TEXT ?D TEXT sa esa adyah !urusah -a"!e -a"!e sr2aty a2ah atmatmany atmanatmanam sa samyacchati !ati ca SYNONYMS sah--8e esah--the very adyah--the origina" #ersona"ity of $odhead !urusah--the Maha-'isnu incarnation& a !"enary !ortion of $ovinda& Lord %rsna -a"!e -a"!e--in each and every mi""ennium sr2ati-creates a2ah--the unborn atma--se"f atmani--u!on the se"f atmana--by 8is o0n se"f atmanam--o0n se"f sah--8e samyacchati--absorbs !ati--maintains ca--a"so( T)*NSL*T+ON That su!reme origina" #ersona"ity of $odhead& Lord Sri %rsna& e4!anding 8is !"enary !ortion as Maha'isnu& the first incarnation& creates this manifested cosmos& but 8e is unborn( The creation& ho0ever& ta-es !"ace in 8im& and the materia" substance and manifestations are a"" 8imse"f( 8e maintains them for some time and absorbs them into 8imse"f again( #,)#O)T The creation is nondifferent from the Lord& and sti"" 8e is not in the creation( This is e4!"ained in the .hagavad-gita ;D(@> as fo""o0s7 maya tatam idam sarvam

2agad avya-ta-murtina mat-sthani sarva-bhutani na caham tesv avasthitah The im!ersona" conce!tion of the *bso"ute Truth is a"so a form of the Lord ca""ed avya-ta-murti( Murti means "form&" but because 8is im!ersona" feature is ine4!"icab"e to our "imited senses& 8e is the avya-tamurti form& and in that ine4!"icab"e form of the Lord the 0ho"e creation is resting or& in other 0ords& the 0ho"e creation is the Lord 8imse"f& and the creation is a"so nondifferent from 8im& but simu"taneous"y 8e& as the origina" #ersona"ity of $odhead Sri %rsna& is a"oof from the created manifestation( The im!ersona"ist gives stress to the im!ersona" form or feature of the Lord and does not be"ieve in the origina" !ersona"ity of the Lord& but the 'aisnavas acce!t the origina" form of the Lord& of 0hom the im!ersona" form is mere"y one of the features( The im!ersona" and !ersona" conce!tions of the Lord are e4isting simu"taneous"y& and this fact is c"ear"y described both in the .hagavad-gita and in the Srimad.hagavatam& and a"so in other 'edic scri!tures( +nconceivab"e to human inte""igence& the idea must sim!"y be acce!ted on the authority of the scri!tures& and it can on"y be !ractica""y rea"i5ed by the !rogress of devotiona" service unto the Lord& and never by menta" s!ecu"ation or inductive "ogic( The im!ersona"ists de!end more or "ess on inductive "ogic& and therefore they a"0ays remain in dar-ness about the origina" #ersona"ity of $odhead Sri %rsna( Their conce!tion of %rsna is not c"ear& a"though everything is c"ear"y mentioned in a"" the 'edic scri!tures( * !oor fund of -no0"edge cannot com!rehend the e4istence of an origina" !ersona" form of the Lord 0hen 8e is e4!anded in everything( This im!erfectness is due& more or "ess& to the materia" conce!tion that a substance distributed 0ide"y in !arts can no "onger e4ist in the origina" form( The origina" !ersona"ity of $odhead ;adyah>& $ovinda& e4!ands 8imse"f as the Maha-'isnu incarnation and rests in the Causa" Ocean& 0hich 8e 8imse"f creates( The .rahma-samhita ;B(@E> confirms this as fo""o0s7 yah -aranarnava-2a"e bha2ati sma yoganidram ananta-2agad-anda-saroma--u!ah adhara-sa-tim ava"ambya !aram sva-murtim govindam adi-!urusam tam aham bha2ami Lord .rahma2i says in his .rahma-samhita& "+ 0orshi! the !rimeva" Lord $ovinda& 0ho "ies do0n in the Causa" Ocean in 8is !"enary !ortion as Maha-'isnu& 0ith a"" the universes generating from the !ores of hair on 8is transcendenta" body& and 0ho acce!ts the mystic s"umber of eternity(" So this Maha-'isnu is the first incarnation in the creation& and from 8im a"" the universes are generated and a"" materia" manifestations are !roduced& one after another( The Causa" Ocean is created by the Lord as the mahat-tattva& as a c"oud in the s!iritua" s-y& and is on"y a !art of 8is different manifestations( The s!iritua" s-y is an e4!ansion of 8is !ersona" rays& and 8e is the mahat-tattva c"oud a"so( 8e "ies do0n and generates the universes by 8is breathing& and again& by entering into each universe as $arbhoda-asayi 'isnu& 8e creates .rahma& Siva and many other demigods for maintenance of the universe and again absorbs the 0ho"e thing into 8is !erson as confirmed in the .hagavad-gita ;D(E>7 sarva-bhutani -aunteya !ra-rtim yanti mami-am -a"!a--saye !unas tani -a"!adau visr2amy aham "O son of %unti& 0hen the -a"!a& or the duration of the "ife of .rahma& is ended& then a"" the created manifestations enter into My !ra-rti& or energy& and again& 0hen + desire& the same creation ta-es !"ace by My !ersona" energy(" The conc"usion is that these are a"" but dis!"ays of the Lord3s inconceivab"e !ersona" energies& of 0hich no one can have any fu"" information( This !oint 0e have a"ready discussed( TEXTS @C-@6

TEXT visuddham -eva"am 2nanam !ratya- samyag avasthitam satyam !urnam anady-antam nirgunam nityam advayam rse vidanti munayah !rasantatmendriyasayah yada tad evasat-tar-ais tirodhiyeta vi!"utam SYNONYMS visuddham--0ithout any materia" tinge -eva"am--!ure and !erfect 2nanam---no0"edge !ratya---a""!ervading samya---in fu""ness avasthitam--situated satyam--truth !urnam--abso"ute anadi--0ithout any beginning antam--and so a"so 0ithout any end nirgunam--devoid of materia" modes nityam-eterna" advayam--0ithout any riva" rse--O Narada& O great sage vidanti--they can on"y understand munayah--the great thin-ers !rasanta--!acified atma--se"f indriya--senses asayah--she"tered yada-0hi"e tat--that eva--certain"y asat--untenab"e tar-aih--arguments tirah-dhiyeta--disa!!ears vi!"utam-distorted( T)*NSL*T+ON The #ersona"ity of $odhead is !ure& being free from a"" contaminations of materia" tinges( 8e is the *bso"ute Truth and the embodiment of fu"" and !erfect -no0"edge( 8e is a""-!ervading& 0ithout beginning or end& and 0ithout riva"( O Narada& O great sage& the great thin-ers can -no0 8im 0hen com!"ete"y freed from a"" materia" han-erings and 0hen she"tered under undisturbed conditions of the senses( Other0ise& by untenab"e arguments& a"" is distorted& and the Lord disa!!ears from our sight( #,)#O)T 8ere is an estimation of the Lord a!art from 8is transcendenta" activities in the tem!orary& materia" creations( Mayavada !hi"oso!hy tries to designate the Lord as contaminated by a materia" body 0hen 8e acce!ts forms of incarnation( This sort of inter!o"ation is com!"ete"y denied herein by the e4!"anation that the Lord3s !osition is !ure and una""oyed in a"" circumstances( *ccording to Mayavada !hi"oso!hy& the s!irit sou"& 0hen covered by nescience& is designated as 2iva& but 0hen freed from such ignorance or nescience he merges in the im!ersona" e4istence of the *bso"ute Truth( .ut here it is said that the Lord is eterna""y the symbo" of fu"" and !erfect -no0"edge( This is 8is s!ecia"ity7 !er!etua" freedom from a"" materia" contaminations( This distinguishes the Lord from the individua"& common "iving entities 0ho have the a!titude for being subordinated by nescience and thus becoming materia""y designated( +n the 'edas it is said that the Lord is vi2nanam anandam& fu"" of b"iss and -no0"edge( The conditioned sou"s are never to be com!ared to 8im because such individua" sou"s have the tendency to become contaminated( *"though after "iberation the "iving entity can become one 0ith the same 1ua"ity of e4istence as the Lord& his very tendency to become contaminated& 0hich the Lord never has& ma-es the individua" "iving entity different from the Lord( +n the 'edas it is said& suddham a!a!a-viddham7 the individua" atma becomes !o""uted by sin& but the Lord is never contaminated by sins( The Lord is com!ared to the !o0erfu" sun( The sun is never contaminated by anything infectious because it is so !o0erfu"( On the contrary& infected things are steri"i5ed by the rays of the sun( Simi"ar"y& the Lord is never contaminated by sins on the contrary& the sinfu" "iving entities become steri"i5ed by contact 0ith the Lord( This means that the Lord is a"so a""-!ervading "i-e the sun& and as such the 0ord !ratya- is used in this verse( Nothing is e4c"uded from the e4istence of the Lord3s !otentia" e4!ansions( The Lord is 0ithin everything& and 8e is a""covering a"so& 0ithout being disturbed by the activities of the individua" sou"s( 8e is therefore infinite&

and the "iving entities are infinitesima"( +n the 'edas it is said that on"y the Lord a"one e4ists& and a"" others3 e4istences de!end on 8im( 8e is the generating reservoir for everyone3s e4istentia" ca!acity 8e is the Su!reme Truth of a"" other categorica" truths( 8e is the source of everyone3s o!u"ence& and therefore no one can e1ua" 8im in o!u"ence( .eing fu"" of a"" o!u"ences& name"y 0ea"th& fame& strength& beauty& -no0"edge and renunciation& certain"y 8e is the Su!reme #erson( *nd because 8e is a !erson& 8e has many !ersona" 1ua"ities& a"though 8e is transcendenta" to the materia" modes( 9e have a"ready discussed the statement& ittham-bhuta-guno harih ;.hag( 6(E(6C>( 8is transcendenta" 1ua"ities are so attractive that even the "iberated sou"s ;atmaramas> are a"so attracted by them( *"though !ossessed of a"" !ersona" 1ua"ities& 8e is neverthe"ess omni!otent( Therefore& !ersona""y 8e has nothing to do& for everything is being carried out by 8is omni!otent energies( This is confirmed by the 'edic mantras7 !arasya sa-tir vividhaiva sruyate svabhavi-i 2nana-ba"a--riya ca( This suggests 8is s!ecific s!iritua" form& 0hich can never be e4!erienced by the materia" senses( 8e can be seen on"y 0hen the senses are !urified by devotiona" service ;yam evaisa vrnute tena "abhyah>( *s such& there are basic differences bet0een the Lord and the "iving entities& in so many res!ects( No one can be com!ared to the Lord& as the 'edas dec"are ;e-am evadvitiyam brahma& dvaitad vai bhayam bhavati>( The Lord has no com!etitor& and 8e has nothing to fear from any other being& nor can anyone be e1ua" to 8im( *"though 8e is the root of a"" other beings& there are basic differences bet0een 8im and other beings( Other0ise there 0ou"d have been no necessity for the statement in the !revious verse that no one can -no0 8im one hundred !ercent as 8e is ;na yam vidanti tattvena>( That no one can fu""y understand 8im is e4!"ained a"so in this verse& but the 1ua"ification for understanding to some degree is mentioned here( On"y the !rasantas& or the una""oyed devotees of the Lord& can -no0 8im to a greater e4tent( The reason is that the devotees have no demands in their "ives but to be obedient servants of the Lord& 0hi"e a"" others& name"y the em!iric !hi"oso!hers& the mystics and the fruitive 0or-ers& a"" basica""y have some demand& and as such they cannot be !acified( The fruitive 0or-er 0ants re0ard for his 0or-& the mystic 0ants some !erfection of "ife& and the em!iric !hi"oso!her 0ants to merge in the e4istence of the Lord( Someho0 or other& as "ong as there is a demand for sense satisfaction& there is no chance for !acification on the contrary& by unnecessary dry s!ecu"ative arguments& the 0ho"e matter becomes distorted& and thus the Lord moves sti"" further a0ay from our understanding( The dry s!ecu"ators& ho0ever& because of their fo""o0ing the !rinci!"es of austerity and !enance& can have -no0"edge of the im!ersona" features of the Lord to some e4tent& but there is no chance of their understanding 8is u"timate form as $ovinda because on"y the ama"atmanas& or the com!"ete"y sin"ess !ersons& can acce!t !ure devotiona" service to the Lord& as confirmed in the .hagavadgita ;E(:<>7 yesam tv anta-gatam !a!am 2ananam !unya--armanam te dvandva-moha-nirmu-ta bha2ante mam drdha-vratah TEXT @: TEXT adyo 3vatarah !urusah !arasya -a"ah svabhavah sad-asan-manas ca dravyam vi-aro guna indriyani virat svarat sthasnu carisnu bhumnah SYNONYMS adyah--first avatarah--incarnation !urusah--%aranarnavasayi 'isnu !arasya--of the Lord -a"ah--time svabhavah--s!ace sat--resu"t asat--cause manah--mind ca--a"so dravyam--e"ements vi-arah--materia" ego gunah--modes of nature indriyani--senses virat--the com!"ete 0ho"e body svarat--$arbhoda-asayi 'isnu sthasnu--immovab"e carisnu--movab"e bhumnah--of the Su!reme Lord(

T)*NSL*T+ON %aranarnavasayi 'isnu is the first incarnation of the Su!reme Lord& and 8e is the master of eterna" time& s!ace& cause and effects& mind& the e"ements& the materia" ego& the modes of nature& the senses& the universa" form of the Lord& $arbhoda-asayi 'isnu& and the sum tota" of a"" "iving beings& both moving and nonmoving( #,)#O)T That the materia" creation is not !ermanent has been discussed many times hereinbefore( The materia" creation is but a tem!orary e4hibition of the materia" energy of the *"mighty $od( This materia" manifestation is necessary to give a chance to the conditioned sou"s 0ho are un0i""ing to associate 0ith the Lord in the re"ationshi! of "oving transcendenta" service( Such un0i""ing conditioned sou"s are not a""o0ed to enter into the "iberated "ife of s!iritua" e4istence because at heart they are not 0i""ing to serve( +nstead& they 0ant to en2oy themse"ves as imitation $ods( The "iving entities are constitutiona""y eterna" servitors of the Lord& but some of them& because of misusing their inde!endence& do not 0ish to serve therefore they are a""o0ed to en2oy the materia" nature& 0hich is ca""ed maya& or i""usion( +t is ca""ed i""usion because the "iving beings under the c"utches of maya are not factua""y en2oyers& a"though they thin- that they are& being i""usioned by maya( Such i""usioned "iving entities are given a chance at interva"s to rectify their !erverted menta"ity of becoming fa"se masters of the materia" nature& and they are im!arted "essons from the 'edas about their eterna" re"ationshi! 0ith the Su!reme Lord %rsna ;vedais ca sarvair aham eva vedyah>( So the tem!orary creation of the materia" manifestation is an e4hibition of the materia" energy of the Lord& and to manage the 0ho"e sho0 the Su!reme Lord incarnates 8imse"f as the %aranarnavasayi 'isnu 2ust as a magistrate is de!uted by the government to manage affairs tem!orari"y( This %aranoda-asayi 'isnu causes the manifestation of materia" creation by "oo-ing over 8is materia" energy ;sa ai-sata>( +n the first vo"ume of this boo- 0e have a"ready discussed to some e4tent the e4!"anation of the verse 2agrhe !aurusam ru!am( The duration of the i""usory !"ay of materia" creation is ca""ed a -a"!a& and 0e have a"ready discussed the creation3s ta-ing !"ace in -a"!a after -a"!a( .y 8is incarnation and !otentia" activities& the com!"ete ingredients of creation& name"y time& s!ace& cause& resu"t& mind& the gross and subt"e e"ements and their interactiona" modes of nature--goodness& !assion and ignorance--and then the senses and their reservoir source& the gigantic universa" form as the second incarnation $arbhoda-asayi 'isnu& and a"" "iving beings& both moving and standing& 0hich come out of the second incarnation& a"" became manifested( ,"timate"y& a"" these creative e"ements and the creation itse"f are but !otentia" manifestations of the Su!reme Lord nothing is inde!endent of the contro" of the Su!reme .eing( This first incarnation in the materia" creation& name"y %aranarnavasayi 'isnu& is the !"enary !art of the origina" #ersona"ity of $odhead& Sri %rsna& described in the .rahma-samhita ;B(@<> as fo""o0s7 yasyai-a-nisvasita--a"am athava"ambya 2ivanti "oma-vi"a2a 2agad-anda-nathah visnur mahan sa iha yasya -a"a-viseso govindam adi-!urusam tam aham bha2ami *"" the innumerab"e universes are maintained on"y during the breathing !eriod of Maha-'isnu& or %aranarnavasayi 'isnu& 0ho is on"y a !"enary !art of $ovinda& the origina" #ersona"ity of $odhead Lord %rsna( TEXTS @?-@B TEXT aham bhavo ya2na ime !ra2esa da-sadayo ye bhavad-adayas ca svar"o-a-!a"ah -haga"o-a-!a"a

nr"o-a-!a"as ta"a"o-a-!a"ah gandharva-vidyadhara-caranesa ye ya-sa-ra-soraga-naga-nathah ye va rsinam rsabhah !itrnam daityendra-siddhesvara-danavendrah anye ca ye !reta-!isaca-bhuta-usmanda-yado-mrga-!a-sy-adhisah yat -inca "o-e bhagavan mahasvad o2ah-sahasvad ba"avat -samavat sri-hri-vibhuty-atmavad adbhutarnam tattvam !aram ru!avad asva-ru!am SYNONYMS aham--myse"f ;.rahma2i> bhavah--Lord Siva ya2nah--Lord 'isnu ime--a"" these !ra2a-isah--the father of the "iving beings da-sa-adayah--Aa-sa& Marici& Manu& etc( ye--those bhavat--yourse"f adayah ca--and the bache"ors ;Sanat--umara and his brothers> svar"o-a-!a"ah--the "eaders of the heaven"y !"anets -haga"o-a-!a"ah--the "eaders of s!ace trave"ers nr"o-a-!a"ah--the "eaders of man-ind ta"a"o-a-!a"ah--the "eaders of the "o0er !"anets gandharva--the residents of $andharva"o-a vidyadhara--the residents of the 'idyadhara !"anet carana-isah--the "eaders of the Caranas ye--as a"so others ya-sa--the "eaders of the Ya-sas ra-sa--demons uraga--sna-es naga-nathah--the "eaders of Naga"o-a ;be"o0 the earth> ye--others va--a"so rsinam--of the sages rsabhah--the chief !itrnam--of the forefathers daitya-indra--"eaders of the atheists siddha-isvara--"eaders of the Siddha"o-a !"anets ;s!acemen> danava-indrah--"eaders of the non*ryans anye--besides them ca--a"so ye--those !reta--dead bodies !isaca--evi" s!irits bhuta--2inn -usmanda--a s!ecia" ty!e of evi" s!irit yadah--a1uatics mrga--anima"s !a-si-adhisah--giant eag"es yat-anything -im ca--and everything "o-e--in the 0or"d bhagavat--!ossessed of bhaga& or e4traordinary !o0er mahasvat--of a s!ecia" degree o2ah-sahasvat--s!ecific menta" and sensua" de4terity ba"avat-!ossessed of strength -samavat--!ossessed of forgiveness sri--beauty hri--ashamed of im!ious acts vibhuti--riches atmavat--!ossessed of inte""igence adbhuta--0onderfu" arnam--race tattvam--s!ecific truth !aram--transcendenta" ru!avat--as if the form of asva-ru!am--not the form of the Lord( T)*NSL*T+ON + myse"f I.rahmaJ& Lord Siva& Lord 'isnu& great generators of "iving beings "i-e Aa-sa and #ra2a!ati& yourse"ves INarada and the %umarasJ& heaven"y demigods "i-e +ndra and Candra& the "eaders of the .hur"o-a !"anets& the "eaders of the earth"y !"anets& the "eaders of the "o0er !"anets& the "eaders of the $andharva !"anets& the "eaders of the 'idyadhara !"anets& the "eaders of the Carana"o-a !"anets& the "eaders of the Ya-sas& )a-sas and ,ragas& the great sages& the great demons& the great atheists and the great s!acemen& as 0e"" as the dead bodies& evi" s!irits& satans& 2inn& -usmandas& great a1uatics& great beasts and great birds& etc(--in other 0ords& anything and everything 0hich is e4ce!tiona""y !ossessed of !o0er& o!u"ence& menta" and !erce!tua" de4terity& strength& forgiveness& beauty& modesty& o!u"ence& and breeding& 0hether in form or form"ess--may a!!ear to be the s!ecific truth and the form of the Lord& but actua""y they are not so( They are on"y a fragment of the transcendenta" !otency of the Lord( #,)#O)T Those in the "ist given above& beginning from the name .rahma2i& the first "iving creature 0ithin the universe& do0n to Lord Siva& Lord 'isnu& Narada and other !o0erfu" demigods& men& su!ermen& sages& rsis& and other "o0er creatures of e4traordinary strength and o!u"ence& inc"uding the dead bodies& satans& evi" s!irits& 2inn& a1uatics& birds and beasts& may a!!ear to be the Su!reme Lord& but factua""y none of them is the Su!reme Lord every one of them !ossesses on"y a fragment of the great !otencies of the Su!reme Lord( The "ess inte""igent man is sur!rised to see the 0onderfu" actions of materia" !henomena&

as the aborigines are fearfu" of a great thunderbo"t& a great and gigantic banyan tree& or a great "ofty mountain in the 2ung"e( /or such undeve"o!ed human beings& mere"y the s"ight dis!"ay of the Lord3s !otency is ca!tivating( * sti"" more advanced !erson is ca!tivated by the !o0ers of the demigods and goddesses( Therefore& those 0ho are sim!"y astonished by the !o0ers of anything in the creation of the Lord& 0ithout any factua" information of the Lord 8imse"f& are -no0n as sa-tas& or 0orshi!ers of the great !o0ers( The modern scientist is a"so ca!tivated by the 0onderfu" actions and reactions of natura" !henomena and therefore is a"so a sa-ta( These "o0er-grade !ersons gradua""y rise to become sauriyas ;0orshi!ers of the sun-god> or gana!atyas ;0orshi!ers of the mass of !eo!"e as 2anata 2anardana or daridra-narayana& etc(& in the form of $ana!ati> and then rise to the !"atform of 0orshi!ing Lord Siva in search for the ever-e4isting sou"& and then to the stage of 0orshi!ing Lord 'isnu& the Su!ersou"& etc(& 0ithout any information of $ovinda& Lord %rsna& 0ho is the origina" Lord 'isnu( +n other 0ays some are 0orshi!ers of race& nationa"ity& birds& beasts& evi" s!irits& satans& etc( The genera" 0orshi! of Sanideva& the "ord of distressfu" condition& and Sita"adevi& the goddess of sma""!o4& is a"so common to the mass of !eo!"e& and there are many foo"ish men 0ho 0orshi! the mass of !eo!"e or the !oor c"ass of men( So different !ersons& societies and communities& etc(& 0orshi! some of the !otent manifestations of the Lord& 0rong"y acce!ting the !o0erfu" ob2ect as $od( .ut in this verse it is advised by .rahma2i that none of them is the Su!reme Lord they are on"y borro0ed !"umes from the origina" *"mighty Lord Sri %rsna( 9hen the Lord advises in .hagavad-gita to 0orshi! 8im a"one& it is to be understood that 0orshi!ing Lord %rsna inc"udes 0orshi!ing a"" that is mentioned& because 8e& Lord %rsna& inc"udes everyone( 9hen the Lord is described as form"ess in the 'edic "iteratures& it is to be understood that a"" these forms mentioned above& 0ithin the e4!erience of universa" -no0"edge& are different e4hibitions of the Lord3s transcendenta" !otencies on"y& and none of them factua""y re!resents the transcendenta" form of the Lord( .ut 0hen the Lord actua""y descends on the earth or any0here 0ithin the universe& the "ess inte""igent c"ass of men a"so mista-e 8im to be one of them& and thus they imagine the Transcendence to be form"ess or im!ersona"( /actua""y& the Lord is not form"ess& nor does 8e be"ong to any of the mu"tiforms e4!erienced 0ithin the universa" forms( One shou"d try to -no0 the truth about the Lord by fo""o0ing the instruction of .rahma2i( TEXT @= TEXT !radhanyato yan rsa amananti "i"avataran !urusasya bhumnah a!iyatam -arna--asaya-sosan anu-ramisye ta iman su!esan SYNONYMS !radhanyatah--chief"y yan--a"" those rse--O Narada amananti--0orshi! "i"a--!astimes avataran-incarnations !urusasya--of the !ersona"ity of $odhead bhumnah--the Su!reme a!iyatam--in order to be re"ished by you -arna--ears -asaya--fou" matter sosan--that 0hich eva!orates anu-ramisye--sha"" state one after another te--they iman--as they are in my heart su-!esan--a"" !"easing to hear( T)*NSL*T+ON O Narada& no0 + sha"" state& one after another& the transcendenta" incarnations of the Lord -no0n as "i"a-avataras( 8earing of their activities counteracts a"" fou" matters accumu"ated in the ear( These !astimes are !"easing to hear and are to be re"ished( Therefore they are in my heart( #,)#O)T *s it 0as said in the beginning of Srimad-.hagavatam ;6(B(<>& one cannot be fu""y satisfied by hearing un"ess and unti" one is given a chance to hear of the transcendenta" activities of the Lord( So .rahma2i is

a"so trying& in this verse& to stress the im!ortance of narrating the transcendenta" !astimes of the Lord as 8e comes and manifests 8imse"f here on the surface of the materia" !"anets( Every "iving entity has a tendency to hear !"easing messages& and as such a"most every one of us is inc"ined to hear ne0s and ta"-s broadcast by the radio stations( .ut the difficu"ty is that no one is satisfied at heart by hearing a"" those messages( The cause of such dissatisfaction is the incom!atibi"ity of the message 0ith the innermost stratum of the "iving sou"( This transcendenta" "iterature is es!ecia""y !re!ared by Sri"a 'yasadeva to give the utmost satisfaction to the !eo!"e in genera" by narration of the activities of the Lord& as instructed by Sri Narada Muni to Sri"a 'yasadeva( Such activities of the Lord are !rinci!a""y of t0o varieties( One concerns the mundane manifestation of the materia" creative force& and the other dea"s 0ith 8is !astimes in the form of different incarnations in terms of the time and !"ace( There are innumerab"e incarnations of the Lord& "i-e the 0aves of the river f"o0ing constant"y in and out( Less inte""igent !ersons ta-e more interest in the creative forces of the Lord in the materia" 0or"d& and& being disconnected from their re"ationshi! 0ith the Lord& they !ut for0ard many theories of the creation in the name of scientific research( The devotees of the Lord& ho0ever& -no0 0e"" ho0 the creative forces 0or- concurrent"y by the action and reaction of the materia" energy of the Lord( Therefore they ta-e more interest in the transcendenta" activities of the Lord as 8e incarnates 8imse"f on the surface of the materia" 0or"d( Srimad-.hagavatam is the history of such activities of the Lord& and !eo!"e 0ho ta-e interest in hearing Srimad-.hagavatam c"ear their hearts of accumu"ated mundane fi"th( There are a thousand and one rash "iteratures on the mar-et& but one 0ho has ta-en interest in the Srimad-.hagavatam "oses a"" interest in such fi"thy "iteratures( Sri .rahma2i is thus attem!ting to narrate the !rinci!a" incarnations of the Lord so that they may be drun- by Narada as transcendenta" nectar( Thus end the .ha-tivedanta !ur!orts of the Second Canto& Si4th Cha!ter& of the Srimad-.hagavatam& entit"ed " #urusa-su-ta Confirmed(" Cha!ter Seven Schedu"ed +ncarnations 0ith S!ecific /unctions TEXT 6 TEXT brahmovaca yatrodyatah -siti-ta"oddharanaya bibhrat -raudim tanum sa-a"a-ya2na-mayim anantah antar-maharnava u!agatam adi-daityam tam damstrayadrim iva va2ra-dharo dadara SYNONYMS brahma uvaca--Lord .rahma said yatra--at that time ;0hen> udyatah--attem!ted -siti-ta"a--the !"anet earth uddharanaya--for the matter of "ifting bibhrat--assumed -raudim--!astimes tanum--form sa-a"a-tota" ya2na-mayim--a""-inc"usive sacrifices anantah--the ,n"imited antar--0ithin the universe mahaarnave--the great $arbha Ocean u!agatam--having arrived at adi--the first daityam--demon tam--him damstraya--by the tus- adrim--the f"ying mountains iva--"i-e va2ra-dharah--the contro""er of the thunderbo"ts dadara--!ierced( T)*NSL*T+ON Lord .rahma said7 9hen the un"imited"y !o0erfu" Lord assumed the form of a boar as a !astime& 2ust to "ift the !"anet earth& 0hich 0as dro0ned in the great ocean of the universe ca""ed the $arbhoda-a& the first demon I8iranya-saJ a!!eared& and the Lord !ierced him 0ith 8is tus-( #,)#O)T

Since the beginning of creation& the demons and the demigods& or the 'aisnavas& are a"0ays the t0o c"asses of "iving beings to dominate the !"anets of the universes( Lord .rahma is the first demigod& and 8iranya-sa is the first demon in this universe( On"y under certain conditions do the !"anets f"oat as 0eight"ess ba""s in the air& and as soon as these conditions are disturbed& the !"anets may fa"" do0n in the $arbhoda-a Ocean& 0hich covers ha"f the universe( The other ha"f is the s!herica" dome 0ithin 0hich the innumerab"e !"anetary systems e4ist( The f"oating of the !"anets in the 0eight"ess air is due to the inner constitution of the g"obes& and the moderni5ed dri""ing of the earth to e4!"oit oi" from 0ithin is a sort of disturbance by the modern demons and can resu"t in a great"y harmfu" reaction to the f"oating condition of the earth( * simi"ar disturbance 0as created former"y by the demons headed by 8iranya-sa ;the great e4!"oiter of the go"d rush>& and the earth 0as detached from its 0eight"ess condition and fe"" do0n into the $arbhoda-a Ocean( The Lord& as maintainer of the 0ho"e creation of the materia" 0or"d& therefore assumed the gigantic form of a boar 0ith a !ro!ortionate snout and !ic-ed u! the earth from 0ithin the 0ater of $arbhoda-a( Sri Fayadeva $osvami& the great 'aisnava !oet& sang as fo""o0s7 vasati dasana-si-hare dharani tava "agna sasini -a"an-a--a"eva nimagna -esava dhrta-su-ara-ru!a 2aya 2agadisa hare "O %esavaK O Su!reme Lord 0ho have assumed the form of a boarK O LordK The !"anet earth rested on Your tus-s& and it a!!eared "i-e the moon engraved 0ith s!ots(" Such is the sym!tom of an incarnation of the Lord( The incarnation of the Lord is not the concocted idea of fancifu" men 0ho create an incarnation out of imagination( The incarnation of the Lord a!!ears under certain e4traordinary circumstances "i-e the above-mentioned occasion& and the incarnation !erforms a tas- 0hich is not even imaginab"e by the tiny brain of man-ind( The modern creators of the many chea! incarnations may ta-e note of the factua" incarnation of $od as the gigantic boar 0ith a suitab"e snout to carry the !"anet earth( 9hen the Lord a!!eared to !ic- u! the earth& the demon of the name 8iranya-sa tried to create a disturbance in the methodica" functions of the Lord& and therefore he 0as -i""ed by being !ierced by the Lord3s tus-( *ccording to Sri"a Fiva $osvami& the demon 8iranya-sa 0as -i""ed by the hand of the Lord( Therefore his version is that after being -i""ed by the hand of the Lord& the demon 0as !ierced by the tus-( Sri"a 'isvanatha Ca-ravarti Tha-ura confirms this version( TEXT : TEXT 2ato rucer a2anayat suyaman suya2na a-uti-sunur amaran atha da-sinayam "o-a-trayasya mahatim aharad yad artim svayambhuvena manuna harir ity anu-tah SYNONYMS 2atah--0as born ruceh--of the 0ife of #ra2a!ati a2anayat--gave birth suyaman--headed by Suyama suya2nah--Suya2na a-uti-sunuh--of the son of *-uti amaran--the demigods atha--thus da-sinayam-unto the 0ife of the name Aa-sina "o-a--the !"anetary systems trayasya--of the three mahatim--very great aharat--diminished yat--a"" those artim--distresses svayambhuvena--by the Manu named Svayambhuva manuna--by the father of man-ind harih--8ari iti--thus anu-tah--named( T)*NSL*T+ON The #ra2a!ati first begot Suya2na& in the 0omb of his 0ife *-uti& and then Suya2na begot demigods& headed by Suyama& in the 0omb of his 0ife Aa-sina( Suya2na& as the +ndradeva& diminished very great

miseries in the three !"anetary systems Iu!!er& "o0er and intermediateJ& and because he so diminished the miseries of the universe& he 0as "ater ca""ed 8ari by the great father of man-ind& name"y Svayambhuva Manu( #,)#O)T +n order to guard against the invention of unauthori5ed incarnations of $od by the fancifu"& "ess inte""igent !ersons& the name of the father of the bona fide incarnation is a"so mentioned in the authori5ed revea"ed scri!tures( No one& therefore& can be acce!ted as an incarnation of the Lord if his father3s name& as 0e"" as the name of the vi""age or !"ace in 0hich he a!!ears& is not mentioned by the authori5ed scri!tures( +n the .hagavata #urana the name of the %a"-i incarnation& 0hich is to ta-e !"ace in a"most four hundred thousand years& is mentioned a"ong 0ith the name of 8is father and the name of the vi""age in 0hich 8e 0i"" a!!ear( * sane man& therefore& does not acce!t any chea! edition of an incarnation 0ithout reference to the authori5ed scri!tures( TEXT ? TEXT 2a2ne ca -ardama-grhe dvi2a devahutyam stribhih samam navabhir atma-gatim sva-matre uce yayatma-sama"am guna-sanga-!an-am asmin vidhuya -a!i"asya gatim !ra!ede SYNONYMS 2a2ne--too- birth ca--a"so -ardama--the #ra2a!ati named %ardama grhe--in the house of dvi2a--O brahmana devahutyam--in the 0omb of Aevahuti stribhih--by 0omen samam--accom!anied by navabhih--by nine atma-gatim--s!iritua" rea"i5ation sva-matre--unto 8is o0n mother uce--uttered yaya--by 0hich atma-sama"am--coverings of the s!irit sou" guna-sanga--associated 0ith the modes of nature !an-am--mud asmin--this very "ife vidhuya--being 0ashed off -a!i"asya--of Lord %a!i"a gatim-"iberation !ra!ede--achieved( T)*NSL*T+ON The Lord then a!!eared as the %a!i"a incarnation& being the son of the !ra2a!ati brahmana %ardama and his 0ife& Aevahuti& a"ong 0ith nine other 0omen IsistersJ( 8e s!o-e to 8is mother about se"frea"i5ation& by 0hich& in that very "ifetime& she became fu""y c"eansed of the mud of the materia" modes and thereby achieved "iberation& the !ath of %a!i"a( #,)#O)T The instructions of Lord %a!i"a to 8is mother Aevahuti are fu""y described in the Third Canto ;Cha!ters :B-?:> of the Srimad-.hagavatam& and anyone 0ho fo""o0s the instructions can achieve the same "iberation obtained by Aevahuti( The Lord s!o-e .hagavad-gita& and thereby *r2una achieved se"frea"i5ation& and even today anyone 0ho fo""o0s the !ath of *r2una can a"so attain the same benefit as Sri *r2una( The scri!tures are meant for this !ur!ose( /oo"ish& uninte""igent !ersons ma-e their o0n inter!retations by imagination and thus mis"ead their fo""o0ers& causing them to remain in the dungeon of materia" e4istence( 8o0ever& sim!"y by fo""o0ing the instructions im!arted by Lord %rsna or Lord %a!i"a& one can obtain the highest benefit& even today( The 0ord atma-gatim is significant in the sense of !erfect -no0"edge of the Su!reme( One shou"d not be satisfied sim!"y by -no0ing the 1ua"itative e1ua"ity of the Lord and the "iving being( One shou"d -no0 the Lord as much as can be -no0n by our "imited -no0"edge( +t is im!ossib"e for the Lord to be -no0n !erfect"y as 8e is& even by such "iberated !ersons as Siva or .rahma& so 0hat to s!ea- of other demigods

or men in this 0or"d( Sti""& by fo""o0ing the !rinci!"es of the great devotees and the instructions avai"ab"e in the scri!tures& one can -no0 to a considerab"e e4tent the features of the Lord( 8is Lordshi! %a!i"a& the incarnation of the Lord& instructed 8is mother fu""y about the !ersona" form of the Lord& and thereby she rea"i5ed the !ersona" form of the Lord and 0as ab"e to achieve a !"ace in the 'ai-untha"o-a 0here& Lord %a!i"a !redominates( Every incarnation of the Lord has 8is o0n abode in the s!iritua" s-y( Therefore Lord %a!i"a a"so has 8is se!arate 'ai-untha !"anet( The s!iritua" s-y is not void( There are innumerab"e 'ai-untha !"anets& and in each of them the Lord& by 8is innumerab"e e4!ansions& !redominates& and the !ure devotees 0ho are there a"so "ive in the same sty"e as the Lord and 8is eterna" associates( 9hen the Lord descends !ersona""y or by 8is !ersona" !"enary e4!ansions& such incarnations are ca""ed amsa& -a"a& guna& yuga and manvantara incarnations& and 0hen the Lord3s associates descend by the order of the Lord& such incarnations are ca""ed sa-tyavesa incarnations( .ut in a"" cases a"" the incarnations are su!!orted by the invu"nerab"e statements of the authori5ed scri!tures& and not by any imagination of some se"f-interested !ro!agandist( Such incarnations of the Lord& in either of the above categories& a"0ays dec"are the Su!reme #ersona"ity of $odhead to be the u"timate truth( The im!ersona" conce!tion of the su!reme truth is 2ust a !rocess of negation of the form of the Lord from the mundane conce!tion of the su!reme truth( The "iving entities& by their very constitution& are s!iritua""y as good as the Lord& and the on"y difference bet0een them is that the Lord is a"0ays su!reme and !ure& 0ithout contamination by the modes of materia" nature& 0hereas the "iving entities are a!t to be contaminated by association 0ith the materia" modes of goodness& !assion and ignorance( This contamination by the materia" modes can be 0ashed off com!"ete"y by -no0"edge& renunciation and devotiona" service( Aevotiona" service to the Lord is the u"timate issue& and therefore those 0ho are direct"y engaged in the devotiona" service of the Lord not on"y ac1uire the necessary -no0"edge in s!iritua" science& but a"so attain detachment from materia" connection and are thus !romoted to the -ingdom of $od by com!"ete "iberation& as stated in the .hagavad-gita ;6@(:=>7 mam ca yo 3vyabhicarena bha-ti-yogena sevate sa gunan samatityaitan brahma-bhuyaya -a"!ate Even in the non"iberated stage& a "iving entity can be direct"y engaged in the transcendenta" "oving service of the #ersona"ity of $odhead Lord %rsna or 8is !"enary e4!ansions "i-e )ama and Narasimha( Thus& 0ith the !ro!ortionate im!rovement of such transcendenta" devotiona" service& the devotee ma-es definite !rogress to0ard brahma-gatim or atma-gatim& and u"timate"y attains -a!i"asya gatim& or the abode of the Lord& 0ithout difficu"ty( The antise!tic !otency of devotiona" service to the Lord is so great that it can neutra"i5e the materia" infection even in the !resent "ife of a devotee( * devotee does not need to 0ait for his ne4t birth for com!"ete "iberation( TEXT @ TEXT atrer a!atyam abhi-an-sata aha tusto datto mayaham iti yad bhagavan sa dattah yat-!ada-!an-a2a-!araga-!avitra-deha yogarddhim a!ur ubhayim yadu-haihayadyah SYNONYMS atreh--of the sage *tri a!atyam--issue abhi-an-satah--having !rayed for aha--said it tustah--being satisfied dattah--given over maya--by me aham--myse"f iti--thus yat--because bhagavan--the #ersona"ity of $odhead sah--8e dattah--Aattatreya yat-!ada--one 0hose feet !an-a2a--"otus !araga--

dust !avitra--!urified dehah--body yoga--mystic rddhim--o!u"ence a!uh--got ubhayim--for both the 0or"ds yadu--the father of the Yadu dynasty haihaya-adyah--and others& "i-e %ing 8aihaya( T)*NSL*T+ON The great sage *tri !rayed for offs!ring& and the Lord& being satisfied 0ith him& !romised to incarnate as *tri3s son& Aattatreya IAatta& the son of *triJ( *nd by the grace of the "otus feet of the Lord& many Yadus& 8aihayas& etc(& became so !urified that they obtained both materia" and s!iritua" b"essings( #,)#O)T Transcendenta" re"ations bet0een the #ersona"ity of $odhead and the "iving entities are eterna""y estab"ished in five different affectionate humors& 0hich are -no0n as santa& dasya& sa-hya& vatsa"ya and madhurya( The sage *tri 0as re"ated 0ith the Lord in the affectionate vatsa"ya humor& and therefore& as a resu"t of his devotiona" !erfection& he 0as inc"ined to have the #ersona"ity of $odhead as his son( The Lord acce!ted his !rayer& and 8e gave 8imse"f as the son of *tri( Such a re"ation of sonhood bet0een the Lord and 8is !ure devotees can be cited in many instances( *nd because the Lord is un"imited& 8e has an un"imited number of father-devotees( /actua""y the Lord is the father of a"" "iving entities& but out of transcendenta" affection and "ove bet0een the Lord and 8is devotees& the Lord ta-es more !"easure in becoming the son of a devotee than in becoming one3s father( The father actua""y serves the son& 0hereas the son on"y demands a"" sorts of services from the father therefore a !ure devotee 0ho is a"0ays inc"ined to serve the Lord 0ants 8im as the son& and not as the father( The Lord a"so acce!ts such service from the devotee& and thus the devotee becomes more than the Lord( The im!ersona"ists desire to become one 0ith the Su!reme& but the devotee becomes more than the Lord& sur!assing the desire of the greatest monist( #arents and other re"atives of the Lord achieve a"" mystic o!u"ences automatica""y because of their intimate re"ationshi! 0ith the Lord( Such o!u"ences inc"ude a"" detai"s of materia" en2oyment& sa"vation and mystic !o0ers( Therefore& the devotee of the Lord does not see- them se!arate"y& 0asting his va"uab"e time in "ife( The va"uab"e time of one3s "ife must therefore be fu""y engaged in the transcendenta" "oving service of the Lord( Then other desirab"e achievements are automatica""y gained( .ut even after obtaining such achievements& one shou"d be on guard against the !itfa"" of offenses at the feet of the devotees( The vivid e4am!"e is 8aihaya& 0ho achieved a"" such !erfection in devotiona" service but& because of his offense at the feet of a devotee& 0as -i""ed by Lord #arasurama( The Lord became the son of the great sage *tri and became -no0n as Aattatreya( TEXT B TEXT ta!tam ta!o vividha-"o-a-sisr-saya me adau sanat sva-ta!asah sa catuh-sano 3bhut !ra---a"!a-sam!"ava-vinastam ihatma-tattvam samyag 2agada munayo yad aca-satatman SYNONYMS ta!tam--having undergone austerities ta!ah--!enance vividha-"o-a--different !"anetary systems sisr-saya--desiring to create me--of mine adau--at first sanat--from the #ersona"ity of $odhead svata!asah--by dint of my o0n !enances sah--8e ;the Lord> catuh-sanah--the four bache"ors named Sanat-umara& Sana-a& Sanandana and Sanatana abhut--a!!eared !ra---!revious -a"!a--creation sam!"ava--in the inundation vinastam--devastated iha--in this materia" 0or"d atma--the s!irit tattvam--truth samya---in com!"ete 2agada--became manifested munayah--sages yat--that 0hich aca-sata--sa0 c"ear"y atman--the s!irit( T)*NSL*T+ON

To create different !"anetary systems + had to undergo austerities and !enance& and the Lord& thus being !"eased 0ith me& incarnated in four sanas ISana-a& Sanat--umara& Sanandana and SanatanaJ( +n the !revious creation the s!iritua" truth 0as devastated& but the four sanas e4!"ained it so nice"y that the truth at once became c"ear"y !erceived by the sages( #,)#O)T The 'isnu-sahasra-nama !rayers mention the Lord3s name as sanat and sanatanatama( The Lord and the "iving entities are both 1ua"itative"y sanatana& or eterna"& but the Lord is sanatana-tama or the eterna" in the su!er"ative degree( The "iving entities are !ositive"y sanatana& but not su!er"ative"y& because the "iving entities are a!t to fa"" to the atmos!here of noneternity( Therefore& the "iving entities are 1uantitative"y different from the su!er"ative sanatana& the Lord( The 0ord san is a"so used in the sense of charity therefore 0hen everything is given u! in charity unto the Lord& the Lord reci!rocates by giving 8imse"f unto the devotee( This is a"so confirmed in the .hagavad-gita ;@(66>7 ye yatha mam !ra!adyante( .rahma2i 0anted to create the 0ho"e cosmic situation as it 0as in the !revious mi""ennium& and because& in the "ast devastation& -no0"edge of the *bso"ute Truth 0as a"together erased from the universe& he desired that the same -no0"edge again be renovated other0ise there 0ou"d be no meaning in the creation( .ecause transcendenta" -no0"edge is a !rime necessity& the ever-conditioned sou"s are given a chance for "iberation in every mi""ennium of creation( This mission of .rahma2i 0as fu"fi""ed by the grace of the Lord 0hen the four sanas& name"y Sana-a& Sanat--umara& Sanandana and Sanatana& a!!eared as his four sons( These four sanas 0ere incarnations of the -no0"edge of the Su!reme Lord& and as such they e4!"ained transcendenta" -no0"edge so e4!"icit"y that a"" the sages cou"d at once assimi"ate this -no0"edge 0ithout the "east difficu"ty( .y fo""o0ing in the footste!s of the four %umaras& one can at once see the Su!reme #ersona"ity of $odhead 0ithin onese"f( TEXT = TEXT dharmasya da-sa-duhitary a2anista murtyam narayano nara iti sva-ta!ah-!rabhavah drstvatmano bhagavato niyamava"o!am devyas tv ananga-!rtana ghatitum na se-uh SYNONYMS dharmasya--of Aharma ;the contro""er of re"igious !rinci!"es> da-sa--Aa-sa& one of the #ra2a!atis duhitari--unto the daughter a2anista--too- birth murtyam--of the name Murti narayanah--Narayana narah--Nara iti--thus sva-ta!ah--!ersona" !enances !rabhavah--strength drstva--by seeing atmanah--of 8is o0n bhagavatah--of the #ersona"ity of $odhead niyama-ava"o!am--brea-ing the vo0 devyah-ce"estia" beauties tu--but ananga-!rtanah--com!anion of Cu!id ghatitum--to ha!!en na--never se-uh-made !ossib"e( T)*NSL*T+ON To e4hibit 8is !ersona" 0ay of austerity and !enance& 8e a!!eared in t0in forms as Narayana and Nara in the 0omb of Murti& the 0ife of Aharma and the daughter of Aa-sa( Ce"estia" beauties& the com!anions of Cu!id& 0ent to try to brea- 8is vo0s& but they 0ere unsuccessfu"& for they sa0 that many beauties "i-e them 0ere emanating from 8im& the #ersona"ity of $odhead( #,)#O)T

The Lord& being the source of everything that be& is the origin of a"" austerities and !enances a"so( $reat vo0s of austerity are underta-en by sages to achieve success in se"f-rea"i5ation( 8uman "ife is meant for such ta!asya& 0ith the great vo0 of ce"ibacy& or brahmacarya( +n the rigid "ife of ta!asya& there is no !"ace for the association of 0omen( *nd because human "ife is meant for ta!asya& for se"f-rea"i5ation& factua" human civi"i5ation& as conceived by the system of sanatana-dharma or the schoo" of four castes and four orders of "ife& !rescribes rigid dissociation from 0oman in three stages of "ife( +n the order of gradua" cu"tura" deve"o!ment& one3s "ife may be divided into four divisions7 ce"ibacy& househo"d "ife& retirement& and renunciation( Auring the first stage of "ife& u! to t0enty-five years of age& a man may be trained as a brahmacari under the guidance of a bona fide s!iritua" master 2ust to understand that 0oman is the rea" binding force in materia" e4istence( +f one 0ants to get freedom from the materia" bondage of conditiona" "ife& he must get free from the attraction for the form of 0oman( 9oman& or the fair se4& is the enchanting !rinci!"e for the "iving entities& and the ma"e form& es!ecia""y in the human being& is meant for se"frea"i5ation( The 0ho"e 0or"d is moving under the s!e"" of 0oman"y attraction& and as soon as a man becomes united 0ith a 0oman& he at once becomes a victim of materia" bondage under a tight -not( The desires for "ording it over the materia" 0or"d& under the into4ication of a fa"se sense of "ordshi!& s!ecifica""y begin 2ust after the man3s unification 0ith a 0oman( The desires for ac1uiring a house& !ossessing "and& having chi"dren and becoming !rominent in society& the affection for community and the !"ace of birth& and the han-ering for 0ea"th& 0hich are a"" "i-e !hantasmagoria or i""usory dreams& encumber a human being& and he is thus im!eded in his !rogress to0ard se"f-rea"i5ation& the rea" aim of "ife( The brahmacari& or a boy from the age of five years& es!ecia""y from the higher castes& name"y from the scho"ar"y !arents ;the brahmanas>& the administrative !arents ;the -satriyas>& or the mercanti"e or !roductive !arents ;the vaisyas>& is trained unti" t0enty-five years of age under the care of a bona fide guru or teacher& and under strict observance of disci!"ine he comes to understand the va"ues of "ife a"ong 0ith ta-ing s!ecific training for a "ive"ihood( The brahmacari is then a""o0ed to go home and enter househo"der "ife and get married to a suitab"e 0oman( .ut there are many brahmacaris 0ho do not go home to become househo"ders but continue the "ife of naisthi-a-brahmacaris& 0ithout any connection 0ith 0omen( They acce!t the order of sannyasa& or the renounced order of "ife& -no0ing 0e"" that combination 0ith 0omen is an unnecessary burden that chec-s se"f-rea"i5ation( Since se4 desire is very strong at a certain stage of "ife& the guru may a""o0 the brahmacari to marry this "icense is given to a brahmacari 0ho is unab"e to continue the 0ay of naisthi-a-brahmacarya& and such discriminations are !ossib"e for the bona fide guru( * !rogram of so-ca""ed fami"y !"anning is needed( The househo"der 0ho associates 0ith 0oman under scri!tura" restrictions& after a thorough training of brahmacarya& cannot be a househo"der "i-e cats and dogs( Such a househo"der& after fifty years of age& 0ou"d retire from the association of 0oman as a vana!rastha to be trained to "ive a"one 0ithout the association of 0oman( 9hen the !ractice is com!"ete& the same retired househo"der becomes a sannyasi& strict"y se!arate from 0oman& even from his married 0ife( Studying the 0ho"e scheme of disassociation from 0omen& it a!!ears that a 0oman is a stumb"ing b"oc- for se"f-rea"i5ation& and the Lord a!!eared as Narayana to teach the !rinci!"e of 0oman"y disassociation 0ith a vo0 in "ife( The demigods& being envious of the austere "ife of the rigid brahmacaris& 0ou"d try to cause them to brea- their vo0s by dis!atching so"diers of Cu!id( .ut in the case of the Lord& it became an unsuccessfu" attem!t 0hen the ce"estia" beauties sa0 that the Lord can !roduce innumerab"e such beauties by 8is mystic interna" !otency and that there 0as conse1uent"y no need to be attracted by others e4terna""y( There is a common !roverb that a confectioner is never attracted by s0eetmeats( The confectioner& 0ho is a"0ays manufacturing s0eetmeats& has very "itt"e desire to eat them simi"ar"y& the Lord& by 8is !"easure !otentia" !o0ers& can !roduce innumerab"e s!iritua" beauties and not be the "east attracted by the fa"se beauties of materia" creation( One 0ho does not -no0 a""eges foo"ish"y that Lord %rsna en2oyed 0omen in 8is rasa-"i"a in 'rndavana& or 0ith 8is si4teen thousand married 0ives at Avara-a( TEXT E TEXT -amam dahanti -rtino nanu rosa-drstya rosam dahantam uta te na dahanty asahyam

so 3yam yad antaram a"am !ravisan bibheti -amah -atham nu !unar asya manah srayeta SYNONYMS -amam--"ust dahanti--chastise -rtinah--great sta"0arts nanu--but rosa-drstya--by 0rathfu" g"ance rosam--0rath dahantam--being over0he"med uta--a"though te--they na--cannot dahanti--sub2ugate asahyam--into"erab"e sah--that ayam--8im yat--because antaram--0ithin a"am--ho0ever !ravisan-entering bibheti--is afraid of -amah--"ust -atham--ho0 nu--as a matter of fact !unah--again asya--8is manah--mind srayeta--ta-e she"ter of( T)*NSL*T+ON $reat sta"0arts "i-e Lord Siva can& by their 0rathfu" g"ances& overcome "ust and van1uish him& yet they cannot be free from the over0he"ming effects of their o0n 0rath( Such 0rath can never enter into the heart of 8im Ithe LordJ& 0ho is above a"" this( So ho0 can "ust ta-e she"ter in 8is mindG #,)#O)T 9hen Lord Siva 0as engaged in severe"y austere meditation& Cu!id& the demigod of "ust& thre0 his arro0 of se4 desire( Lord Siva& thus being angry at him& g"anced at Cu!id in great 0rath& and at once the body of Cu!id 0as annihi"ated( *"though Lord Siva 0as so !o0erfu"& he 0as unab"e to get free from the effects of such 0rath( .ut in the behavior of Lord 'isnu there is no incident of such 0rath at any time( On the contrary& .hrgu Muni tested the to"erance of the Lord by !ur!ose"y -ic-ing 8is chest& but instead of being angry at .hrgu Muni the Lord begged his !ardon& saying that .hrgu Muni3s "eg might have been bad"y hurt because 8is chest is too hard( The Lord has the sign of the foot of bhrgu!ada as the mar- of to"erance( The Lord& therefore& is never affected by any -ind of 0rath& so ho0 can there be any !"ace for "ust& 0hich is "ess strong than 0rathG 9hen "ust or desire is not fu"fi""ed& there is the a!!earance of 0rath& but in the absence of 0rath ho0 can there be any !"ace for "ustG The Lord is -no0n as a!ta--ama& or one 0ho can fu"fi"" 8is desires by 8imse"f( 8e does not re1uire anyone3s he"! to satisfy 8is desires( The Lord is un"imited& and therefore 8is desires are a"so un"imited( *"" "iving entities but the Lord are "imited in every res!ect ho0 then can the "imited satisfy the desires of the un"imitedG The conc"usion is that the *bso"ute #ersona"ity of $odhead has neither "ust nor anger& and even if there is sometimes a sho0 of "ust and anger by the *bso"ute& it shou"d be considered an abso"ute benediction( TEXT < TEXT viddhah sa!atny-udita-!atribhir anti ra2no ba"o 3!i sann u!agatas ta!ase vanani tasma adad dhruva-gatim grnate !rasanno divyah stuvanti munayo yad u!ary-adhastat SYNONYMS viddhah--!inched by sa!atni--a co-0ife udita--uttered by !atribhih--by shar! 0ords anti--2ust before ra2nah--of the -ing ba"ah--a boy a!i--a"though san--being so u!agatah--too- to ta!ase--severe !enances vanani--in a great forest tasmai--therefore adat--gave as a re0ard dhruva-gatim--a !ath to the Ahruva !"anet grnate--on being !rayed for !rasannah--being satisfied divyah--deni5ens of higher !"anets stuvanti--do !ray munayah--great sages yat--thereu!on u!ari--u! adhastat--do0n( T)*NSL*T+ON

.eing insu"ted by shar! 0ords s!o-en by the co-0ife of the -ing& even in his !resence& #rince Ahruva& though on"y a boy& too- to severe !enances in the forest( *nd the Lord& being satisfied by his !rayer& a0arded him the Ahruva !"anet& 0hich is 0orshi!ed by great sages& both u!0ard and do0n0ard( #,)#O)T 9hen he 0as on"y five years o"d& #rince Ahruva& a great devotee and the son of Mahara2a ,ttana!ada& 0as sitting on the "a! of his father( 8is ste!mother did not "i-e the %ing3s !atting her ste!son& so she dragged him out& saying that he cou"d not c"aim to sit on the "a! of the %ing because he 0as not born out of her 0omb( The "itt"e boy fe"t insu"ted by this act of his ste!mother( Nor did his father ma-e any !rotest& for he 0as too attached to his second 0ife( *fter this incident& #rince Ahruva 0ent to his o0n mother and com!"ained( 8is rea" mother a"so cou"d not ta-e any ste! against this insu"ting behavior& and so she 0e!t( The boy in1uired from his mother ho0 he cou"d sit on the roya" throne of his father& and the !oor 1ueen re!"ied that on"y the Lord cou"d he"! him( The boy in1uired 0here the Lord cou"d be seen& and the 1ueen re!"ied that it is said that the Lord is sometimes seen by great sages in the dense forest( The chi"d !rince decided to go into the forest to !erform severe !enances in order to achieve his ob2ective( #rince Ahruva !erformed a stringent ty!e of !enance under the instruction of his s!iritua" master& Sri Narada Muni& 0ho 0as s!ecifica""y de!uted for this !ur!ose by the #ersona"ity of $odhead( #rince Ahruva 0as initiated by Narada into chanting the hymn com!osed of eighteen "etters& name"y om namo bhagavate vasudevaya& and Lord 'asudeva incarnated 8imse"f as #rsnigarbha& the #ersona"ity of $odhead 0ith four hands& and a0arded the !rince a s!ecific !"anet above the seven stars( #rince Ahruva& after achieving success in his underta-ings& sa0 the Lord face to face& and he 0as satisfied that a"" his needs 0ere fu"fi""ed( The !"anet a0arded to #rince Ahruva Mahara2a is a fi4ed 'ai-untha !"anet& insta""ed in the materia" atmos!here by the 0i"" of the Su!reme Lord& 'asudeva( This !"anet& a"though 0ithin the materia" 0or"d& 0i"" not be annihi"ated at the time of devastation& but 0i"" remain fi4ed in its !"ace( *nd because it is a 'ai-untha !"anet never to be annihi"ated& it is 0orshi!ed even by the deni5ens of the seven stars situated be"o0 the Ahruva !"anet& as 0e"" as by the !"anets 0hich are even above the Ahruva !"anet( Maharsi .hrgu3s !"anet is situated above the Ahruva !"anet( So the Lord incarnated 8imse"f as #rsnigarbha 2ust to satisfy a !ure devotee of the Lord( *nd #rince Ahruva achieved this !erfection sim!"y by chanting the hymn mentioned above& after being initiated by another !ure devotee& Narada( * serious !ersona"ity can thus achieve the highest !erfection of meeting the Lord and attain his ob2ective sim!"y by being guided by a !ure devotee& 0ho automatica""y a!!roaches by dint of one3s serious determination to meet the Lord by a"" means( The descri!tion of #rince Ahruva3s activities can be read in detai" in the /ourth Canto of Srimad.hagavatam( TEXT D TEXT yad venam ut!atha-gatam dvi2a-va-ya-va2ranis!"usta-!aurusa-bhagam niraye !atantam tratvarthito 2agati !utra-!adam ca "ebhe dugdha vasuni vasudha sa-a"ani yena SYNONYMS yat--0hen venam--unto %ing 'ena ut!atha-gatam--going astray from the righteous !ath dvi2a--of the brahmanas va-ya--0ords of cursing va2ra--thunderbo"t nis!"usta--being burnt by !aurusa--great deeds bhagam--o!u"ence niraye--into he"" !atantam--going do0n tratva--by de"ivering arthitah--so being !rayed for 2agati--on the 0or"d !utra-!adam--the !osition of the son ca--as 0e"" as "ebhe--achieved dugdha--e4!"oited vasuni--!roduce vasudha--the earth sa-a"ani--a"" -inds of yena--by 0hom(

T)*NSL*T+ON Mahara2a 'ena 0ent astray from the !ath of righteousness& and the brahmanas chastised him by the thunderbo"t curse( .y this %ing 'ena 0as burnt 0ith his good deeds and o!u"ence and 0as en route to he""( The Lord& by 8is cause"ess mercy& descended as his son& by the name of #rthu& de"ivered the condemned %ing 'ena from he""& and e4!"oited the earth by dra0ing a"" -inds of cro!s as !roduce( #,)#O)T *ccording to the system of varnasrama-dharma& the !ious and "earned brahmanas 0ere the natura" guardians of society( The brahmanas& by their "earned "abor of "ove& 0ou"d instruct the administrator-ings ho0 to ru"e the country in com!"ete righteousness& and thus the !rocess 0ou"d go on as a !erfect 0e"fare state( The -ings or the -satriya administrators 0ou"d a"0ays consu"t the counci" of "earned brahmanas( They 0ere never autocratic monarchs( The scri!tures "i-e Manu-samhita and other authori5ed boo-s of the great sages 0ere guiding !rinci!"es for ru"ing the sub2ects& and there 0as no need for "ess inte""igent !ersons to manufacture a code of "a0 in the name of democracy( The "ess inte""igent mass of !eo!"e have very "itt"e -no0"edge of their o0n 0e"fare& as a chi"d has very "itt"e -no0"edge of its future 0e""-being( The e4!erienced father guides the innocent chi"d to0ards the !ath of !rogress& and the chi"d"i-e mass of !eo!"e need simi"ar guidance( The standard 0e"fare codes are a"ready there in the Manusamhita and other 'edic "iteratures( The "earned brahmanas 0ou"d advise the -ing in terms of those standard boo-s of -no0"edge and 0ith reference to the !articu"ar situation of time and !"ace( Such brahmanas 0ere not !aid servants of the -ing& and therefore they had the strength to dictate to the -ing on the !rinci!"es of scri!tures( This system continued even u! to the time of Mahara2a Candragu!ta& and the brahmana Cana-ya 0as his un!aid !rime minister( Mahara2a 'ena did not adhere to this !rinci!"e of ru"ing& and he disobeyed the "earned brahmanas( The broad-minded brahmanas 0ere not se"f-interested& but "oo-ed to the interest of com!"ete 0e"fare for a"" the sub2ects( They 0anted to chastise %ing 'ena for his misconduct and so !rayed to the *"mighty Lord as 0e"" as cursed the -ing( Long "ife& obedience& good re!utation& righteousness& !ros!ects of being !romoted to higher !"anets& and b"essings of great !ersona"ities are a"" van1uished sim!"y by disobedience to a great sou"( One shou"d strict"y try to fo""o0 in the footste!s of great sou"s( Mahara2a 'ena became a -ing& undoubted"y due to his !ast deeds of righteousness& but because he 0i""fu""y neg"ected the great sou"s& he 0as !unished by the "oss of a"" the above-mentioned ac1uisitions( +n the 'amana !urana the history of Mahara2a 'ena and his degradation are fu""y described( 9hen Mahara2a #rthu heard about the he""ish condition of his father& 'ena& 0ho 0as suffering from "e!rosy in the fami"y of a m"eccha& he at once brought the former -ing to %uru-setra for his !urification and re"ieved him of a"" sufferings( Mahara2a #rthu& the incarnation of $od& descended by the !rayer of the brahmanas to rectify the disorders on earth( 8e !roduced a"" -inds of cro!s( .ut& at the same time& he !erformed the duty of a son 0ho de"ivers his father from he""ish conditions( The 0ord !utra means one 0ho de"ivers from he""& ca""ed !ut( That is a 0orthy son( TEXT 6C TEXT nabher asav rsabha asa sudevi-sunur yo vai cacara sama-drg 2ada-yoga-caryam yat !aramahamsyam rsayah !adam amananti svasthah !rasanta--aranah !arimu-ta-sangah SYNONYMS nabheh--by Mahara2a Nabhi asau--the #ersona"ity of $odhead rsabhah--)sabha asa--became sudevi-Sudevi sunuh--the son of yah--0ho vai--certain"y cacara--!erformed sama-dr---e1uiba"anced 2ada--

materia" yoga-caryam--!erformance of yoga yat--0hich !aramahamsyam--the highest stage of !erfection rsayah--the "earned sages !adam--situation amananti--do acce!t svasthah--se"f-re!osed !rasanta--sus!ended -aranah--the materia" senses !arimu-ta--!erfect"y "iberated sangah--materia" contamination( T)*NSL*T+ON The Lord a!!eared as the son of Sudevi& the 0ife of %ing Nabhi& and 0as -no0n as )sabhadeva( 8e !erformed materia"istic yoga to e1uiba"ance the mind( This stage is a"so acce!ted as the highest !erfectiona" situation of "iberation& 0herein one is situated in one3s se"f and is com!"ete"y satisfied( #,)#O)T Out of many ty!es of mystic !erformances for se"f-rea"i5ation& the !rocess of 2ada-yoga is a"so one acce!ted by authorities( This 2ada-yoga invo"ves !racticing becoming "i-e a dumb stone and not being affected by materia" reactions( Fust as a stone is indifferent to a"" -inds of attac-s and reattac-s of e4terna" situations& simi"ar"y one !ractices 2ada-yoga by to"erating vo"untary inf"iction of !ain u!on the materia" body( Such yogis& out of many se"f-inf"iction methods& !ractice !"uc-ing out the hairs on their heads& 0ithout shaving and 0ithout any instrumenta" he"!( .ut the rea" !ur!ose of such 2ada-yoga !ractice is to get free from a"" materia" affection and to be com!"ete"y situated in the se"f( *t the "ast stage of his "ife& Em!eror )sabhadeva 0andered "i-e a dumb madman& unaffected by a"" -inds of bodi"y mistreatment( Seeing him "i-e a madman& 0andering na-ed 0ith "ong hair and a "ong beard& "ess inte""igent chi"dren and men in the street used to s!it on him and urinate on his body( 8e used to "ie in his o0n stoo" and never move( .ut the stoo" of his body 0as fragrant "i-e the sme"" of fragrant f"o0ers& and a saint"y !erson 0ou"d recogni5e him as a !aramahamsa& one in the highest state of human !erfection( One 0ho is not ab"e to ma-e his stoo" fragrant shou"d not& ho0ever& imitate Em!eror )sabhadeva( The !ractice of 2ada-yoga 0as !ossib"e for )sabhadeva and others on the same "eve" of !erfection& but such an uncommon !ractice is im!ossib"e for an ordinary man( The rea" !ur!ose of 2ada-yoga& as mentioned here in this verse& is !rasanta--aranah& or subduing the senses( The 0ho"e !rocess of yoga& under 0hatever heading it may be& is to contro" the unbrid"ed materia" senses and thus !re!are onese"f for se"f-rea"i5ation( +n this age s!ecifica""y& this 2ada-yoga cannot be of any !ractica" va"ue& but on the other hand the !ractice of bha-ti-yoga is feasib"e because it is 2ust suitab"e for this age( The sim!"e method of hearing from the right source& Srimad-.hagavatam& 0i"" "ead one to the highest !erfectiona" stage of yoga( )sabhadeva 0as the son of %ing Nabhi and the grandson of %ing *gnidhra& and he 0as the father of %ing .harata& after 0hose name this !"anet earth 0as ca""ed .haratavarsa( )sabhadeva3s mother 0as a"so -no0n as Merudevi& a"though her name is mentioned here as Sudevi( +t is sometimes !ro!osed that Sudevi 0as another 0ife of %ing Nabhi& but since %ing )sabhadeva is mentioned e"se0here as the son of Merudevi& it is c"ear that Merudevi and Sudevi are the same !erson under different names( TEXT 66 TEXT satre mamasa bhagavan haya-sirasatho sa-sat sa ya2na-!urusas ta!aniya-varnah chandomayo ma-hamayo 3-hi"a-devatatma vaco babhuvur usatih svasato 3sya nastah SYNONYMS satre--in the sacrificia" ceremony mama--of mine asa--a!!eared bhagavan--the #ersona"ity of $odhead haya-sirasa--0ith 8is horse"i-e head atha--thus sa-sat--direct"y sah--8e ya2na-!urusah--the !erson 0ho is !"eased by !erformances of sacrifice ta!aniya--go"den varnah--hue chandah-mayah--!ersonified 'edic

hymns ma-ha-mayah--!ersonified sacrifices a-hi"a--a"" that be devata-atma--the sou" of the demigods vacah--sounds babhuvuh--become audib"e usatih--very !"easing to hear svasatah--0hi"e breathing asya--8is nastah--through the nostri"s( T)*NSL*T+ON The Lord a!!eared as the 8ayagriva incarnation in a sacrifice !erformed by me I.rahmaJ( 8e is the !ersonified sacrifices& and the hue of 8is body is go"den( 8e is the !ersonified 'edas as 0e""& and the Su!ersou" of a"" demigods( 9hen 8e breathed& a"" the s0eet sounds of the 'edic hymns came out of 8is nostri"s( #,)#O)T The 'edic hymns are genera""y meant for sacrifices !erformed by fruitive 0or-ers 0ho a"so 0ant to satisfy the demigods to achieve their fruitive resu"t( .ut the Lord is the !ersonified sacrifices and !ersonified 'edic hymns( Therefore one 0ho is direct"y a devotee of the Lord is a !erson 0ho has automatica""y both served the !ur!oses of sacrifices and !"eased the demigods( The devotees of the Lord may not !erform any sacrifice or may not !"ease the demigods as !er 'edic in2unctions& and sti"" the devotees are on a higher "eve" than the fruitive 0or-ers or the 0orshi!ers of different demigods( TEXT 6: TEXT matsyo yuganta-samaye manuno!a"abdhah -sonimayo ni-hi"a-2iva-ni-aya--etah visramsitan uru-bhaye sa"i"e mu-han me adaya tatra vi2ahara ha veda-margan SYNONYMS matsyah--incarnation of the fish yuga-anta--at the end of the mi""ennium samaye--at the time of manuna--the 0ou"d-be 'aivasvata Manu u!a"abdhah--seen -sonimayah--u! to the earth"y !"anets ni-hi"a--a"" 2iva--"iving entities ni-aya--etah--she"ter for visramsitan--emanating from uru--great bhaye--out of fear sa"i"e--in the 0ater mu-hat--from the mouth me--mine adaya--having ta-en to tatra--there vi2ahara--en2oyed ha--certain"y veda-margan--a"" the 'edas( T)*NSL*T+ON *t the end of the mi""ennium& the 0ou"d-be 'aivasvata Manu& of the name Satyavrata& 0ou"d see that the Lord in the fish incarnation is the she"ter of a"" -inds of "iving entities& u! to those in the earth"y !"anets( .ecause of my fear of the vast 0ater at the end of the mi""ennium& the 'edas come out of my I.rahma3sJ mouth& and the Lord en2oys those vast 0aters and !rotects the 'edas( #,)#O)T Auring one day of .rahma there are fourteen Manus& and at the end of each Manu there is devastation u! to the earth"y !"anets& and the vast 0ater is fearfu" even to .rahma( So in the beginning of the 0ou"d-be 'aivasvata Manu& such devastation 0ou"d be seen by him( There 0ou"d be many other incidents a"so& such as the -i""ing of the famous San-hasura( This forete""ing is by the !ast e4!erience of .rahma2i& 0ho -ne0 that in that fearfu" devastating scene& the 'edas 0ou"d come out of his mouth& but the Lord in 8is fish incarnation not on"y 0ou"d save a"" "iving entities& name"y the demigods& anima"s& men and great sages& but 0ou"d a"so save the 'edas(

TEXT 6? TEXT -sirodadhav amara-danava-yutha!anam unmathnatam amrta-"abdhaya adi-devah !rsthena -accha!a-va!ur vidadhara gotram nidra-sano 3dri-!arivarta--asana--anduh SYNONYMS -sira--mi"- udadhau--in the ocean of amara--the demigods danava--the demons yutha-!anam--of the "eaders of both hosts unmathnatam--0hi"e churning amrta--nectar "abdhaya--for gaining adi-devah--the !rimeva" Lord !rsthena--by the bac-bone -accha!a--tortoise va!uh--body vidadhara--assumed gotram--the Mandara 8i"" nidra-sanah--0hi"e !art"y s"ee!ing adri-!arivarta--ro""ing the hi"" -asana-scratching -anduh--itching( T)*NSL*T+ON The !rimeva" Lord then assumed the tortoise incarnation in order to serve as a resting !"ace I!ivotJ for the Mandara Mountain& 0hich 0as acting as a churning rod( The demigods and demons 0ere churning the ocean of mi"- 0ith the Mandara Mountain in order to e4tract nectar( The mountain moved bac- and forth& scratching the bac- of Lord Tortoise& 0ho& 0hi"e !artia""y s"ee!ing& 0as e4!eriencing an itching sensation( #,)#O)T *"though it is not in our e4!erience& there is a mi"- ocean 0ithin this universe( Even the modern scientist acce!ts that there are hundreds and hundreds of thousands of !"anets hovering over our heads& and each of them has different -inds of c"imatic conditions( Srimad-.hagavatam gives much information 0hich may not ta""y 0ith our !resent e4!erience( .ut as far as +ndian sages are concerned& -no0"edge is received from the 'edic "iteratures& and the authorities acce!t 0ithout any hesitation that 0e shou"d "oothrough the !ages of authentic boo-s of -no0"edge ;sastra-ca-survat>( So 0e cannot deny the e4istence of the ocean of mi"- as stated in the Srimad-.hagavatam un"ess and unti" 0e have e4!erimenta""y seen a"" the !"anets hovering in s!ace( Since such an e4!eriment is not !ossib"e& natura""y 0e have to acce!t the statement of Srimad-.hagavatam as it is because it is so acce!ted by s!iritua" "eaders "i-e Sridhara Svami& Fiva $osvami& 'isvanatha Ca-ravarti and others( The 'edic !rocess is to fo""o0 in the footste!s of great authorities& and that is the on"y !rocess for -no0ing that 0hich is beyond our imagination( The !rimeva" Lord& being a""-!o0erfu"& can do 0hatever 8e "i-es& and therefore 8is assuming the incarnation of a tortoise or a fish for serving a !articu"ar !ur!ose is not at a"" astonishing( Therefore 0e shou"d not have any hesitation 0hatsoever in acce!ting the statements of the authentic scri!tures "i-e Srimad-.hagavatam( The gigantic 0or- of churning the mi"- ocean by the combined effort of the demigods and the demons re1uired a gigantic resting ground or !ivot for the gigantic Mandara 8i""( Thus to he"! the attem!t of the demigods the !rimeva" Lord assumed the incarnation of a gigantic tortoise& s0imming in the ocean of mi"-( *t the same time& the mountain scratched 8is bac-bone as 8e 0as !artia""y s"ee!ing and thus re"ieved 8is itching sensation( TEXT 6@ TEXT trai-!ista!oru-bhaya-ha sa nrsimha-ru!am -rtva bhramad-bhru-uti-damstra--ara"a-va-tram

daityendram asu gadayabhi!atantam arad urau ni!atya vidadara na-haih s!hurantam SYNONYMS trai-!ista!a--the demigods uru-bhaya-ha--one 0ho van1uishes great fears sah--8e ;the #ersona"ity of $odhead> nrsimha-ru!am--assuming the incarnation Nrsimha -rtva--doing so bhramat--by ro""ing bhru--uti--eyebro0s damstra--teeth -ara"a--great"y fearfu" va-tram--mouth daitya-indram--the -ing of the demons asu--immediate"y gadaya--0ith c"ub in hand abhi!atantam--0hi"e fa""ing do0n arat-nearby urau--on the thighs ni!atya--!"acing on vidadara--!ierced na-haih--by the nai"s s!hurantam-0hi"e cha""enging( T)*NSL*T+ON The #ersona"ity of $odhead assumed the incarnation of Nrsimhadeva in order to van1uish the great fears of the demigods( 8e -i""ed the -ing of the demons I8iranya-asi!uJ& 0ho cha""enged the Lord 0ith a c"ub in his hand& by !"acing the demon on 8is thighs and !iercing him 0ith 8is nai"s& ro""ing 8is eyebro0s in anger and sho0ing 8is fearfu" teeth and mouth( #,)#O)T The history of 8iranya-asi!u and his great devotee-son #rah"ada Mahara2a is narrated in the Seventh Canto of Srimad-.hagavatam( 8iranya-asi!u became very !o0erfu" by materia" achievements and thought himse"f to be immorta" by the grace of .rahma2i( .rahma2i dec"ined to a0ard him the benediction of immorta"ity because he himse"f is not an immorta" being( .ut 8iranya-asi!u derived .rahma2i3s benediction in a roundabout 0ay& a"most e1ua" to becoming an immorta" being( 8iranya-asi!u 0as sure that he 0ou"d not be -i""ed by any man or demigod or by any -ind of -no0n 0ea!on& nor 0ou"d he die in day or night( The Lord& ho0ever& assumed the incarnation of ha"f-man and ha"f-"ion& 0hich 0as beyond the imagination of a materia"istic demon "i-e 8iranya-asi!u& and thus& -ee!ing !ace 0ith the benediction of .rahma2i& the Lord -i""ed him( 8e -i""ed him on 8is "a!& so that he 0as -i""ed neither on the "and nor on the 0ater nor in the s-y( The demon 0as !ierced by Nrsimha3s nai"s& 0hich 0ere beyond the human 0ea!ons imaginab"e by 8iranya-asi!u( The "itera" meaning of 8iranya-asi!u is one 0ho is after go"d and soft bedding& the u"timate aim of a"" materia"istic men( Such demonic men& 0ho have no re"ationshi! 0ith $od& gradua""y become !uffed u! by materia" ac1uisitions and begin to cha""enge the authority of the Su!reme Lord and torture those 0ho are devotees of the Lord( #rah"ada Mahara2a ha!!ened to be the son of 8iranya-asi!u& and because the boy 0as a great devotee& his father tortured him to the best of his abi"ity( +n this e4treme situation& the Lord assumed the incarnation of Nrsimhadeva& and 2ust to finish the enemy of the demigods& the Lord -i""ed 8iranya-asi!u in a manner beyond the demon3s imagination( Materia"istic !"ans of god"ess demons are a"0ays frustrated by the a""-!o0erfu" Lord( TEXT 6B TEXT antah-sarasy uru-ba"ena !ade grhito grahena yutha-!atir ambu2a-hasta artah ahedam adi-!urusa-hi"a-"o-a-natha tirtha-sravah sravana-manga"a-namadheya SYNONYMS antah-sarasi--0ithin the river uru-ba"ena--by su!erior strength !ade--"eg grhitah--being ta-en u! grahena--by the crocodi"e yutha-!atih--of the "eader of the e"e!hants ambu2a-hastah--0ith a "otus f"o0er in the hand artah--great"y aggrieved aha--addressed idam--"i-e this adi-!urusa--the origina" en2oyer

a-hi"a-"o-a-natha--the Lord of the universe tirtha-sravah--as famous as a !"ace of !i"grimage sravanamanga"a--a"" good sim!"y by hearing the name nama-dheya--0hose ho"y name is 0orth chanting( T)*NSL*T+ON The "eader of the e"e!hants& 0hose "eg 0as attac-ed in a river by a crocodi"e of su!erior strength& 0as much aggrieved( Ta-ing a "otus f"o0er in his trun-& he addressed the Lord& saying& "O origina" en2oyer& Lord of the universeK O de"iverer& as famous as a !"ace of !i"grimageK *"" are !urified sim!"y by hearing Your ho"y name& 0hich is 0orthy to be chanted(" #,)#O)T The history of de"ivering the "eader of the e"e!hants& 0hose "eg 0as attac-ed in the river by the su!erior strength of a crocodi"e& is described in the Eighth Canto of Srimad-.hagavatam( Since the Lord is abso"ute -no0"edge& there is no difference bet0een 8is ho"y name and the !ersona"ity of $odhead( The "eader of the e"e!hants 0as much distressed 0hen he 0as attac-ed by the crocodi"e( *"though the e"e!hant is a"0ays stronger than the crocodi"e& the "atter is stronger than the e"e!hant 0hen it is in the 0ater( *nd because the e"e!hant 0as a great devotee of the Lord in his !revious birth& he 0as ab"e to chant the ho"y name of the Lord by dint of his !ast good deeds( Every "iving entity is a"0ays distressed in this materia" 0or"d because this !"ace is such that at every ste! one has to meet 0ith some -ind of distress( .ut one 0ho is su!!orted by his !ast good deeds engages himse"f in the devotiona" service of the Lord& as confirmed in the .hagavad-gita ;E(6=>( Those 0ho are su!!orted by im!ious acts cannot be engaged in the devotiona" service of the Lord& even though they are distressed( This is a"so confirmed in the .hagavad-gita ;E(6B>( The !ersona"ity of $odhead 8ari a!!eared at once on the bac- of 8is eterna" bearer& $aruda& and de"ivered the e"e!hant( The e"e!hant 0as conscious of his re"ation 0ith the Su!reme Lord( 8e addressed the Lord as adi-!urusa& or the origina" en2oyer( .oth the Lord and the "iving beings are conscious and are therefore en2oyers& but the Lord is the origina" en2oyer because 8e is the creator of everything( +n a fami"y& both the father and his sons are undoubted"y en2oyers but the father is the origina" en2oyer& and the sons are subse1uent en2oyers( * !ure devotee -no0s 0e"" that everything in the universe is the !ro!erty of the Lord and that a "iving entity can en2oy a thing as ordained by the Lord( * "iving being cannot even touch a thing 0hich is not a""otted to him( This idea of the origina" en2oyer is e4!"ained very nice"y in the +so!anisad( One 0ho -no0s this difference bet0een the Lord and himse"f never acce!ts anything 0ithout first offering it to the Lord( The e"e!hant addressed the Lord as a-hi"a-"o-a-natha& or the Lord of the universe& 0ho is therefore the Lord of the e"e!hant a"so( The e"e!hant& being a !ure devotee of the Lord& s!ecifica""y deserved to be saved from the attac- of the crocodi"e& and because it is a !romise of the Lord that 8is devotee 0i"" never be van1uished& it 0as 1uite befitting that the e"e!hant ca""ed u!on the Lord to !rotect him& and the mercifu" Lord a"so at once res!onded( The Lord is the !rotector of everyone& but 8e is the first !rotector of one 0ho ac-no0"edges the su!eriority of the Lord instead of being so fa"se"y !roud as to deny the su!eriority of the Lord or to c"aim to be e1ua" to 8im( 8e is ever su!erior( * !ure devotee of the Lord -no0s this difference bet0een the Lord and himse"f( Therefore a !ure devotee is given first !reference because of his fu"" de!endence& 0hereas the !erson 0ho denies the e4istence of the Lord and dec"ares himse"f the Lord is ca""ed asura& and as such he is given !rotection by the strength of "imited !o0er sub2ect to the sanction of the Lord( Since the Lord is su!erior to everyone& 8is !erfection is a"so su!erior( No one can imagine it( The e"e!hant addressed the Lord as tirtha-sravah& or "as famous as a !"ace of !i"grimage(" #eo!"e go to !"aces of !i"grimage in order to be de"ivered from the reactions of un-no0n sinfu" acts( .ut one can be freed from a"" sinfu" reactions sim!"y by remembering 8is ho"y name( The Lord is therefore as good as the ho"y !"aces of !i"grimage( One can be free from a"" sinfu" reactions after reaching a !"ace of !i"grimage& but one can have the same benefit at home or at any !"ace sim!"y by chanting the ho"y name of the Lord( /or a !ure devotee& there is no need to go to the ho"y !"ace of !i"grimage( 8e can be de"ivered from a"" sinfu" acts sim!"y by remembering the Lord in earnestness( * !ure devotee of the Lord never commits any sinfu" acts& but because the 0ho"e 0or"d is fu"" of the sinfu" atmos!here& even a !ure devotee may commit

a sin unconscious"y& as a matter of course( One 0ho commits sinfu" acts conscious"y cannot be 0orthy of being a devotee of the Lord& but a !ure devotee 0ho unconscious"y does something sinfu" is certain"y de"ivered by the Lord because a !ure devotee remembers the Lord a"0ays( The Lord3s ho"y name is ca""ed sravana-manga"a( This means that one receives everything aus!icious sim!"y by hearing the ho"y name( +n another !"ace in Srimad-.hagavatam& 8is ho"y name is described as !unya-sravana--irtana( +t is a !ious act sim!"y to chant and hear a"" about the Lord( The Lord descends on this earth and acts "i-e others in connection 0ith the activities of the 0or"d 2ust to create sub2ect matters for hearing about 8im other0ise the Lord has nothing to do in this 0or"d& nor has 8e any ob"igation to do anything( 8e comes out of 8is o0n cause"ess mercy and acts as 8e desires& the 'edas and !uranas are fu"" of descri!tions of 8is different activities so that !eo!"e in genera" may natura""y be eager to hear and read something about 8is activities( $enera""y& ho0ever& the modern fictions and nove"s of the 0or"d occu!y a greater !art of !eo!"e3s va"uab"e time( Such "iteratures cannot do good to anyone on the contrary& they agitate the young mind unnecessari"y and increase the modes of !assion and ignorance& "eading to increasing bondage to the materia" conditions( The same a!titude for hearing and reading is better uti"i5ed in hearing and reading of the Lord3s activities( This 0i"" give one a""-around benefit( +t is conc"uded& therefore& that the ho"y name of the Lord and to!ics in re"ation 0ith 8im are a"0ays 0orth hearing& and therefore 8e is ca""ed here in this verse nama-dheya& or one 0hose ho"y name is 0orth chanting( TEXT 6= TEXT srutva haris tam aranarthinam a!rameyas ca-rayudhah !atagara2a-bhu2adhirudhah ca-rena na-ra-vadanam vini!atya tasmad dhaste !ragrhya bhagavan -r!ayo22ahara SYNONYMS srutva--by hearing harih--the #ersona"ity of $odhead tam--him arana-arthinam--one 0ho is in need of he"! a!rameyah--the un"imited"y !o0erfu" Lord ca-ra--0hee" ayudhah--e1ui!!ed 0ith 8is 0ea!on !ataga-ra2a--the -ing of the birds ;$aruda> bhu2a-adhirudhah--being seated on the 0ings of ca-rena--by the 0hee" na-ra-vadanam--the mouth of the crocodi"e vini!atya--cutting in t0o tasmat--from the mouth of the crocodi"e haste--in the hands !ragrhya--ta-ing ho"d of the trun- bhagavan--the #ersona"ity of $odhead -r!aya--out of cause"ess mercy u22ahara--de"ivered him( T)*NSL*T+ON The #ersona"ity of $odhead& after hearing the e"e!hant3s !"ea& fe"t that the e"e!hant needed 8is immediate he"!& for he 0as in great distress( Thus at once the Lord a!!eared there on the 0ings of the -ing of birds& $aruda& fu""y e1ui!!ed 0ith 8is 0ea!on& the 0hee" Ica-raJ( 9ith the 0hee" 8e cut to !ieces the mouth of the crocodi"e to save the e"e!hant& and 8e de"ivered the e"e!hant by "ifting him by his trun-( #,)#O)T The Lord resides in 8is 'ai-untha !"anet( No one can estimate ho0 far a0ay this !"anet is situated( +t is said& ho0ever& that anyone trying to reach that !"anet by airshi!s or by mindshi!s& trave"ing for mi""ions of years& 0i"" find it sti"" un-no0n( Modern scientists have invented airshi!s 0hich are materia"& and the yogis ma-e a sti"" finer materia" attem!t to trave" by mindshi!s( The yogis can reach any distant !"ace very 1uic-"y 0ith the he"! of mindshi!s( .ut neither the airshi! nor the mindshi! has access to the -ingdom of $od in the 'ai-untha"o-a& situated far beyond the materia" s-y( Since this is the situation& ho0 0as it !ossib"e for the !rayers of the e"e!hant to be heard from such an un"imited"y distant !"ace& and ho0 cou"d

the Lord at once a!!ear on the s!otG These things cannot be ca"cu"ated by human imagination( *"" this 0as !ossib"e by the un"imited !o0er of the Lord& and therefore the Lord is described here as a!rameya& for not even the best human brain can estimate 8is !o0ers and !otencies by mathematica" ca"cu"ation( The Lord can hear from such a distant !"ace& 8e can eat from there& and 8e can a!!ear simu"taneous"y in a"" !"aces at a moment3s notice( Such is the omni!otency of the Lord( TEXT 6E TEXT 2yayan gunair avara2o 3!y aditeh sutanam "o-an vica-rama iman yad athadhiya2nah -smam vamanena 2agrhe tri!ada-ccha"ena yacnam rte !athi caran !rabhubhir na ca"yah SYNONYMS 2yayan--the greatest gunaih--by 1ua"ities avara2ah--transcendenta" a!i--a"though 8e is so aditeh--of *diti sutanam--of a"" the sons ;-no0n as *dityas> "o-an--a"" the !"anets vica-rame--sur!assed iman--in this universe yat--one 0ho atha--therefore adhiya2nah--the Su!reme #ersona"ity of $odhead -smam--a"" the "ands vamanena--in the incarnation of 'amana 2agrhe--acce!ted tri!ada--three ste!s cha"ena--by !retension yacnam--begging rte--0ithout !athi caran--!assing over the right !ath !rabhubhih--by authorities na--never to be ca"yah--to be bereft of( T)*NSL*T+ON The Lord& a"though transcendenta" to a"" materia" modes& sti"" sur!assed a"" the 1ua"ities of the sons of *diti& -no0n as the *dityas( The Lord a!!eared as the youngest son of *diti( *nd because 8e sur!assed a"" the !"anets of the universe& 8e is the Su!reme #ersona"ity of $odhead( On the !retense of as-ing for a measurement of three footste!s of "and& 8e too- a0ay a"" the "ands of .a"i Mahara2a( 8e as-ed sim!"y because 0ithout begging& no authority can ta-e one3s rightfu" !ossession( #,)#O)T The history of .a"i Mahara2a and his charity to 'amanadeva is described in the Eighth Canto of Srimad.hagavatam( .a"i Mahara2a con1uered a"" the !"anets of the universe by rightfu" !ossession( * -ing can con1uer other -ings by strength& and such !ossession is considered to be rightfu"( So .a"i Mahara2a !ossessed a"" the "ands of the universe& and he ha!!ened to be charitab"y dis!osed to0ard the brahmanas( The Lord therefore !retended to be a beggar brahmana& and 8e as-ed .a"i Mahara2a for a measurement of three footste!s of "and( The Lord& as the !ro!rietor of everything& cou"d ta-e from .a"i Mahara2a a"" the "and he !ossessed& but he did not do so because .a"i Mahara2a !ossessed a"" those "ands by -ing3s rights( 9hen .a"i Mahara2a 0as as-ed by Lord 'amana for such sma"" charity& .a"i Mahara2a3s s!iritua" master& name"y Su-racarya& ob2ected to this !ro!osa" because he -ne0 that 'amanadeva 0as 'isnu 8imse"f& !retending to be a beggar( .a"i Mahara2a did not agree to abide by the order of his s!iritua" master 0hen he understood that the beggar 0as 'isnu 8imse"f& and he at once agreed to give 8im in charity the "and re1uested( .y this agreement Lord 'amana covered a"" the "ands of the universe 0ith 8is first t0o ste!s and then as-ed .a"i Mahara2a 0here to !"ace the third ste!( .a"i Mahara2a 0as very g"ad to receive the Lord3s remaining ste! u!on his head& and thus .a"i Mahara2a& instead of "osing everything he !ossessed& 0as b"essed by the Lord3s becoming his constant com!anion and doorman( So& by giving everything to the cause of the Lord& one does not "ose anything& but he gains everything that he cou"d never other0ise e4!ect( TEXT 6<

TEXT nartho ba"er ayam uru-rama-!ada-saucam a!ah si-ha-dhrtavato vibudhadhi!atyam yo vai !ratisrutam rte na ci-irsad anyad atmanam anga manasa haraye 3bhimene SYNONYMS na--never arthah--of any va"ue in com!arison 0ith ba"eh--of strength ayam--this uru-rama-!adasaucam--the 0ater 0ashed from the feet of the !ersona"ity of $odhead a!ah--0ater si-ha-dhrtavatah--of one 0ho has -e!t it on his head vibudha-adhi!atyam--su!remacy over the -ingdom of the demigods yah--one 0ho vai--certain"y !ratisrutam--0hat 0as du"y !romised rte na--besides that ci-irsat--tried for anyat--anything e"se atmanam--even his !ersona" body anga--O Narada manasa--0ithin his mind haraye--unto the Su!reme Lord abhimene--dedicated( T)*NSL*T+ON .a"i Mahara2a& 0ho !ut on his head the 0ater 0ashed from the "otus feet of the Lord& did not thin- of anything besides his !romise& in s!ite of being forbidden by his s!iritua" master( The -ing dedicated his o0n !ersona" body to fu"fi"" the measurement of the Lord3s third ste!( /or such a !ersona"ity& even the -ingdom of heaven& 0hich he con1uered by his strength& 0as of no va"ue( #,)#O)T .a"i Mahara2a& by gaining the transcendenta" favor of the Lord in e4change for his great materia" sacrifice& 0as ab"e to have a !"ace in 'ai-untha"o-a 0ith e1ua" or greater faci"ities of eterna" en2oyment therefore he 0as not at a"" the "oser by sacrificing the -ingdom of heaven& 0hich he had !ossessed by his materia" strength( +n other 0ords& 0hen the Lord snatches a0ay one3s hard-earned materia" !ossessions and favors one 0ith 8is !ersona" transcendenta" service for eterna" "ife& b"iss and -no0"edge& such ta-ing a0ay by the Lord shou"d be considered a s!ecia" favor u!on such a !ure devotee( Materia" !ossessions& ho0ever a""uring they may be& cannot be !ermanent !ossessions( Therefore one has to vo"untari"y give u! such !ossessions& or one has to "eave such !ossessions at the time of 1uitting this materia" body( The sane man -no0s that a"" materia" !ossessions are tem!orary and that the best use of such !ossessions is to engage them in the service of the Lord so that the Lord may be !"eased 0ith him and a0ard him a !ermanent !"ace in 8is !aram dhama( +n the .hagavad-gita ;6B(B-=>& the !aram dhama of the Lord is described as fo""o0s7 nirmana-moha 2ita-sanga-dosa adhyatma-nitya vinivrtta--amah dvandvair vimu-tah su-ha-duh-ha-sam2nair gacchanty amudhah !adam avyayam tat na tad bhasayate suryo na sasan-o na !ava-ah yad gatva na nivartante tad dhama !aramam mama One 0ho !ossesses more in this materia" 0or"d& in the sha!e of houses& "and& chi"dren& society& friendshi! and 0ea"th& !ossesses these things on"y for the time being( One cannot !ossess a"" this i""usory !ara!herna"ia& created by maya& !ermanent"y( Such a !ossessor is more i""usioned in the matter of his se"frea"i5ation therefore one shou"d !ossess "ess or nothing& so that one may be free from artificia" !restige( 9e are contaminated in the materia" 0or"d by association 0ith the three modes of materia" nature( Therefore& the more one s!iritua""y advances by devotiona" service to the Lord& in e4change for his

tem!orary !ossessions& the more one is freed from the attachment of materia" i""usion( To achieve this stage of "ife one must be firm"y convinced about s!iritua" e4istence and its !ermanent effects( To -no0 e4act"y the !ermanency of s!iritua" e4istence& one must vo"untari"y !ractice !ossessing "ess or on"y the minimum to maintain one3s materia" e4istence 0ithout difficu"ty( One shou"d not create artificia" needs( That 0i"" he"! one be satisfied 0ith the minimum( *rtificia" needs of "ife are activities of the senses( The modern advancement of civi"i5ation is based on these activities of the senses& or& in other 0ords& it is a civi"i5ation of sense gratification( #erfect civi"i5ation is the civi"i5ation of atma& or the sou" !ro!er( The civi"i5ed man of sense gratification is on an e1ua" "eve" 0ith anima"s because anima"s cannot go beyond the activities of the senses( *bove the senses is the mind( The civi"i5ation of menta" s!ecu"ation is a"so not the !erfect stage of "ife because above the mind is the inte""igence& and the .hagavad-gita gives us information of the inte""ectua" civi"i5ation( The 'edic "iteratures give different directions for the human civi"i5ation& inc"uding the civi"i5ation of the senses& of the mind& of the inte""igence& and of the sou" !ro!er( The .hagavad-gita !rimari"y dea"s 0ith the inte""igence of man& "eading one to the !rogressive !ath of civi"i5ation of the s!irit sou"( *nd Srimad-.hagavatam is the com!"ete human civi"i5ation dea"ing 0ith the sub2ect matter of the sou" !ro!er( *s soon as a man is raised to the status of the civi"i5ation of the sou"& he is fit to be !romoted to the -ingdom of $od& 0hich is described in the .hagavad-gita as !er the above verses( The !rimary information of the -ingdom of $od informs us that there is no need of sun& moon or e"ectricity& 0hich are a"" necessary in this materia" 0or"d of dar-ness( *nd the secondary information of the -ingdom of $od e4!"ains that anyone ab"e to reach that -ingdom by ado!tion of the civi"i5ation of the sou" !ro!er& or& in other 0ords& by the method of bha-ti-yoga& attains the highest !erfection of "ife( One is then situated in the !ermanent e4istence of the sou"& 0ith fu"" -no0"edge of transcendenta" "oving service for the Lord( .a"i Mahara2a acce!ted this civi"i5ation of the sou" in e4change for his great materia" !ossessions and thus became fit for !romotion to the -ingdom of $od( The -ingdom of heaven& 0hich he achieved by dint of his materia" !o0er& 0as considered most insignificant in com!arison 0ith the -ingdom of $od( Those 0ho have attained the comforts of a materia" civi"i5ation made for sense gratification shou"d try to attain the -ingdom of $od by fo""o0ing in the footste!s of .a"i Mahara2a& 0ho e4changed his ac1uired materia" strength& ado!ting the !rocess of bha-ti-yoga as recommended in the .hagavad-gita and further e4!"ained in the Srimad-.hagavatam( TEXT 6D TEXT tubhyam ca narada bhrsam bhagavan vivrddhabhavena sadhu !aritusta uvaca yogam 2nanam ca bhagavatam atma-satattva-di!am yad vasudeva-sarana vidur an2asaiva SYNONYMS tubhyam--unto you ca--a"so narada--O Narada bhrsam--very nice"y bhagavan--the #ersona"ity of $odhead vivrddha--deve"o!ed bhavena--by transcendenta" "ove sadhu--your goodness !aritustah--being satisfied uvaca--described yogam--service 2nanam---no0"edge ca--a"so bhagavatam--the science of $od and 8is devotiona" service atma--the se"f sa-tattva--0ith a"" detai"s di!am--2ust "i-e the "ight in the dar-ness yat--that 0hich vasudeva-saranah--those 0ho are sou"s surrendered unto Lord 'asudeva viduh---no0 them an2asa--!erfect"y 0e"" eva--as it is( T)*NSL*T+ON O Narada& you 0ere taught about the science of $od and 8is transcendenta" "oving service by the #ersona"ity of $odhead in 8is incarnation of 8amsavatara( 8e 0as very much !"eased 0ith you& due to your intense !ro!ortion of devotiona" service( 8e a"so e4!"ained unto you& "ucid"y& the fu"" science of

devotiona" service& 0hich is es!ecia""y understandab"e by !ersons 0ho are sou"s surrendered unto Lord 'asudeva& the #ersona"ity of $odhead( #,)#O)T The devotee and devotiona" service are t0o corre"ative terms( ,n"ess one is inc"ined to be a devotee of the Lord& he cannot enter into the intricacies of devotiona" service( Lord Sri %rsna 0anted to e4!"ain the .hagavad-gita& 0hich is the science of devotiona" service& unto Sri *r2una because *r2una 0as not on"y 8is friend but a great devotee as 0e""( The 0ho"e !rocess is that a"" "iving entities& being constitutiona""y !arts and !arce"s of the su!reme "iving being& the *bso"ute #ersona"ity of $odhead& have !ro!ortionate"y minute inde!endence of action a"so( So the !re"iminary 1ua"ification for entering into the devotiona" service of the Lord is that one become a 0i""ing coo!erator& and as such one shou"d vo"untari"y coo!erate 0ith !ersons 0ho are a"ready engaged in the transcendenta" devotiona" service of the Lord( .y coo!erating 0ith such !ersons& the !ros!ective candidate 0i"" gradua""y "earn the techni1ues of devotiona" service& and 0ith the !rogress of such "earning one becomes !ro!ortionate"y free from the contamination of materia" association( Such a !urificatory !rocess 0i"" estab"ish the !ros!ective candidate in firm faith and gradua""y e"evate him to the stage of transcendenta" taste for such devotiona" service( Thus he ac1uires a genuine attachment for the devotiona" service of the Lord& and his conviction carries him on to the !oint of ecstasy& 2ust !rior to the stage of transcendenta" "ove( Such -no0"edge of devotiona" service may be divided into t0o sections& name"y !re"iminary -no0"edge of the nature of devotiona" service and the secondary -no0"edge of its e4ecution( .hagavatam is in re"ation 0ith the #ersona"ity of $odhead& 8is beauty& fame& o!u"ence& dignity& attraction and transcendenta" 1ua"ities 0hich attract one to0ards 8im for e4changes of "ove and affection( There is a natura" affinity of the "iving entity for the "oving service of the Lord( This affinity becomes artificia""y covered by the inf"uence of materia" association& and Srimad-.hagavatam he"!s one very genuine"y remove that artificia" covering( Therefore it is !articu"ar"y mentioned herein that Srimad-.hagavatam acts "i-e the "am! of transcendenta" -no0"edge( These t0o sections of transcendenta" -no0"edge in devotiona" service become revea"ed to a !erson 0ho is a sou" surrendered unto 'asudeva as it is said in the .hagavad-gita ;E(6D>& such a great sou"& fu""y surrendered unto the "otus feet of 'asudeva& is very& very rare( TEXT :C TEXT ca-ram ca di-sv avihatam dasasu sva-te2o manvantaresu manu-vamsa-dharo bibharti dustesu ra2asu damam vyadadhat sva--irtim satye tri-!rstha usatim !rathayams caritraih SYNONYMS ca-ram--the Sudarsana 0hee" of the Lord ca--as 0e"" as di-su--in a"" directions avihatam--0ithout being deterred dasasu--ten sides sva-te2ah--!ersona" strength manvantaresu--in different incarnations of Manu manu-vamsa-dharah--as the descendant of the Manu dynasty bibharti--ru"es over dustesu--unto the miscreants ra2asu--u!on the -ings of that ty!e damam--sub2ection vyadadhat--!erformed sva-irtim--!ersona" g"ories satye--in the Satya"o-a !"anet tri-!rsthe--the three !"anetary systems usatim-g"orious !rathayan--estab"ished caritraih--characteristics( T)*NSL*T+ON *s the incarnation of Manu& the Lord became the descendant of the Manu dynasty and ru"ed over the miscreant -ing"y order& subduing them by 8is !o0erfu" 0hee" 0ea!on( ,ndeterred in a"" circumstances&

8is ru"e 0as characteri5ed by 8is g"orious fame& 0hich s!read over the three "o-as& and above them to the !"anetary system of Satya"o-a& the to!most in the universe( #,)#O)T 9e have a"ready discussed the incarnations of Manu in the /irst Canto( +n one day of .rahma there are fourteen Manus& changing one after another( +n that 0ay there are @:C Manus in a month of .rahma and B&C@C Manus in one year of .rahma( .rahma "ives for one hundred years according to his ca"cu"ation& and as such there are BC@&CCC Manus in the 2urisdiction of one .rahma( There are innumerab"e .rahmas& and a"" of them "ive on"y during one breathing !eriod of Maha-'isnu( So 0e can 2ust imagine ho0 the incarnations of the Su!reme Lord 0or- a"" over the materia" 0or"ds& 0hich com!rehend on"y one-fourth of the tota" energy of the Su!reme #ersona"ity of $odhead( The manvantara incarnation chastises a"" the miscreant ru"ers of different !"anets 0ith as much !o0er as that of the Su!reme #ersona"ity of $odhead& 0ho !unishes the miscreants 0ith 8is 0hee" 0ea!on( The manvantara incarnations disseminate the transcendenta" g"ories of the Lord( TEXT :6 TEXT dhanvantaris ca bhagavan svayam eva -irtir namna nrnam !uru-ru2am ru2a asu hanti ya2ne ca bhagam amrtayur-avavarundha ayusya-vedam anusasty avatirya "o-e SYNONYMS dhanvantarih--the incarnation of $od named Ahanvantari ca--and bhagavan--the #ersona"ity of $odhead svayam eva--!ersona""y 8imse"f -irtih--fame !ersonified namna--by the name nrnam !ururu2am--of the diseased "iving entities ru2ah--diseases asu--very soon hanti--cures ya2ne--in the sacrifice ca--a"so bhagam--share amrta--nectar ayuh--duration of "ife ava--from avarundhe--obtains ayusya--of duration of "ife vedam---no0"edge anusasti--directs avatirya--incarnating "o-e--in the universe( T)*NSL*T+ON The Lord in 8is incarnation of Ahanvantari very 1uic-"y cures the diseases of the ever-diseased "iving entities sim!"y by his fame !ersonified& and on"y because of him do the demigods achieve "ong "ives( Thus the #ersona"ity of $odhead becomes ever g"orified( 8e a"so e4acted a share from the sacrifices& and it is he on"y 0ho inaugurated the medica" science or the -no0"edge of medicine in the universe( #,)#O)T *s stated in the beginning of the Srimad-.hagavatam& everything emanates from the u"timate source of the #ersona"ity of $odhead it is therefore understood in this verse that medica" science or -no0"edge in medicine 0as a"so inaugurated by the #ersona"ity of $odhead in 8is incarnation Ahanvantari& and thus the -no0"edge is recorded in the 'edas( The 'edas are the source of a"" -no0"edge& and thus -no0"edge in medica" science is a"so there for the !erfect cure of the diseases of the "iving entity( The embodied "iving entity is diseased by the very construction of his body( The body is the symbo" of diseases( The disease may differ from one variety to another& but disease must be there 2ust as there is birth and death for everyone( So& by the grace of the #ersona"ity of $odhead& not on"y are diseases of the body and mind cured& but a"so the sou" is re"ieved of the constant re!etition of birth and death( The name of the Lord is a"so ca""ed bhavausadhi& or the source of curing the disease of materia" e4istence( TEXT ::

TEXT -satram -sayaya vidhino!abhrtam mahatma brahma-dhrug u22hita-!atham nara-arti-"i!su uddhanty asav avani-anta-am ugra-viryas trih-sa!ta--rtva urudhara-!arasvadhena SYNONYMS -satram--the roya" order -sayaya--for the sa-e of diminishing vidhina--by destination u!abhrtam-increased in !ro!ortion mahatma--the Lord in the form of the great sage #arasurama brahma-dhru---the u"timate truth in .rahman u22hita-!atham--those 0ho have given u! the !ath of the *bso"ute Truth nara-a-arti-"i!su--desirous to suffer !ain in he"" uddhanti--e4acts asau--a"" those avani-anta-am--thorns of the 0or"d ugra-viryah--a0fu""y !o0erfu" trih-sa!ta--thrice seven times -rtvah--!erformed urudhara-very shar! !arasvadhena--by the great cho!!er( T)*NSL*T+ON 9hen the ru"ing administrators& 0ho are -no0n as the -satriyas& turned astray from the !ath of the *bso"ute Truth& being desirous to suffer in he""& the Lord& in 8is incarnation as the sage #arasurama& u!rooted those un0anted -ings& 0ho a!!eared as the thorns of the earth( Thus 8e thrice seven times u!rooted the -satriyas 0ith 8is -een"y shar!ened cho!!er( #,)#O)T The -satriyas& or the ru"ing administrators of any !art of the universe& either on this !"anet or on other !"anets& are factua""y the re!resentatives of the *"mighty #ersona"ity of $odhead& and they are meant to "ead the sub2ects to0ards the !ath of $od rea"i5ation( Every state and its administrators& regard"ess of the nature of the administration--monarchy or democracy& o"igarchy or dictatorshi! or autocracy--have the !rime res!onsibi"ity to "ead the citi5ens to0ard $od rea"i5ation( This is essentia" for a"" human beings& and it is the duty of the father& s!iritua" master& and u"timate"y the state to ta-e u! the res!onsibi"ity of "eading the citi5ens to0ards this end( The 0ho"e creation of materia" e4istence is made for this !ur!ose& 2ust to give a chance to the fa""en sou"s 0ho rebe""ed against the 0i"" of the Su!reme /ather and thus became conditioned by materia" nature( The force of materia" nature gradua""y "eads one to a he""ish condition of !er!etua" !ains and miseries( Those going against the !rescribed ru"es and regu"ations of conditiona" "ife are ca""ed brahmo22hita-!athas& or !ersons going against the !ath of the *bso"ute Truth& and they are "iab"e to be !unished( Lord #arasurama& the incarnation of the #ersona"ity of $odhead& a!!eared in such a state of 0or"d"y affairs and -i""ed a"" the miscreant -ings t0enty-one times( Many -satriya -ings f"ed from +ndia to other !arts of the 0or"d at that time& and according to the authority of the Mahabharata& the -ings of Egy!t origina""y migrated from +ndia because of #arasurama3s !rogram of chastisement( The -ings or administrators are simi"ar"y chastised in a"" circumstances 0henever they become god"ess and !"an a god"ess civi"i5ation( That is the order of the *"mighty( TEXT :? TEXT asmat-!rasada-sumu-hah -a"aya -a"esa i-sva-u-vamsa avatirya guror nidese tisthan vanam sa-dayitanu2a avivesa yasmin virudhya dasa--andhara artim arcchat SYNONYMS

asmat--unto us& beginning from .rahma do0n to the insignificant ant !rasada--cause"ess mercy sumu-hah--so inc"ined -a"aya--0ith 8is !"enary e4tensions -a"esah--the Lord of a"" !otencies i-sva-u-Mahara2a +-sva-u& in the dynasty of the sun vamse--fami"y avatirya--by descending in guroh--of the father or s!iritua" master nidese--under the order of tisthan--being situated in vanam--in the forest sadayita-anu2ah--a"ong 0ith 8is 0ife and younger brother avivesa--entered yasmin--unto 0hom virudhya--being rebe""ious dasa--andharah--)avana& 0ho had ten heads artim--great distress arcchat-achieved( T)*NSL*T+ON Aue to 8is cause"ess mercy u!on a"" "iving entities 0ithin the universe& the Su!reme #ersona"ity of $odhead& a"ong 0ith 8is !"enary e4tensions& a!!eared in the fami"y of Mahara2a +-sva-u as the Lord of 8is interna" !otency& Sita( ,nder the order of 8is father& Mahara2a Aasaratha& 8e entered the forest and "ived there for considerab"e years 0ith 8is 0ife and younger brother( )avana& 0ho 0as very materia""y !o0erfu"& 0ith ten heads on his shou"ders& committed a great offense against 8im and 0as thus u"timate"y van1uished( #,)#O)T Lord )ama is the Su!reme #ersona"ity of $odhead& and 8is brothers& name"y .harata& La-smana and Satrughna& are 8is !"enary e4!ansions( *"" four brothers are visnu-tattva and 0ere never ordinary human beings( There are many unscru!u"ous and ignorant commentators on )amayana 0ho !resent the younger brothers of Lord )amacandra as ordinary "iving entities( .ut here in the Srimad-.hagavatam& the most authentic scri!ture on the science of $odhead& it is c"ear"y stated that 8is brothers 0ere 8is !"enary e4!ansions( Origina""y Lord )amacandra is the incarnation of 'asudeva& La-smana is the incarnation of San-arsana& .harata is the incarnation of #radyumna& and Satrughna is the incarnation of *niruddha& e4!ansions of the #ersona"ity of $odhead( La-smi2i Sita is the interna" !otency of the Lord and is neither an ordinary 0oman nor the e4terna" !otency incarnation of Aurga( Aurga is the e4terna" !otency of the Lord& and she is associated 0ith Lord Siva( *s stated in the .hagavad-gita ;@(E>& the Lord a!!ears 0hen there are discre!ancies in the discharge of factua" re"igion( Lord )amacandra a"so a!!eared under the same circumstances& accom!anied by 8is brothers& 0ho are e4!ansions of the Lord3s interna" !otency& and by La-smi2i Sitadevi( Lord )amacandra 0as ordered by 8is father& Mahara2a Aasaratha& to "eave home for the forest under a0-0ard circumstances& and the Lord& as the idea" son of 8is father& carried out the order& even on the occasion of 8is being dec"ared the %ing of *yodhya( One of 8is younger brothers& La-smana2i& desired to go 0ith 8im& and so a"so 8is eterna" 0ife& Sita2i& desired to go 0ith 8im( The Lord agreed to both of them& and a"" together they entered the Aanda-aranya /orest& to "ive there for fourteen years( Auring their stay in the forest& there 0as some 1uarre" bet0een )amacandra and )avana& and the "atter -idna!!ed the Lord3s 0ife& Sita( The 1uarre" ended in the van1uishing of the great"y !o0erfu" )avana& a"ong 0ith a"" his -ingdom and fami"y( Sita is La-smi2i& or the goddess of fortune& but she is never to be en2oyed by any "iving being( She is meant for being 0orshi!ed by the "iving being a"ong 0ith her husband& Sri )amacandra( * materia"istic man "i-e )avana does not understand this great truth& but on the contrary he 0ants to snatch Sitadevi from the custody of )ama and thus incurs great miseries( The materia"ists& 0ho are after o!u"ence and materia" !ros!erity& may ta-e "essons from the )amayana that the !o"icy of e4!"oiting the nature of the Lord 0ithout ac-no0"edging the su!remacy of the Su!reme Lord is the !o"icy of )avana( )avana 0as very advanced materia""y& so much so that he turned his -ingdom& Lan-a& into !ure go"d& or fu"" materia" 0ea"th( .ut because he did not recogni5e the su!remacy of Lord )amacandra and defied 8im by stea"ing 8is 0ife& Sita& )avana 0as -i""ed& and a"" his o!u"ence and !o0er 0ere destroyed( Lord )amacandra is a fu"" incarnation 0ith si4 o!u"ences in fu""& and 8e is therefore mentioned in this verse as -a"esah& or master of a"" o!u"ence( TEXT :@

TEXT yasma adad udadhir udha-bhayanga-ve!o margam sa!ady ari-!uram haravad didha-soh dure suhrn-mathita-rosa-susona-drstya tata!yamana-ma-aroraga-na-ra-ca-rah SYNONYMS yasmai--unto 0hom adat--gave udadhih--the great +ndian Ocean udha-bhaya--affected by fear angave!ah--bodi"y tremb"ing margam--0ay sa!adi--1uic-"y ari-!uram--the city of the enemy hara-vat--"i-e that of 8ara ;Mahadeva> didha-soh--desiring to burn to ashes dure--at a "ong distance su-hrt--intimate friend mathita--being aggrieved by rosa--in anger su-sona--red-hot drstya--by such a g"ance tata!yamana--burning in heat ma-ara--shar-s uraga--sna-es na-ra--crocodi"es ca-rah--circ"e( T)*NSL*T+ON The #ersona"ity of $odhead )amacandra& being aggrieved for 8is distant intimate friend ISitaJ& g"anced over the city of the enemy )avana 0ith red-hot eyes "i-e those of 8ara I0ho 0anted to burn the -ingdom of heavenJ( The great ocean& tremb"ing in fear& gave 8im 8is 0ay because its fami"y members& the a1uatics "i-e the shar-s& sna-es and crocodi"es& 0ere being burnt by the heat of the angry red-hot eyes of the Lord( #,)#O)T The #ersona"ity of $odhead has every sentiment of a sentient being& "i-e a"" other "iving beings& because 8e is the chief and origina" "iving entity& the su!reme source of a"" other "iving beings( 8e is the nitya& or the chief eterna" amongst a"" other eterna"s( 8e is the chief one& and a"" others are the de!endent many( The many eterna"s are su!!orted by the one eterna"& and thus both the eterna"s are 1ua"itative"y one( Aue to such oneness& both the eterna"s constitutiona""y have a com!"ete range of sentiments& but the difference is that the sentiments of the chief eterna" are different in 1uantity from the sentiments of the de!endent eterna"s( 9hen )amacandra 0as angry and sho0ed 8is red-hot eyes& the 0ho"e ocean became heated 0ith that energy& so much so that the a1uatics 0ithin the great ocean fe"t the heat& and the !ersonified ocean tremb"ed in fear and offered the Lord an easy !ath for reaching the enemy3s city( The im!ersona"ists 0i"" see havoc in this red-hot sentiment of the Lord because they 0ant to see negation in !erfection( .ecause the Lord is abso"ute& the im!ersona"ists imagine that in the *bso"ute the sentiment of anger& 0hich resemb"es mundane sentiments& must be cons!icuous by absence( Aue to a !oor fund of -no0"edge& they do not rea"i5e that the sentiment of the *bso"ute #erson is transcendenta" to a"" mundane conce!ts of 1ua"ity and 1uantity( 8ad Lord )amacandra3s sentiment been of mundane origin& ho0 cou"d it disturb the 0ho"e ocean and its inhabitantsG Can any mundane red-hot eye generate heat in the great oceanG These are factors to be distinguished in terms of the !ersona" and im!ersona" conce!tions of the *bso"ute Truth( *s it is said in the beginning of the Srimad-.hagavatam& the *bso"ute Truth is the source of everything& so the *bso"ute #erson cannot be devoid of the sentiments that are ref"ected in the tem!orary mundane 0or"d( )ather& the different sentiments found in the *bso"ute& either in anger or in mercy& have the same 1ua"itative inf"uence& or& in other 0ords& there is no mundane difference of va"ue because these sentiments are a"" on the abso"ute !"ane( Such sentiments are definite"y not absent in the *bso"ute& as the im!ersona"ists thin-& ma-ing their mundane estimation of the transcendenta" 0or"d( TEXT :B TEXT va-sah-stha"a-s!arsa-rugna-mahendra-vahadantair vidambita--a-ub2usa udha-hasam

sadyo 3subhih saha vinesyati dara-hartur vis!hur2itair dhanusa uccarato 3dhisainye SYNONYMS va-sah-stha"a--chest s!arsa--touched by rugna--bro-en maha-indra--the %ing of heaven vaha--the conveyor dantaih--by the trun- vidambita--i""uminated -a-u!-2usah--a"" directions thus being served udha-hasam--overta-en by "aughter sadyah--0ithin no time asubhih--by the "ife saha--a"ong 0ith vinesyati--0as -i""ed dara-hartuh--of the one 0ho -idna!!ed the 0ife vis!hur2itaih--by the ting"ing of the bo0 dhanusah--bo0 uccaratah--stro""ing fast adhisainye--in the midst of the fighting so"diers of both sides( T)*NSL*T+ON 9hen )avana 0as engaged in the batt"e& the trun- of the e"e!hant 0hich carried the %ing of heaven& +ndra& bro-e in !ieces& having co""ided 0ith the chest of )avana& and the scattered bro-en !arts i""uminated a"" directions( )avana therefore fe"t !roud of his !ro0ess and began to "oiter in the midst of the fighting so"diers& thin-ing himse"f the con1ueror of a"" directions( .ut his "aughter& overta-en by 2oy& a"ong 0ith his very air of "ife& sudden"y ceased 0ith the ting"ing sound of the bo0 of )amacandra& the #ersona"ity of $odhead( #,)#O)T 8o0ever !o0erfu" a "iving being may be& 0hen he is condemned by $od no one can save him& and& simi"ar"y& ho0ever 0ea- one may be& if he is !rotected by the Lord no one can annihi"ate him( TEXT := TEXT bhumeh suretara-varutha-vimarditayah -"esa-vyayaya -a"aya sita--rsna--esah 2atah -arisyati 2ananu!a"a-sya-margah -armani catma-mahimo!anibandhanani SYNONYMS bhumeh--of the entire 0or"d sura-itara--other than god"y !ersons varutha--so"diers vimarditayah-distressed by the burden -"esa--miseries vyayaya--for the matter of diminishing -a"aya--a"ong 0ith 8is !"enary e4!ansion sita--rsna--not on"y beautifu" but a"so b"ac- -esah--0ith such hairs 2atah--having a!!eared -arisyati--0ou"d act 2ana--!eo!"e in genera" anu!a"a-sya--rare"y to be seen margah--!ath -armani--activities ca--a"so atma-mahima--g"ories of the Lord 8imse"f u!anibandhanani--in re"ation to( T)*NSL*T+ON 9hen the 0or"d is overburdened by the fighting strength of -ings 0ho have no faith in $od& the Lord& 2ust to diminish the distress of the 0or"d& descends 0ith 8is !"enary !ortion( The Lord comes in 8is origina" form& 0ith beautifu" b"ac- hair( *nd 2ust to e4!and 8is transcendenta" g"ories& 8e acts e4traordinari"y( No one can !ro!er"y estimate ho0 great 8e is( #,)#O)T This verse is es!ecia""y describing the a!!earance of Lord %rsna and 8is immediate e4!ansion& Lord .a"adeva( .oth Lord %rsna and Lord .a"adeva are one Su!reme #ersona"ity of $odhead( The Lord is

omni!otent& and 8e e4!ands 8imse"f in innumerab"e forms and energies& and the 0ho"e unit is -no0n as the one Su!reme .rahman( Such e4tensions of the Lord are divided into t0o divisions& name"y !ersona" and differentia"( The !ersona" e4!ansions are ca""ed the visnu-tattvas& and the differentia" e4!ansions are ca""ed the 2iva-tattvas( *nd in such e4!ansiona" activity& Lord .a"adeva is the first !ersona" e4!ansion of %rsna& the Su!reme #ersona"ity of $odhead( +n the 'isnu #urana& as 0e"" as in the Mahabharata& both %rsna and .a"adeva are mentioned as having beautifu" b"ac- hair& even in Their advanced age( The Lord is ca""ed anu!a"a-sya-margah or& in sti"" more technica" 'edic terms& avan-manasa gocarah7 one 0ho is never to be seen or rea"i5ed by the "imited sense !erce!tion of the !eo!"e in genera"( +n the .hagavad-gita ;E(:B> it is said by the Lord& naham !ra-asah sarvasya yogamaya-samavrtah( +n other 0ords& 8e reserves the right of not being e4!osed to anyone and everyone( On"y the bona fide devotees can -no0 8im by 8is s!ecific sym!toms& and out of many& many such sym!toms& one sym!tom is mentioned here in this verse& that the Lord is sita--rsna--esah& or one 0ho is observed a"0ays 0ith beautifu" b"ac- hair( .oth Lord %rsna and Lord .a"adeva have such hair on Their heads& and thus even in advanced age They a!!eared "i-e young boys si4teen years o"d( That is the !articu"ar sym!tom of the #ersona"ity of $odhead( +n the .rahma-samhita it is stated that a"though 8e is the o"dest !ersona"ity among a"" "iving entities& 8e a"0ays "oo-s "i-e a ne0& youthfu" boy( That is the characteristic of a s!iritua" body( The materia" body is sym!tomi5ed by birth& death& o"d age and diseases& but the s!iritua" body is cons!icuous by the absence of those sym!toms( Living entities 0ho reside in the 'ai-untha"o-as in eterna" "ife and b"iss have the same ty!e of s!iritua" body& 0ithout being affected by any signs of o"d age( +t is described in the .hagavatam ;Canto Si4> that the !arty of 'isnudutas 0ho came to de"iver *2ami"a from the c"utches of the !arty of Yamara2a a!!eared "i-e youthfu" boys& corroborating the descri!tion in this verse( +t is ascertained thus that the s!iritua" bodies in the 'ai-untha"o-as& either of the Lord or of the other inhabitants& are com!"ete"y distinct from the materia" bodies of this 0or"d( Therefore& 0hen the Lord descends from that 0or"d to this 0or"d& 8e descends in 8is s!iritua" body of atma-maya& or interna" !otency& 0ithout any touch of the bahiranga-maya& or e4terna"& materia" energy( The a""egation that the im!ersona" .rahman a!!ears in this materia" 0or"d by acce!ting a materia" body is 1uite absurd( Therefore the Lord& 0hen 8e comes here& has not a materia" body& but a s!iritua" body( The im!ersona" brahma2yoti is on"y the g"aring effu"gence of the body of the Lord& and there is no difference in 1ua"ity bet0een the body of the Lord and the im!ersona" ray of the Lord& ca""ed brahma2yoti( No0 the 1uestion is 0hy the Lord& 0ho is omni!otent& comes here to diminish the burden created u!on the 0or"d by the unscru!u"ous -ing"y order( Certain"y the Lord does not need to come here !ersona""y for such !ur!oses& but 8e actua""y descends to e4hibit 8is transcendenta" activities in order to encourage 8is !ure devotees& 0ho 0ant to en2oy "ife by chanting the g"ories of the Lord( +n the .hagavad-gita ;D(6?-6@> it is stated that the mahatmas& great devotees of the Lord& ta-e !"easure in chanting of the activities of the Lord( *"" 'edic "iteratures are meant for turning one3s attention to0ards the Lord and 8is transcendenta" activities( Thus the activities of the Lord& in 8is dea"ings 0ith 0or"d"y !eo!"e& create a sub2ect matter for discussion by 8is !ure devotees( TEXT :E TEXT to-ena 2iva-haranam yad u"u-i--ayas trai-masi-asya ca !ada sa-ato 3!avrttah yad ringatantara-gatena divi-s!rsor va unmu"anam tv itarathar2unayor na bhavyam SYNONYMS to-ena--by a chi"d 2iva-haranam---i""ing a "iving being yat--one 0hich u"u-i--ayah--assumed the giant body of a demon trai-masi-asya--of one 0ho is on"y three months o"d ca--a"so !ada--by the "eg sa-atah a!avrttah--turned over the cart yat--one 0ho ringata--0hi"e cra0"ing antara-gatena--being overta-en divi--high in the s-y s!rsoh--touching va--either unmu"anam--u!rooting tu--but itaratha--anyone e"se than ar2unayoh--of the t0o ar2una trees na bhavyam--0as not !ossib"e(

T)*NSL*T+ON There is no doubt about Lord %rsna3s being the Su!reme Lord& other0ise ho0 0as it !ossib"e for 8im to -i"" a giant demon "i-e #utana 0hen 8e 0as 2ust on the "a! of 8is mother& to overturn a cart 0ith 8is "eg 0hen 8e 0as on"y three months o"d& to u!root a !air of ar2una trees& so high that they touched the s-y& 0hen 8e 0as on"y cra0"ingG *"" these activities are im!ossib"e for anyone other than the Lord 8imse"f( #,)#O)T One cannot manufacture a $od by one3s menta" s!ecu"ation or by numerica" votes& as has become a !ractice for the "ess inte""igent c"ass of men( $od is $od eterna""y& and an ordinary "iving entity is eterna""y a !art and !arce" of $od( $od is one 0ithout a second& and the ordinary "iving entities are many 0ithout number( *"" such "iving entities are maintained by $od 8imse"f& and that is the verdict of the 'edic "iteratures( 9hen %rsna 0as on the "a! of 8is mother& the demon #utana a!!eared before 8is mother and !rayed to nurture the chi"d in her "a!( Mother Yasoda agreed& and the chi"d 0as transferred onto the "a! of #utana& 0ho 0as in the garb of a res!ectab"e "ady( #utana 0anted to -i"" the chi"d by smearing !oison on the ni!!"e of her breast( .ut 0hen everything 0as com!"ete& the Lord suc-ed her breast a"ong 0ith her very air of "ife& and the demon3s gigantic body& said to be as "ong as si4 mi"es& fe"" do0n( .ut Lord %rsna did not need to e4!and 8imse"f to the "ength of the she-demon #utana& a"though 8e 0as 1uite com!etent to e4tend 8imse"f more than si4 mi"es "ong( +n 8is 'amana incarnation 8e !osed 8imse"f as a d0arf brahmana& but 0hen 8e too- !ossession of 8is "and& !romised by .a"i Mahara2a& 8e e4!anded 8is footste! to the to! of the universe& e4tending over thousands and mi""ions of mi"es( So it 0as not very difficu"t for %rsna to !erform a mirac"e by e4tending 8is bodi"y feature& but 8e had no desire to do it because of 8is dee! fi"ia" "ove for 8is mother& Yasoda( +f Yasoda had seen %rsna in her "a! e4tending si4 mi"es to co!e 0ith the she-demon #utana& then the natura" fi"ia" "ove of Yasoda 0ou"d have been hurt because in that 0ay Yasoda 0ou"d have come to -no0 that her so-ca""ed son& %rsna& 0as $od 8imse"f( *nd 0ith the -no0"edge of the $odhood of %rsna& Yasodamayi 0ou"d have "ost the tem!er of her "ove for %rsna as a natura" mother( .ut as far as Lord %rsna is concerned& 8e is $od a"0ays& either as a chi"d on the "a! of 8is mother& or as the coverer of the universe& 'amanadeva( 8e does not re1uire to become $od by undergoing severe !enances& a"though some men thin- of becoming $od in that 0ay( .y undergoing severe austerities and !enances& one cannot become one or e1ua" 0ith $od& but one can attain most of the god"y 1ua"ities( * "iving being can attain god"y 1ua"ities to a "arge e4tent& but he cannot become $od& 0hereas %rsna& 0ithout undergoing any ty!e of !enance& is $od a"0ays& either in the "a! of 8is mother or gro0ing u! or at any stage of gro0th( So at the age of on"y three months 8e -i""ed the Sa-atasura& 0ho had remained hidden behind a cart in the house of Yasodamayi( *nd 0hen 8e 0as cra0"ing and 0as disturbing 8is mother from doing househo"d affairs& the mother tied 8im 0ith a grinding !est"e& but the naughty chi"d dragged the !est"e u! to a !air of very high ar2una trees in the yard of Yasodamayi& and 0hen the !est"e 0as stuc- bet0een the !air of trees& they fe"" do0n 0ith a horrib"e sound( 9hen Yasodamayi came to see the ha!!enings& she thought that her chi"d had been saved from the fa""ing trees by the mercy of the Lord& 0ithout -no0ing that the Lord 8imse"f& cra0"ing in her yard& had 0rea-ed the havoc( So that is the 0ay of reci!rocation of "ove affairs bet0een the Lord and 8is devotees( Yasodamayi 0anted to have the Lord as her chi"d& and the Lord !"ayed e4act"y "i-e a chi"d in her "a!& but at the same time !"ayed the !art of the *"mighty Lord 0henever it 0as so re1uired( The beauty of such !astimes 0as that the Lord fu"fi""ed everyone3s desire( +n the case of fe""ing the gigantic ar2una trees& the Lord3s mission 0as to de"iver the t0o sons of %uvera& 0ho 0ere condemned to become trees by the curse of Narada& as 0e"" as to !"ay "i-e a cra0"ing chi"d in the yard of Yasoda& 0ho too- transcendenta" !"easure in seeing such activities of the Lord in the very yard of her home( The Lord in any condition is Lord of the universe& and 8e can act as such in any form& gigantic or sma""& as 8e "i-es( TEXT :<

TEXT yad vai vra2e vra2a-!asun visatoya-!itan !a"ams tv a2ivayad anugraha-drsti-vrstya tac-chuddhaye 3ti-visa-virya-vi"o"a-2ihvam uccatayisyad uragam viharan hradinyam SYNONYMS yat--one 0ho vai--certain"y vra2e--at 'rndavana vra2a-!asun--the anima"s thereof visa-toya--!oisoned 0ater !itan--those 0ho dran- !a"an--the co0herd men tu--a"so a2ivayat--brought to "ife anugrahadrsti--mercifu" g"ance vrstya--by the sho0ers of tat--that suddhaye--for !urification ati--e4ceeding"y visa-virya--high"y !otent !oison vi"o"a--"ur-ing 2ihvam--one 0ho has such a tongue uccatayisyat-severe"y !unished uragam--unto the sna-e viharan--ta-ing it as a !"easure hradinyam--in the river( T)*NSL*T+ON Then a"so 0hen the co0herd boys and their anima"s dran- the !oisoned 0ater of the )iver Yamuna& and after the Lord Iin 8is chi"dhoodJ revived them by 8is mercifu" g"ance& 2ust to !urify the 0ater of the )iver Yamuna 8e 2um!ed into it as if !"aying and chastised the venomous %a"iya sna-e& 0hich 0as "ur-ing there& its tongue emitting 0aves of !oison( 9ho can !erform such hercu"ean tas-s but the Su!reme Lord G TEXT :D TEXT tat -arma divyam iva yan nisi nihsayanam davagnina suci-vane !aridahyamane unnesyati vra2am ato 3vasitanta--a"am netre !idha!ya saba"o 3nadhigamya-viryah SYNONYMS tat--that -arma--activity divyam--su!erhuman iva--"i-e yat--0hich nisi--at night nihsayanam-s"ee!ing carefree"y dava-agnina--by the g"are of the forest fire suci-vane--in the dry forest !aridahyamane--being set ab"a5e unnesyati--0ou"d de"iver vra2am--a"" the inhabitants of 'ra2a atah-hence avasita--sure"y anta--a"am--"ast moments of "ife netre--on the eyes !idha!ya--sim!"y by c"osing sa-ba"ah--a"ong 0ith .a"adeva anadhigamya--unfathomab"e viryah--!ro0ess( T)*NSL*T+ON On the very night of the day of the chastisement of the %a"iya sna-e& 0hen the inhabitants of 'ra2abhumi 0ere s"ee!ing carefree"y& there 0as a forest fire ab"a5e due to dry "eaves& and it a!!eared that a"" the inhabitants 0ere sure to meet their death( .ut the Lord& a"ong 0ith .a"arama& saved them sim!"y by c"osing 8is eyes( Such are the su!erhuman activities of the Lord( #,)#O)T *"though in this verse the Lord3s activity has been described as su!erhuman& it shou"d be noted that the Lord3s activities are a"0ays su!erhuman& and that distinguishes 8im from the ordinary "iving being( ,!rooting a gigantic banyan or ar2una tree and e4tinguishing a b"a5ing forest fire sim!"y by c"osing one3s eyes are certain"y im!ossib"e by any -ind of human endeavor( .ut not on"y are these activities ama5ing to hear& but in fact a"" other activities of the Lord& 0hatever 8e may do& are a"" su!erhuman& as confirmed in

the .hagavad-gita ;@(D>( 9hoever -no0s the su!erhuman activities of the Lord& due to their very transcendenta" nature& becomes e"igib"e to enter the -ingdom of %rsna& and as such& after 1uitting this !resent materia" body& the -no0er of the transcendenta" activities of the Lord goes bac- home& bac- to $odhead( TEXT ?C TEXT grhnita yad yad u!abandham amusya mata su"bam sutasya na tu tat tad amusya mati ya2 2rmbhato 3sya vadane bhuvanani go!i samvi-sya san-ita-manah !ratibodhitasit SYNONYMS grhnita--by ta-ing u! yat yat--0hatsoever u!abandham--ro!es for tying amusya--8is mata--mother su"bam--ro!es sutasya--of her son na--not tu--ho0ever tat tat--by and by amusya--8is mati--0as sufficient yat--that 0hich 2rmbhatah--o!ening the mouth asya--of 8im vadane--in the mouth bhuvanani--the 0or"ds go!i--the co0herd 0oman samvi-sya--so seeing it san-ita-manah--doubtfu" in mind !ratibodhita--convinced in a different 0ay asit--0as so done( T)*NSL*T+ON 9hen the co0herd 0oman I%rsna3s foster mother& YasodaJ 0as trying to tie the hands of her son 0ith ro!es& she found the ro!e to be a"0ays insufficient in "ength& and 0hen she fina""y gave u!& Lord %rsna& by and by& o!ened 8is mouth& 0herein the mother found a"" the universes situated( Seeing this& she 0as doubtfu" in her mind& but she 0as convinced in a different manner of the mystic nature of her son( #,)#O)T One day Lord %rsna as the naughty chi"d disturbed 8is mother Yasoda& and she began to tie u! the chi"d 0ith ro!es 2ust to !unish 8im( .ut no matter ho0 much ro!e she used& she found it a"0ays insufficient( Thus she became fatigued& but in the meantime the Lord o!ened 8is mouth& and the affectionate mother sa0 0ithin the mouth of her son a"" the universes situated together( The mother 0as astonished& but out of her dee! affection for %rsna she thought that the *"mighty $odhead Narayana had -ind"y "oo-ed after her son 2ust to !rotect 8im from a"" the continuous ca"amities ha!!ening to 8im( .ecause of her dee! affection for %rsna& she cou"d never thin- that her very son 0as Narayana& the #ersona"ity of $odhead 8imse"f( That is the action of yogamaya& the interna" !otency of the Su!reme Lord& 0hich acts to !erfect a"" the !astimes of the Lord 0ith 8is different ty!es of devotees( 9ho cou"d !"ay such 0onders 0ithout being $odG TEXT ?6 TEXT nandam ca mo-syati bhayad varunasya !asad go!an bi"esu !ihitan maya-sununa ca ahny a!rtam nisi sayanam atisramena "o-am vi-untham u!anesyati go-u"am sma SYNONYMS

nandam--unto Nanda ;the father of %rsna> ca--a"so mo-syati--saves bhayat--from the fear of varunasya--of 'aruna& the demigod of 0ater !asat--from the c"utches of go!an--the co0herd men bi"esu--in the caves of the mountain !ihitan--!"aced maya-sununa--by the son of Maya ca--a"so ahni a!rtam--being very engaged during the daytime nisi--at night sayanam--"ying do0n atisramena--because of hard "abor "o-am--!"anet vi-untham--the s!iritua" s-y u!anesyati--8e a0arded go-u"am--the highest !"anet sma--certain"y( T)*NSL*T+ON Lord %rsna saved 8is foster father& Nanda Mahara2a& from the fear of the demigod 'aruna and re"eased the co0herd boys from the caves of the mountain& for they 0ere !"aced there by the son of Maya( *"so& to the inhabitants of 'rndavana& 0ho 0ere busy 0or-ing during daytime and s"ee!ing sound"y at night because of their hard "abor in the day& Lord %rsna a0arded !romotion to the highest !"anet in the s!iritua" s-y( *"" these acts are transcendenta" and certain"y !rove 0ithout any doubt 8is $odhood( #,)#O)T Nanda Mahara2a& the foster father of Lord %rsna& 0ent to ta-e his bath in the )iver Yamuna in the dead of night& mista-en"y thin-ing that the night 0as a"ready over thus the demigod 'aruna too- him to the 'aruna !"anet 2ust to have a "oo- at the #ersona"ity of $odhead Lord %rsna& 0ho a!!eared there to re"ease 8is father( *ctua""y there 0as no arrest of Nanda Mahara2a by 'aruna because the inhabitants of 'rndavana 0ere a"0ays engaged in thin-ing of %rsna& in constant meditation on the #ersona"ity of $odhead in a !articu"ar form of samadhi& or trance of bha-ti-yoga( They had no fear of the miseries of materia" e4istence( +n the .hagavad-gita it is confirmed that to be in association 0ith the Su!reme #ersona"ity of $odhead by fu"" surrender in transcendenta" "ove frees one from the miseries inf"icted by the "a0s of materia" nature( 8ere it is c"ear"y mentioned that the inhabitants of 'rndavana 0ere e4tensive"y busy in the hard "abor of their day3s 0or-& and due to the day3s hard "abor they 0ere engaged in sound s"ee! at night( So !ractica""y they had very "itt"e time to devote to meditation or to the other !ara!herna"ia of s!iritua" activities( .ut factua""y they 0ere engaged in the highest s!iritua" activities on"y( Everything done by them 0as s!iritua"i5ed because everything 0as dovetai"ed in their re"ationshi! 0ith Lord Sri %rsna( The centra" !oint of activities 0as %rsna& and as such the so-ca""ed activities in the materia" 0or"d 0ere saturated 0ith s!iritua" !otency( That is the advantage of the 0ay of bha-ti-yoga( One shou"d discharge one3s duty on Lord %rsna3s beha"f& and a"" one3s actions 0i"" be saturated 0ith %rsna thought& the highest !attern of trance in s!iritua" rea"i5ation( TEXT ?: TEXT go!air ma-he !ratihate vra2a-vi!"avaya deve 3bhivarsati !asun -r!aya rira-suh dhartocchi"indhram iva sa!ta-dinani sa!tavarso mahidhram anaghai-a--are sa"i"am SYNONYMS go!aih--by the co0herd men ma-he--in offering a sacrifice to the %ing of heaven !ratihate--being ham!ered vra2a-vi!"avaya--for devastating the 0ho"e e4istence of 'ra2abhumi& the "and of %rsna3s !astimes deve--by the %ing of heaven abhivarsati--having !oured do0n heavy rain !asun--the anima"s -r!aya--by cause"ess mercy u!on them rira-suh--desired to !rotect them dharta--he"d u! ucchi"indhram--u!rooted as an umbre""a iva--e4act"y "i-e that sa!ta-dinani--continuous"y for seven days sa!ta-varsah--a"though 8e 0as on"y seven years o"d mahidhram--the $ovardhana 8i"" anagha--0ithout being tired e-a--are--in one hand on"y sa"i"am--!"ayfu""y(

T)*NSL*T+ON 9hen the co0herd men of 'rndavana& under instruction of %rsna& sto!!ed offering sacrifice to the heaven"y %ing& +ndra& the 0ho"e tract of "and -no0n as 'ra2a 0as threatened 0ith being 0ashed a0ay by constant heavy rains for seven days( Lord %rsna& out of 8is cause"ess mercy u!on the inhabitants of 'ra2a& he"d u! the hi"" -no0n as $ovardhana 0ith one hand on"y& a"though 8e 0as on"y seven years o"d( 8e did this to !rotect the anima"s from the ons"aught of 0ater( #,)#O)T Chi"dren !"ay 0ith an umbre""a genera""y -no0n as a frog3s umbre""a& and Lord %rsna& 0hen 8e 0as on"y seven years o"d& cou"d snatch the great hi"" -no0n as the $ovardhana #arvata at 'rndavana and ho"d it for seven days continuous"y 0ith one hand& 2ust to !rotect the anima"s and the inhabitants of 'rndavana from the 0rath of +ndra& the heaven"y %ing& 0ho had been denied sacrificia" offerings by the inhabitants of 'ra2abhumi( /actua""y there is no need of offering sacrifices to the demigods for their services if one is engaged in the service of the Su!reme Lord( Sacrifices recommended in the 'edic "iterature for satisfaction of the demigods are a sort of inducement to the sacrificers to rea"i5e the e4istence of higher authorities( The demigods are engaged by the Lord as contro""ing deities of materia" affairs& and according to the .hagavad-gita& 0hen a demigod is 0orshi!ed the !rocess is acce!ted as the indirect method for 0orshi!ing the Su!reme Lord( .ut 0hen the Su!reme Lord is 0orshi!ed direct"y there is no need of 0orshi!ing the demigods or offering them sacrifices as recommended in !articu"ar circumstances( Lord %rsna therefore advised the inhabitants of 'ra2abhumi not to offer any sacrifices to the heaven"y %ing +ndra( .ut +ndra& not -no0ing Lord %rsna in 'ra2abhumi& 0as angry at the inhabitants of 'ra2abhumi and tried to avenge the offense( .ut& com!etent as the Lord 0as& 8e saved the inhabitants and anima"s of 'ra2abhumi by 8is !ersona" energy and !roved definite"y that anyone direct"y engaged as a devotee of the Su!reme Lord need not satisfy any other demigods& ho0ever great& even to the "eve" of .rahma& or Siva( Thus this incident definite"y !roved 0ithout a doubt that Lord %rsna is the #ersona"ity of $odhead and that 8e 0as so in a"" circumstances& as a chi"d on the "a! of 8is mother& as a boy E years o"d& and as an o"d man of 6:B years of age( +n either case 8e 0as never on the "eve" of the ordinary man& and even in 8is advanced age 8e a!!eared a young boy 6= years o"d( These are the !articu"ar features of the transcendenta" body of the Lord( TEXT ?? TEXT -ridan vane nisi nisa-ara-rasmi-gauryam rasonmu-hah -a"a-!adayata-murcchitena uddi!ita-smara-ru2am vra2a-bhrd-vadhunam hartur harisyati siro dhanadanugasya SYNONYMS -ridan--0hi"e engaged in 8is !astimes vane--in the forest of 'rndavana nisi--nocturna" nisa-ara--the moon rasmi-gauryam--0hite moonshine rasa-unmu-hah--desiring to dance 0ith -a"a-!adayata-accom!anied by s0eet songs murcchitena--and me"odious music uddi!ita--a0a-ened smara-ru2am-se4ua" desires vra2a-bhrt--the inhabitants of 'ra2abhumi vadhunam--of the 0ives hartuh--of the -idna!!ers harisyati--0i"" van1uish sirah--the head dhanada-anugasya--of the fo""o0er of the rich %uvera( T)*NSL*T+ON

9hen the Lord 0as engaged in 8is !astimes of the rasa dance in the forest of 'rndavana& en"ivening the se4ua" desires of the 0ives of the inhabitants of 'rndavana by s0eet and me"odious songs& a demon of the name San-hacuda& a rich fo""o0er of the treasurer of heaven I%uveraJ& -idna!!ed the damse"s& and the Lord severed his head from his trun-( #,)#O)T 9e shou"d carefu""y note that the statements described herein are the statements of .rahma2i to Narada& and he 0as s!ea-ing to Narada of events that 0ou"d ha!!en in the future& during the advent of Lord %rsna( The !astimes of the Lord are -no0n to the e4!erts 0ho are ab"e to see !ast& !resent and future& and .rahma2i& being one of them& foreto"d 0hat 0ou"d ha!!en in the future( The -i""ing of San-hacuda by the Lord is a more recent incident& after the rasa-"i"a& and not e4act"y a simu"taneous affair( +n the !revious verses 0e have seen a"so that the Lord3s engagement in the affairs of the forest fire 0as described a"ong 0ith 8is !astimes of !unishing the %a"iya sna-e& and simi"ar"y the !astimes of the rasa dance and the -i""ing of San-hacuda are a"so described herein( The ad2ustment is that a"" these incidents 0ou"d ta-e !"ace in the future& after the time 0hen it 0as being foreto"d by .rahma2i to Narada( The demon San-hacuda 0as -i""ed by the Lord during 8is !astimes at 8ori-a in the month of #ha"guna& and the same ceremony is sti"" observed in +ndia by the burning of the effigy of San-hacuda one day !rior to the Lord3s !astimes at 8ori-a& genera""y -no0n as 8o"i( $enera""y the future a!!earance and the activities of the Lord or 8is incarnations are foreto"d in the scri!tures& and thus the !seudoincarnations are unab"e to cheat !ersons 0ho are in -no0"edge of the events as they are described in the authoritative scri!tures( TEXTS ?@-?B TEXT ye ca !ra"amba--hara-dardura--esy-aristama""ebha--amsa-yavanah -a!i-!aundra-adyah anye ca sa"va--u2a-ba"va"a-dantava-rasa!to-sa-sambara-viduratha-ru-mi-mu-hyah ye va mrdhe samiti-sa"ina atta-ca!ah -ambo2a-matsya--uru-srn2aya--ai-ayadyah yasyanty adarsanam a"am ba"a-!artha-bhimavya2ahvayena harina ni"ayam tadiyam SYNONYMS ye--a"" those ca--tota""y !ra"amba--the demon named #ra"amba -hara--Ahenu-asura dardura-.a-asura -esi--the %esi demon arista--the demon *ristasura ma""a--a 0rest"er in the court of %amsa ibha--%uva"aya!ida -amsa--the %ing of Mathura and materna" unc"e of %rsna yavanah--the -ings of #ersia and other ad2oining !"aces -a!i--Avivida !aundra-a-adyah--#aundra-a and others anye--others ca--as much as sa"va--%ing Sa"va -u2a--Nara-asura ba"va"a--%ing .a"va"a dantava-ra--the brother of Sisu!a"a& a dead riva" of %rsna3s sa!to-sa--%ing Sa!to-sa sambara--%ing Sambara viduratha--%ing 'iduratha ru-mi-mu-hyah--the brother of )u-mini& the first 1ueen of %rsna at Avara-a ye--a"" those va--either mrdhe--in the batt"efie"d samiti-sa"inah--a"" very !o0erfu" atta-ca!ah--0e"" e1ui!!ed 0ith bo0s and arro0s -ambo2a--the %ing of %ambo2a matsya--the %ing of Avarbhanga -uru--the sons of Ahrtarastra srn2aya--%ing Srn2aya -ai-aya-adyah--the %ing of %e-aya and others yasyanti--0ou"d attain adarsanam--im!ersona" merging 0ithin the brahma2yoti a"am--0hat to s!ea- of ba"a--.a"adeva& the e"der brother of %rsna !artha--*r2una bhima--the second #andava vya2a-ahvayena--by the fa"se names harina--by Lord 8ari ni"ayam--the abode tadiyam--of 8im( T)*NSL*T+ON

*"" demonic !ersona"ities "i-e #ra"amba& Ahenu-a& .a-a& %esi& *rista& Canura& Musti-a& %uva"aya!ida e"e!hant& %amsa& Yavana& Nara-asura and #aundra-a& great marsha"s "i-e Sa"va& Avivida mon-ey and .a"va"a& Aantava-ra& the seven bu""s& Sambara& 'iduratha and )u-mi& as a"so great 0arriors "i-e %ambo2a& Matsya& %uru& Srn2aya and %e-aya& 0ou"d a"" fight vigorous"y& either 0ith the Lord 8ari direct"y or 0ith 8im under 8is names of .a"adeva& *r2una& .hima& etc( *nd the demons& thus being -i""ed& 0ou"d attain either the im!ersona" brahma2yoti or 8is !ersona" abode in the 'ai-untha !"anets( #,)#O)T *"" manifestations& in both the materia" and s!iritua" 0or"ds& are demonstrations of the different !otencies of Lord %rsna( The #ersona"ity of $odhead .a"adeva is 8is immediate !ersona" e4!ansion& and .hima& *r2una& etc(& are 8is !ersona" associates( The Lord 0ou"d a!!ear ;and 8e does so 0henever 8e a!!ears> 0ith a"" 8is associates and !otencies( Therefore the rebe""ious sou"s& "i-e the demons and demoniac men& mentioned by names "i-e #ra"amba& 0ou"d be -i""ed either by the Lord 8imse"f or by 8is associates( *"" these affairs 0i"" be c"ear"y e4!"ained in the Tenth Canto( .ut 0e shou"d -no0 0e"" that a"" the above-mentioned "iving entities -i""ed 0ou"d attain sa"vation either by being merged in the brahma2yoti of the Lord or being a""o0ed to enter into the abodes of the Lord ca""ed 'ai-unthas( This has a"ready been e4!"ained by .hismadeva ;/irst Canto>( *"" !ersons 0ho !artici!ated in the .att"efie"d of %uru-setra or other0ise 0ith the Lord or 0ith .a"adeva& etc(& 0ou"d benefit by attaining s!iritua" e4istence according to the situation of their minds at the time of death( Those 0ho recogni5ed the Lord 0ou"d enter 'ai-untha& and those 0ho estimated the Lord as on"y a !o0erfu" being 0ou"d attain sa"vation by merging into the s!iritua" e4istence of the im!ersona" brahma2yoti of the Lord( .ut every one of them 0ou"d get re"ease from materia" e4istence( Since such is the benefit of those 0ho !"ayed 0ith the Lord inimica""y& one can imagine 0hat 0ou"d be the !osition of those 0ho devout"y served the Lord in transcendenta" re"ationshi! 0ith 8im( TEXT ?= TEXT -a"ena mi"ita-dhiyam avamrsya nrnam sto-ayusam sva-nigamo bata dura-!arah avirhitas tv anuyugam sa hi satyavatyam veda-drumam vita-!aso vibha2isyati sma SYNONYMS -a"ena--in course of time mi"ita-dhiyam--of the "ess inte""igent !ersons avamrsya--considering the difficu"ties nrnam--of humanity at "arge sto-a-ayusam--of the short-"iving !ersons sva-nigamah--the 'edic "iteratures com!i"ed by 8im bata--e4act"y dura-!arah--great"y difficu"t avirhitah--having a!!eared as tu--but anuyugam--in terms of the age sah--8e ;the Lord> hi--certain"y satyavatyam--in the 0omb of Satyavati veda-drumam--the desire tree of the 'edas vita-!asah--by division of branches vibha2isyati-0i"" divide sma--as it 0ere( T)*NSL*T+ON The Lord 8imse"f in 8is incarnation as the son of Satyavati I'yasadevaJ 0i"" consider his com!i"ation of the 'edic "iterature to be very difficu"t for the "ess inte""igent !ersons 0ith short "ife& and thus 8e 0i"" divide the tree of 'edic -no0"edge into different branches& according to the circumstances of the !articu"ar age( #,)#O)T

8erein .rahma mentions the future com!i"ation of Srimad-.hagavatam for the short-"ived !ersons of the %a"i age( *s e4!"ained in the /irst Canto& the "ess inte""igent !ersons of the age of %a"i 0ou"d be not on"y short-"ived& but a"so !er!"e4ed 0ith so many !rob"ems of "ife due to the a0-0ard situation of the god"ess human society( *dvancement of materia" comforts of the body is activity in the mode of ignorance according to the "a0s of materia" nature( )ea" advancement of -no0"edge means !rogress of -no0"edge in se"f-rea"i5ation( .ut in the age of %a"i the "ess inte""igent men mista-en"y consider the short "ifetime of one hundred years ;no0 factua""y reduced to about forty or si4ty years> to be a"" in a""( They are "ess inte""igent because they have no information of the eternity of "ife they identify 0ith the tem!orary materia" body e4isting for forty years and consider it the on"y basic !rinci!"e of "ife( Such !ersons are described as e1ua" to the asses and bu""s( .ut the Lord& as the com!assionate father of a"" "iving beings& im!arts unto them the vast 'edic -no0"edge in short treatises "i-e the .hagavad-gita and& for the graduates& the Srimad.hagavatam( The #uranas and the Mahabharata are a"so simi"ar"y made by 'yasadeva for the different ty!es of men in the modes of materia" nature( .ut none of them are inde!endent of the 'edic !rinci!"es( TEXT ?E TEXT deva-dvisam nigama-vartmani nisthitanam !urbhir mayena vihitabhir adrsya-turbhih "o-an ghnatam mati-vimoham ati!ra"obham vesam vidhaya bahu bhasyata au!adharmyam SYNONYMS deva-dvisam--of those 0ho 0ere envious of the devotees of the Lord nigama--the 'edas vartmani--on the !ath of nisthitanam--of the 0e"" situated !urbhih--by roc-ets mayena--made by the great scientist Maya vihitabhih--made by adrsya-turbhih--unseen in the s-y "o-an--the different !"anets ghnatam--of the -i""ers mati-vimoham--be0i"derment of the mind ati!ra"obham--very attractive vesam--dress vidhaya--having done so bahu bhasyate--0i"" ta"- very much au!adharmyam--subre"igious !rinci!"es( T)*NSL*T+ON 9hen the atheists& after being 0e"" versed in the 'edic scientific -no0"edge& annihi"ate inhabitants of different !"anets& f"ying unseen in the s-y on 0e""-bui"t roc-ets !re!ared by the great scientist Maya& the Lord 0i"" be0i"der their minds by dressing 8imse"f attractive"y as .uddha and 0i"" !reach on subre"igious !rinci!"es( #,)#O)T This incarnation of Lord .uddha is not the same .uddha incarnation 0e have in the !resent history of man-ind( *ccording to Sri"a Fiva $osvami& the .uddha incarnation mentioned in this verse a!!eared in a different %a"i age( +n the duration of "ife of one Manu there are more than seventy-t0o %a"i-yugas& and in one of them the !articu"ar ty!e of .uddha mentioned here 0ou"d a!!ear( Lord .uddha incarnates at a time 0hen the !eo!"e are most materia"istic and !reaches common-sense re"igious !rinci!"es( Such ahimsa is not a re"igious !rinci!"e itse"f& but it is an im!ortant 1ua"ity for !ersons 0ho are actua""y re"igious( +t is a common-sense re"igion because one is advised to do no harm to any other anima" or "iving being because such harmfu" actions are e1ua""y harmfu" to he 0ho does the harm( .ut before "earning these !rinci!"es of nonvio"ence one has to "earn t0o other !rinci!"es& name"y to be humb"e and to be !ride"ess( ,n"ess one is humb"e and !ride"ess& one cannot be harm"ess and nonvio"ent( *nd after being nonvio"ent one has to "earn to"erance and sim!"icity of "iving( One must offer res!ects to the great re"igious !reachers and s!iritua" "eaders and a"so train the senses for contro""ed action& "earning to be unattached to fami"y and home& and enacting devotiona" service to the Lord& etc( *t the u"timate stage one has to acce!t the Lord and become 8is devotee other0ise there is no re"igion( +n re"igious !rinci!"es

there must be $od in the center other0ise sim!"e mora" instructions are mere"y subre"igious !rinci!"es& genera""y -no0n as u!adharma& or nearness to re"igious !rinci!"es( TEXT ?< TEXT yarhy a"ayesv a!i satam na hareh -athah syuh !asandino dvi2a-2ana vrsa"a nrdevah svaha svadha vasad iti sma giro na yatra sasta bhavisyati -a"er bhagavan yugante SYNONYMS yarhi--0hen it ha!!ens a"ayesu--in the residence of a!i--even satam--civi"i5ed gent"emen na--no hareh--of the #ersona"ity of $odhead -athah--to!ics syuh--0i"" ta-e !"ace !asandinah--atheists dvi2a2anah--!ersons dec"aring themse"ves to be the higher three c"asses ;brahmanas& -satriyas and vaisyas> vrsa"ah--the "o0er c"ass sudras nr-devah--ministers of the government svaha--hymns to !erform sacrifices svadha--the ingredients to !erform sacrifices vasat--the a"tar of sacrifice iti--a"" these sma-sha"" girah--0ords na--never yatra--any0here sasta--the chastiser bhavisyati--0i"" a!!ear -a"eh--of the %a"i age bhagavan--the #ersona"ity of $odhead yuga-ante--at the end of( T)*NSL*T+ON Thereafter& at the end of %a"i-yuga& 0hen there e4ist no to!ics on the sub2ect of $od& even at the residences of so-ca""ed saints and res!ectab"e gent"emen of the three higher castes& and 0hen the !o0er of government is transferred to the hands of ministers e"ected from the "o0born sudra c"ass or those "ess than them& and 0hen nothing is -no0n of the techni1ues of sacrifice& even by 0ord& at that time the Lord 0i"" a!!ear as the su!reme chastiser( #,)#O)T The sym!toms of the 0orst conditions of the materia" 0or"d& at the "ast stage of this age& ca""ed %a"iyuga& are stated herein( The sum and substance of such conditions is god"essness( Even the so-ca""ed saints and higher castes of the socia" orders& genera""y -no0n as the dvi2a 2anas or the t0ice-born& 0i"" become atheists( *s such& a"" of them 0i"" !ractica""y forget even the ho"y name of the Lord& and 0hat to s!ea- of 8is activities( The higher castes of society& name"y the inte""igent c"ass of men guiding the destinies of the socia" orders& the administrative c"ass of men guiding the "a0 and order of the society& and the !roductive c"ass of men guiding the economic deve"o!ment of the society& must a"" be !ro!er"y 0e"" versed in -no0"edge of the Su!reme Lord& -no0ing factua""y 8is name& 1ua"ity& !astimes& entourage& !ara!herna"ia and !ersona"ities( The saints and the higher castes or orders of the society are 2udged by their !ro!ortion of -no0"edge in the science of $od& or tattva 2nana& and not by any -ind of birthright or bodi"y designations( Such designations& 0ithout any -no0"edge of the science of $od and !ractica" -no0"edge of devotiona" service& are considered to be a"" decorations of dead bodies( *nd 0hen there is too much inf"ation of these decorated dead bodies in society& there deve"o! so many anoma"ies in the !rogressive& !eacefu" "ife of the human being( .ecause of the "ac- of training or cu"ture in the u!!er section of the socia" orders& they are no more to be designated as the dvi2a 2anas& or the t0ice-born( The significance of being t0ice-born has been e4!"ained in many !"aces in these great "iteratures& and again one is reminded here0ith that birth& e4ecuted by the se4 "ife of the father and the mother& is ca""ed anima" birth( .ut such anima" birth and !rogress of "ife on the anima" !rinci!"es of eating& s"ee!ing& fearing and mating ;0ithout any scientific cu"ture of s!iritua" "ife> is ca""ed the sudra "ife& or& to be more e4!"icit& the uncu"tured "ife of the "o0er c"ass of men( +t is stated herein that the governmenta" !o0er of society in the %a"i-yuga 0i"" be !assed over to the uncu"tured& god"ess "aborer c"asses of men& and thus the nrdevas ;or the ministers of the government> 0i"" be the vrsa"as& or the uncu"tured "o0er-c"ass men of society( No one

can e4!ect any !eace and !ros!erity in a human society fu"" of uncu"tured "o0er c"asses of men( The sym!toms of such uncu"tured socia" anima"s are a"ready in vogue& and it is the duty of the "eaders of men to ta-e note of it and try to reform the socia" order by introducing the !rinci!"es of t0ice-born men trained in the science of $od consciousness( This can be done by e4!anding the cu"ture of Srimad.hagavatam a"" over the 0or"d( +n the degraded condition of human society& the Lord incarnates as the %a"-i avatara and -i""s a"" the demonic 0ithout mercy( TEXT ?D TEXT sarge ta!o 3ham rsayo nava ye !ra2esah sthane 3tha dharma-ma-ha-manv-amaravanisah ante tv adharma-hara-manyu-vasasuradya maya-vibhutaya imah !uru-sa-ti-bha2ah SYNONYMS sarge--in the beginning of the creation ta!ah--!enance aham--myse"f rsayah--sages nava--nine ye !ra2esah--those 0ho 0ou"d generate sthane--in the midd"e 0hi"e maintaining the creation atha-certain"y dharma--re"igion ma-ha--Lord 'isnu manu--the father of man-ind amara--the demigods de!uted to contro" the affairs of maintenance avanisah--and the -ings of different !"anets ante--at the end tu--but adharma--irre"igion hara--Lord Siva manyu-vasa--sub2ected to anger asura-adyah--atheists& the enemies of the devotees maya--energy vibhutayah--!o0erfu" re!resentatives imah--a"" of them !uru-sa-ti-bha2ah--of the su!reme !o0erfu" Lord( T)*NSL*T+ON *t the beginning of creation there are !enance& myse"f I.rahmaJ& and the #ra2a!atis& the great sages 0ho generate then& during the maintenance of the creation& there are Lord 'isnu& the demigods 0ith contro""ing !o0ers& and the -ings of different !"anets( .ut at the end there is irre"igion& and then Lord Siva and the atheists fu"" of anger& etc( *"" of them are different re!resentative manifestations of the energy of the su!reme !o0er& the Lord( #,)#O)T The materia" 0or"d is created by the energy of the Lord& 0hich is manifested in the beginning of the creation by the !enance of .rahma2i& the first "iving being in the creation& and then there are the nine #ra2a!atis& -no0n as great sages( +n the stage 0hen the creation is maintained& there are devotiona" service to Lord 'isnu& or factua" re"igion& the different demigods& and the -ings of different !"anets 0ho maintain the 0or"d( *t "ast& 0hen the creation is !re!aring to 0ind u!& there is first the !rinci!"e of irre"igion& then Lord Siva a"ong 0ith the atheists& fu"" of anger( .ut a"" of them are but different manifestations of the Su!reme Lord( Therefore .rahma& 'isnu and Mahadeva ;Siva> are different incarnations of the different modes of materia" nature( 'isnu is the Lord of the mode of goodness( .rahma is the "ord of the mode of !assion& and Siva is the "ord of the mode of ignorance( ,"timate"y& the materia" creation is but a tem!orary manifestation meant to give the chance of "iberation to the conditioned sou"s& 0ho are entra!!ed in the materia" 0or"d& and one 0ho deve"o!s the mode of goodness under the !rotection of Lord 'isnu has the greatest chance of being "iberated by fo""o0ing the 'aisnava !rinci!"es and thus being !romoted to the -ingdom of $od& no more to return to this miserab"e materia" 0or"d( TEXT @C TEXT

visnor nu virya-gananam -atamo 3rhatiha yah !arthivany a!i -avir vimame ra2amsi cas-ambha yah sva-rahasas-ha"ata tri-!rstham yasmat tri-samya-sadanad uru--am!ayanam SYNONYMS visnoh--of Lord 'isnu nu--but virya--!ro0ess gananam--in the matter of accounting -atamah--0ho e"se arhati--is ab"e to do it iha--in this 0or"d yah--one 0ho !arthivani--the atoms a!i--a"so -avih--great scientist vimame--might have counted ra2amsi--!artic"es cas-ambha--cou"d catch yah--one 0ho svarahasa--by 8is o0n "eg as-ha"ata--0ithout being ham!ered tri-!rstham--the to!most !"anetary s!ace yasmat--by 0hich tri-samya--the neutra" state of the three modes sadanat--u! to that !"ace uru-am!ayanam--moving very great"y( T)*NSL*T+ON 9ho can describe com!"ete"y the !ro0ess of 'isnuG Even the scientist& 0ho might have counted the !artic"es of the atoms of the universe& cannot do so( .ecause it is 8e on"y 0ho in 8is form of Trivi-rama moved 8is "eg effort"ess"y beyond the to!most !"anet& Satya"o-a& u! to the neutra" state of the three modes of materia" nature( *nd a"" 0ere moved( #,)#O)T The highest scientific advancement of the materia" scientists is atomic energy( .ut the materia" scientist is not ab"e to have an estimation of the !artic"es of atoms contained in the 0ho"e universe( .ut even if one is ab"e to count such atomic !artic"es or is ab"e to ro"" u! the s-y "i-e one3s bedding& even then one is unab"e to estimate the e4tent of the !ro0ess and energy of the Su!reme Lord( 8e is -no0n as Trivi-rama because once& in 8is incarnation of 'amana& 8e e4!anded 8is "eg beyond the highest !"anetary system& Satya"o-a& and reached the neutra" state of the modes of nature ca""ed the covering of the materia" 0or"d( There are seven "ayers of materia" coverings over the materia" s-y& and the Lord cou"d !enetrate even those coverings( 9ith 8is toe 8e made a ho"e through 0hich the 0ater of the Causa" Ocean fi"ters into the materia" s-y& and the current is -no0n as the sacred $anges& 0hich !urifies the !"anets of the three 0or"ds( +n other 0ords& no one is e1ua" to the transcendenta""y !o0erfu" 'isnu( 8e is omni!otent& and no one is e1ua" to or greater than 8im( TEXT @6 TEXT nantam vidamy aham ami munayo 3gra-2as te maya-ba"asya !urusasya -uto 3vara ye gayan gunan dasa-satanana adi-devah seso 3dhuna!i samavasyati nasya !aram SYNONYMS na--never antam--end vidami--do + -no0 aham--myse"f ami--and a"" those munayah--great sages agra-2ah--born !rior to you te--you maya-ba"asya--of the omni!otent !urusasya--of the #ersona"ity of $odhead -utah--0hat to s!ea- of others avarah--born after us ye--those gayan--by singing gunan--the 1ua"ities dasa-sata-ananah--one 0ho has ten hundred faces adi-devah--the first incarnation of the Lord sesah---no0n as Sesa adhuna--unti" no0 a!i--even samavasyati--can achieve na--not asya--of 8im !aram--"imit( T)*NSL*T+ON

Neither + nor a"" the sages born before you -no0 fu""y the omni!otent #ersona"ity of $odhead( So 0hat can others& 0ho are born after us& -no0 about 8imG Even the first incarnation of the Lord& name"y Sesa& has not been ab"e to reach the "imit of such -no0"edge& a"though 8e is describing the 1ua"ities of the Lord 0ith ten hundred faces( #,)#O)T The omni!otent #ersona"ity of $odhead has !rimari"y three !otentia" manifestations& name"y interna"& e4terna"& and margina" !otencies& 0ith un"imited e4!ansions of these three energies( *s such& the !otentia" e4!ansions can never be ca"cu"ated by anyone because even the #ersona"ity of $od 8imse"f& as the incarnation of Sesa& cannot estimate the !otencies& a"though 8e has been describing them continuous"y 0ith 8is one thousand faces( TEXT @: TEXT yesam sa esa bhagavan dayayed anantah sarvatmanasrita-!ado yadi nirvya"i-am te dustaram atitaranti ca deva-mayam naisam mamaham iti dhih sva-srga"a-bha-sye SYNONYMS yesam--unto those on"y sah--the Lord esah--the bhagavan--the #ersona"ity of $odhead dayayet--does besto0 8is mercy anantah--the un"imited !otentia" sarva-atmana--by a"" means& 0ithout reservation asrita-!adah--surrendered sou" yadi--if such surrender nirvya"i-am--0ithout !retension te--those on"y dustaram--insurmountab"e atitaranti--can overcome ca--and the !ara!herna"ia deva-mayam--diverse energies of the Lord na--not esam--of them mama--mine aham--myse"f iti--thus dhih--conscious sva-dogs srga"a--2ac-a"s bha-sye--in the matter of eating( T)*NSL*T+ON .ut anyone 0ho is s!ecifica""y favored by the Su!reme Lord& the #ersona"ity of $odhead& due to una""oyed surrender unto the service of the Lord& can overcome the insurmountab"e ocean of i""usion and can understand the Lord( .ut those 0ho are attached to this body& 0hich is meant to be eaten at the end by dogs and 2ac-a"s& cannot do so( #,)#O)T The una""oyed devotees of the Lord -no0 the g"ories of the Lord in the sense that they can understand ho0 great the Lord is and ho0 great is 8is e4!ansion of diverse energy( Those 0ho are attached to the !erishab"e body can hard"y enter into the rea"m of the science of $odhead( The 0ho"e materia"istic 0or"d& based on the conce!tion of the materia" body as the se"f& is ignorant of the science of $od( The materia"ist is a"0ays busy 0or-ing for the 0e"fare of the materia" body& not on"y his o0n but a"so those of his chi"dren& -insmen& communitymen& countrymen& etc( The materia"ists have many branches of !hi"anthro!ic and a"truistic activities from a !o"itica"& nationa" and internationa" ang"e of vision& but none of the fie"d 0or- can go beyond the 2urisdiction of the misconce!tion of identifying the materia" body 0ith the s!irit sou"( ,n"ess& therefore& one is saved from the 0rong conce!tion of the body and the sou"& there is no -no0"edge of $odhead& and un"ess there is -no0"edge of $od& a"" advancement of materia" civi"i5ation& ho0ever da55"ing& shou"d be considered a fai"ure( TEXTS @?-@B

TEXT vedaham anga !aramasya hi yoga-mayam yuyam bhavas ca bhagavan atha daitya-varyah !atni manoh sa ca manus ca tad-atma2as ca !racinabarhir rbhur anga uta dhruvas ca i-sva-ur ai"a-mucu-unda-videha-gadhiraghv-ambarisa-sagara gaya-nahusadyah mandhatr-a"ar-a-satadhanv-anu-rantideva devavrato ba"ir amurttarayo di"i!ah saubhary-utan-a-sibi-deva"a-!i!!a"adasarasvatoddhava-!arasara-bhurisenah ye 3nye vibhisana-hanumad-u!endradatta!artharstisena-vidura-srutadeva-varyah SYNONYMS veda---no0 it aham--myse"f anga--O Narada !aramasya--of the Su!reme hi--certain"y yoga-mayam-!otency yuyam--yourse"f bhavah--Siva ca--and bhagavan--the great demigod atha--as a"so daityavaryah--#rah"ada Mahara2a& the great devotee of the Lord born in the fami"y of an atheist !atni--Sataru!a manoh--of Manu sah--he ca--a"so manuh--Svayambhuva ca--and tat-atma-2ah ca--and his chi"dren "i-e #riyavrata& ,ttana!ada& Aevahuti& etc( !racinabarhih--#racinabarhi rbhuh--)bhu angah--*nga uta-even dhruvah--Ahruva ca--and i-sva-uh--+-sva-u ai"a--*i"a mucu-unda--Mucu-unda videha-Mahara2a Fana-a gadhi--$adhi raghu--)aghu ambarisa--*mbarisa sagarah--Sagara gaya--$aya nahusa-Nahusa adyah--and so on mandhatr--Mandhata a"ar-a--*"ar-a satadhanu--Satadhanu anu--*nu rantidevah--)antideva devavratah--.hisma ba"ih--.a"i amurttarayah--*murttaraya di"i!ah--Ai"i!a saubhari--Saubhari utan-a--,tan-a sibi--Sibi deva"a--Aeva"a !i!!a"ada--#i!!a"ada sarasvata--Sarasvata uddhava--,ddhava !arasara--#arasara bhurisenah--.hurisena ye--those 0ho anye--others vibhisana-'ibhisana hanumat--8anuman u!endra-datta--Su-adeva $osvami !artha--*r2una arstisena--*rstisena vidura--'idura srutadeva--Srutadeva varyah--the foremost( T)*NSL*T+ON O Narada& a"though the !otencies of the Lord are un-no0ab"e and immeasurab"e& sti""& because 0e are a"" surrendered sou"s& 0e -no0 ho0 8e acts through yogamaya !otencies( *nd& simi"ar"y& the !otencies of the Lord are a"so -no0n to the a""-!o0erfu" Siva& the great -ing of the atheist fami"y& name"y #rah"ada Mahara2a& Svayambhuva Manu& his 0ife Sataru!a& his sons and daughters "i-e #riyavrata& ,ttana!ada& *-uti& Aevahuti and #rasuti& #racinabarhi& )bhu& *nga the father of 'ena& Mahara2a Ahruva& +-sva-u& *i"a& Mucu-unda& Mahara2a Fana-a& $adhi& )aghu& *mbarisa& Sagara& $aya& Nahusa& Mandhata& *"ar-a& Satadhanve& *nu& )antideva& .hisma& .a"i& *murttaraya& Ai"i!a& Saubhari& ,tan-a& Sibi& Aeva"a& #i!!a"ada& Sarasvata& ,ddhava& #arasara& .hurisena& 'ibhisana& 8anuman& Su-adeva $osvami& *r2una& *rstisena& 'idura& Srutadeva& etc( #,)#O)T *"" the great devotees of the Lord& as mentioned above& 0ho f"ourished in the !ast or !resent& and a"" the devotees of the Lord 0ho 0i"" come in the future& are a0are of the different !otencies of the Lord a"ong 0ith the !otency of 8is name& 1ua"ity& !astimes& entourage& !ersona"ity& etc( *nd ho0 do they -no0G Certain"y it is not by menta" s!ecu"ation& nor by any attem!t by dint of "imited instruments of -no0"edge( .y the "imited instruments of -no0"edge ;either the senses or the materia" instruments "i-e microsco!es and te"esco!es> one cannot even fu""y -no0 the Lord3s materia" !otencies& 0hich are manifested before

our eyes( /or e4am!"e there are many mi""ions and bi""ions of !"anets far& far beyond the scientist3s ca"cu"ation( .ut these are on"y the manifestations of the Lord3s materia" energy( 9hat can the scientist ho!e to -no0 of the s!iritua" !otency of the Lord by such materia" effortsG Menta" s!ecu"ations& by adding some do5ens of "if3s" and "maybe3s&" cannot aid the advancement of -no0"edge--on the contrary& such menta" s!ecu"ations 0i"" on"y end in des!air by dismissing the case abru!t"y and dec"aring the none4istence of $od( The sane !erson& therefore& ceases to s!ecu"ate on sub2ects beyond the 2urisdiction of his tiny brain& and as a matter of course he tries to "earn to surrender unto the Su!reme Lord& 0ho a"one can "ead one to the !"atform of rea" -no0"edge( +n the ,!anisads it is c"ear"y said that the Su!reme #ersona"ity of $odhead can never be -no0n sim!"y by 0or-ing very hard and ta4ing the good brain& nor can 8e be -no0n sim!"y by menta" s!ecu"ation and 2ugg"ery of 0ords( The Lord is -no0ab"e on"y by one 0ho is a surrendered sou"( 8erein .rahma2i& the greatest of a"" materia" "iving beings& ac-no0"edges this truth( Therefore& the fruit"ess s!oi"ing of energy by !ursuing the !ath of e4!erimenta" -no0"edge must be given u!( One shou"d gain -no0"edge by surrendering unto the Lord and by ac-no0"edging the authority of the !ersons mentioned herein( The Lord is un"imited and& by the grace of the yogamaya& he"!s the surrendered sou" to -no0 8im !ro!ortionate"y 0ith the advance of one3s surrender( TEXT @= TEXT te vai vidanty atitaranti ca deva-mayam stri-sudra-huna-sabara a!i !a!a-2ivah yady adbhuta--rama-!arayana-si"a-si-sas tiryag-2ana a!i -im u sruta-dharana ye SYNONYMS te--such !ersons vai--undoubted"y vidanti--do -no0 atitaranti--sur!ass ca--a"so deva-mayam--the covering energy of the Lord stri--such as 0omen sudra--the "aborer c"ass of men huna--the mountaineers sabarah--the Siberians& or those "o0er than the sudras a!i--a"though !a!a-2ivah--sinfu" "iving beings yadi--!rovided adbhuta--rama--one 0hose acts are so 0onderfu" !arayana--those 0ho are devotees si"a--behavior si-sah--trained by tirya--2anah--even those 0ho are not human beings a!i--a"so -im--0hat u--to s!ea- of sruta-dharanah--those 0ho have ta-en to the idea of the Lord by hearing about 8im ye--those( T)*NSL*T+ON Surrendered sou"s& even from grou!s "eading sinfu" "ives& such as 0omen& the "aborer c"ass& the mountaineers and the Siberians& or even the birds and beasts& can a"so -no0 about the science of $odhead and become "iberated from the c"utches of the i""usory energy by surrendering unto the !ure devotees of the Lord and by fo""o0ing in their footste!s in devotiona" service( #,)#O)T Sometimes there are in1uiries as to ho0 one can surrender unto the Su!reme Lord( +n the .hagavad-gita ;6<(==> the Lord as-ed *r2una to surrender unto 8im& and therefore !ersons un0i""ing to do so 1uestion 0here $od is and to 0hom they shou"d surrender( The ans0er to such 1uestions or in1uiries is given herein very !ro!er"y( The #ersona"ity of $odhead may not be !resent before one3s eyes& but if one is sincere in 0anting such guidance the Lord 0i"" send a bona fide !erson 0ho can guide one !ro!er"y bachome& bac- to $odhead( There is no need of materia" 1ua"ifications for ma-ing !rogress on the !ath of s!iritua" rea"i5ation( +n the materia" 0or"d& 0hen one acce!ts some !articu"ar ty!e of service& he is re1uired to !ossess some !articu"ar ty!e of 1ua"ification a"so( 9ithout this one is unfit for such service( .ut in the devotiona" service of the Lord the on"y 1ua"ification re1uired is surrender( Surrendering onese"f is in one3s o0n hand( +f one "i-es& he can surrender immediate"y& 0ithout de"ay& and that begins his

s!iritua" "ife( The bona fide re!resentative of $od is as good as $od 8imse"f( Or& in other 0ords& the "oving re!resentative of the Lord is more -ind and more easy to a!!roach( * sinfu" sou" cannot a!!roach the Lord direct"y& but such a sinfu" man can very easi"y a!!roach a !ure devotee of the Lord( *nd if one agrees to !ut himse"f under the guidance of such a devotee of the Lord& he can a"so understand the science of $od and can a"so become "i-e the transcendenta" !ure devotee of the Lord and thus get his "iberation bac- to $odhead& bac- home for eterna" ha!!iness( So rea"i5ation of the science of $odhead and re"ief from the unnecessary& use"ess strugg"e for e4istence are not at a"" difficu"t for the 0i""ing candidate( .ut they are very difficu"t for !ersons 0ho are not surrendered sou"s but on"y sim!"e& !rofit"ess s!ecu"ators( TEXT @E TEXT sasvat !rasantam abhayam !ratibodha-matram suddham samam sad-asatah !aramatma-tattvam sabdo na yatra !uru--ara-avan -riyartho maya !araity abhimu-he ca vi"a22amana tad vai !adam bhagavatah !aramasya !umso brahmeti yad vidur a2asra-su-ham viso-am SYNONYMS sasvat--eterna" !rasantam--0ithout disturbance abhayam--0ithout fear !ratibodha-matram--a consciousness o!!osed to the materia" counter!art suddham--uncontaminated samam--0ithout distinction sat-asatah--of the cause and effect !aramatma-tattvam--the !rinci!"e of !rimeva" cause sabdah--s!ecu"ative sound na--not yatra--0here there is !uru--ara-avan--resu"ting in fruitive action -riya-arthah--for the matter of sacrifice maya--i""usion !araiti--f"ies a0ay abhimu-he--in front of ca-a"so vi"a22amana--being ashamed of tat--that vai--is certain"y !adam--u"timate !hase bhagavatah--of the #ersona"ity of $odhead !aramasya--of the Su!reme !umsah--of the !erson brahma--the *bso"ute iti-thus yat--0hich viduh---no0n as a2asra--un"imited su-ham--ha!!iness viso-am--0ithout grief( T)*NSL*T+ON 9hat is rea"i5ed as the *bso"ute .rahman is fu"" of un"imited b"iss 0ithout grief( That is certain"y the u"timate !hase of the su!reme en2oyer& the #ersona"ity of $odhead( 8e is eterna""y void of a"" disturbances and fear"ess( 8e is com!"ete consciousness as o!!osed to matter( ,ncontaminated and 0ithout distinctions& 8e is the !rinci!"e !rimeva" cause of a"" causes and effects& in 0hom there is no sacrifice for fruitive activities and in 0hom the i""usory energy does not stand( #,)#O)T The su!reme en2oyer& the #ersona"ity of $odhead& is the Su!reme .rahman or the summum bonum because of 8is being the su!reme cause of a"" causes( The conce!tion of im!ersona" .rahman rea"i5ation is the first ste!& due to 8is distinction from the i""usory conce!tion of materia" e4istence( +n other 0ords& im!ersona" .rahman is a feature of the *bso"ute distinct from the materia" variegatedness& 2ust as "ight is a conce!tion distinct from its counter!art& dar-ness( .ut the "ight has its variegatedness& 0hich is seen by those 0ho further advance in the "ight& and thus the u"timate rea"i5ation of .rahman is the source of the .rahman "ight& the Su!reme #ersona"ity of $odhead& the summum bonum or the u"timate source of everything( Therefore& meeting the #ersona"ity of $odhead inc"udes the rea"i5ation of the im!ersona" .rahman as rea"i5ed at first in contrast 0ith materia" inebriety( The #ersona"ity of $odhead is the third ste! of .rahman rea"i5ation( *s e4!"ained in the /irst Canto& one must understand a"" three features of the *bso"ute--.rahman& #aramatma and .hagavan(

#ratibodha-matram is 2ust the o!!osite conce!tion of materia" e4istence( +n matter there are materia" miseries& and thus in the first rea"i5ation of .rahman there is the negation of such materia" inebrieties& and there is a fee"ing of eterna" e4istence distinct from the !angs of birth and death& disease and o"d age( That is the !rimary conce!tion of im!ersona" .rahman( The Su!reme Lord is the Su!reme Sou" of everything& and therefore in the su!reme conce!tion affection is rea"i5ed( The conce!tion of affection is due to the re"ationshi! of sou" to sou"( * father is affectionate to his son because there is some re"ationshi! of nearness bet0een the son and the father( .ut that sort of affection in the materia" 0or"d is fu"" of inebriety( 9hen the #ersona"ity of $odhead is met& the fu""ness of affection becomes manifested because of the rea"ity of the affectionate re"ationshi!( 8e is not the ob2ect of affection by materia" tinges of body and mind& but 8e is the fu""& na-ed& uncontaminated ob2ect of affection for a"" "iving entities because 8e is the Su!ersou"& or #aramatma& 0ithin everyone3s heart( +n the "iberated state of affairs& the fu""-f"edged affection for the Lord is a0a-ened( *s such& there is an un"imited f"o0 of ever"asting ha!!iness& 0ithout the fear of its being bro-en as 0e have e4!erienced here in the materia" 0or"d( The re"ationshi! 0ith the Lord is never bro-en thus there is no grief and no fear( Such ha!!iness is ine4!"icab"e by 0ords& and there can be no attem!t to generate such ha!!iness by fruitive activities by arrangements and sacrifices( .ut 0e must a"so -no0 that ha!!iness& unbro-en ha!!iness e4changed 0ith the Su!reme #erson& the #ersona"ity of $odhead as described in this verse& transcends the im!ersona" conce!tion of the ,!anisads( +n the ,!anisads the descri!tion is more or "ess negation of the materia" conce!tion of things& but this is not denia" of the transcendenta" senses of the Su!reme Lord( 8erein a"so the same is affirmed in the statements about the materia" e"ements they are a"" transcendenta"& free from a"" contamination of materia" identification( *nd a"so the "iberated sou"s are not devoid of senses other0ise there cannot be any reci!rocation of unham!ered s!iritua" ha!!iness e4changed bet0een them in s!ontaneous unbro-en 2oy( *"" the senses& both of the Lord and of the devotees& are 0ithout materia" contamination( They are so because they are beyond the materia" cause and effects& as c"ear"y mentioned herein ;sad-asatah !aram>( The i""usory& materia" energy cannot 0or- there& being ashamed before the Lord and 8is transcendenta" devotees( +n the materia" 0or"d the sense activities are not 0ithout grief& but here it is c"ear"y said that the senses of the Lord and the devotees are 0ithout any grief( There is a distinct difference bet0een the materia" and s!iritua" senses( *nd one shou"d understand it 0ithout denying the s!iritua" senses because of a materia" conce!tion( The senses in the materia" 0or"d are surcharged 0ith materia" ignorance( +n every 0ay& the authorities have recommended !urification of the senses from the materia" conce!tion( +n the materia" 0or"d the senses are mani!u"ated for individua" and !ersona" satisfaction& 0hereas in the s!iritua" 0or"d the senses are !ro!er"y used for the !ur!ose for 0hich they 0ere origina""y meant& name"y the satisfaction of the Su!reme Lord( Such sensua" activities are natura"& and therefore sense gratification there is uninterru!ted and unbro-en by materia" contamination because the senses are s!iritua""y !urified( *nd such satisfaction of the senses is e1ua""y shared by the transcendenta" reci!rocators( Since the activities are un"imited and constant"y increasing& there is no sco!e for materia" attem!ts or artificia" arrangements( Such ha!!iness of transcendenta" 1ua"ity is ca""ed brahma-sau-hyam& 0hich 0i"" he c"ear"y described in the /ifth Canto( TEXT @< TEXT sadhryan niyamya yatayo yama--arta-hetim 2ahyuh svarad iva ni!ana--hanitram indrah SYNONYMS sadhrya---artificia" menta" s!ecu"ation or meditation niyamya--contro""ing yatayah--the mystics yama-arta-hetim--the !rocess of s!iritua" cu"ture 2ahyuh--are given u! svarat--fu""y inde!endent iva--as ni!ana--0e"" -hanitram--troub"e for digging indrah--the contro""ing demigod su!!"ying rains( T)*NSL*T+ON

+n such a transcendenta" state there is no need of artificia" contro" of the mind& menta" s!ecu"ation or meditation& as !erformed by the 2nanis and yogis( One gives u! such !rocesses& as the heaven"y %ing& +ndra& forgoes the troub"e to dig a 0e""( #,)#O)T * !oor man in 0ant of 0ater digs a 0e"" and underta-es the troub"e of digging( Simi"ar"y& those 0ho are !oor in transcendenta" rea"i5ation s!ecu"ate on the mind or meditate by contro""ing the senses( .ut they do not -no0 that such contro" of the senses and achievement of s!iritua" !erfection are simu"taneous"y made !ossib"e as soon as one is factua""y engaged in the transcendenta" "oving service of the Su!reme #erson& the #ersona"ity of $odhead( +t is for this reason that the great "iberated sou"s a"so desire to be associated in hearing and chanting the activities of the Lord( The e4am!"e of +ndra is very a!!ro!riate in this connection( %ing +ndra of heaven is the contro""ing deity or demigod for arranging c"ouds and su!!"ying rains in the universe& and as such he does not have to ta-e the troub"e to dig a 0e"" for his !ersona" 0ater su!!"y( /or him& digging a 0e"" for a 0ater su!!"y is sim!"y "udicrous( Simi"ar"y& those 0ho are factua""y engaged in the "oving service of the Lord have attained the u"timate goa" of "ife& and for them there is no need of menta" s!ecu"ation to find out the true nature of $od or 8is activities( Nor do such devotees have to meditate u!on the imaginary or rea" identity of the Lord( .ecause they are factua""y engaged in the transcendenta" "oving service of the Lord& the Lord3s !ure devotees have a"ready achieved the resu"ts of menta" s!ecu"ation and meditation( The rea" !erfection of "ife is therefore to be engaged in the transcendenta" "oving service of the Lord( TEXT @D TEXT sa sreyasam a!i vibhur bhagavan yato 3sya bhava-svabhava-vihitasya satah !rasiddhih dehe sva-dhatu-vigame 3nuvisiryamane vyomeva tatra !uruso na visiryate 32ah SYNONYMS sah--8e sreyasam--a"" aus!iciousness a!i--a"so vibhuh--the master bhagavan--the #ersona"ity of $odhead yatah--because asya--of the "iving entity bhava--natura" modes sva-bhava--o0n constitution vihitasya--!erformances satah--a"" good 0or- !rasiddhih--u"timate success dehe--of the body svadhatu--forming e"ements vigame--being van1uished anu--after visiryamane--having given u! vyoma-s-y iva--"i-e tatra--thereu!on !urusah--the "iving entity na--never visiryate--becomes van1uished a2ah--due to being unborn( T)*NSL*T+ON The #ersona"ity of $odhead is the su!reme master of everything aus!icious because the resu"ts of 0hatever actions are !erformed by the "iving being& in either the materia" or s!iritua" e4istence& are a0arded by the Lord( *s such& 8e is the u"timate benefactor( Every individua" "iving entity is unborn& and therefore even after the annihi"ation of the materia" e"ementary body& the "iving entity e4ists& e4act"y "i-e the air 0ithin the body( #,)#O)T The "iving entity is unborn and eterna"& and as confirmed in the .hagavad-gita ;:(?C>& the "iving entity is not e4hausted even though the materia" e"ementary body is van1uished( *s "ong as the "iving entity is in materia" e4istence& actions !erformed by him are re0arded in the ne4t "ife& or even in the !resent "ife(

Simi"ar"y& in his s!iritua" "ife a"so actions are re0arded by the Lord by the five -inds of "iberation( Even the im!ersona"ist cannot achieve the desired merging into the e4istence of the Su!reme 0ithout being favored by the Su!reme #ersona"ity of $odhead( +t is confirmed in the .hagavad-gita ;@(66> that the Lord a0ards simi"ar resu"ts& as one desires& in one3s !resent "ife( The "iving entities are given freedom to ma-e their choice& and the Lord a0ards them according"y( +t is the duty of everyone& therefore& to 0orshi! devout"y on"y the #ersona"ity of $odhead to achieve his desired goa"( The im!ersona"ist& instead of s!ecu"ating or meditating& can direct"y e4ecute the routine devotiona" service of the Lord and thus easi"y obtain the desired goa"( The devotees& ho0ever& are natura""y inc"ined to become associates of the Lord and not merge in the s!iritua" e4istence& as conceived by the im!ersona"ist( The devotees& therefore& fo""o0ing their constitutiona" instincts& achieve the desired goa" of becoming servitors& friends& fathers& mothers or con2uga" "overs of the Lord( The devotiona" service of the Lord invo"ves nine transcendenta" !rocesses& such as hearing and chanting& and by !erforming such easy and natura" devotiona" services the devotees achieve the highest !erfectiona" resu"ts& far& far su!erior to merging into the e4istence of .rahman( The devotees are therefore never advised to indu"ge in s!ecu"ating u!on the nature of the Su!reme or artificia""y meditating on the the void( One shou"d not& ho0ever& mista-en"y thin- that after the annihi"ation of this !resent body there is no body by 0hich one can associate 0ith the Lord face to face( The "iving entity is unborn( +t is not that he is manifest 0ith the creation of the materia" body( On the other hand& it is true that the materia" body deve"o!s on"y by the desire of the "iving entity( The evo"ution of the materia" body is due to the desires of the "iving being( *ccording to the desires of the "iving being& the materia" body deve"o!s( So from the s!irit sou" the materia" body comes into e4istence& generated from the "iving force( Since the "iving being is eterna"& he e4ists 2ust "i-e the air 0ithin the body( *ir is 0ithin and 0ithout the body( Therefore 0hen the e4terna" covering& the materia" body& is van1uished& the "iving s!ar-& "i-e the air 0ithin the body& continues to e4ist( *nd by the direction of the Lord& because 8e is the u"timate benefactor& the "iving entity is at once a0arded the necessary s!iritua" body befitting his association 0ith the Lord in the manner of saru!ya ;e1ua" bodi"y feature>& sa"o-ya ;e1ua" faci"ity to "ive on the same !"anet 0ith the Lord>& sarsti ;e1ua" !ossession of o!u"ence "i-e the Lord>& and sami!ya ;e1ua" association 0ith the Lord>( The Lord is so -ind that even if a devotee of the Lord cannot fu"fi"" the com!"ete course of devotiona" service una""oyed and uncontaminated by materia" association& he is given another chance in the ne4t "ife by being a0arded a birth in the fami"y of a devotee or rich man so that 0ithout being engaged in the strugg"e for materia" e4istence the devotee can finish the remaining !urification of his e4istence and thus immediate"y& after re"in1uishing the !resent body& go bac- home& bac- to $odhead( This is confirmed in the .hagavad-gita( +n this connection detai"ed information is avai"ab"e in the .hagavat-sandarbha of Sri"a Fiva $osvami #rabhu!ada( Once achieving the s!iritua" e4istence& the devotee is eterna""y situated there& as a"ready discussed in the !revious verse( TEXT BC TEXT so 3yam te 3bhihitas tata bhagavan visva-bhavanah samasena harer nanyad anyasmat sad-asac ca yat SYNONYMS sah--that ayam--the same te--unto you abhihitah--e4!"ained by me tata--my dear son bhagavan--the #ersona"ity of $odhead visva-bhavanah--the creator of the manifested 0or"ds samasena--in brief hareh-0ithout 8ari& the Lord na--never anyat--anything e"se anyasmat--being the cause of sat--manifested or !henomena" asat--noumena" ca--and yat--0hatever there may be(

T)*NSL*T+ON My dear son& + have no0 e4!"ained in brief the Su!reme #ersona"ity of $odhead& 0ho is creator of the manifested 0or"ds( 9ithout 8im& 8ari& the Lord& there are no other causes of the !henomena" and noumena" e4istences( #,)#O)T Since 0e genera""y have the e4!erience of the tem!orary& materia" 0or"d and conditioned sou"s trying to "ord it over the materia" 0or"ds& .rahma2i e4!"ained to Naradadeva that this tem!orary 0or"d is the 0orof the e4terna" !otency of the Lord and that the conditioned sou"s strugg"ing here for e4istence are the margina" !otency of the Su!reme Lord& the #ersona"ity of $odhead( There is no cause for a"" these !henomena" activities but 8im& 8ari& the Su!reme Lord& 0ho is the !rimeva" cause of a"" causes( This does not mean& ho0ever& that the Lord 8imse"f is distributed im!ersona""y( 8e is a"oof from a"" these interactions of the e4terna" and margina" !otencies( +n the .hagavad-gita ;D(@> it is confirmed that by 8is !otencies a"one 8e is !resent every0here and any0here( Everything that is manifested rests on 8is !otency on"y& but 8e& as the Su!reme #ersona"ity of $odhead& is a"0ays a"oof from everything( The !otency and the !otent are simu"taneous"y one and different from one another( One shou"d not de!recate the Su!reme Lord for the creation of this miserab"e 0or"d& 2ust as one shou"d not b"ame the -ing for creating a !risonhouse in the government( The !risonhouse is a necessary institution of the governmenta" estab"ishment for those 0ho are disobedient to the "a0s of the government( Simi"ar"y& this materia" 0or"d& fu"" of miseries& is a tem!orary creation of the Lord for those 0ho have forgotten 8im and are trying to "ord it over the fa"se manifestation( 8e& ho0ever& is a"0ays an4ious to get the fa""en sou"s bac- home& bac- to $odhead& and for this 8e has given so many chances to the conditioned sou"s via the authoritative scri!tures& 8is re!resentatives& and !ersona" incarnations a"so( Since 8e has no direct attachment to this materia" 0or"d& 8e is not to be b"amed for its creation( TEXT B6 TEXT idam bhagavatam nama yan me bhagavatoditam sangraho 3yam vibhutinam tvam etad vi!u"i -uru SYNONYMS idam--this bhagavatam--the science of $odhead nama--of the name yat--that 0hich me--unto me bhagavata--by the #ersona"ity of $odhead uditam--en"ightened sangrahah--is the accumu"ation of ayam--8is vibhutinam--of the diverse !otencies tvam--your good se"f etat--this science of $odhead vi!u"i--e4!and -uru--do it( T)*NSL*T+ON O Narada& this science of $od& Srimad-.hagavatam& 0as s!o-en to me in summary by the Su!reme #ersona"ity of $odhead& and it 0as s!o-en as the accumu"ation of 8is diverse !otencies( #"ease e4!and this science yourse"f( #,)#O)T The .hagavatam in a nutshe""& s!o-en by the #ersona"ity of $odhead in about ha"f a do5en verses& 0hich 0i"" a!!ear ahead& is the science of $od& and it is the !otent re!resentation of the #ersona"ity of $odhead( 8e& being abso"ute& is nondifferent from the science of $od& Srimad-.hagavatam( .rahma2i

received this science of $odhead from the Lord direct"y& and he handed over the same to Narada& 0ho in his turn ordered Sri"a 'yasadeva to e4!and it( So the transcendenta" -no0"edge of the Su!reme Lord is not menta" s!ecu"ation by the mundane 0rang"ers& but is uncontaminated& eterna"& !erfect -no0"edge beyond the 2urisdiction of materia" modes( The .hagavata !urana is therefore the direct incarnation of the Lord in the form of transcendenta" sound& and one shou"d receive this transcendenta" -no0"edge from the bona fide re!resentative of the Lord in the chain of disci!"ic succession from the Lord to .rahma2i& from .rahma2i to Narada& from Narada to 'yasa& from 'yasadeva to Su-adeva $osvami& from Su-adeva $osvami to Suta $osvami( The ri!ened fruit of the 'edic tree dro!s from one hand to another 0ithout being bro-en by fa""ing sudden"y from a high branch do0n to the earth( Therefore un"ess one hears the science of $odhead from the bona fide re!resentative of the disci!"ic succession& as above mentioned& for one to understand the theme of the science of $odhead 0i"" be a difficu"t 2ob( +t shou"d never be heard from the !rofessiona" .hagavatam reciters 0ho earn their "ive"ihood by gratifying the senses of the audience( TEXT B: TEXT yatha harau bhagavati nrnam bha-tir bhavisyati sarvatmany a-hi"adhare iti san-a"!ya varnaya SYNONYMS yatha--as much as harau--unto the #ersona"ity of $odhead bhagavati--unto the Lord nrnam--for human beings bha-tih--devotiona" service bhavisyati--become en"ightened sarva-atmani--the *bso"ute 9ho"e a-hi"a-adhare--unto the summum bonum iti--thus san-a"!ya--by determination varnaya-describe( T)*NSL*T+ON #"ease describe the science of $odhead 0ith determination and in a manner by 0hich it 0i"" be 1uite !ossib"e for the human being to deve"o! transcendenta" devotiona" service unto the #ersona"ity of $odhead 8ari& the Su!ersou" of every "iving being and the summum bonum source of a"" energies( #,)#O)T Srimad-.hagavatam is the !hi"oso!hy of devotiona" service and the scientific !resentation of man3s re"ationshi! 0ith the Su!reme #ersona"ity of $odhead( #rior to the age of %a"i there 0as no need for such a boo- of -no0"edge to -no0 the Lord and 8is !otentia" energies& but 0ith the beginning of the age of %a"i human society gradua""y became inf"uenced by four sinfu" !rinci!"es& name"y i""egitimate connection 0ith 0omen& into4ication& gamb"ing and unnecessary -i""ing of anima"s( .ecause of these basic sinfu" acts& man gradua""y became forgetfu" of his eterna" re"ation 0ith $od( Therefore man became b"ind& so to s!ea-& to his u"timate goa" of "ife( The u"timate goa" of "ife is not to !ass a "ife of irres!onsibi"ity "i-e the anima"s and indu"ge in a !o"ished 0ay in the four anima" !rinci!"es& name"y eating& s"ee!ing& fearing and mating( /or such a b"ind human society in the dar-ness of ignorance& Srimad-.hagavatam is the torch"ight to see things in !ro!er !ers!ective( Therefore it 0as necessary to describe the science of $od from the very beginning& or from the very birth of the !henomena" 0or"d( *s 0e have a"ready e4!"ained& Srimad-.hagavatam is so scientifica""y !resented that any sincere student of this great science 0i"" be ab"e to understand the science of $od sim!"y by reading it 0ith attention or sim!"y by regu"ar"y hearing it from the bona fide s!ea-er( Everyone is han-ering after ha!!iness in "ife& but in this age the members of human society& b"ind as they are& do not have the !ro!er vision that the #ersona"ity of $odhead is the reservoir of a"" ha!!iness because 8e is the u"timate source of everything

;2anmady asya yatah>( 8a!!iness in com!"ete !erfection 0ithout hindrance can be achieved on"y by our devotiona" re"ationshi! 0ith 8im( *nd it is on"y by 8is association that 0e can get free of distressfu" materia" e4istence( Even those 0ho are after the en2oyment of this materia" 0or"d can a"so ta-e she"ter of the great science of Srimad-.hagavatam& and they 0i"" be successfu" at the end( Narada is therefore re1uested or ordered by his s!iritua" master to !resent this science 0ith determination and in good !"an( Narada 0as never advised to !reach the !rinci!"es of .hagavatam to earn a "ive"ihood he 0as ordered by his s!iritua" master to ta-e the matter very serious"y in a missionary s!irit( TEXT B? TEXT mayam varnayato 3musya isvarasyanumodatah srnvatah sraddhaya nityam mayayatma na muhyati SYNONYMS mayam--affairs of the e4terna" energy varnayatah--0hi"e describing amusya--of the Lord isvarasya--of the #ersona"ity of $odhead anumodatah--thus a!!reciating srnvatah--thus hearing sraddhaya--0ith devotion nityam--regu"ar"y mayaya--by the i""usory energy atma--the "iving entity na--never muhyati-becomes i""usioned( T)*NSL*T+ON The Lord3s activities in association 0ith 8is different energies shou"d be described& a!!reciated and heard in accordance 0ith the teachings of the Su!reme Lord( +f this is done regu"ar"y 0ith devotion and res!ect& one is sure to get out of the i""usory energy of the Lord( #,)#O)T The science of "earning a sub2ect matter serious"y is different from the sentiments of fanatics( /anatics or foo"s may consider the Lord3s activities in re"ation 0ith the e4terna" energy to be use"ess for them& and they may fa"se"y c"aim to be higher !artici!ants in the interna" energy of the Lord& but factua""y the Lord3s activities in re"ation 0ith the e4terna" energy and the interna" energy are e1ua""y good( On the other hand& those 0ho are not com!"ete"y free from the c"utches of the Lord3s e4terna" energy shou"d devout"y hear regu"ar"y about the activities of the Lord in re"ation 0ith the e4terna" energy( They shou"d not foo"ish"y 2um! u! to the activities of the interna" energy& fa"se"y attracted by the Lord3s interna" !otentia" activities "i-e 8is rasa-"i"a( The chea! reciters of the .hagavatam are very much enthusiastic about the Lord3s interna" !otentia" activities& and the !seudodevotees& absorbed in materia" sense en2oyment& fa"se"y 2um! to the stage of "iberated sou"s and thus fa"" do0n dee!"y into the c"utches of e4terna" energy( Some of them thin- that to hear about the !astimes of the Lord means to hear about 8is activities 0ith the go!is or about 8is !astimes "i-e "ifting the $ovardhana 8i""& and they have nothing to do 0ith the Lord3s !"enary e4!ansions as the !urusavataras and Their !astimes of the creation& maintenance or annihi"ation of the materia" 0or"ds( .ut a !ure devotee -no0s that there is no difference bet0een the !astimes of the Lord& either in rasa-"i"a or in creation& maintenance or destruction of the materia" 0or"d( )ather& the descri!tions of such activities of the Lord as the !urusavataras are s!ecifica""y meant for !ersons 0ho are in the c"utches of the e4terna" energy( To!ics "i-e the rasa-"i"a are meant for the "iberated sou"s and not for the conditioned sou"s( The conditioned sou"s& therefore& must hear 0ith a!!reciation and devotion the Lord3s !astimes in re"ationshi! 0ith the e4terna" energy& and such acts are as good as the hearing of rasa-"i"a in the "iberated stage( * conditioned sou" shou"d not imitate the activities of "iberated sou"s( Lord Sri Caitanya never indu"ged in hearing the rasa-"i"a 0ith ordinary men(

+n the Srimad-.hagavatam& the science of $od& the first nine cantos !re!are the ground for hearing the Tenth Canto( This 0i"" be further e4!"ained in the "ast cha!ter of this canto( +n the Third Canto it 0i"" be more e4!"icit( * !ure devotee of the Lord& therefore& must begin reading or hearing Srimad-.hagavatam from the very beginning& and not from the Tenth Canto( 9e have severa" times been re1uested by some so-ca""ed devotees to ta-e u! the Tenth Canto immediate"y& but 0e have refrained from such an action because 0e 0ish to !resent Srimad-.hagavatam as the science of $odhead and not as a sensuous understanding for the conditioned sou"s( This is forbidden by such authorities as Sri .rahma2i( .y reading and hearing Srimad-.hagavatam as a scientific !resentation& the conditioned sou"s 0i"" gradua""y be !romoted to the higher status of transcendenta" -no0"edge after being freed from the i""usory energy based on sense en2oyment( Thus end the .ha-tivedanta !ur!orts of the Second Canto& Seventh Cha!ter& of the Srimad-.hagavatam& entit"ed "Schedu"ed +ncarnations 0ith S!ecific /unctions(" Cha!ter Eight Huestions by %ing #ari-sit TEXT 6 TEXT ra2ovaca brahmana codito brahman guna-hyane 3gunasya ca yasmai yasmai yatha !raha narado deva-darsanah SYNONYMS ra2a--the %ing uvaca--in1uired brahmana--by Lord .rahma coditah--being instructed brahman--O "earned brahmana ;Su-adeva $osvami> guna-a-hyane--in narrating the transcendenta" 1ua"ities agunasya--of the Lord& 0ho is 0ithout materia" 1ua"ities ca--and yasmai yasmai--and 0hom yatha--as much as !raha--e4!"ained naradah--Narada Muni deva-darsanah--one 0hose audience is as good as that of any demigod( T)*NSL*T+ON %ing #ari-sit in1uired from Su-adeva $osvami7 8o0 did Narada Muni& 0hose hearers are as fortunate as those instructed by Lord .rahma& e4!"ain the transcendenta" 1ua"ities of the Lord& 0ho is 0ithout materia" 1ua"ities& and before 0hom did he s!ea-G #,)#O)T Aevarsi Narada 0as direct"y instructed by .rahma2i& 0ho 0as a"so direct"y instructed by the Su!reme Lord therefore the instructions im!arted by Narada to his various disci!"es are as good as those of the Su!reme Lord( That is the 0ay of understanding 'edic -no0"edge( +t comes do0n from the Lord by disci!"ic succession& and this transcendenta" -no0"edge is distributed to the 0or"d by this descending !rocess( There is no chance& ho0ever& to receive the 'edic -no0"edge from menta" s!ecu"ators( Therefore& 0herever Narada Muni goes& he re!resents himse"f as authori5ed by the Lord& and his a!!earance is as good as that of the Su!reme Lord( Simi"ar"y& the disci!"ic succession 0hich strict"y fo""o0s the transcendenta" instruction is the bona fide chain of disci!"ic succession& and the test for such bona fide s!iritua" masters is that there shou"d be no difference bet0een the instruction of the Lord origina""y im!arted to 8is devotee and that 0hich is im!arted by the authority in the "ine of disci!"ic succession( 8o0 Narada Muni distributed the transcendenta" -no0"edge of the Lord 0i"" be e4!"ained in "ater cantos( +t 0i"" a!!ear a"so that the Lord e4isted !rior to the materia" creation& and therefore 8is transcendenta" name& 1ua"ity& etc(& do not re!resent any materia" 1ua"ity( 9henever& therefore& the Lord is described as

aguna& or 0ithout any 1ua"ity& it does not mean that 8e has no 1ua"ity& but that 8e has no materia" 1ua"ity& such as the modes of goodness& !assion or ignorance& as the conditioned sou"s have( 8e is transcendenta" to a"" materia" conce!tions& and thus 8e is described as aguna( TEXT : TEXT etad veditum icchami tattvam tattva-vidam vara harer adbhuta-viryasya -atha "o-a-sumanga"ah SYNONYMS etat--this veditum--to understand icchami--+ 0ish tattvam--truth tattva-vidam--of those 0ho are 0e"" versed in the *bso"ute Truth vara--O best hareh--of the Lord adbhuta-viryasya--of the one 0ho !ossesses 0onderfu" !otencies -athah--narrations "o-a--for a"" !"anets su-manga"ah--aus!icious( T)*NSL*T+ON The %ing said7 + 0ish to -no0( Narrations concerning the Lord& 0ho !ossesses 0onderfu" !otencies& are certain"y aus!icious for "iving beings in a"" !"anets( #,)#O)T Srimad-.hagavatam& 0hich is fu"" of narrations of the activities of the Su!reme Lord& is aus!icious for a"" "iving beings residing in every !"anet( One 0ho ta-es it as be"onging to a !articu"ar sect is certain"y mista-en( Srimad-.hagavatam is certain"y a very dear scri!ture for a"" the devotees of the Lord& but it is aus!icious even for the nondevotees a"so because it e4!"ains that even the nondevotees hovering under the s!e"" of materia" energy can be de"ivered from such c"utches if they hear the narration of the Srimad.hagavatam 0ith devotion and attention from the right source re!resenting the Lord by disci!"ic succession( TEXT ? TEXT -athayasva mahabhaga yathaham a-hi"atmani -rsne nivesya nihsangam manas tya-sye -a"evaram SYNONYMS -athayasva--!"ease continue s!ea-ing mahabhaga--O great"y fortunate one yatha--as much as aham--+ a-hi"a-atmani--unto the Su!reme Sou" -rsne--unto Lord Sri %rsna nivesya--having !"aced nihsangam-being freed from materia" 1ua"ities manah--mind tya-sye--may re"in1uish -a"evaram--body( T)*NSL*T+ON O great"y fortunate Su-adeva $osvami& !"ease continue narrating Srimad-.hagavatam so that + can !"ace my mind u!on the Su!reme Sou"& Lord %rsna& and& being com!"ete"y freed from materia" 1ua"ities& thus re"in1uish this body(

#,)#O)T To be fu""y engaged in hearing the transcendenta" narration described in the te4t of Srimad-.hagavatam means to constant"y associate 0ith the Su!reme Sou"& Sri %rsna( *nd to constant"y associate 0ith the Su!reme Lord %rsna means to be "iberated from the 1ua"ities of matter( Lord %rsna is "i-e the sun& and materia" contamination is "i-e dar-ness( *s the !resence of the sun dissi!ates dar-ness& constant engagement in the association of the Lord Sri %rsna frees one from the contamination of the materia" 1ua"ities( Contamination by the materia" 1ua"ities is the cause of re!eated birth and death& and "iberation from materia" 1ua"ities is transcendence( Mahara2a #ari-sit 0as no0 a rea"i5ed sou" by this secret of "iberation& through the grace of Su-adeva $osvami& for the "atter had informed the %ing that the highest !erfection of "ife is to be in remembrance of Narayana at the end of "ife( Mahara2a #ari-sit 0as destined to give u! his body at the end of seven days& and thus he decided to continue remembering the Lord by 8is association 0ith the to!ics of Srimad-.hagavatam& and thus to 1uit his body in fu"" consciousness of the !resence of the Lord Sri %rsna& the Su!reme Sou"( The hearing of Srimad-.hagavatam !erformed by !rofessiona" men is different from the transcendenta" hearing of Mahara2a #ari-sit( Mahara2a #ari-sit 0as a sou" rea"i5ed in the *bso"ute Truth& Sri %rsna& the #ersona"ity of $odhead( The fruitive materia"ist is not a rea"i5ed sou" he 0ants to derive some materia" benefit from his so-ca""ed hearing of Srimad-.hagavatam( ,ndoubted"y such an audience& hearing Srimad.hagavatam from the !rofessiona" men& can derive some materia" benefit as they desire& but that does not mean that such a !retense of hearing Srimad-.hagavatam for a 0ee- is as good as the hearing of Mahara2a #ari-sit( +t is the duty of the sane to hear Srimad-.hagavatam from a se"f-rea"i5ed sou" and not be du!ed by !rofessiona" men( One shou"d continue such hearing ti"" the end of one3s "ife so that one can actua""y have the transcendenta" association of the Lord and thus be "iberated sim!"y by hearing Srimad-.hagavatam( Mahara2a #ari-sit had a"ready given u! a"" his connections 0ith his -ingdom and fami"y& the most attractive features of materia"ism& but sti"" he 0as conscious of his materia" body( 8e 0anted to be free of such bondage a"so by the constant association of the Lord( TEXT @ TEXT srnvatah sraddhaya nityam grnatas ca sva-cestitam -a"ena natidirghena bhagavan visate hrdi SYNONYMS srnvatah--of those 0ho hear sraddhaya--in earnestness nityam--regu"ar"y& a"0ays grnatah--ta-ing the matter ca--a"so sva-cestitam--serious"y by one3s o0n endeavor -a"ena--duration na--not ati-dirghena-very !ro"onged time bhagavan--the #ersona"ity of $odhead Sri %rsna visate--becomes manifest hrdi-0ithin one3s heart( T)*NSL*T+ON #ersons 0ho hear Srimad-.hagavatam regu"ar"y and are a"0ays ta-ing the matter very serious"y 0i"" have the #ersona"ity of $odhead Sri %rsna manifested in their hearts 0ithin a short time( #,)#O)T Chea! devotees or materia"istic devotees of the Lord are very much desirous to see the Lord !ersona""y 0ithout meeting the re1uisite 1ua"ifications( Such third-grade devotees shou"d -no0 0e"" that materia"

attachment and seeing the Lord face to face cannot go together( +t is not such a mechanica" !rocess that the !rofessiona" .hagavatam reciters can do the 2ob on beha"f of the third-grade materia"istic !seudodevotee( The !rofessiona" men are use"ess in this connection because they are neither se"f-rea"i5ed nor interested in the "iberation of the audience( They are sim!"y interested in maintaining the materia" estab"ishment of fami"y attachment and earning some materia" benefits out of the !rofession( Mahara2a #ari-sit had no more than seven days to "ive& but for others Mahara2a #ari-sit !ersona""y recommends that one hear Srimad-.hagavatam regu"ar"y& nityam& a"0ays by one3s o0n effort and 0ith serious devotion a"so( That 0i"" he"! one to see the Lord Sri %rsna manifested in one3s heart 0ithin no time( The !seudo-devotee& ho0ever& is very an4ious to see the Lord according to his 0hims& not ma-ing any serious effort to hear Srimad-.hagavatam regu"ar"y and 0ithout detachment from materia" benefit( That is not the 0ay recommended by an authority "i-e Mahara2a #ari-sit& 0ho heard and benefited by hearing Srimad-.hagavatam( TEXT B TEXT !ravistah -arna-randhrena svanam bhava-saroruham dhunoti sama"am -rsnah sa"i"asya yatha sarat SYNONYMS !ravistah--thus being entered -arna-randhrena--through the ho"es of the ears svanam--according to one3s "iberated !osition bhava--constitutiona" re"ationshi! sarah-ruham--the "otus f"o0er dhunoti-c"eanses sama"am--materia" 1ua"ities "i-e "ust& anger& avarice and han-ering -rsnah--Lord %rsna& the Su!reme !ersona"ity of $odhead sa"i"asya--of the reservoir of 0aters yatha--as it 0ere sarat--the autumn season( T)*NSL*T+ON The sound incarnation of Lord %rsna& the Su!reme Sou" Ii(e( Srimad-.hagavatamJ& enters into the heart of a se"f-rea"i5ed devotee& sits on the "otus f"o0er of his "oving re"ationshi!& and thus c"eanses the dust of materia" association& such as "ust& anger and han-ering( Thus it acts "i-e autumna" rains u!on !oo"s of muddy 0ater( #,)#O)T +t is said that a sing"e !ure devotee of the Lord can de"iver a"" the fa""en sou"s of the 0or"d( Thus one 0ho is actua""y in the confidence of a !ure devotee "i-e Narada or Su-adeva $osvami and thus is em!o0ered by one3s s!iritua" master& as Narada 0as by .rahma2i& can not on"y de"iver himse"f from the c"utches of maya& or i""usion& but can de"iver the 0ho"e 0or"d by his !ure and em!o0ered devotiona" strength( The com!arison to the autumna" rain that fa""s on muddy reservoirs of 0ater is very a!!ro!riate( Auring the rainy season& a"" the 0aters of the rivers become muddy& but in the month of Fu"y-*ugust& the autumn season& 0hen there is a s"ight rainfa""& the muddy 0aters of the rivers a"" over the 0or"d become at once c"ear( .y addition of some chemica"& a sma"" reservoir of 0ater "i-e that of a metro!o"itan 0ater0or-s tan- can be c"eared& but by such a tiny effort it is not !ossib"e to c"ear u! a"" the reservoirs of 0ater "i-e the rivers( * !o0erfu" !ure devotee of the Lord& ho0ever& can de"iver not on"y his !ersona" se"f but a"so many others in his association( +n other 0ords& the c"eansing of the !o""uted heart by other methods ;"i-e the cu"ture of em!iric -no0"edge or mystic gymnastics> can sim!"y c"eanse one3s o0n heart& but devotiona" service to the Lord is so !o0erfu" that it can c"eanse the hearts of the !eo!"e in genera"& by the devotiona" service of the !ure& em!o0ered devotee( * true re!resentative of the Lord "i-e Narada& Su-adeva $osvami& Lord Caitanya& the

si4 $osvamis and "ater Sri"a .ha-tivinoda Tha-ura and Srimad .ha-tisiddhanta Sarasvati Tha-ura& etc(& can de"iver a"" !eo!"e by their em!o0ered devotiona" service( .y sincere efforts to hear Srimad-.hagavatam one rea"i5es his constitutiona" re"ationshi! 0ith the Lord in the transcendenta" humor of servitude& friendshi!& !aterna" affection or con2uga" "ove& and by such se"frea"i5ation one becomes situated at once in the transcendenta" "oving service of the Lord( Not on"y 0ere a"" the !ure devotees "i-e Narada se"f-rea"i5ed sou"s& but they 0ere engaged in !reaching 0orautomatica""y by s!iritua" im!etus& and thus they de"ivered many !oor sou"s entang"ed in the materia" modes( They became so !o0erfu" because they sincere"y fo""o0ed the .hagavatam !rinci!"es by regu"ar hearing and 0orshi!ing( .y such actions the accumu"ated materia" "usts& etc(& become c"eansed by the !ersona" endeavor of the Lord 0ithin the heart( The Lord is a"0ays 0ithin the heart of the "iving being& but 8e becomes manifested by one3s devotiona" service( #urification of the heart by cu"ture of -no0"edge or mystic yoga may be a"" right for the time being for an individua" !erson& but it is "i-e the c"eansing of a sma"" 1uantity of stagnant 0ater by chemica" !rocesses( Such c"arification of 0ater may stand for the time being and the sediments sett"e do0n& but by a a"ight agitation everything becomes muddy( The idea is that devotiona" service to the Lord is the on"y method of c"eansing the heart for good( 9hereas other methods may be su!erficia""y good for the time being& there is a ris- of becoming muddy again due to agitation of the mind( Aevotiona" service to the Lord& 0ith s!ecific attention for hearing Srimad-.hagavatam regu"ar"y and a"0ays& is the best recommended method for "iberation from the c"utches of i""usion( TEXT = TEXT dhautatma !urusah -rsna!ada-mu"am na muncati mu-ta-sarva-!ari-"esah !anthah sva-saranam yatha SYNONYMS dhauta-atma--0hose heart has been c"eansed !urusah--the "iving being -rsna--the Su!reme #ersona"ity of $odhead !ada-mu"am--the she"ter of the "otus feet na--never muncati--gives u! mu-ta--"iberated sarva--a"" !ari-"esah--of a"" miseries of "ife !anthah--the trave"er sva-saranam--in his o0n abode yatha-as it 0ere( T)*NSL*T+ON * !ure devotee of the Lord 0hose heart has once been c"eansed by the !rocess of devotiona" service never re"in1uishes the "otus feet of Lord %rsna& for they fu""y satisfy him& as a trave"er is satisfied at home after a troub"ed 2ourney( #,)#O)T One 0ho is not a !ure devotee of the Su!reme Lord %rsna is not com!"ete"y c"eansed in the heart( .ut a !erfect"y c"eansed !erson never 1uits the devotiona" service of the Lord( +n discharging such devotiona" service& as ordered by .rahma2i to Narada in the !reaching of Srimad-.hagavatam& sometimes a re!resentative of the Lord engaged in !reaching 0or- meets various so-ca""ed difficu"ties( This 0as e4hibited by Lord Nityananda 0hen 8e de"ivered the t0o fa""en sou"s Fagai and Madhai& and simi"ar"y Lord Fesus Christ 0as crucified by the nonbe"ievers( .ut such difficu"ties are very g"ad"y suffered by the devotees in !reaching because in such activities& a"though a!!arent"y very severe& the devotees of the Lord fee" transcendenta" !"easure because the Lord is satisfied( #rah"ada Mahara2a suffered great"y& but sti"" he never forgot the "otus feet of the Lord( This is because a !ure devotee of the Lord is so !urified in his heart that he cannot "eave the she"ter of Lord %rsna in any circumstances( There is no se"f-interest in such

service( The !rogress of cu"turing -no0"edge by the 2nanis or the bodi"y gymnastics by the yogis are u"timate"y given u! by the res!ective !erformers& but a devotee of the Lord cannot give u! the service of the Lord& for he is ordered by his s!iritua" master( #ure devotees "i-e Narada and Nityananda #rabhu ta-e u! the order of the s!iritua" master as the sustenance of "ife( They do not mind 0hat becomes of the future of their "ives( They ta-e the matter very serious"y as the order comes from the higher authority& from the re!resentative of the Lord& or from the Lord 8imse"f( The e4am!"e set herein is very a!!ro!riate( * trave"er "eaves home to search for 0ea"th in far distant !"aces& sometimes in the forest and sometimes on the ocean and sometimes on hi""to!s( Certain"y there are many troub"es for the trave"er 0hen he is in such un-no0n !"aces( .ut a"" such troub"es are at once mitigated as soon as the sense of his fami"y affection is remembered& and as soon as he returns home he forgets a"" such troub"es on the 0ay( * !ure devotee of the Lord is e4act"y in a fami"y tie 0ith the Lord& and therefore he is undeterred in discharging his duty in a fu"" affectionate tie 0ith the Lord( TEXT E TEXT yad adhatu-mato brahman deharambho 3sya dhatubhih yadrcchaya hetuna va bhavanto 2anate yatha SYNONYMS yat--as it is adhatu-matah--0ithout being materia""y constituted brahman--O "earned brahmana deha-the materia" body arambhah--the beginning of asya--of the "iving being dhatubhih--by matter yadrcchaya--0ithout cause& accidenta" hetuna--due to some cause va--either bhavantah--your good se"f 2anate--as you may -no0 it yatha--so you inform me( T)*NSL*T+ON O "earned brahmana& the transcendenta" s!irit sou" is different from the materia" body( Aoes he ac1uire the body accidenta""y or by some causeG 9i"" you -ind"y e4!"ain this& for it is -no0n to you( #,)#O)T Mahara2a #ari-sit& being a ty!ica" devotee& is not on"y satisfied by confirming the im!ortance of hearing the Srimad-.hagavatam from the re!resentative of .rahma2i by disci!"ic succession& but he is sti"" more an4ious to estab"ish the !hi"oso!hica" basis of Srimad-.hagavatam( Srimad-.hagavatam is the science of the Su!reme #ersona"ity of $odhead& and as such a"" 1uestions that may arise in the mind of a serious student must be c"eared by the statements of the authority( * !erson on the !ath of devotiona" service may in1uire from his s!iritua" master a"" about the s!iritua" !osition of $od and the "iving beings( /rom the .hagavad-gita& as 0e"" as from the Srimad-.hagavatam& it is -no0n that 1ua"itative"y the Lord and the "iving beings are one( The "iving being in the conditioned state of materia" e4istence is sub2ected to many transmigrations by continuous changing of the materia" body( .ut 0hat are the causes of the materia" embodiment of the !art and !arce" of the LordG Mahara2a #ari-sit in1uires about this very im!ortant matter for the benefit of a"" c"asses of candidates on the !ath of se"f-rea"i5ation and devotiona" service to the Lord( +ndirect"y it is confirmed that the Su!reme .eing& the Lord& ma-es no such materia" changes of body( 8e is s!iritua""y 0ho"e& 0ith no difference bet0een 8is body and 8is sou"& un"i-e the conditioned sou"( The "iberated "iving beings& 0ho associate 0ith the Lord in !erson& are a"so e4act"y "i-e the Lord( On"y the conditioned sou"s a0aiting "iberation are sub2ected to change of bodies( 8o0 0as the !rocess first begunG

+n the !rocess of devotiona" service& the first ste! is to ta-e she"ter of the s!iritua" master and then in1uire from the s!iritua" master a"" about the !rocess( This in1uiry is essentia" for immunity to a"" -inds of offenses on the !ath of devotiona" service( Even if one is fi4ed in devotiona" service "i-e Mahara2a #ari-sit& he must sti"" in1uire from the rea"i5ed s!iritua" master a"" about this( +n other 0ords& the s!iritua" master must a"so be 0e"" versed and "earned so that he may be ab"e to ans0er a"" these in1uiries from the devotees( Thus one 0ho is not 0e"" versed in the authori5ed scri!tures and not ab"e to ans0er a"" such re"evant in1uiries shou"d not !ose as a s!iritua" master for the matter of materia" gain( +t is i""ega" to become a s!iritua" master if one is unab"e to de"iver the disci!"e( TEXT < TEXT asid yad-udarat !admam "o-a-samsthana-"a-sanam yavan ayam vai !urusa iyattavayavaih !rthatavan asav iti !ro-tah samsthavayavavan iva SYNONYMS asit--as it gre0 yat-udarat--from 0hose abdomen !admam--"otus f"o0er "o-a--0or"d samsthana-situation "a-sanam--!ossessed of yavan--as it 0ere ayam--this vai--certain"y !urusah--the Su!reme #ersona"ity of $odhead iyatta--measurement avayavaih--by embodiments !rtha---different tavan--so asau--that iti !ro-tah--it is so said samstha--situation avayavavan--embodiment iva--"i-e( T)*NSL*T+ON +f the Su!reme #ersona"ity of $odhead& from 0hose abdomen the "otus stem s!routed& is !ossessed of a gigantic body according to 8is o0n ca"iber and measurement& then 0hat is the s!ecific difference bet0een the body of the Lord and those of common "iving entitiesG #,)#O)T One shou"d note ho0 Mahara2a #ari-sit inte""igent"y !ut 1uestions before his s!iritua" master for scientific understanding of the transcendenta" body of the Lord( +t has been described in many !"aces before this that the Lord assumed a gigantic body& "i-e that of %aranoda-asayi 'isnu& from 0hose hair !ores innumerab"e universes have generated( The body of $arbhoda-asayi 'isnu is described as s!routing the "otus stem 0ithin 0hich a"" the !"anets of the universe remain& and at the to! of the stem is the "otus f"o0er on 0hich Lord .rahma is born( +n the creation of the materia" 0or"d the Su!reme Lord undoubted"y assumes a gigantic body& and "iving entities a"so get bodies& big or sma""& according to necessity( /or e4am!"e& an e"e!hant gets a gigantic body according to its needs& and so a"so an ant gets its body according to its needs( Simi"ar"y& if the #ersona"ity of $odhead assumes a gigantic body to accommodate the universes or the !"anets of a !articu"ar universe& there is no difference in the !rinci!"e of assuming or acce!ting a !articu"ar ty!e of body in terms of necessity( * "iving being and the Lord cannot be distinguished sim!"y by the difference in the magnitude of the body( So the ans0er de!ends on the s!ecific significance of the body of the Lord& as distinguished from the body of the common "iving being( TEXT D TEXT

a2ah sr2ati bhutani bhutatma yad-anugrahat dadrse yena tad-ru!am nabhi-!adma-samudbhavah SYNONYMS a2ah--one 0ho is born 0ithout a materia" source sr2ati--creates bhutani--a"" those materia""y born bhuta-atma--having a body of matter yat--0hose anugrahat--by the mercy of dadrse--cou"d see yena--by 0hom tat-ru!am--8is form of body nabhi--nave" !adma--"otus f"o0er samudbhavah--being born of( T)*NSL*T+ON .rahma& 0ho 0as not born of a materia" source but of the "otus f"o0er coming out of the nave" abdomen of the Lord& is the creator of a"" those 0ho are materia""y born( Of course& by the grace of the Lord& .rahma 0as ab"e to see the form of the Lord( #,)#O)T The first "iving creature& .rahma& is ca""ed a2ah because he did not ta-e his birth from the 0omb of a mother materia""y born( 8e 0as direct"y born from the bodi"y e4!ansion of the "otus f"o0er of the Lord( Thus it is not readi"y understandab"e 0hether the body of the Lord and that of .rahma are of the same 1ua"ity or different( This must a"so be c"ear"y understood( One thing is& ho0ever& certain7 .rahma 0as com!"ete"y de!endent on the mercy of the Lord because after his birth he cou"d create "iving beings by the Lord3s grace on"y& and he cou"d see the form of the Lord( 9hether the form seen by .rahma is of the same 1ua"ity as that of .rahma is a be0i"dering 1uestion& and Mahara2a #ari-sit 0anted to get c"ear ans0ers from Sri"a Su-adeva $osvami( TEXT 6C TEXT sa ca!i yatra !uruso visva-sthity-udbhava!yayah mu-tvatma-mayam mayesah sete sarva-guhasayah SYNONYMS sah--8e ca--a"so a!i--as 8e is yatra--0here !urusah--the #ersona"ity of $odhead visva--the materia" 0or"ds sthiti--maintenance udbhava--creation a!yayah--annihi"ation mu-tva--0ithout being touched atma-mayam--o0n energy maya-isah--the Lord of a"" energies sete--does "ie on sarva-guha-sayah--one 0ho "ies in everyone s heart( T)*NSL*T+ON #"ease a"so e4!"ain the #ersona"ity of $odhead& 0ho "ies in every heart as the Su!ersou"& and as the Lord of a"" energies& but is untouched by 8is e4terna" energy( #,)#O)T ,ndoubted"y the form of the Lord 0ho 0as seen by .rahma must be transcendenta"& other0ise ho0 cou"d 8e sim!"y "oo- u!on the creative energy 0ithout being touchedG +t is understood a"so that the same !urusa "ies in the heart of every "iving entity( This a"so re1uires !ro!er e4!"anation(

TEXT 66 TEXT !urusavayavair "o-ah sa!a"ah !urva--a"!itah "o-air amusyavayavah sa-!a"air iti susruma SYNONYMS !urusa--the universa" form of the Lord ;virat-!urusah> avayavaih--by different !arts of the body "o-ah--the !"anetary system sa-!a"ah--0ith res!ective governors !urva--former"y -a"!itah--discussed "o-aih--by the different !"anetary systems amusya--8is avayavah--different !arts of the body sa-!a"aih-0ith the governors iti--thus susruma--+ heard( T)*NSL*T+ON O "earned brahmana& it 0as former"y e4!"ained that a"" the !"anets of the universe 0ith their res!ective governors are situated in the different !arts of the gigantic body of the virat-!urusa( + have a"so heard that the different !"anetary systems are su!!osed to be in the gigantic body of the virat-!urusa( .ut 0hat is their actua" !osition G 9i"" you !"ease e4!"ain thatG TEXT 6: TEXT yavan -a"!o vi-a"!o va yatha -a"o 3numiyate bhuta-bhavya-bhavac-chabda ayur-manam ca yat satah SYNONYMS yavan--as it is -a"!ah--the duration of time bet0een creation and annihi"ation vi-a"!ah--subsidiary creation and annihi"ation va--either yatha--as a"so -a"ah--the time anumiyate--is measured bhuta--!ast bhavya--future bhavat--!resent sabdah--sound ayuh--duration of "ife manam--measurement ca--a"so yat--0hich satah--of a"" "iving beings in a"" !"anets( T)*NSL*T+ON *"so !"ease e4!"ain the duration of time bet0een creation and annihi"ation& and that of other subsidiary creations& as 0e"" as the nature of time& indicated by the sound of !ast& !resent and future( *"so& !"ease e4!"ain the duration and measurement of "ife of the different "iving beings -no0n as the demigods& the human beings& etc(& in different !"anets of the universe( #,)#O)T #ast& !resent and future are different features of time to indicate the duration of "ife for the universe and a"" its !ara!herna"ia& inc"uding the different "iving beings in different !"anets( TEXT 6?

TEXT -a"asyanugatir ya tu "a-syate 3nvi brhaty a!i yavatyah -arma-gatayo yadrsir dvi2a-sattama SYNONYMS -a"asya--of eterna" time anugatih--beginning ya tu--as they are "a-syate--e4!erienced anvi--sma"" brhati--great a!i--even yavatyah--as "ong as -arma-gatayah--in terms of the 0or- !erformed yadrsih--as it may dvi2a-sattama--O !urest of a"" brahmanas( T)*NSL*T+ON O !urest of the brahmanas& !"ease a"so e4!"ain the cause of the different durations of time& both short and "ong& as 0e"" as the beginning of time& fo""o0ing the course of action( TEXT 6@ TEXT yasmin -arma-samavayo yatha yeno!agrhyate gunanam guninam caiva !arinamam abhi!satam SYNONYMS yasmin--in 0hich -arma--actions samavayah--accumu"ation yatha--as far as yena--by 0hich u!agrhyate--ta-es over gunanam--of the different modes of materia" nature guninam--of the "iving beings ca--a"so eva--certain"y !arinamam--resu"tant abhi!satam--of the desires( T)*NSL*T+ON Then again& -ind"y describe ho0 the !ro!ortionate accumu"ation of the reactions resu"ting from the different modes of materia" nature act u!on the desiring "iving being& !romoting or degrading him among the different s!ecies of "ife& beginning from the demigods do0n to the most insignificant creatures( #,)#O)T The actions and reactions of a"" 0or-s in the materia" modes of nature& either in the minute form or in the gigantic form& are accumu"ated& and thus the resu"t of such accumu"ated actions and reactions of -arma& or 0or-& become manifested in the same !ro!ortion( 8o0 such actions and reactions ta-e !"ace& 0hat the different !rocedures are& and in 0hat !ro!ortion they act are a"" sub2ect matters of Mahara2a #ari-sit3s in1uiries from the great brahmana Su-adeva $osvami( Life in the higher !"anets& -no0n as the abodes of the deni5ens of heaven& is obtained not by the strength of s!acecraft ;as is no0 being contem!"ated by the ine4!erienced scientists>& but by 0or-s done in the mode of goodness( Even on the very !"anet 0here 0e are no0 "iving& there are restrictions u!on the entrance of foreigners into a country 0here the citi5ens are more !ros!erous( /or e4am!"e& the *merican government has many restrictions for the entrance of foreigners from "ess !ros!erous countries( The reason is that the *mericans do not 0ish to share their !ros!erity 0ith any foreigner 0ho has not 1ua"ified himse"f as a citi5en of *merica( Simi"ar"y& the same menta"ity is !revai"ing in every other !"anet 0here there are more inte""igent

"iving beings residing( The higher !"anetary "iving conditions are a"" in the mode of goodness& and anyone desiring to enter the higher !"anets "i-e the moon& sun and 'enus must 1ua"ify thorough"y by activity in com!"ete goodness( Mahara2a #ari-sit3s in1uiries are on the basis of !ro!ortionate actions of goodness 0hich 1ua"ify one in this !"anet to be !romoted to the highest regions of the universe( Even on this !"anet of our !resent residence& one cannot achieve a good !osition 0ithin the socia" order 0ithout being 1ua"ified 0ith !ro!ortionate good 0or-( One cannot forcib"y sit on the chair of a highcourt 2udge 0ithout being 1ua"ified for the !ost( Simi"ar"y& one cannot enter into the higher !"anetary systems 0ithout being 1ua"ified by good 0or-s in this "ife( #ersons addicted to the habits of !assion and ignorance have no chance of entering the higher !"anetary systems sim!"y by an e"ectronic mechanism( *ccording to the statement of the .hagavad-gita ;D(:B>& !ersons trying to 1ua"ify themse"ves for !romotion to the higher& heaven"y !"anets can go there simi"ar"y& !ersons trying for the #itr"o-as can go there simi"ar"y& !ersons trying to im!rove the conditions on this earth can a"so do that& and !ersons 0ho are engaged in going bac- home& bac- to $odhead& can achieve that resu"t( The various actions and reactions of 0or- in the mode of goodness are genera""y -no0n as !ious 0or- 0ith devotiona" service& cu"ture of -no0"edge 0ith devotiona" service& mystic !o0ers 0ith devotiona" service and ;at "ast> devotiona" service unmi4ed 0ith any other varieties of goodness( This unmi4ed devotiona" service is transcendenta" and is ca""ed !ara bha-ti( +t a"one can !romote a !erson to the transcendenta" -ingdom of $od( Such a transcendenta" -ingdom is not a myth& but is as factua" as the moon( One must have transcendenta" 1ua"ities to understand the -ingdom of $od and $od 8imse"f( TEXT 6B TEXT bhu-!ata"a--a-ub-vyomagraha-na-satra-bhubhrtam sarit-samudra-dvi!anam sambhavas caitad-o-asam SYNONYMS bhu-!ata"a--underneath the "and -a-u!--the four sides of the heavens vyoma--the s-y graha--the !"anets na-satra--the stars bhubhrtam--of the hi""s sarit--the river samudra--the sea dvi!anam--of the is"ands sambhavah--a!!earance ca--a"so etat--their o-asam--of the inhabitants( T)*NSL*T+ON O best of the brahmanas& !"ease a"so describe ho0 the creation of the g"obes throughout the universe& the four directions of the heavens& the s-y& the !"anets& the stars& the mountains& the rivers& the seas and the is"ands& as 0e"" as their different -inds of inhabitants& ta-es !"ace( #,)#O)T The inhabitants of different varieties of "and& etc(& are different"y situated& and not a"" of them are e1ua" in a"" res!ects( The inhabitants of the "and are different from the inhabitants of the 0ater or the s-y& and simi"ar"y the inhabitants of the different !"anets and stars in the s-y are a"so different from one another( .y the "a0s of the Lord& no !"ace is vacant& but the creatures of one !articu"ar !"ace are different from those of other !"aces( Even in human society the inhabitants of the 2ung"es or the deserts are different from those of the cities and vi""ages( They are so made according to different 1ua"ities of the modes of nature( Such ad2ustment by the "a0s of nature is not b"ind( There is a great !"an behind the arrangement( Mahara2a #ari-sit re1uests the great sage Su-adeva $osvami to e4!"ain a"" these authoritative"y& in accordance 0ith !ro!er understanding(

TEXT 6= TEXT !ramanam anda--osasya bahyabhyantara-bhedatah mahatam canucaritam varnasrama-viniscayah SYNONYMS !ramanam--e4tent and measurement anda--osasya--of the universe bahya--outer s!ace abhyantara-inner s!ace bhedatah--by division of mahatam--of the great sou"s ca--a"so anucaritam--character and activities varna--castes asrama--orders of "ife viniscayah--s!ecifica""y describe( T)*NSL*T+ON *"so& !"ease describe the inner and outer s!ace of the universe by s!ecific divisions& as 0e"" as the character and activities of the great sou"s& and a"so the characteristics of the different c"assifications of the castes and orders of socia" "ife( #,)#O)T Mahara2a #ari-sit is a ty!ica" devotee of Lord %rsna& and as such he is an4ious to -no0 the com!"ete significance of the creation of the Lord( 8e 0ants to -no0 the inner and outer s!ace of the universa" form( +t is 1uite fitting for the rea" searcher of -no0"edge to -no0 a"" about this( Those 0ho are of the o!inion that the devotees of the Lord are satisfied 0ith mere sentiments can find in the in1uiries of Mahara2a #ari-sit good "essons as to ho0 in1uisitive a !ure devotee is to -no0 things in their true !erfection( The modern scientist is unab"e to -no0 about the inner s!ace of the universa" hori5on& and 0hat to s!ea- of the s!ace 0hich covers the universe( Mahara2a #ari-sit is not satisfied 0ith on"y materia" -no0"edge( 8e is in1uisitive about the character and activities of the great sou"s& the devotees of the Lord( The g"ories of the Lord and the g"ories of 8is devotees& combined together& com!rise the com!"ete -no0"edge of Srimad-.hagavatam( Lord %rsna sho0ed 8is mother the com!"ete universa" creation 0ithin 8is mouth& 0hi"e she& com!"ete"y charmed by her son& 0anted to "oo- inside the mouth of the Lord 2ust to see ho0 much earth the chi"d had eaten( .y the grace of the Lord the devotees are ab"e to see everything in the universe 0ithin the mouth of the Lord( The very idea of the scientific divisions of four c"asses of human society and four orders of "ife is a"so in1uired about here0ith on the basis of individua" !ersona" 1ua"ity( The four divisions are e4act"y "i-e the four divisions of one3s !ersona" body( The !arts and !arce"s of the body are nondifferent from the body& but by themse"ves they are on"y !arts( That is the significance of the 0ho"e scientific system of four castes and four socia" orders( The va"ue of such scientific divisions of human society can be ascertained on"y in terms of the !ro!ortionate deve"o!ment of devotiona" service to the Lord( *ny !erson em!"oyed in government service& inc"uding the !resident& is a !art and !arce" of the entire government( Everyone is a government servant& but no one is the government himse"f( That is the !osition of a"" "iving entities in the government of the Su!reme Lord( No one can artificia""y c"aim the su!reme !osition of the Lord& but everyone is meant to serve the !ur!ose of the su!reme 0ho"e( TEXT 6E TEXT yugani yuga-manam ca dharmo yas ca yuge yuge avataranucaritam

yad ascaryatamam hareh SYNONYMS yugani--the different ages yuga-manam--the duration of each age ca--as 0e"" as dharmah--the !articu"ar occu!ationa" duty yah ca--and 0hich yuge yuge--in each and every yuga& or !articu"ar age avatara--the incarnation anucaritam--and the activities of the incarnation yat--0hich ascaryatamam--the most 0onderfu" activities hareh--of the Su!reme Lord( T)*NSL*T+ON #"ease e4!"ain a"" the different ages in the duration of the creation& and a"so the duration of such ages( *"so te"" me about the different activities of the different incarnations of the Lord in different ages( #,)#O)T Lord %rsna is the origina" #ersona"ity of $odhead& and a"" the incarnations of the Su!reme Lord& a"though nondifferent from 8im& are emanations from the Su!reme( Mahara2a #ari-sit in1uired from the great and "earned sage Su-adeva $osvami about the different activities of such incarnations so that the incarnation of the Lord might be confirmed by 8is activities in the authoritative scri!tures( Mahara2a #ari-sit 0as not to be carried a0ay by the sentiments of the common man to acce!t an incarnation of the Lord very chea!"y( +nstead he 0ished to acce!t the incarnation of the Lord by sym!toms mentioned in the 'edic "iteratures and confirmed by an acarya "i-e Su-adeva $osvami( The Lord descends by 8is interna" energy 0ithout any ob"igation to the "a0s of materia" nature& and thus 8is activities are a"so uncommon( The s!ecific activities of the Lord are mentioned& and one shou"d -no0 that the activities of the Lord and the Lord 8imse"f are identica" due to being on the abso"ute !"ane( Thus to hear the activities of the Lord means to associate 0ith the Lord direct"y& and association 0ith the Lord direct"y means !urification from materia" contamination( 9e have a"ready discussed this !oint in the !revious vo"ume( TEXT 6< TEXT nrnam sadharano dharmah savisesas ca yadrsah sreninam ra2arsinam ca dharmah -rcchresu 2ivatam SYNONYMS nrnam--of human society sadharanah--genera" dharmah--re"igious affi"iation sa-visesah--s!ecific ca-a"so yadrsah--as they are sreninam--of the !articu"ar three c"asses ra2arsinam--of the saint"y roya" order ca--a"so dharmah--occu!ationa" duty -rcchresu--in the matter of distressed conditions 2ivatam--of the "iving beings( T)*NSL*T+ON #"ease a"so e4!"ain 0hat may genera""y be the common re"igious affi"iations of human society& as 0e"" as their s!ecific occu!ationa" duties in re"igion& the c"assification of the socia" orders as 0e"" as the administrative roya" orders& and the re"igious !rinci!"es for one 0ho may be in distress( #,)#O)T

The common re"igion of a"" c"asses of human beings& regard"ess of 0hosoever and 0hatsoever one may be& is devotiona" service( Even the anima"s may be inc"uded in devotiona" service to the Lord& and the best e4am!"e is set by Sri 'a2ranga2i& or 8anuman& the great devotee of Lord Sri )ama( *s 0e have a"ready discussed& even the aborigines and canniba"s can a"so be engaged in the devotiona" service of the Lord if they ha!!en to be under the guidance of a genuine devotee of the Lord( +n the S-anda #urana there is a narration that a hunter in the 2ung"e became the most en"ightened devotee of the Lord by the guidance of Sri Narada Muni( Therefore devotiona" service to the Lord can be e1ua""y shared by every "iving being( )e"igious affi"iation in terms of different countries and cu"tura" circumstances is obvious"y not the common re"igion of the human being rather& the basic !rinci!"e is devotiona" service( Even if a !articu"ar ty!e of re"igious !rinci!"e does not recogni5e the su!remacy of the Su!reme #ersona"ity of $odhead& the fo""o0ers sti"" have to obey the disci!"inary !rinci!"es "aid do0n by a !articu"ar "eader( Such a "eader of a re"igious sect is never the su!reme "eader because such a circumstantia" "eader comes to the !osition of "eadershi! after undergoing some !enance( The Su!reme #ersona"ity of $odhead does not& ho0ever& re1uire to be under disci!"inary action to become "eader& as 0e see in the activities of Lord %rsna( The occu!ationa" duties of the castes and the orders of society& fo""o0ing the !rinci!"es of "ive"ihood& a"so de!end on the !rinci!"e of devotiona" service( +n the .hagavad-gita it is stated that a !erson can achieve the highest !erfection of "ife sim!"y by a0arding the resu"ts of his occu!ationa" duty unto the devotiona" service of the Lord( #eo!"e fo""o0ing the !rinci!"es of devotiona" service to the Lord can never be !ut into difficu"ty& and thus there cannot be any 1uestion of a!ad-dharma& or re"igion in distress( *s 0i"" be e4!"ained in this boo- by the greatest authority& Sri"a Su-adeva $osvami& there is no re"igion save and e4ce!t the devotiona" service of the Lord& though this may be !resented in different forms( TEXT 6D TEXT tattvanam !arisan-hyanam "a-sanam hetu-"a-sanam !urusaradhana-vidhir yogasyadhyatmi-asya ca SYNONYMS tattvanam--of the e"ements that constitute the creation !arisan-hyanam--of the number of such e"ements "a-sanam--sym!toms hetu-"a-sanam--the sym!toms of the causes !urusa--of the Lord aradhana--of devotiona" service vidhih--ru"es and regu"ations yogasya--of cu"tivation of the yoga system adhyatmi-asya--s!iritua" methods "eading to devotiona" service ca--a"so( T)*NSL*T+ON %ind"y e4!"ain a"" about the e"ementary !rinci!"es of creation& the number of such e"ementary !rinci!"es& their causes& and their deve"o!ment& and a"so the !rocess of devotiona" service and the method of mystic !o0ers( TEXT :C TEXT yogesvaraisvarya-gatir "inga-bhangas tu yoginam vedo!aveda-dharmanam itihasa-!uranayoh SYNONYMS

yoga-isvara--of the master of the mystic !o0ers aisvarya--o!u"ence gatih--advancement "inga--astra" body bhangah--detachment tu--but yoginam--of the mystics veda--transcendenta" -no0"edge u!aveda---no0"edge in !ursuance of the 'eda indirect"y dharmanam--of the re"igiosities itihasa--history !uranayoh--of the #uranas( T)*NSL*T+ON 9hat are the o!u"ences of the great mystics& and 0hat is their u"timate rea"i5ationG 8o0 does the !erfect mystic become detached from the subt"e astra" bodyG 9hat is the basic -no0"edge of the 'edic "iteratures& inc"uding the branches of history and the su!!"ementary #uranasG #,)#O)T The yogesvara& or the master of mystic !o0ers& can e4hibit eight -inds of 0onders of !erfection by becoming sma""er than the atom or "ighter than a feather& getting anything and everything he desires& going any0here and every0here he "i-es& creating even a !"anet in the s-y& etc( There are many yogesvaras having different !roficiencies in these 0onderfu" !o0ers& and the to!most of a"" of them is Lord Siva( Lord Siva is the greatest yogi& and he can !erform such 0onderfu" things& far beyond the ordinary "iving beings( The devotees of the Lord& the Su!reme #ersona"ity of $odhead& do not direct"y !ractice the !rocess of mystic !o0ers& but& by the grace of the Lord& 8is devotee can defeat even a great yogesvara "i-e Aurvasa Muni& 0ho !ic-ed a 1uarre" 0ith Mahara2a *mbarisa and 0anted to sho0 the 0onderfu" achievements of his mystic !o0ers( Mahara2a *mbarisa 0as a !ure devotee of the Lord& and thus 0ithout any effort on his !art the Lord saved him from the 0rath of Yogesvara Aurvasa Muni& and the "atter 0as ob"iged to beg !ardon from the %ing( Simi"ar"y& at the time of Arau!adi3s !recarious !osition& 0hen she 0as attac-ed by the %urus 0ho 0anted to see her na-ed in the o!en assemb"y of the roya" order& the Lord saved her from being stri!!ed by su!!"ying an un"imited "ength of sari to cover her( *nd Arau!adi -ne0 nothing of mystic !o0ers( Therefore the devotees are a"so yogesvaras by the un"imited !o0er of the Lord& 2ust as a chi"d is !o0erfu" by the strength of the !arents( They do not try to !rotect themse"ves by any artificia" means& but are saved by the mercy of the !arents( Mahara2a #ari-sit in1uired from the "earned brahmana Su-adeva $osvami about the u"timate destination of such great mystics or ho0 they attain such e4traordinary !o0ers by their o0n efforts or by the grace of the Lord( 8e in1uired a"so about their detachment from the subt"e and gross materia" bodies( 8e in1uired a"so about the !ur!orts of the 'edic -no0"edge( *s stated in the .hagavad-gita ;6B(6B>& the 0ho"e !ur!ort of a"" the 'edas is to -no0 the Su!reme #ersona"ity of $odhead and thus become a transcendenta" "oving servant of the Lord( TEXT :6 TEXT sam!"avah sarva-bhutanam vi-ramah !ratisan-ramah ista-!urtasya -amyanam tri-vargasya ca yo vidhih SYNONYMS sam!"avah--the !erfect means or com!"ete devastation sarva-bhutanam--of a"" "iving beings vi-ramah-s!ecific !o0er or situation !ratisan-ramah--u"timate destruction ista--!erformance of 'edic ritua"s !urtasya--!ious acts in terms of re"igion -amyanam--ritua"s for economic deve"o!ment tri-vargasya--the three means of re"igion& economic deve"o!ment and sense satisfaction ca--a"so yah--0hatsoever vidhih-!rocedures(

T)*NSL*T+ON #"ease e4!"ain unto me ho0 the "iving beings are generated& ho0 they are maintained& and ho0 they are annihi"ated( Te"" me a"so of the advantages and disadvantages of discharging devotiona" service unto the Lord( 9hat are the 'edic ritua"s and in2unctions of the su!!"ementary 'edic rites& and 0hat are the !rocedures of re"igion& economic deve"o!ment and sense satisfactionG #,)#O)T Sam!"avah& in the sense of "!erfect means&" is em!"oyed to denote the discharging of devotiona" service& and !ratisam!"avah means 2ust the o!!osite& or that 0hich destroys the !rogress of devotiona" service( One 0ho is firm"y situated in the devotiona" service of the Lord can very easi"y e4ecute the function of conditiona" "ife( Living the conditiona" "ife is 2ust "i-e !"ying a boat in the midd"e of the ocean( One is com!"ete"y at the mercy of the ocean& and at every moment there is every chance of being dro0ned in the ocean by s"ight agitation( +f the atmos!here is a"" right& the boat can !"y very easi"y& undoubted"y& but if there is some storm& fog& 0ind or c"oud& there is every !ossibi"ity of being dro0ned in the ocean( No one can contro" the 0hims of the ocean& ho0ever one may be materia""y 0e"" e1ui!!ed( One 0ho has crossed the oceans by shi! may have sufficient e4!erience of such de!endence u!on the mercy of the ocean( .ut one can !"y over the ocean of materia" e4istence by the grace of the Lord very easi"y& 0ithout any fear of storm or fog( +t a"" de!ends on the 0i"" of the Lord no one can he"! if there is some unfortunate danger in the state of conditiona" "ife( The devotees of the Lord& ho0ever& cross the ocean of materia" e4istence 0ithout an4iety because a !ure devotee is a"0ays !rotected by the Lord ;.g( D(6?>( The Lord gives s!ecia" attention to 8is devotees in their activities 0ithin materia"& conditiona" "ife ;.g( D(:D>( Therefore everyone shou"d ta-e she"ter of the "otus feet of the Lord and be a !ure devotee of the Lord by a"" means( One shou"d -no0& therefore& from the e4!ert s!iritua" master& the advantages and disadvantages of discharging devotiona" service& 2ust as Mahara2a #ari-sit as-ed his s!iritua" master& Sri"a Su-adeva $osvami( *ccording to .ha-ti-rasamrta-sindhu& the science of devotiona" service& one shou"d not eat more than 0hat he re1uires to maintain body and sou" together( 'egetab"e diets and mi"- are sufficient for maintenance of the human body& and therefore one has no need to eat anything more to satisfy the !a"ate( One shou"d a"so not accumu"ate money to become !uffed u! in the materia" 0or"d( One shou"d earn his "ive"ihood easi"y and honest"y& for it is better to become a coo"ie for an honest "ive"ihood than to become a great man in society by hoo- and croo-( There is no harm if one becomes the richest man in the 0or"d by honest dea"ings& but one shou"d not sacrifice the honest means of "ive"ihood sim!"y to accumu"ate 0ea"th( Such an endeavor is harmfu" to devotiona" service( One shou"d not ta"- nonsense( * devotee3s business is to earn the favor of the Lord( Therefore a devotee shou"d a"0ays g"orify the Lord in 8is 0onderfu" creations( * devotee shou"d not decry the creation of the Lord& defying 8im by saying that 8e has created a fa"se 0or"d( The 0or"d is not fa"se( /actua""y 0e have to ta-e so many things from the 0or"d for our maintenance& so ho0 0e can say that the 0or"d is fa"seG Simi"ar"y& ho0 can one thin- of the Lord as being 0ithout formG 8o0 can one become form"ess and at the same time have a"" inte""igence and consciousness& direct and indirectG So there are many things for a !ure devotee to "earn& and he shou"d "earn them !erfect"y from a bona fide !ersona"ity "i-e Su-adeva $osvami( The favorab"e conditions for discharging devotiona" service are that one shou"d be very enthusiastic in serving the Lord( The Lord in 8is form of Sri Caitanya Maha!rabhu 0anted the cu"t of devotiona" service to the Lord to be !reached a"" over the 0or"d& in every noo- and corner& and therefore a !ure devotee3s duty is to discharge this order as far as !ossib"e( Every devotee shou"d be very enthusiastic& not on"y in !erforming his dai"y ritua"s of devotiona" service& but in trying to !reach the cu"t !eacefu""y by fo""o0ing in the footste!s of Lord Caitanya( +f he is not su!erficia""y successfu" in such an attem!t& he shou"d not be deterred from the discharge of his duty( Success or fai"ure has no meaning for a !ure devotee because he is a so"dier in the fie"d( #reaching the cu"t of devotiona" service is something "i-e dec"aring 0ar against materia"istic "ife( There are different -inds of materia"ists& such as the fruitive 0or-ers& the menta" s!ecu"ators& the mystic 2ugg"ers& and so many others( *"" of them are against the e4istence of $odhead( They 0ou"d dec"are that they are themse"ves $od& a"though in every ste! and in every action they are de!endent on the mercy of the Lord( Therefore a !ure devotee may not associate 0ith such gangs of atheists( * strong devotee of the Lord 0i"" not be mis"ed by such atheistic !ro!aganda of the nondevotees&

but a neo!hyte devotee shou"d be very cautious about them( * devotee shou"d see to the right discharge of devotiona" service under the guidance of a bona fide s!iritua" master and shou"d not stic- on"y to the forma"ities( ,nder the direction of the bona fide s!iritua" master& one shou"d see ho0 much service is being e4ecuted& and not sim!"y in the matter of ritua"s( * devotee shou"d not han-er after anything& but he shou"d be satisfied 0ith things that may automatica""y come to him by the 0i"" of the Lord( That shou"d be the !rinci!"e of a devotiona" "ife( *nd a"" these !rinci!"es are easi"y "earned under the guidance of a s!iritua" master "i-e Su-adeva $osvami( Mahara2a #ari-sit in1uired from Su-adeva correct"y& and one shou"d fo""o0 his e4am!"e( Mahara2a #ari-sit in1uired about the !rocess of creation& maintenance and destruction of the materia" 0or"d& the !rocess of 'edic ritua"s and the method of e4ecuting !ious activities in terms of the su!!"ementary 'edas "i-e the #uranas and Mahabharata( *s e4!"ained before& the Mahabharata is the history of ancient +ndia& and so a"so are the #uranas( #ious acts are !rescribed in the su!!"ementary 'edas ;smrtis>& 0hich s!ecifica""y mention digging tan-s and 0e""s for the 0ater su!!"y of the !eo!"e in genera"( To !"ant trees on the !ub"ic roads& to construct !ub"ic tem!"es and !"aces of 0orshi! of $od& to estab"ish !"aces of charity 0here the !oor destitutes can be !rovided 0ith foodstuff& and simi"ar activities are ca""ed !urta( Simi"ar"y& the !rocess of fu"fi""ing the natura" desires for sense gratification 0as a"so in1uired about by the %ing for the benefit of a"" concerned( TEXT :: TEXT yo vanusayinam sargah !asandasya ca sambhavah atmano bandha-mo-sau ca vyavasthanam sva-ru!atah SYNONYMS yah--a"" those va--either anusayinam--merged into the body of the Lord sargah--creation !asandasya-of the infide"s ca--and sambhavah--a!!earance atmanah--of the "iving beings bandha--conditioned mo-sau--being "iberated ca--a"so vyavasthanam--being situated sva-ru!atah--in an unconditioned state( T)*NSL*T+ON #"ease a"so e4!"ain ho0& merged in the body of the Lord& "iving beings are created& and ho0 the infide"s a!!ear in the 0or"d( *"so !"ease e4!"ain ho0 the unconditioned "iving entities e4ist( #,)#O)T The !rogressive devotee of the Lord must in1uire from the bona fide s!iritua" master ho0 "iving entities merged in the body of the Lord again come bac- at the time of creation( There are t0o -inds of "iving entities( There are the ever-"iberated& unconditioned "iving beings as 0e"" as the ever-conditioned "iving beings( Of the ever-conditioned "iving beings& there are t0o divisions( They are the faithfu" and the infide"s( Of the faithfu" there are again t0o divisions& name"y the devotees and the menta" s!ecu"ators( The menta" s!ecu"ators desire to merge into the e4istence of the Lord& or to become one 0ith the Lord& 0hereas the devotees of the Lord desire to -ee! se!arate identities and constant"y engage in the service of the Lord( The devotees 0ho are not fu""y !urified& as 0e"" as the em!iric !hi"oso!hers& become conditioned again during the ne4t creation for further !urification( Such conditioned sou"s become "iberated by further !rogress of devotiona" service to the Lord( Mahara2a #ari-sit as-ed a"" these 1uestions from the bona fide s!iritua" master in order to become fu""y e1ui!!ed in the science of $od( TEXT :?

TEXT yathatma-tantro bhagavan vi-ridaty atma-mayaya visr2ya va yatha mayam udaste sa-sivad vibhuh SYNONYMS yatha--as atma-tantrah--inde!endent bhagavan--the #ersona"ity of $odhead vi-ridati--en2oys 8is !astimes atma-mayaya--by 8is interna" !otency visr2ya--giving u! va--as a"so yatha--as 8e desires mayam--the e4terna" !otency udaste--remains sa-sivat--2ust as the 0itness vibhuh--the a"mighty( T)*NSL*T+ON The inde!endent #ersona"ity of $odhead en2oys 8is !astimes by 8is interna" !otency and at the time of annihi"ation gives them u! to the e4terna" !otency& and 8e remains a 0itness to it a""( #,)#O)T Lord Sri %rsna& being the Su!reme #ersona"ity of $odhead and fountainhead of a"" other incarnations& is the on"y inde!endent !erson( 8e en2oys 8is !astimes by creation as 8e desires and gives them u! to the e4terna" energy at the time of annihi"ation( .y 8is interna" !otency on"y& 8e -i""s the demon #utana& even though en2oying 8is !astimes in the "a! of 8is mother Yasoda( *nd 0hen 8e desires to "eave this 0or"d 8e creates the !astimes of -i""ing 8is o0n fami"y members ;Yadu--u"a> and remains unaffected by such annihi"ation( 8e is the 0itness of everything that is ha!!ening& and yet 8e has nothing to do 0ith anything( 8e is inde!endent in every res!ect( Mahara2a #ari-sit desired to -no0 more !erfect"y& for a !ure devotee ought to -no0 0e""( TEXT :@ TEXT sarvam etac ca bhagavan !rcchato me 3nu!urvasah tattvato 3rhasy udahartum !ra!annaya maha-mune SYNONYMS sarvam--a"" these etat--in1uiries ca--a"so that + have not been ab"e to as- bhagavan--O great sage !rcchatah--of the in1uisitive me--myse"f anu!urvasah--from the beginning tattvatah--2ust in accordance 0ith the truth arhasi--may -ind"y be e4!"ained udahartum--as you 0i"" "et -no0 !ra!annaya--one 0ho is surrounded maha-mune--O great sage( T)*NSL*T+ON O great sage& re!resentative of the Lord& -ind"y satisfy my in1uisitiveness in a"" that + have in1uired from you and a"" that + may not have in1uired from you from the very beginning of my 1uestionings( Since + am a sou" surrendered unto you& !"ease im!art fu"" -no0"edge in this connection( #,)#O)T

The s!iritua" master is a"0ays !re!ared to im!art -no0"edge to the disci!"e and s!ecifica""y 0hen the disci!"e is very in1uisitive( in1uisitiveness on the !art of a disci!"e is great"y necessary for the !rogressive disci!"e( Mahara2a #ari-sit is a ty!ica" disci!"e because he is !erfect"y in1uisitive( +f one is not very in1uisitive about se"f-rea"i5ation& one need not a!!roach a s!iritua" master sim!"y to ma-e a sho0 of disci!"eshi!( Not on"y is Mahara2a #ari-sit in1uisitive concerning a"" he has in1uired about& but he is a"so an4ious to -no0 about 0hat he has not been ab"e to in1uire( /actua""y it is not !ossib"e for a man to in1uire about everything from the s!iritua" master& but the bona fide s!iritua" master is ab"e to en"ighten the disci!"e in every 0ay for the disci!"e3s benefit( TEXT :B TEXT atra !ramanam hi bhavan !aramesthi yathatma-bhuh a!are canutisthanti !urvesam !urva-2aih -rtam SYNONYMS atra--in this matter !ramanam--evidentia" facts hi--certain"y bhavan--yourse"f !aramesthi--.rahma& the creator of the universe yatha--as atma-bhuh--born direct"y from the Lord a!are--others ca--on"y anutisthanti--2ust to fo""o0 !urvesam--as a matter of custom !urva-2aih---no0"edge suggested by a !revious !hi"oso!her -rtam--having been done( T)*NSL*T+ON O great sage& you are as good as .rahma& the origina" "iving being( Others fo""o0 custom on"y& as fo""o0ed by the !revious !hi"oso!hica" s!ecu"ators( #,)#O)T +t may be argued that Su-adeva $osvami is not the on"y authority of !erfect -no0"edge in transcendence because there are many other sages and their fo""o0ers( Contem!orary to 'yasadeva or even !rior to him there 0ere many other great sages& such as $autama& %anada& Faimini& %a!i"a and *stava-ra& and a"" of them have !resented a !hi"oso!hica" !ath by themse"ves( #atan2a"i is a"so one of them& and a"" these si4 great rsis have their o0n 0ay of thin-ing& e4act"y "i-e the modern !hi"oso!hers and menta" s!ecu"ators( The difference bet0een the si4 !hi"oso!hica" !aths !ut for0ard by the reno0ned sages above mentioned and that of Su-adeva $osvami& as !resented in the Srimad-.hagavatam& is that a"" the si4 sages mentioned above s!ea- the facts according to their o0n thin-ing& but Su-adeva $osvami !resents the -no0"edge 0hich comes do0n direct"y from .rahma2i& 0ho is -no0n as atma-bhuh& or born of and educated by the *"mighty #ersona"ity of $odhead( 'edic transcendenta" -no0"edge descends direct"y from the #ersona"ity of $odhead( .y 8is mercy& .rahma& the first "iving being in the universe& 0as en"ightened& and from .rahma2i& Narada 0as en"ightened& and from Narada& 'yasa 0as en"ightened( Su-adeva $osvami received such transcendenta" -no0"edge direct"y from his father& 'yasadeva( Thus the -no0"edge& being received from the chain of disci!"ic succession& is !erfect( One cannot be a s!iritua" master in !erfection un"ess and unti" one has received the same by disci!"ic succession( That is the secret of receiving transcendenta" -no0"edge( The si4 great sages mentioned above may be great thin-ers& but their -no0"edge by menta" s!ecu"ation is not !erfect( 8o0ever !erfect an em!iric !hi"oso!her may be in !resenting a !hi"oso!hica" thesis& such -no0"edge is never !erfect because it is !roduced by an im!erfect mind( Such great sages a"so have their disci!"ic successions& but they are not authori5ed because such -no0"edge does not come direct"y from the inde!endent Su!reme #ersona"ity of $odhead& Narayana( No one can be inde!endent e4ce!t Narayana therefore no one3s -no0"edge can be !erfect& for everyone3s -no0"edge is de!endent on the

f"ic-ering mind( Mind is materia" and thus -no0"edge !resented by materia" s!ecu"ators is never transcendenta" and can never become !erfect( Mundane !hi"oso!hers& being im!erfect in themse"ves& disagree 0ith other !hi"oso!hers because a mundane !hi"oso!her is not a !hi"oso!her at a"" un"ess he !resents his o0n theory( +nte""igent !ersons "i-e Mahara2a #ari-sit do not recogni5e such menta" s!ecu"ators& ho0ever great they may be& but hear from the authorities "i-e Su-adeva $osvami& 0ho is nondifferent from the Su!reme #ersona"ity of $odhead by the !aram!ara system& as is s!ecia""y stressed in the .hagavad-gita( TEXT := TEXT na me 3savah !arayanti brahmann anasanad ami !ibato 3cyuta-!iyusam tad va-yabdhi-vinihsrtam SYNONYMS na--never me--mine asavah--"ife !arayanti--becomes e4hausted brahman--O "earned brahmana anasanat ami--because of fasting !ibatah--because of my drin-ing acyuta--of the infa""ib"e !iyusam-nectar tat--your va-ya-abdhi--ocean of s!eech vinihsrtam--f"o0ing do0n from( T)*NSL*T+ON O "earned brahmana& because of my drin-ing the nectar of the message of the infa""ib"e #ersona"ity of $odhead& 0hich is f"o0ing do0n from the ocean of your s!eeches& + do not fee" any sort of e4haustion due to my fasting( #,)#O)T The disci!"ic succession from .rahma& Narada& 'yasa and Su-adeva $osvami is !articu"ar"y different from others( The disci!"ic successions from other sages are sim!"y a 0aste of time& being devoid of acyuta-atha& or the message of the infa""ib"e Lord( The menta" s!ecu"ators can !resent their theories very nice"y by reason and arguments& but such reasons and arguments are not infa""ib"e& for they are defeated by better menta" s!ecu"ators( Mahara2a #ari-sit 0as not interested in the dry s!ecu"ation of the f"ic-ering mind& but he 0as interested in the to!ics of the Lord because factua""y he fe"t that by hearing such a nectarean message from the mouth of Su-adeva $osvami he 0as not fee"ing any e4haustion& even though he 0as fasting because of his imminent death( One can indu"ge in hearing the menta" s!ecu"ators& but such hearing cannot endure for any "ength of time( One 0i"" be e4hausted very soon from hearing such hac-neyed 0ays of thin-ing& and no one in the 0or"d can be satisfied sim!"y by hearing such use"ess s!ecu"ations( The message of the Lord& es!ecia""y from a !ersona"ity "i-e Su-adeva $osvami& can never be tiring& even though one may be e4hausted from other causes( +n some editions of the Srimad-.hagavatam& the te4t of the "ast "ine of this verse reads anyatra -u!itad dvi2at& 0hich means that the %ing might be over0he"med by the thought of his imminent death by sna-ebite( The sna-e is a"so t0ice-born& and its anger is com!ared to the cursing brahmana boy 0ho 0as 0ithout good inte""igence( Mahara2a #ari-sit 0as not at a"" afraid of death& for he 0as fu""y encouraged by the message of the Lord( One 0ho is fu""y absorbed in acyuta--atha can never be afraid of anything in this 0or"d( TEXT :E TEXT

suta uvaca sa u!amantrito ra2na -athayam iti sat-!ateh brahmarato bhrsam !rito visnuratena samsadi SYNONYMS sutah uvaca--Sri"a Suta $osvami said sah--he ;Su-adeva $osvami> u!amantritah--thus being in1uired ra2na--by the %ing -athayam--in the to!ics iti--thus sat-!ateh--of the highest truth brahma-ratah-Su-adeva $osvami bhrsam--very much !ritah--!"eased visnu-ratena--by Mahara2a #ari-sit samsadi--in the meeting( T)*NSL*T+ON Suta $osvami said7 Thus Su-adeva $osvami& being invited by Mahara2a #ari-sit to s!ea- on to!ics of the Lord Sri %rsna 0ith the devotees& 0as very much !"eased( #,)#O)T Srimad-.hagavatam can be "egitimate"y discussed on"y among the devotees of the Lord( *s the .hagavad-gita 0as authoritative"y discussed bet0een Lord %rsna and *r2una ;the Lord and the devotee res!ective"y>& simi"ar"y Srimad-.hagavatam& 0hich is the !ostgraduate study of the .hagavad-gita& can a"so be discussed bet0een the scho"ars and devotees "i-e Su-adeva $osvami and Mahara2a #ari-sit( Other0ise the rea" taste of the nectar cannot be re"ished( Su-adeva $osvami 0as !"eased 0ith Mahara2a #ari-sit because he 0as not at a"" tired of hearing the to!ics of the Lord and 0as more and more an4ious to hear them on and on 0ith interest( /oo"ish inter!reters unnecessari"y tac-"e the .hagavad-gita and Srimad.hagavatam 0hen they have no access to the sub2ect matter( There is no use in nondevotees3 medd"ing 0ith the t0o to!most 'edic "iteratures& and therefore San-aracarya did not touch Srimad-.hagavatam for commentation( +n his commentation on the .hagavad-gita& Sri!ada San-aracarya acce!ted Lord %rsna as the Su!reme #ersona"ity of $odhead& but "ater on he commented from the im!ersona"ist3s vie0( .ut& being conscious of his !osition& he did not comment on the Srimad-.hagavatam( Sri"a Su-adeva $osvami 0as !rotected by Lord %rsna ;vide .rahma-vaivarta #urana>& and therefore he is -no0n as .rahmarata& and Sriman #ari-sit Mahara2a 0as !rotected by 'isnu& and thus he is -no0n as 'isnurata( *s devotees of the Lord& they are a"0ays !rotected by the Lord( +t is c"ear a"so in this connection that a 'isnurata shou"d hear Srimad-.hagavatam from .rahmarata and no one e"se because others misre!resent the transcendenta" -no0"edge and thus s!oi" one3s va"uab"e time( TEXT :< TEXT !raha bhagavatam nama !uranam brahma-sammitam brahmane bhagavat-!ro-tam brahma--a"!a u!agate SYNONYMS !raha--he said bhagavatam--the science of the #ersona"ity of $odhead nama--of the name !uranam-the su!!"ement of the 'edas brahma-sammitam--2ust in !ursuance of the 'edas brahmane--unto Lord .rahma bhagavat-!ro-tam--0as s!o-en by the #ersona"ity of $odhead brahma--a"!e--the mi""ennium in 0hich .rahma 0as first generated u!agate--2ust in the beginning(

T)*NSL*T+ON 8e began to re!"y to the in1uiries of Mahara2a #ari-sit by saying that the science of the #ersona"ity of $odhead 0as s!o-en first by the Lord 8imse"f to .rahma 0hen he 0as first born( Srimad-.hagavatam is the su!!"ementary 'edic "iterature& and it is 2ust in !ursuance of the 'edas( #,)#O)T Srimad-.hagavatam is the science of the #ersona"ity of $odhead( The im!ersona"ist a"0ays tries to misre!resent the !ersona" feature of the Lord& not -no0ing the science of this great -no0"edge& and Srimad-.hagavatam is in !ursuance of the 'edas and scientific -no0"edge of the #ersona"ity of $odhead( To "earn this science one shou"d ta-e she"ter of the re!resentative of Sri Su-adeva and fo""o0 in the footste!s of Mahara2a #ari-sit 0ithout foo"ish"y attem!ting to inter!ret& thereby committing a great offense at the feet of the Lord( The dangerous 0ays of inter!retations by the nondevotee c"ass of men have !"ayed havoc in understanding the Srimad-.hagavatam& and the carefu" student shou"d be a"0ays a"ert in this matter if he at a"" 0ants to "earn the science of $odhead( TEXT :D TEXT yad yat !ari-sid rsabhah !andunam anu!rcchati anu!urvyena tat sarvam a-hyatum u!aca-rame SYNONYMS yat yat--0hatsoever !ari-sit--the %ing rsabhah--the best !andunam--in the dynasty of #andu anu!rcchati--goes on in1uiring anu!urvyena--the beginning to the end tat--a"" those sarvam--fu""y a-hyatum--to describe u!aca-rame--he 2ust !re!ared himse"f( T)*NSL*T+ON 8e a"so !re!ared himse"f to re!"y to a"" that %ing #ari-sit had in1uired from him( Mahara2a #ari-sit 0as the best in the dynasty of the #andus& and thus he 0as ab"e to as- the right 1uestions from the right !erson( #,)#O)T Mahara2a #ari-sit as-ed many 1uestions& some of them very curious"y& to -no0 things as they are& but it is not necessary for the master to ans0er them in the order of the disci!"e3s in1uiries& one after the other( .ut Su-adeva $osvami& e4!erienced teacher that he 0as& ans0ered a"" the 1uestions in a systematic 0ay as they 0ere received from the chain of disci!"ic succession( *nd he ans0ered a"" of them 0ithout e4ce!tion( Thus end the .ha-tivedanta !ur!orts of the Second Canto& Eighth Cha!ter& of the Srimad-.hagavatam& entit"ed "Huestions by %ing #ari-sit(" Cha!ter Nine *ns0ers by Citing the Lord3s 'ersion *ns0ers by Citing the Lord3 s 'ersion TEXT 6 TEXT

sri-su-a uvaca atma-mayam rte ra2an !arasyanubhavatmanah na ghatetartha-sambandhah sva!na-drastur ivan2asa SYNONYMS sri-su-ah uvaca--Sri Su-adeva $osvami said atma--the Su!reme #ersona"ity of $odhead mayam-energy rte--0ithout ra2an--O %ing !arasya--of the !ure sou" anubhava-atmanah--of the !ure"y conscious na--never ghateta--it can so ha!!en artha--meaning sambandhah--re"ation 0ith the materia" body sva!na--dream drastuh--of the seer iva--"i-e an2asa--com!"ete"y( T)*NSL*T+ON Sri Su-adeva $osvami said7 O %ing& un"ess one is inf"uenced by the energy of the Su!reme #ersona"ity of $odhead& there is no meaning to the re"ationshi! of the !ure sou" in !ure consciousness 0ith the materia" body( That re"ationshi! is 2ust "i-e a dreamer3s seeing his o0n body 0or-ing( #,)#O)T Mahara2a #ari-sit3s 1uestion as to ho0 a "iving entity began his materia" "ife& a"though he is a!art from the materia" body and mind& is !erfect"y ans0ered( The s!irit sou" is distinct from the materia" conce!tion of his "ife& but he is absorbed in such a materia" conce!tion because of being inf"uenced by the e4terna" energy of the Lord& ca""ed atma-maya( This has a"ready been e4!"ained in the /irst Canto in connection 0ith 'yasadeva3s rea"i5ation of the Su!reme Lord and 8is e4terna" energy( The e4terna" energy is contro""ed by the Lord& and the "iving entities are contro""ed by the e4terna" energy--by the 0i"" of the Lord( Therefore& a"though the "iving entity is !ure"y conscious in his !ure state& he is subordinate to the 0i"" of the Lord in being inf"uenced by the e4terna" energy of the Lord( +n the .hagavad-gita ;6B(6B> a"so the same thing is confirmed the Lord is !resent 0ithin the heart of every "iving entity& and a"" the "iving entity3s consciousness and forgetfu"ness are inf"uenced by the Lord( No0 the ne4t 1uestion automatica""y made 0i"" be 0hy the Lord inf"uences the "iving entity to such consciousness and forgetfu"ness( The ans0er is that the Lord c"ear"y 0ishes that every "iving entity be in his !ure consciousness as a !art and !arce" of the Lord and thus be engaged in the "oving service of the Lord as he is constitutiona""y made but because the "iving entity is !artia""y inde!endent a"so& he may not be 0i""ing to serve the Lord& but may try to become as inde!endent as the Lord is( *"" the nondevotee "iving entities are desirous of becoming e1ua""y as !o0erfu" as the Lord& a"though they are not fit to become so( The "iving entities are i""usioned by the 0i"" of the Lord because they 0anted to become "i-e 8im( Li-e a !erson 0ho thin-s of becoming a -ing 0ithout !ossessing the necessary 1ua"ification& 0hen the "iving entity desires to become the Lord 8imse"f& he is !ut in a condition of dreaming that he is a -ing( Therefore the first sinfu" 0i"" of the "iving entity is to become the Lord& and the conse1uent 0i"" of the Lord is that the "iving entity forget his factua" "ife and thus dream of the "and of uto!ia 0here he may become one "i-e the Lord( The chi"d cries to have the moon from the mother& and the mother gives the chi"d a mirror to satisfy the crying and disturbing chi"d 0ith the ref"ection of the moon( Simi"ar"y& the crying chi"d of the Lord is given over to the ref"ection& the materia" 0or"d& to "ord it over as -armi and to give this u! in frustration to become one 0ith the Lord( .oth these stages are dreaming i""usions on"y( There is no necessity of tracing out the history of 0hen the "iving entity desired this( .ut the fact is that as soon as he desired it& he 0as !ut under the contro" of atma-maya by the direction of the Lord( Therefore the "iving entity in his materia" condition is dreaming fa"se"y that this is "mine" and this is "+(" The dream is that the conditioned sou" thin-s of his materia" body as "+" or fa"se"y thin-s that he is the Lord and that everything in connection 0ith that materia" body is "mine(" Thus on"y in dream does the misconce!tion of "+" and "mine" !ersist "ife after "ife( This continues "ife after "ife& as "ong as the "iving entity is not !ure"y conscious of his identity as the subordinate !art and !arce" of the Lord(

+n his !ure consciousness& ho0ever& there is no such misconceived dream& and in that !ure conscious state the "iving entity does not forget that he is never the Lord& but that he is eterna""y the servitor of the Lord in transcendenta" "ove( TEXT : TEXT bahu-ru!a ivabhati mayaya bahu-ru!aya ramamano gunesv asya mamaham iti manyate SYNONYMS bahu-ru!ah--mu"tiforms iva--as it 0ere abhati--manifested mayaya--by the inf"uence of the e4terior energy bahu-ru!aya--in mu"tifarious forms ramamanah--en2oying as it 0ere gunesu--in the modes of different 1ua"ities asyah--of the e4terna" energy mama--mine aham--+ iti--thus manyate--thin-s( T)*NSL*T+ON The i""usioned "iving entity a!!ears in so many forms offered by the e4terna" energy of the Lord( 9hi"e en2oying in the modes of materia" nature& the encaged "iving entity misconceives& thin-ing in terms of "+" and "mine(" #,)#O)T The different forms of the "iving entities are different dresses offered by the i""usory& e4terna" energy of the Lord according to the modes of nature the "iving being desires to en2oy( The e4terna"& materia" energy is re!resented by her three modes& name"y goodness& !assion and ignorance( So even in the materia" nature there is a chance of an inde!endent choice by the "iving entity& and according to his choice the materia" energy offers him different varieties of materia" bodies( There are bodies& 6&6CC&CCC 0orms and re!ti"es& 6&CCC&CCC forms of birds& together there are <&@CC&CCC varieties of bodies in different !"anets of the universe& and the "iving entity is trave"ing by so many transmigrations according to different modes of en2oying s!irit 0ithin himse"f( Even in one !articu"ar body the "iving entity changes from chi"dhood to boyhood& from boyhood to youth& from youth to o"d age and from o"d age to another body created by his o0n action( The "iving entity creates his o0n body by his !ersona" desires& and the e4terna" energy of the Lord su!!"ies him the e4act form by 0hich he can en2oy his desires to the fu""est e4tent( The tiger 0anted to en2oy the b"ood of another anima"& and therefore& by the grace of the Lord& the materia" energy su!!"ied him the body of the tiger 0ith faci"ities for en2oying b"ood from another anima"( Simi"ar"y& a "iving entity desiring to get the body of a demigod in a higher !"anet can a"so get it by the grace of the Lord( *nd if he is inte""igent enough& he can desire to get a s!iritua" body to en2oy the com!any of the Lord& and he 0i"" get it( So the minute freedom of the "iving entity can be fu""y uti"i5ed& and the Lord is so -ind that 8e 0i"" a0ard the "iving entity the same ty!e of body he desires( The "iving entity3s desiring is "i-e dreaming of a go"den mountain( * !erson -no0s 0hat a mountain is& and he -no0s a"so 0hat go"d is( Out of his desire on"y& he dreams of a go"den mountain& and 0hen the dream is over he sees something e"se in his !resence( 8e finds in his a0a-ened state that there is neither go"d nor a mountain& and 0hat to s!ea- of a go"den mountain( The different !ositions of the "iving entities in the materia" 0or"d under mu"tifarious manifestations of bodies are due to the misconce!tion of "mine" and "+(" The -armi thin-s of this 0or"d as "mine&" and the 2nani thin-s "+ am" everything( The 0ho"e materia" conce!tion of !o"itics& socio"ogy& !hi"anthro!y& a"truism& etc(& conceived by the conditioned sou"s is on the basis of this misconceived "+" and "mine&" 0hich are !roducts of a strong desire to en2oy materia" "ife( +dentification 0ith the body and the !"ace 0here the body is obtained under different conce!tions of socia"ism& nationa"ism& fami"y affection& and so

on and so forth is a"" due to forgetfu"ness of the rea" nature of the "iving entity& and the 0ho"e misconce!tion of the be0i"dered "iving entity can be removed by the association of Su-adeva $osvami and Mahara2a #ari-sit& as a"" this is e4!"ained in the Srimad-.hagavatam( TEXT ? TEXT yarhi vava mahimni sve !arasmin -a"a-mayayoh rameta gata-sammohas tya-tvodaste tadobhayam SYNONYMS yarhi--at any time vava--certain"y mahimni--in the g"ory sve--of himse"f !arasmin--in the Su!reme -a"a--time mayayoh--of the materia" energy rameta--en2oys gata-sammohah--being freed from the misconce!tion tya-tva--giving u! udaste--in fu""ness tada--then ubhayam--both ;the misconce!tions of + and mine>( T)*NSL*T+ON *s soon as the "iving entity becomes situated in his constitutiona" g"ory and begins to en2oy the transcendence beyond time and materia" energy& he at once gives u! the t0o misconce!tions of "ife I+ and mineJ and thus becomes fu""y manifested as the !ure se"f( #,)#O)T The t0o misconce!tions of "ife& name"y "+" and "mine&" are veri"y manifested in t0o c"asses of men( +n the "o0er state the conce!tion of "mine" is very !rominent& and in the higher state the misconce!tion of "+" is !rominent( +n the anima" state of "ife the misconce!tion of "mine" is !erceivab"e even in the category of cats and dogs& 0ho fight 0ith one another 0ith the same misconce!tion of "mine(" +n the "o0er stage of human "ife the same misconce!tion is a"so !rominent in the sha!e of "+t is my body&" "+t is my house&" "+t is my fami"y&" "+t is my caste&" "+t is my nation&" "+t is my country&" and so on( *nd in the higher stage of s!ecu"ative -no0"edge& the same misconce!tion of "mine" is transformed into "+ am&" or "+t is a"" + am&" etc( There are many c"asses of men com!rehending the same misconce!tion of "+" and "mine3& in different co"ors( .ut the rea" significance of "+" can be rea"i5ed on"y 0hen one is situated in the consciousness of "+ am the eterna" servitor of the Lord(" This is !ure consciousness& and the 0ho"e 'edic "iteratures teach us this conce!tion of "ife( The misconce!tion of "+ am the Lord&" or "+ am the Su!reme&" is more dangerous than the misconce!tion of "mine(" *"though there are sometimes directions in the 'edic "iteratures to thinonese"f one 0ith the Lord& that does not mean that one becomes identica" 0ith the Lord in every res!ect( ,ndoubted"y there is oneness of the "iving entity 0ith the Lord in many res!ects& but u"timate"y the "iving entity is subordinate to the Lord& and he is constitutiona""y meant for satisfying the senses of the Lord( The Lord therefore as-s the conditioned sou"s to surrender unto 8im( 8ad the "iving entities not been subordinate to the su!reme 0i""& 0hy 0ou"d the "iving entity be as-ed to surrenderG 8ad the "iving being been e1ua" in a"" res!ects& then 0hy 0as he !ut under the inf"uence of mayaG 9e have a"ready discussed many times that the materia" energy is contro""ed by the Lord( The .hagavad-gita ;D(6C> confirms this contro""ing !o0er of the Lord over the materia" nature( Can a "iving entity 0ho c"aims to be as good as the Su!reme .eing contro" the materia" natureG The foo"ish "+" 0ou"d re!"y that he 0i"" do so in the future( Even acce!ting that in the future one 0i"" be as good a contro""er of materia" nature as the Su!reme .eing& then 0hy is one no0 under the contro" of materia" natureG The .hagavad-gita says that one can be freed from the contro" of the materia" nature by surrendering unto the Su!reme Lord& but if there is no surrender& then the "iving entity 0i"" never be ab"e to contro" the materia" nature( So one must a"so give u!

this misconce!tion of "+" by !racticing the 0ay of devotiona" service or firm"y being situated in the transcendenta" "oving service of the Lord( * !oor man 0ithout any em!"oyment or occu!ation may undergo so many troub"es in "ife& but if by chance the same man gets a good service under the government& he at once becomes ha!!y( There is no !rofit in denying the su!remacy of the Lord& 0ho is the contro""er of a"" energies& but one shou"d be constitutiona""y situated in one3s o0n g"ory& name"y to be situated in the !ure consciousness of being the eterna" servitor of the Lord( +n his conditiona" "ife the "iving entity is servant of the i""usory maya& and in his "iberated state he is the !ure& un1ua"ified servant of the Lord( To become untinged by the modes of materia" nature is the 1ua"ification for entering into the service of the Lord( *s "ong as one is a servant of menta" concoctions& one cannot be com!"ete"y free from the disease of "+" and "mine(" The Su!reme Truth is uncontaminated by the i""usory energy because 8e is the contro""er of that energy( The re"ative truths are a!t to be engrossed in i""usory energy( The best !ur!ose is served& ho0ever& 0hen one is direct"y facing the Su!reme Truth& as 0hen one faces the sun( The sun overhead in the s-y is fu"" of "ight& but 0hen the sun is not in the visib"e s-y& a"" is in dar-ness( Simi"ar"y& 0hen one is face to face 0ith the Su!reme Lord& he is freed from a"" i""usions& and one 0ho is not so is in the dar-ness of i""usory maya( The .hagavad-gita ;6@(:=> confirms this as fo""o0s7 mam ca yo 3vyabhicarena bha-ti-yogena sevate sa gunan samatityaitan brahma-bhuyaya -a"!ate So the science of bha-ti-yoga& of 0orshi!ing the Lord& g"orifying the Lord& hearing the Srimad.hagavatam from the right sources ;not from the !rofessiona" man but from a !erson 0ho is .hagavatam in "ife> and being a"0ays in the association of !ure devotees& shou"d be ado!ted in earnestness( One shou"d not be mis"ed by misconce!tions of "+" and "mine(" The -armis are fond of the conce!tion of "mine&" the 2nanis are fond of the conce!tion of "+&" and both of them are un1ua"ified to be free from the bondage of the i""usory energy( Srimad-.hagavatam and& !rimari"y& the .hagavad-gita are both meant for de"ivering a !erson from the misconce!tion of "+" and "mine&" and Sri"a 'yasadeva transcribed them for the de"iverance of the fa""en sou"s( The "iving entity has to be situated in the transcendenta" !osition 0here there is no more inf"uence of time nor of the materia" energy( +n conditioned "ife the "iving entity is sub2ected to the inf"uence of time in the dream of !ast& !resent and future( The menta" s!ecu"ator tries to con1uer the inf"uence of time by future s!ecu"ations of becoming 'asudeva or the Su!reme Lord himse"f by means of cu"turing -no0"edge and con1uering over ego( .ut the !rocess is not !erfect( The !erfect !rocess is to acce!t Lord 'asudeva as the Su!reme in everything& and the best !erfection in cu"turing -no0"edge is to surrender unto 8im because 8e is the source of everything( On"y in that conce!tion can one get rid of the misconce!tion of + and mine( .oth .hagavad-gita and the Srimad-.hagavatam confirm it( Sri"a 'yasadeva has s!ecifica""y contributed to the i""usioned "iving entities the science of $od and the !rocess of bha-ti-yoga in his great "iterature Srimad-.hagavatam& and the conditioned sou" shou"d fu""y ta-e advantage of this great science( TEXT @ TEXT atma-tattva-visuddhy-artham yad aha bhagavan rtam brahmane darsayan ru!am avya"i-a-vratadrtah SYNONYMS atma-tattva--the science of $od or that of the "iving entity visuddhi--!urification artham--goa" yat-that 0hich aha--said bhagavan--the #ersona"ity of $odhead rtam--in rea"ity brahmane--unto Lord

.rahma darsayan--by sho0ing ru!am--eterna" form avya"i-a--0ithout any dece!tive motive vrata--vo0 adrtah--0orshi!ed( T)*NSL*T+ON O %ing& the #ersona"ity of $odhead& being very much !"eased 0ith Lord .rahma because of his nondece!tive !enance in bha-ti-yoga& !resented 8is eterna" and transcendenta" form before .rahma( *nd that is the ob2ective goa" for !urifying the conditioned sou"( #,)#O)T *tma-tattva is the science of both $od and the "iving entity( .oth the Su!reme Lord and the "iving entity are -no0n as atma( The Su!reme Lord is ca""ed #aramatma& and the "iving entity is ca""ed the atma& the brahma or the 2iva( .oth the #aramatma and the 2ivatma& being transcendenta" to the materia" energy& are ca""ed atma( So Su-adeva $osvami e4!"ains this verse 0ith the aim of !urifying the truth of both the #aramatma and the 2ivatma( $enera""y !eo!"e have many 0rong conce!tions about both of them( The 0rong conce!tion of the 2ivatma is to identify the materia" body 0ith the !ure sou"& and the 0rong conce!tion of #aramatma is to thin- 8im on an e1ua" "eve" 0ith the "iving entity( .ut both misconce!tions can be removed by one stro-e of bha-ti-yoga& 2ust as in the sun"ight both the sun and the 0or"d and everything 0ithin the sun"ight are !ro!er"y seen( +n the dar-ness one cannot see the sun& nor himse"f& nor the 0or"d( .ut in the sun"ight one can see the sun& himse"f and the 0or"d around him( Sri"a Su-adeva $osvami therefore says that for !urification of both 0rong conce!tions& the Lord !resented 8is eterna" form before .rahma2i& being fu""y satisfied by .rahma3s nondece!tive vo0 of discharging bha-tiyoga( E4ce!t for bha-ti-yoga& any method for rea"i5ation of atma-tattva& or the science of atma& 0i"" !rove dece!tive in the "ong run( +n the .hagavad-gita& the Lord says that on"y by bha-ti-yoga can one -no0 8im !erfect"y& and then one can enter into the science of $od( .rahma2i undertoo- great !enance in !erforming bha-ti-yoga& and thus he 0as ab"e to see the transcendenta" form of the Lord( 8is transcendenta" form is one hundred !ercent s!iritua"& and one can see 8im on"y by s!iritua"i5ed vision after !ro!er discharge of ta!asya or !enance& in !ure bha-ti-yoga( The form of the Lord manifested before .rahma is not one of the forms 0ith 0hich 0e have e4!erience in the materia" 0or"d( .rahma2i did not !erform such severe ty!es of !enance 2ust to see a form of materia" !roduction( Therefore the 1uestion by Mahara2a #ari-sit about the form of the Lord is ans0ered( The form of the Lord is sac-cid-ananda& or eterna"& fu"" of -no0"edge and fu"" of b"iss( .ut the materia" form of the "iving being is neither eterna"& nor fu"" of -no0"edge& nor b"issfu"( That is the distinction bet0een the form of the Lord and that of the conditioned sou"( The conditioned sou"& ho0ever& can regain his form of eterna" -no0"edge and b"iss sim!"y by seeing the Lord by means of bha-ti-yoga( The summary is that due to ignorance the conditioned sou" is encaged in the tem!orary varieties of materia" forms( .ut the Su!reme Lord has no such tem!orary form "i-e the conditioned sou"s( 8e is a"0ays !ossessed of an eterna" form of -no0"edge and b"iss& and that is the difference bet0een the Lord and the "iving entity( One can understand this difference by the !rocess of bha-ti-yoga( .rahma 0as then to"d by the Lord the gist of Srimad-.hagavatam in four origina" verses( Thus Srimad-.hagavatam is not a creation of the menta" s!ecu"ators( The sound of Srimad-.hagavatam is transcendenta"& and the resonance of Srimad-.hagavatam is as good as that of the 'edas( Thus the to!ic of the Srimad-.hagavatam is the science of both the Lord and the "iving entity( )egu"ar reading or hearing of Srimad-.hagavatam is a"so !erformance of bha-ti-yoga& and one can attain the highest !erfection sim!"y by the association of Srimad-.hagavatam( .oth Su-adeva $osvami and Mahara2a #ari-sit attained !erfection through the medium of Srimad-.hagavatam( TEXT B TEXT sa adi-devo 2agatam !aro guruh svadhisnyam asthaya sisr-sayai-sata

tam nadhyagacchad drsam atra sammatam !ra!anca-nirmana-vidhir yaya bhavet SYNONYMS sah--he adi-devah--the first demigod 2agatam--of the universe !arah--su!reme guruh--s!iritua" master svadhisnyam--his "otus seat asthaya--to find the source of it sisr-saya--for the matter of creating the universa" affairs ai-sata--began to thin- tam--in that matter na--cou"d not adhyagacchat-understand drsam--the direction atra--therein sammatam--2ust the !ro!er 0ay !ra!anca--materia" nirmana--construction vidhih--!rocess yaya--as much as bhavet--shou"d be( T)*NSL*T+ON Lord .rahma& the first s!iritua" master& su!reme in the universe& cou"d not trace out the source of his "otus seat& and 0hi"e thin-ing of creating the materia" 0or"d& he cou"d not understand the !ro!er direction for such creative 0or-& nor cou"d he find out the !rocess for such creation( #,)#O)T This verse is the !re"ude for e4!"aining the transcendenta" nature of the form and the abode of the Lord( +n the beginning of Srimad-.hagavatam it has a"ready been said that the Su!reme *bso"ute Truth e4ists in 8is o0n abode 0ithout any touch of the de"uding energy( Therefore the -ingdom of $od is not a myth but factua""y a different and transcendenta" s!here of !"anets -no0n as the 'ai-unthas( This 0i"" a"so be e4!"ained in this cha!ter( Such -no0"edge of the s!iritua" s-y far above this materia" s-y and its !ara!herna"ia can be -no0n on"y by dint of devotiona" service& or bha-ti-yoga( The !o0er of creation by Lord .rahma 0as a"so achieved by bha-ti-yoga( .rahma2i 0as be0i"dered in the matter of creation& and he cou"d not even trace out the source of his o0n e4istence( .ut a"" this -no0"edge 0as fu""y achieved by him through the medium of bha-ti-yoga( .y bha-ti-yoga one can -no0 the Lord& and by -no0ing the Lord as the Su!reme& one is ab"e to -no0 everything e"se( One 0ho -no0s the Su!reme -no0s everything e"se( That is the version of a"" 'edas( Even the first s!iritua" master of the universe 0as en"ightened by the grace of the Lord& so 0ho e"se can attain !erfect -no0"edge of everything 0ithout the mercy of the LordG +f anyone desires to see!erfect -no0"edge of everything& he must see- the mercy of the Lord& and there is no other means( To see- -no0"edge on the strength of one3s !ersona" attem!t is a sheer 0aste of time( TEXT = TEXT sa cintayan dvy-a-saram e-adambhasy u!asrnod dvir-gaditam vaco vibhuh s!arsesu yat sodasam e-avimsam nis-incananam nr!a yad dhanam viduh SYNONYMS sah--he cintayan--0hi"e thus thin-ing dvi--t0o a-saram--sy""ab"es e-ada--once u!on a time ambhasi--in the 0ater u!asrnot--heard it nearby dvih--t0ice gaditam--uttered vacah--0ords vibhuh-the great s!arsesu--in the s!arsa "etters yat--0hich sodasam--the si4teenth e-avimsam--and the t0entyfirst nis-incananam--of the renounced order of "ife nr!a--O %ing yat--0hat is dhanam--0ea"th viduh-as it is -no0n( T)*NSL*T+ON

9hi"e thus engaged in thin-ing& in the 0ater& .rahma2i heard t0ice from nearby t0o sy""ab"es 2oined together( One of the sy""ab"es 0as ta-en from the si4teenth and the other from the t0enty-first of the s!arsa a"!habets& and both 2oined to become the 0ea"th of the renounced order of "ife( #,)#O)T +n Sans-rit "anguage& the consonant a"!habets are divided into t0o divisions& name"y the s!arsa-varnas and the ta"avya-varnas( /rom -a to ma the "etters are -no0n as the s!arsa-varnas& and the si4teenth of the grou! is ca""ed ta& 0hereas the t0enty-first "etter is ca""ed !a( So 0hen they are 2oined together& the 0ord ta!a& or !enance& is constructed( This !enance is the beauty and 0ea"th of the brahmanas and the renounced order of "ife( *ccording to .hagavata !hi"oso!hy& every human being is meant sim!"y for this ta!a and for no other business& because by !enance on"y can one rea"i5e his se"f and se"f-rea"i5ation& not sense gratification& is the business of human "ife( This ta!a& or !enance& 0as begun from the very beginning of the creation& and it 0as first ado!ted by the su!reme s!iritua" master& Lord .rahma( .y ta!asya on"y can one get the !rofit of human "ife& and not by a !o"ished civi"i5ation of anima" "ife( The anima" does not -no0 anything e4ce!t sense gratification in the 2urisdiction of eat& drin-& be merry and en2oy( .ut the human being is made to undergo ta!asya for going bac- to $odhead& bac- home( 9hen Lord .rahma 0as !er!"e4ed about ho0 to construct the materia" manifestations in the universe and 0ent do0n 0ithin the 0ater to find out the means and the source of his "otus seat& he heard the 0ord ta!a vibrated t0ice( Ta-ing the !ath of ta!a is the second birth of the desiring disci!"e( The 0ord u!asrnot is very significant( +t is simi"ar to u!anayana& or bringing the disci!"e nearer to the s!iritua" master for the !ath of ta!a( So .rahma2i 0as thus initiated by Lord %rsna& and this fact is corroborated by .rahma2i himse"f in his boo- the .rahma-samhita( +n the .rahma-samhita Lord .rahma has sung in every verse govindam adi-!urusam tam aham bha2ami( Thus .rahma 0as initiated by the %rsna mantra& by Lord %rsna 8imse"f& and thus he became a 'aisnava& or a devotee of the Lord& before he 0as ab"e to construct the huge universe( +t is stated in the .rahma-samhita that Lord .rahma 0as initiated into the eighteen"etter %rsna mantra& 0hich is genera""y acce!ted by a"" the devotees of Lord %rsna( 9e fo""o0 the same !rinci!"e because 0e be"ong to the .rahma sam!radaya& direct"y in the disci!"ic chain from .rahma to Narada& from Narada to 'yasa& from 'yasa to Madhva Muni& from Madhva Muni to Madhavendra #uri& from Madhavendra #uri to +svara #uri& from +svara #uri to Lord Caitanya and gradua""y to 8is Aivine $race .ha-tisiddhanta Sarasvati& our divine master( One 0ho is thus initiated in the disci!"ic succession is ab"e to achieve the same resu"t or !o0er of creation( Chanting of this ho"y mantra is the on"y she"ter of the desire"ess !ure devotee of the Lord( Sim!"y by such ta!asya& or !enance& the devotee of the Lord achieves a"" !erfections "i-e Lord .rahma( TEXT E TEXT nisamya tad-va-tr-didr-saya diso vi"o-ya tatranyad a!asyamanah svadhisnyam asthaya vimrsya tad-dhitam ta!asy u!adista ivadadhe manah SYNONYMS nisamya--after hearing tat--that va-tr--the s!ea-er didr-saya--2ust to find out 0ho s!o-e disah--a"" sides vi"o-ya--seeing tatra--there anyat--any other a!asyamanah--not to be found svadhisnyam--on his "otus seat asthaya--sit do0n vimrsya--thin-ing tat--it hitam--0e"fare ta!asi--in !enance u!adistah--as he 0as instructed iva--in !ursuance of adadhe--gave manah--attention( T)*NSL*T+ON

9hen he heard the sound& he tried to find the s!ea-er& searching on a"" sides( .ut 0hen he 0as unab"e to find anyone besides himse"f& he thought it 0ise to sit do0n on his "otus seat firm"y and give his attention to the e4ecution of !enance& as he 0as instructed( #,)#O)T To achieve success in "ife& one shou"d fo""o0 the e4am!"e of Lord .rahma& the first "iving creature in the beginning of creation( *fter being initiated by the Su!reme Lord to e4ecute ta!asya& he 0as fi4ed in his determination to do it& and a"though he cou"d not find anyone besides himse"f& he cou"d right"y understand that the sound 0as transmitted by the Lord 8imse"f( .rahma 0as the on"y "iving being at that time because there 0as no other creation and none cou"d be found there e4ce!t himse"f( +n the beginning of the /irst Canto& in the /irst Cha!ter& first verse& of the Srimad-.hagavatam& it has a"ready been mentioned that .rahma 0as initiated by the Lord from 0ithin( The Lord is 0ithin every "iving entity as the Su!ersou"& and 8e initiated .rahma because .rahma 0as 0i""ing to receive the initiation( The Lord can simi"ar"y initiate everyone 0ho is inc"ined to have it( *s a"ready stated& .rahma is the origina" s!iritua" master for the universe& and since he 0as initiated by the Lord 8imse"f& the message of Srimad-.hagavatam is coming do0n by disci!"ic succession& and in order to receive the rea" message of Srimad-.hagavatam one shou"d a!!roach the current "in-& or s!iritua" master& in the chain of disci!"ic succession( *fter being initiated by the !ro!er s!iritua" master in that chain of succession& one shou"d engage himse"f in the discharge of ta!asya in the e4ecution of devotiona" service( One shou"d not& ho0ever& thin- himse"f on the "eve" of .rahma to be initiated direct"y by the Lord from inside because in the !resent age no one can be acce!ted to be as !ure as .rahma( The !ost of .rahma to officiate in the creation of the universe is offered to the most !ure "iving being& and un"ess one is so 1ua"ified one cannot e4!ect to be treated "i-e .rahma2i direct"y( .ut one can have the same faci"ity through una""oyed devotees of the Lord& through scri!tura" instructions ;as revea"ed in the .hagavad-gita and Srimad-.hagavatam es!ecia""y>& and a"so through the bona fide s!iritua" master avai"ab"e to the sincere sou"( The Lord 8imse"f a!!ears as the s!iritua" master to a !erson 0ho is sincere in heart about serving the Lord( Therefore the bona fide s!iritua" master 0ho ha!!ens to meet the sincere devotee shou"d be acce!ted as the most confidentia" and be"oved re!resentative of the Lord( +f a !erson is !osted under the guidance of such a bona fide s!iritua" master& it may be acce!ted 0ithout any doubt that the desiring !erson has achieved the grace of the Lord( TEXT < TEXT divyam sahasrabdam amogha-darsano 2itani"atma vi2itobhayendriyah ata!yata sma-hi"a-"o-a-ta!anam ta!as ta!iyams ta!atam samahitah SYNONYMS divyam--!ertaining to the demigods in the higher !"anets sahasra--one thousand abdam--years amogha--s!ot"ess& 0ithout a tinge of im!urity darsanah--one 0ho has such a vision of "ife 2ita-contro""ed ani"a--"ife atma--mind vi2ita--contro""ed over ubhaya--both indriyah--one 0ho has such senses ata!yata--e4ecuted !enance sma--in the !ast a-hi"a--a"" "o-a--!"anet ta!anam--en"ightening ta!ah--!enance ta!iyan--e4treme"y hard !enance ta!atam--of a"" the e4ecutors of !enances samahitah-thus situated( T)*NSL*T+ON Lord .rahma under0ent !enances for one thousand years by the ca"cu"ations of the demigods( 8e heard this transcendenta" vibration from the s-y& and he acce!ted it as divine( Thus he contro""ed his mind and

senses& and the !enances he e4ecuted 0ere a great "esson for the "iving entities( Thus he is -no0n as the greatest of a"" ascetics( #,)#O)T Lord .rahma heard the occu"t sound ta!a& but he did not see the !erson 0ho vibrated the sound( *nd sti"" he acce!ted the instruction as beneficia" for him& and therefore he engaged himse"f in meditation for one thousand ce"estia" years( One ce"estia" year is e1ua" to = 4 ?C 4 6: 4 6CCC of our years( 8is acce!tance of the sound 0as due to his !ure vision of the abso"ute nature of the Lord( *nd due to his correct vision& he made no distinction bet0een the Lord and the Lord3s instruction( There is no difference bet0een the Lord and sound vibration coming from 8im& even though 8e is not !ersona""y !resent( The best 0ay of understanding is to acce!t such divine instruction& and .rahma& the !rime s!iritua" master of everyone& is the "iving e4am!"e of this !rocess of receiving transcendenta" -no0"edge( The !otency of transcendenta" sound is never minimi5ed because the vibrator is a!!arent"y absent( Therefore Srimad-.hagavatam or .hagavad-gita or any revea"ed scri!ture in the 0or"d is never to be acce!ted as an ordinary mundane sound 0ithout transcendenta" !otency( One has to receive the transcendenta" sound from the right source& acce!t it as a rea"ity and !rosecute the direction 0ithout hesitation( The secret of success is to receive the sound from the right source of a bona fide s!iritua" master( Mundane manufactured sound has no !otency& and as such& seeming"y transcendenta" sound received from an unauthori5ed !erson a"so has no !otency( One shou"d be 1ua"ified enough to discern such transcendenta" !otency& and either by discriminating or by fortunate chance if one is ab"e to receive the transcendenta" sound from the bona fide s!iritua" master& his !ath of "iberation is guaranteed( The disci!"e& ho0ever& must be ready to e4ecute the order of the bona fide s!iritua" master as Lord .rahma e4ecuted the instruction of his s!iritua" master& the Lord 8imse"f( /o""o0ing the order of the bona fide s!iritua" master is the on"y duty of the disci!"e& and this com!"ete"y faithfu" e4ecution of the order of the bona fide s!iritua" master is the secret of success( Lord .rahma contro""ed his t0o grades of senses by means of sense !erce!tion and sense organs because he had to engage such senses in the e4ecution of the order of the Lord( Therefore contro""ing the senses means engaging them in the transcendenta" service of the Lord( The Lord3s order descends in disci!"ic succession through the bona fide s!iritua" master& and thus e4ecution of the order of the bona fide s!iritua" master is factua" contro" of the senses( Such e4ecution of !enance in fu"" faith and sincerity made .rahma2i so !o0erfu" that he became the creator of the universe( *nd because he 0as ab"e to attain such !o0er& he is ca""ed the best amongst a"" the ta!asvis( TEXT D TEXT tasmai sva-"o-am bhagavan sabha2itah sandarsayam asa !aram na yat-!aram vya!eta-san-"esa-vimoha-sadhvasam sva-drstavadbhir !urusair abhistutam SYNONYMS tasmai--unto him sva-"o-am--8is o0n !"anet or abode bhagavan--the #ersona"ity of $odhead sabha2itah--being !"eased by the !enance of .rahma sandarsayam asa--manifested !aram--the su!reme na--not yat--of 0hich !aram--further su!reme vya!eta--com!"ete"y given u! san-"esa--five -inds of materia" aff"ictions vimoha--0ithout i""usion sadhvasam--fear of materia" e4istence sva-drsta-vadbhih-by those 0ho have !erfect"y rea"i5ed the se"f !urusaih--by !ersons abhistutam--0orshi!ed by( T)*NSL*T+ON

The #ersona"ity of $odhead& being thus very much satisfied 0ith the !enance of Lord .rahma& 0as !"eased to manifest 8is !ersona" abode& 'ai-untha& the su!reme !"anet above a"" others( This transcendenta" abode of the Lord is adored by a"" se"f-rea"i5ed !ersons freed from a"" -inds of miseries and fear of i""usory e4istence( #,)#O)T The troub"es of !enance acce!ted by Lord .rahma 0ere certain"y in the "ine of devotiona" service ;bha-ti>( Other0ise there 0as no chance that 'ai-untha or sva"o-am& the Lord3s !ersona" abodes& 0ou"d become visib"e to .rahma2i( The !ersona" abodes of the Lord& -no0n as 'ai-unthas& are neither mythica" nor materia"& as conceived by the im!ersona"ists( .ut rea"i5ation of the transcendenta" abodes of the Lord is !ossib"e on"y through devotiona" service& and thus the devotees enter into such abodes( There is undoubted"y troub"e in e4ecuting !enance( .ut the troub"e acce!ted in e4ecuting bha-ti-yoga is transcendenta" ha!!iness from the very beginning& 0hereas the troub"e of !enance in other !rocesses of se"f-rea"i5ation ;2nana-yoga& dhyana-yoga& etc(>& 0ithout any 'ai-untha rea"i5ation& ends in troub"e on"y and nothing more( There is no !rofit in biting hus-s 0ithout grains( Simi"ar"y& there is no !rofit in e4ecuting troub"esome !enances other than bha-ti-yoga for se"f-rea"i5ation( E4ecuting bha-ti-yoga is e4act"y "i-e sitting on the "otus s!routed out of the abdomen of the transcendenta" #ersona"ity of $odhead& for Lord .rahma 0as seated there( .rahma2i 0as ab"e to !"ease the Lord& and the Lord 0as a"so !"eased to sho0 .rahma2i 8is !ersona" abode( Sri"a Fiva $osvami& in the comments of his %rama-sandarbha annotation of Srimad-.hagavatam& cites 1uotations from the $arga ,!anisad 'edic evidence( +t is said that Ya2nava"-ya described the transcendenta" abode of the Lord to $argi& and that the abode of the Lord is situated above the highest !"anet of the universe& name"y .rahma"o-a( This abode of the Lord& a"though described in revea"ed scri!tures "i-e the .hagavad-gita and the Srimad-.hagavatam& remains on"y a myth for the "ess inte""igent c"ass of men 0ith a !oor fund of -no0"edge( 8erein the 0ord sva-drstavadbhih is very significant( One 0ho has actua""y rea"i5ed his se"f rea"i5es the transcendenta" form of one3s se"f( +m!ersona" rea"i5ation of se"f and the Su!reme is not com!"ete& because it is 2ust an o!!osite conce!tion of materia" !ersona"ities( The #ersona"ity of $odhead and the !ersona"ities of devotees of the Lord are a"" transcendenta" they do not have materia" bodies( The materia" body is overcast 0ith five -inds of miserab"e conditions& name"y ignorance& materia" conce!tion& attachment& hatred and absor!tion( *s "ong as one is over0he"med by those five -inds of materia" miseries& there is no 1uestion of entering into the 'ai-untha"o-as( The im!ersona" conce!tion of one3s se"f is 2ust the negation of materia" !ersona"ity and is far from the !ositive e4istence of !ersona" form( The !ersona" forms of the transcendenta" abode 0i"" be e4!"ained in the fo""o0ing verses( .rahma2i a"so described the highest !"anet of the 'ai-untha"o-a as $o"o-a 'rndavana& 0here the Lord resides as a co0herd boy -ee!ing transcendenta" surabhi co0s and surrounded by hundreds and thousands of goddesses of fortune( cintamani-!ra-ara-sadmasu -a"!a-vr-sa"a-savrtesu surabhir abhi!a"ayantam "a-smi-sahasra-sata-sambhrama-sevyamanam govindam adi-!urusam tam aham bha2ami ;.rahma-samhita B(:D> The statement of the .hagavad-gita& yad gatva na nivartante tad dhama !aramam mama& is a"so confirmed here0ith( !aram means transcendenta" .rahman( Therefore& the abode of the Lord is a"so .rahman& nondifferent from the Su!reme #ersona"ity of $odhead( The Lord is -no0n as 'ai-untha& and 8is abode is a"so -no0n as 'ai-untha( Such 'ai-untha rea"i5ation and 0orshi! can be made !ossib"e by transcendenta" form and sense( TEXT 6C TEXT

!ravartate yatra ra2as tamas tayoh sattvam ca misram na ca -a"a-vi-ramah na yatra maya -im uta!are harer anuvrata yatra surasurarcitah SYNONYMS !ravartate--!revai" yatra--0herein ra2ah tamah--the modes of !assion and ignorance tayoh--of both of them sattvam--the mode of goodness ca--and misram--mi4ture na--never ca--and -a"a--time vi-ramah--inf"uence na--neither yatra--therein maya--i""usory& e4terna" energy -im--0hat uta--there is a!are--others hareh--of the #ersona"ity of $odhead anuvratah--devotees yatra--0herein sura--by the demigods asura--and the demons arcitah--0orshi!ed( T)*NSL*T+ON +n that !ersona" abode of the Lord& the materia" modes of ignorance and !assion do not !revai"& nor is there any of their inf"uence in goodness( There is no !redominance of the inf"uence of time& so 0hat to s!ea- of the i""usory& e4terna" energy it cannot enter that region( 9ithout discrimination& both the demigods and the demons 0orshi! the Lord as devotees( #,)#O)T The -ingdom of $od& or the atmos!here of the 'ai-untha nature& 0hich is ca""ed the tri!ad-vibhuti& is three times bigger than the materia" universes and is described here& as a"so in the .hagavad-gita& in a nutshe""( This universe& containing bi""ions of stars and !"anets& is one of the bi""ions of such universes c"ustered together 0ithin the com!ass of the mahat-tattva( *nd a"" these mi""ions and bi""ions of universes combined together constitute on"y one fourth of the magnitude of the 0ho"e creation of the Lord( There is the s!iritua" s-y a"so beyond this s-y are the s!iritua" !"anets under the names of 'ai-untha& and a"" of them constitute three fourths of the entire creation of the Lord( $od3s creations are a"0ays innumerab"e( Even the "eaves of a tree cannot be counted by a man& nor can the hairs on his head( 8o0ever& foo"ish men are !uffed u! 0ith the idea of becoming $od 8imse"f& though unab"e to create a hair of their o0n bodies( Man may discover so many 0onderfu" vehic"es of 2ourney& but even if he reaches the moon by his much advertised s!acecraft& he cannot remain there( The sane man& therefore& 0ithout being !uffed u!& as if he 0ere the $od of the universe& abides by the instructions of the 'edic "iterature& the easiest 0ay to ac1uire -no0"edge in transcendence( So "et us -no0 through the authority of Srimad-.hagavatam of the nature and constitution of the transcendenta" 0or"d beyond the materia" s-y( +n that s-y the materia" 1ua"ities& es!ecia""y the modes of ignorance and !assion& are com!"ete"y absent( The mode of ignorance inf"uences a "iving entity to the habit of "ust and han-ering& and this means that in the 'ai-untha"o-as the "iving entities are free from these t0o things( *s confirmed in the .hagavad-gita& in the brahma-bhuta stage of "ife one becomes free from han-ering and "amentation( Therefore the conc"usion is that the inhabitants of the 'ai-untha !"anets are a"" brahma-bhuta "iving entities& as distinguished from the mundane creatures 0ho are a"" com!act in han-ering and "amentation( 9hen one is not in the modes of ignorance and !assion& one is su!!osed to be situated in the mode of goodness in the materia" 0or"d( $oodness in the materia" 0or"d a"so at times becomes contaminated by touches of the modes of !assion and ignorance( +n the 'ai-untha"o-a& it is una""oyed goodness on"y( The 0ho"e situation there is one of freedom from the i""usory manifestation of the e4terna" energy( *"though i""usory energy is a"so !art and !arce" of the Su!reme Lord& i""usory energy is differentiated from the Lord( The i""usory energy is not& ho0ever& fa"se& as c"aimed by the monist !hi"oso!hers( The ro!e acce!ted as a sna-e may be an i""usion to a !articu"ar !erson& but the ro!e is a fact& and the sna-e is a"so a fact( The i""usion of 0ater on the hot desert may be i""usion for the ignorant anima" searching for 0ater in the desert& but the desert and 0ater are actua" facts( Therefore the materia" creation of the Lord may be an i""usion to the nondevotee& but to a devotee even the materia" creation of the Lord is a fact& as the manifestation of 8is e4terna" energy( .ut this energy of the Lord is not a""( The Lord has 8is interna"

energy a"so& 0hich has another creation -no0n to be the 'ai-untha"o-as& 0here there is no ignorance& no !assion& no i""usion and no !ast and !resent( 9ith a !oor fund of -no0"edge one may be unab"e to understand the e4istence of such things as the 'ai-untha atmos!here& but that does not nu""ify its e4istence( That s!acecraft cannot reach these !"anets does not mean that there are no such !"anets& for they are described in the revea"ed scri!tures( *s 1uoted by Sri"a Fiva $osvami& 0e can -no0 from the Narada-!ancaratra that the transcendenta" 0or"d or 'ai-untha atmos!here is enriched 0ith transcendenta" 1ua"ities( These transcendenta" 1ua"ities& as revea"ed through the devotiona" service of the Lord& are distinct from the mundane 1ua"ities of ignorance& !assion and goodness( Such 1ua"ities are not attainab"e by the nondevotee c"ass of men( +n the !adma !urana& ,ttara--handa& it is stated that beyond the one-fourth !art of $od3s creation is the threefourths manifestation( The margina" "ine bet0een the materia" manifestation and the s!iritua" manifestation is the 'ira2a )iver& and beyond the 'ira2a& 0hich is a transcendenta" current f"o0ing from the !ers!iration of the body of the Lord& there is the three-fourths manifestation of $od3s creation( This !art is eterna"& ever"asting& 0ithout deterioration& and un"imited& and it contains the highest !erfectiona" stage of "iving conditions( +n the San-hya--aumudi it is stated that una""oyed goodness or transcendence is 2ust o!!osite to the materia" modes( *"" "iving entities there are eterna""y associated 0ithout any brea-& and the Lord is the chief and !rime entity( +n the *gama #uranas a"so& the transcendenta" abode is described as fo""o0s7 The associated members there are free to go every0here 0ithin the creation of the Lord& and there is no "imit to such creation& !articu"ar"y in the region of the three-fourths magnitude( Since the nature of that region is un"imited& there is no history of such association& nor is there end of it( The conc"usion may be dra0n that because of the com!"ete absence of the mundane 1ua"ities of ignorance and !assion& there is no 1uestion of creation nor of annihi"ation( +n the materia" 0or"d everything is created& and everything is annihi"ated& and the duration of "ife bet0een the creation and annihi"ation is tem!orary( +n the transcendenta" rea"m there is no creation and no destruction& and thus the duration of "ife is eterna" un"imited"y( +n other 0ords& everything in the transcendenta" 0or"d is ever"asting& fu"" of -no0"edge and b"iss 0ithout deterioration( Since there is no deterioration& there is no !ast& !resent and future in the estimation of time( +t is c"ear"y stated in this verse that the inf"uence of time is cons!icuous by its absence( The 0ho"e materia" e4istence is manifested by actions and reactions of e"ements 0hich ma-e the inf"uence of time !rominent in the matter of !ast& !resent and future( There are no such actions and reactions of cause and effects there& so the cyc"e of birth& gro0th& e4istence& transformations& deterioration and annihi"ation--the si4 materia" changes--are not e4istent there( +t is the una""oyed manifestation of the energy of the Lord& 0ithout i""usion as e4!erienced here in the materia" 0or"d( The 0ho"e 'ai-untha e4istence !roc"aims that everyone there is a fo""o0er of the Lord( The Lord is the chief "eader there& 0ithout any com!etition for "eadershi!& and the !eo!"e in genera" are a"" fo""o0ers of the Lord( +t is confirmed in the 'edas& therefore& that the Lord is the chief "eader and a"" other "iving entities are subordinate to 8im& for on"y the Lord satisfies a"" the needs of a"" other "iving entities( TEXT 66 TEXT syamavadatah sata-!atra-"ocanah !isanga-vastrah surucah su!esasah sarve catur-bahava unmisan-mani!rave-a-nis-abharanah suvarcasah SYNONYMS syama--s-y-b"uish avadatah--g"o0ing sata-!atra--"otus f"o0er "ocanah--eyes !isanga--ye""o0ish vastrah--c"othing su-rucah--great"y attractive su-!esasah--gro0ing youthfu" sarve--a"" of them catuh-four bahavah--hands unmisan--rising "uster mani--!ear"s !rave-a--su!erior 1ua"ity nis-a-abharanah-ornamenta" meda""ions su-varcasah--effu"gent( T)*NSL*T+ON

The inhabitants of the 'ai-untha !"anets are described as having a g"o0ing s-y-b"uish com!"e4ion( Their eyes resemb"e "otus f"o0ers& their dress is of ye""o0ish co"or& and their bodi"y features very attractive( They are 2ust the age of gro0ing youths& they a"" have four hands& they are a"" nice"y decorated 0ith !ear" nec-"aces 0ith ornamenta" meda""ions& and they a"" a!!ear to be effu"gent( #,)#O)T The inhabitants in 'ai-untha"o-a are a"" !ersona"ities 0ith s!iritua" bodi"y features not to be found in the materia" 0or"d( 9e can find the descri!tions in the revea"ed scri!tures "i-e Srimad-.hagavatam( +m!ersona" descri!tions of transcendence in the scri!tures indicate that the bodi"y features in 'ai-untha"o-a are never to be seen in any !art of the universe( *s there are different bodi"y features in different !"aces of a !articu"ar !"anet& or as there are different bodi"y features bet0een bodies in different !"anets& simi"ar"y the bodi"y features of the inhabitants in 'ai-untha"o-a are com!"ete"y different from those in the materia" universe( /or e4am!"e& the four hands are distinct from the t0o hands in this 0or"d( TEXT 6: TEXT !rava"a-vaidurya-mrna"a-varcasah !aris!hurat--unda"a-mau"i-ma"inah SYNONYMS !rava"a--cora" vaidurya--a s!ecia" diamond mrna"a--ce"estia" "otus varcasah--rays !aris!hurat-b"ooming -unda"a--earring mau"i--heads ma"inah--0ith gar"ands( T)*NSL*T+ON Some of them are effu"gent "i-e cora" and diamonds in com!"e4ion and have gar"ands on their heads& b"ooming "i-e "otus f"o0ers& and some 0ear earrings( #,)#O)T There are some inhabitants 0ho have attained the "iberation of saru!ya& or !ossessing bodi"y features "i-e those of the #ersona"ity of $odhead( The vaidurya diamond is es!ecia""y meant for the #ersona"ity of $odhead& but one 0ho achieves the "iberation of bodi"y e1ua"ity 0ith the Lord is es!ecia""y favored 0ith such diamonds on his body( TEXT 6? TEXT bhra2isnubhir yah !arito vira2ate "asad-vimanava"ibhir mahatmanam vidyotamanah !ramadottamadyubhih savidyud abhrava"ibhir yatha nabhah SYNONYMS bhra2isnubhih--by the g"o0ing yah--the 'ai-untha"o-as !aritah--surrounded by vira2ate--thus situated "asat--bri""iant vimana--air!"anes ava"ibhih--assemb"age maha-atmanam--of the great devotees of the Lord vidyotamanah--beautifu" "i-e "ightning !ramada--"adies uttama--ce"estia" adyubhih--by

com!"e4ion sa-vidyut--0ith e"ectric "ightning abhrava"ibhih--0ith c"ouds in the s-y yatha--as it 0ere nabhah--the s-y( T)*NSL*T+ON The 'ai-untha !"anets are a"so surrounded by various air!"anes& a"" g"o0ing and bri""iant"y situated( These air!"anes be"ong to the great mahatmas or devotees of the Lord( The "adies are as beautifu" as "ightning because of their ce"estia" com!"e4ions& and a"" these combined together a!!ear 2ust "i-e the s-y decorated 0ith both c"ouds and "ightning( #,)#O)T +t a!!ears that in the 'ai-untha !"anets there are a"so air!"anes bri""iant"y g"o0ing& and they are occu!ied by the great devotees of the Lord 0ith "adies of ce"estia" beauty as bri""iant as "ightning( *s there are air!"anes& so there must be different ty!es of carriages "i-e air!"anes& but they may not be driven machines& as 0e have e4!erience in this 0or"d( .ecause everything is of the same nature of eternity& b"iss and -no0"edge& the air!"anes and carriages are of the same 1ua"ity as .rahman( *"though there is nothing e4ce!t .rahman& one shou"d not mista-en"y thin- that there is on"y void and no variegatedness( Thin-ing "i-e that is due to a !oor fund of -no0"edge other0ise no one 0ou"d have such a misconce!tion of voidness in .rahman( *s there are air!"anes& "adies and gent"emen& so there must be cities and houses and everything e"se 2ust suitab"e to the !articu"ar !"anets( One shou"d not carry the ideas of im!erfection from this 0or"d to the transcendenta" 0or"d and not ta-e into consideration the nature of the atmos!here& as com!"ete"y free from the inf"uence of time& etc(& as described !revious"y( TEXT 6@ TEXT srir yatra ru!iny urugaya-!adayoh -aroti manam bahudha vibhutibhih !ren-ham srita ya -usuma-aranugair vigiyamana !riya--arma gayati SYNONYMS srih--the goddess of fortune yatra--in the 'ai-untha !"anets ru!ini--in her transcendenta" form urugaya--the Lord& 0ho is sung of by the great devotees !adayoh--under the "otus feet of the Lord -aroti--does manam--res!ectfu" services bahudha--in diverse !ara!herna"ia vibhutibhih--accom!anied by her !ersona" associates !ren-ham--movement of en2oyment srita--ta-en she"ter of ya--0ho -usuma-ara--s!ring anugaih--by the b"ac- bees vigiyamana--being fo""o0ed by the songs !riya--arma-activities of the dearmost gayati--singing( T)*NSL*T+ON The goddess of fortune in her transcendenta" form is engaged in the "oving service of the Lord3s "otus feet& and being moved by the b"ac- bees& fo""o0ers of s!ring& she is not on"y engaged in variegated !"easure--service to the Lord& a"ong 0ith her constant com!anions--but is a"so engaged in singing the g"ories of the Lord3s activities( TEXT 6B TEXT dadarsa tatra-hi"a-satvatam !atim

sriyah !atim ya2na-!atim 2agat-!atim sunanda-nanda-!raba"arhanadibhih sva-!arsadagraih !arisevitam vibhum SYNONYMS dadarsa--.rahma sa0 tatra--there ;in 'ai-untha"o-a> a-hi"a--entire satvatam--of the great devotees !atim--the Lord sriyah--of the goddess of fortune !atim--the Lord ya2na--of sacrifice !atim--the Lord 2agat--of the universe !atim--the Lord sunanda--Sunanda nanda--Nanda !raba"a--#raba"a arhana-*rhana adibhih--by them sva-!arsada--o0n associates agraih--by the foremost !arisevitam--being served in transcendenta" "ove vibhum--the great *"mighty( T)*NSL*T+ON Lord .rahma sa0 in the 'ai-untha !"anets the #ersona"ity of $odhead& 0ho is the Lord of the entire devotee community& the Lord of the goddess of fortune& the Lord of a"" sacrifices& and the Lord of the universe& and 0ho is served by the foremost servitors "i-e Nanda& Sunanda& #raba"a and *rhana& 8is immediate associates( #,)#O)T 9hen 0e s!ea- of a -ing it is natura""y understood that the -ing is accom!anied by his confidentia" associates& "i-e his secretary& !rivate secretary& aide-de-cam!& ministers and advisers( So a"so 0hen 0e see the Lord 0e see 8im 0ith 8is different energies& associates& confidentia" servitors& etc( So the Su!reme Lord& 0ho is the "eader of a"" "iving entities& the Lord of a"" devotee sects& the Lord of a"" o!u"ences& the Lord of sacrifices and the en2oyer of everything in 8is entire creation& is not on"y the Su!reme #erson& but a"so is a"0ays surrounded by 8is immediate associates& a"" engaged in their "oving transcendenta" service to 8im( TEXT 6= TEXT bhrtya-!rasadabhimu-ham drg-asavam !rasanna-hasaruna-"ocanananam -iritinam -unda"inam catur-bhu2am !itamsu-am va-sasi "a-sitam sriya SYNONYMS bhrtya--the servitor !rasada--affection abhimu-ham--favorab"y facing dr---the very sight asavam--an into4ication !rasanna--very much !"eased hasa--smi"e aruna--reddish "ocana--eyes ananam--face -iritinam--0ith he"met -unda"inam--0ith earrings catuh-bhu2am--0ith four hands !ita--ye""o0 amsu-am--dress va-sasi--on the chest "a-sitam--mar-ed sriya--0ith the goddess of fortune( T)*NSL*T+ON The #ersona"ity of $odhead& seen "eaning favorab"y to0ards 8is "oving servitors& 8is very sight into4icating and attractive& a!!eared to be very much satisfied( 8e had a smi"ing face decorated 0ith an enchanting reddish hue( 8e 0as dressed in ye""o0 robes and 0ore earrings and a he"met on his head( 8e had four hands& and 8is chest 0as mar-ed 0ith the "ines of the goddess of fortune( #,)#O)T

+n the #adma #urana& ,ttara--handa& there is a fu"" descri!tion of the yoga-!itha& or the !articu"ar !"ace 0here the Lord is in audience to 8is eterna" devotees( +n that yoga-!itha& the !ersonifications of re"igion& -no0"edge& o!u"ence and renunciation are a"" seated at the "otus feet of the Lord( The four 'edas& name"y )-& Sama& Ya2ur and *tharva& are !resent there !ersona""y to advise the Lord( The si4teen energies headed by Canda are a"" !resent there( Canda and %umuda are the first t0o door-ee!ers& at the midd"e door are the door-ee!ers named .hadra and Subhadra& and at the "ast door are Faya and 'i2aya( There are other door-ee!ers a"so& named %umuda& %umuda-sa& #undari-a& 'amana& San-u-arna& Sarvanetra& Sumu-ha& etc( The Lord3s !a"ace is 0e"" decorated and !rotected by the above-mentioned door-ee!ers( TEXT 6E TEXT adhyarhaniyasanam asthitam !aram vrtam catuh-sodasa-!anca-sa-tibhih yu-tam bhagaih svair itaratra cadhruvaih sva eva dhaman ramamanam isvaram SYNONYMS adhyarhaniya--great"y 0orshi!ab"e asanam--throne asthitam--seated on it !aram--the Su!reme vrtam--surrounded by catuh--four& name"y !ra-rti& !urusa& mahat and ego sodasa--the si4teen !anca-the five sa-tibhih--by the energies yu-tam--em!o0ered 0ith bhagaih--8is o!u"ences svaih--!ersona" itaratra--other minor !ro0esses ca--a"so adhruvaih--tem!orary sve--o0n eva--certain"y dhaman-abode ramamanam--en2oying isvaram--the Su!reme Lord( T)*NSL*T+ON The Lord 0as seated on 8is throne and 0as surrounded by different energies "i-e the four& the si4teen& the five& and the si4 natura" o!u"ences& a"ong 0ith other insignificant energies of the tem!orary character( .ut 8e 0as the factua" Su!reme Lord& en2oying 8is o0n abode( #,)#O)T The Lord is natura""y endo0ed 0ith 8is si4 o!u"ences( S!ecifica""y& 8e is the richest& 8e is the most !o0erfu"& 8e is the most famous& 8e is the most beautifu"& 8e is the greatest in -no0"edge& and 8e is the greatest renouncer as 0e""( *nd for 8is materia" creative energies& 8e is served by four& name"y the !rinci!"es of !ra-rti& !urusa& mahat-tattva and ego( 8e is a"so served by the si4teen& name"y the five e"ements ;earth& 0ater& air& fire and s-y>& the five !erce!tive sense organs ;the eye& ear& nose& tongue and s-in>& and the five 0or-ing sense organs ;the hand& the "eg& the stomach& the evacuation out"et and the genita"s>& and the mind( The five inc"udes the sense ob2ects& name"y form& taste& sme""& sound and touch( *"" these t0enty-five items serve the Lord in the materia" creation& and a"" of them are !ersona""y !resent to serve the Lord( The insignificant o!u"ences numbering eight ;the asta-siddhis& attained by yogis for tem!orary over"ordshi!> are a"so under 8is contro"& but 8e is natura""y fu"" 0ith a"" such !o0ers 0ithout any effort& and therefore 8e is the Su!reme Lord( The "iving being& by severe !enance and !erformance of bodi"y e4ercises& can tem!orari"y attain some 0onderfu" !o0er& but that does not ma-e him the Su!reme Lord( The Su!reme Lord& by 8is o0n !otency& is un"imited"y more !o0erfu" than any yogi& 8e is un"imited"y more "earned than any 2nani& 8e is un"imited"y richer than any 0ea"thy !erson& 8e is un"imited"y more beautifu" than any beautifu" "iving being& and 8e is un"imited"y more charitab"e than any !hi"anthro!ist( 8e is above a"" no one is e1ua" to or greater than 8im( Nor can anyone reach 8is "eve" of !erfection in any of the above !o0ers by any amount of !enance or yogic demonstrations( The yogis are de!endent on 8is mercy( Out of 8is immense"y charitab"e dis!osition 8e can a0ard some tem!orary !o0ers to the yogis because of the yogis han-ering

after them& but to 8is una""oyed devotees& 0ho do not 0ant anything from the Lord save and e4ce!t 8is transcendenta" service& the Lord is so !"eased that 8e gives 8imse"f in e4change for una""oyed service( TEXT 6< TEXT tad-darsanah"ada-!ari!"utantaro hrsyat-tanuh !rema-bharasru-"ocanah nanama !adambu2am asya visva-srg yat !aramahamsyena !athadhigamyate SYNONYMS tat--by that audience of the Lord darsana--audience ah"ada--2oy !ari!"uta--over0he"med antarah-0ithin the heart hrsyat--fu"" in ecstasy tanuh--body !rema-bhara--in fu"" transcendenta" "ove asru-tears "ocanah--in the eyes nanama--bo0ed do0n !ada-ambu2am--under the "otus feet asya--of the Lord visva-sr---the creator of the universe yat--0hich !aramahamsyena--by the great "iberated sou" !atha-the !ath adhigamyate--is fo""o0ed( T)*NSL*T+ON Lord .rahma& thus seeing the #ersona"ity of $odhead in 8is fu""ness& 0as over0he"med 0ith 2oy 0ithin his heart& and thus in fu"" transcendenta" "ove and ecstasy& his eyes fi""ed 0ith tears of "ove( 8e thus bo0ed do0n before the Lord( That is the 0ay of the highest !erfection for the "iving being I!aramahamsaJ( #,)#O)T +n the beginning of the Srimad-.hagavatam it is stated that this great "iterature is meant for the !aramahamsas( #aramo nirmatsaranam satam& i(e( the Srimad-.hagavatam is meant for !ersons com!"ete"y free from ma"ice( +n the conditioned "ife the ma"icious "ife begins from the to!& name"y bearing ma"ice against the Su!reme #ersona"ity of $odhead( The #ersona"ity of $odhead is an estab"ished fact in a"" the revea"ed scri!tures& and in the .hagavad-gita the !ersona" feature of the Su!reme Lord is es!ecia""y mentioned& so much so that the "ast !ortion of the great "iterature has em!hatica""y stressed that one shou"d surrender unto the #ersona"ity of $odhead to be saved from the miseries of "ife( ,nfortunate"y& !ersons 0ith im!ious bac-grounds do not be"ieve in the #ersona"ity of $odhead& and everyone 0ants to become $od himse"f 0ithout any 1ua"ification( This ma"icious nature in the conditioned sou" continues even u! to the stage 0hen a !erson 0ants to be one 0ith the Lord& and thus even the greatest of the em!iric !hi"oso!hers s!ecu"ating on becoming one 0ith the Su!reme Lord cannot become a !aramahamsa because the ma"icious mind is there( Therefore the !aramahamsa stage of "ife can be attained on"y by those 0ho are fi4ed in the !ractice of bha-ti-yoga( This bha-ti-yoga begins if a !erson has the firm conviction that sim!"y discharging devotiona" service to the Lord in fu"" transcendenta" "ove can e"evate him to the highest !erfectiona" stage of "ife( .rahma2i be"ieved in this art of bha-ti-yoga he be"ieved in the instruction of the Lord to e4ecute ta!a& and he discharged the function 0ith great !enance and thus achieved the great success of seeing the 'ai-untha"o-as and the Lord a"so by !ersona" e4!erience( No one can reach the abode of the Su!reme Lord by any mechanica" means of the mind or machine& but one can reach the abode of the 'ai-untha"o-as sim!"y by fo""o0ing the !rocess of bha-tiyoga because the Lord can be rea"i5ed on"y through the bha-ti-yoga !rocess( Lord .rahma2i 0as actua""y sitting on his "otus seat& and from there& by e4ecuting the !rocess of bha-ti-yoga in great seriousness& he cou"d see the 'ai-untha"o-as 0ith a"" variegatedness as 0e"" as the Lord in !erson and 8is associates( /o""o0ing in the footste!s of Lord .rahma& any !erson& even u! to this day& can attain the same !erfection by fo""o0ing the !ath of the !aramahamsa as recommended herein( Lord Caitanya a"so a!!roved of this method of se"f-rea"i5ation for men in this age( One shou"d first& 0ith a"" conviction& be"ieve in the #ersona"ity of $odhead Sri %rsna& and 0ithout ma-ing efforts to rea"i5e 8im by s!ecu"ative

!hi"oso!hy& one shou"d !refer to hear about 8im from the Srimad .hagavad-gita and "ater from the te4t of the Srimad-.hagavatam( One shou"d hear such discourses from a !erson .hagavatam and not from the !rofessiona" man& or from the -armi& 2nani or yogi( That is the secret of "earning the science( One does not need to be in the renounced order of "ife he can remain in his !resent condition of "ife& but he must search out the association of a bona fide devotee of the Lord and hear from him the transcendenta" message of the Lord 0ith faith and conviction( That is the !ath of the !aramahamsa recommended herein( *mongst various ho"y names of the Lord& 8e is a"so ca""ed a2ita& or one 0ho can never be con1uered by anyone e"se( Yet 8e can be con1uered by the !aramahamsa !ath& as !ractica""y rea"i5ed and sho0n by the great s!iritua" master Lord .rahma( Lord .rahma has !ersona""y recommended this !aramahamsa!anthah in his o0n 0ords as fo""o0s7 2nane !rayasam uda!asya namanta eva 2ivanti san-mu-haritam bhavadiya-vartam sthane sthitah sruti-gatam tanu-van-manobhir ye !rayaso 32ita 2ito 3!y asi tais tri-"o-yam Lord .rahma said& "O my Lord %rsna& a devotee 0ho abandons the !ath of em!iric !hi"oso!hica" s!ecu"ation aimed at merging in the e4istence of the Su!reme and engages himse"f in hearing Your g"ories and activities from a bona fide sadhu& or saint& and 0ho "ives an honest "ife in the occu!ationa" engagement of his socia" "ife& can con1uer Your sym!athy and mercy even though You are a2ita& or uncon1uerab"e(" ;.hag( 6C(6@(?> That is the !ath of the !aramahamsas& 0hich 0as !ersona""y fo""o0ed by Lord .rahma and "ater recommended by him for attaining !erfect success in "ife( TEXT 6D TEXT tam !riyamanam samu!asthitam -avim !ra2a-visarge ni2a-sasanarhanam babhasa isat-smita-socisa gira !riyah !riyam !rita-manah -are s!rsan SYNONYMS tam--unto Lord .rahma !riyamanam--0orthy of being dear samu!asthitam--!resent before -avim--the great scho"ar !ra2a--"iving entities visarge--in the matter of creation ni2a--8is o0n sasana--contro" arhanam--2ust suitab"e babhase--addressed isat--mi"d smita--smi"ing socisa--0ith en"ightening gira-0ords !riyah--the be"oved !riyam--the counter!art of "ove !rita-manah--being very much !"eased -are--by the hand s!rsan--sha-ing( T)*NSL*T+ON *nd seeing .rahma !resent before 8im& the Lord acce!ted him as 0orthy to create "iving beings& to be contro""ed as 8e desired& and thus being much satisfied 0ith him& the Lord shoo- hands 0ith .rahma and& s"ight"y smi"ing& addressed him thus( #,)#O)T The creation of the materia" 0or"d is not b"ind or accidenta"( The "iving entities 0ho are ever conditioned& or nitya-baddha& are thus given a chance for "iberation under the guidance of 8is o0n re!resentative "i-e .rahma( The Lord instructs .rahma in 'edic -no0"edge in order to diffuse this -no0"edge to the conditioned sou"s( The conditioned sou"s are forgetfu" sou"s in their re"ationshi! 0ith the Lord& and thus a !eriod of creation and the !rocess of dissemination of 'edic -no0"edge are necessary

activities of the Lord( Lord .rahma has a great res!onsibi"ity in de"ivering the conditioned sou"s& and therefore he is very dear to the Lord( .rahma a"so does his duty very !erfect"y& not on"y by generating the "iving entities but a"so by s!reading his !arty for rec"aiming the fa""en sou"s( The !arty is ca""ed the .rahma-sam!radaya& and any member of this !arty to date is natura""y engaged in rec"aiming the fa""en sou"s bac- to $odhead& bac- home( The Lord is very much an4ious to get bac- 8is !arts and !arce"s& as stated in the .hagavad-gita( No one is more dear than the one 0ho ta-es the tas- of rec"aiming the fa""en sou"s bac- to $odhead( There are many renegades from the .rahma-sam!radaya 0hose on"y business is to ma-e men more forgetfu" of the Lord and thus entang"e them more and more in materia" e4istence( Such !ersons are never dear to the Lord& and the Lord sends them dee!er into the dar-est region of matter so that such envious demons may not be ab"e to -no0 the Su!reme Lord( *nyone& ho0ever& !reaching the mission of the Lord in the "ine of the .rahma-sam!radaya is a"0ays dear to the Lord& and the Lord& being satisfied 0ith such a !reacher of the authori5ed bha-ti cu"t& sha-es hands 0ith him in great satisfaction( TEXT :C TEXT sri-bhagavan uvaca tvayaham tositah samyag veda-garbha sisr-saya ciram bhrtena ta!asa dustosah -uta-yoginam SYNONYMS sri-bhagavan uvaca--the a""-beautifu" #ersona"ity of $odhead said tvaya--by you aham--+ am tositah-!"eased samya---com!"ete veda-garbha--im!regnated 0ith the 'edas sisr-saya--for creating ciram--for a "ong time bhrtena--accumu"ated ta!asa--by !enance dustosah--very hard to !"ease -uta-yoginam--for the !seudo mystics( T)*NSL*T+ON The beautifu" #ersona"ity of $odhead addressed Lord .rahma7 O .rahma& im!regnated 0ith the 'edas& + am very much !"eased 0ith your "ong accumu"ated !enance 0ith the desire for creation( 8ard"y am + !"eased 0ith the !seudo mystics( #,)#O)T There are t0o -inds of !enance7 one for sense gratification and the other for se"f-rea"i5ation( There are many !seudo mystics 0ho undergo severe !enances for their o0n satisfaction& and there are others 0ho undergo severe !enances for the satisfaction of the senses of the Lord( /or e4am!"e& the !enances underta-en to discover nuc"ear 0ea!ons 0i"" never satisfy the Lord because such a !enance is never satisfactory( .y nature3s o0n 0ay& everyone has to meet death& and if such a !rocess of death is acce"erated by anyone3s !enances& there is no satisfaction for the Lord( The Lord 0ants every one of 8is !arts and !arce"s to attain eterna" "ife and b"iss by coming home to $odhead& and the 0ho"e materia" creation is meant for that ob2ective( .rahma under0ent severe !enances for that !ur!ose& name"y to regu"ate the !rocess of creation so that the Lord might be satisfied( Therefore the Lord 0as very much !"eased 0ith him& and for this .rahma 0as im!regnated 0ith 'edic -no0"edge( The u"timate !ur!ose of 'edic -no0"edge is to -no0 the Lord and not to misuse the -no0"edge for any other !ur!oses( Those 0ho do not uti"i5e 'edic -no0"edge for that !ur!ose are -no0n as -uta-yogis& or !seudo transcendenta"ists 0ho s!oi" their "ives 0ith u"terior motives(

TEXT :6 TEXT varam varaya bhadram te varesam mabhivanchitam brahman chreyah-!arisramah !umsam mad-darsanavadhih SYNONYMS varam--benediction varaya--2ust as- from bhadram--aus!icious te--unto you vara-isam--the giver of a"" benediction ma ;mam>--from Me abhivanchitam--0ishing brahman--O .rahma sreyah--the u"timate success !arisramah--for a"" !enances !umsam--for everyone mat--My darsana--rea"i5ation avadhih--u! to the "imit of( T)*NSL*T+ON + 0ish you good "uc-( O .rahma& you may as- from Me& the giver of a"" benediction& a"" that you may desire( You may -no0 that the u"timate benediction& as the resu"t of a"" !enances& is to see Me by rea"i5ation( #,)#O)T The u"timate rea"i5ation of the Su!reme Truth is -no0ing and seeing face to face the #ersona"ity of $odhead( )ea"i5ation of the im!ersona" .rahman and "oca"i5ed #aramatma features of the #ersona"ity of $odhead is not u"timate rea"i5ation& 9hen one rea"i5es the Su!reme Lord& one does not strugg"e hard to !erform such !enances( The ne4t stage of "ife is to discharge devotiona" service to the Lord 2ust to satisfy 8im( +n other 0ords& one 0ho has rea"i5ed and seen the Su!reme Lord has attained a"" !erfection because everything is inc"uded in that highest !erfectiona" stage( The im!ersona"ists and the !seudo mystics& ho0ever& cannot reach this state( TEXT :: TEXT manisitanubhavo 3yam mama "o-ava"o-anam yad u!asrutya rahasi ca-artha !aramam ta!ah SYNONYMS manisita--ingenuity anubhavah--!erce!tion ayam--this mama--My "o-a--abode ava"o-anam--seeing by actua" e4!erience yat--because u!asrutya--hearing rahasi--in great !enance ca-artha--having !erformed !aramam--highest ta!ah--!enance( T)*NSL*T+ON The highest !erfectiona" ingenuity is the !ersona" !erce!tion of My abodes& and this has been !ossib"e because of your submissive attitude in the !erformance of severe !enance according to My order( #,)#O)T

The highest !erfectiona" stage of "ife is to -no0 the Lord by actua" !erce!tion& by the grace of the Lord( This can be attained by everyone 0ho is 0i""ing to discharge the act of devotiona" service to the Lord as en2oined in the revea"ed scri!tures that are standard and acce!ted by the bona fide acaryas& s!iritua" masters( /or e4am!"e& the .hagavad-gita is the a!!roved 'edic "iterature acce!ted by a"" the great acaryas& such as San-ara& )amanu2a& Madhva& Caitanya& 'isvanatha& .a"adeva& Siddhanta Sarasvati and many others( +n that .hagavad-gita the #ersona"ity of $odhead& Sri %rsna& as-s that one a"0ays be mindfu" of 8im& a"0ays be 8is devotee& a"0ays 0orshi! 8im on"y& and a"0ays bo0 do0n before the Lord( *nd by doing so one is sure to go bac- home& bac- to $odhead& 0ithout any doubt( +n other !"aces a"so the same order is there& that one give u! a"" other engagements and fu""y surrender unto the Lord 0ithout hesitation( *nd the Lord 0i"" give such a devotee a"" !rotection( These are the secrets of attaining the highest !erfectiona" stage( Lord .rahma e4act"y fo""o0ed these !rinci!"es 0ithout any su!eriority com!"e4& and thus he attained the highest !erfectiona" stage of e4!eriencing the abode of the Lord and the Lord 8imse"f 0ith a"" 8is !ara!herna"ia( +m!ersona" rea"i5ation of the effu"gence of the Lord3s body is not the highest !erfectiona" stage& nor is the stage of #aramatma rea"i5ation( The 0ord manisita is significant( Everyone is fa"se"y or factua""y !roud of his so-ca""ed "earning( .ut the Lord says that the highest !erfectiona" stage of "earning is to -no0 8im and 8is abode& devoid of a"" i""usion( TEXT :? TEXT !ratyadistam maya tatra tvayi -arma-vimohite ta!o me hrdayam sa-sad atmaham ta!aso 3nagha SYNONYMS !ratyadistam--ordered maya--by Me tatra--because of tvayi--unto you -arma--duty vimohite--being !er!"e4ed ta!ah--!enance me--Me hrdayam--heart sa-sat--direct"y atma--"ife and sou" aham--Myse"f ta!asah--of one 0ho is engaged in !enance anagha--O sin"ess one( T)*NSL*T+ON O sin"ess .rahma& you may -no0 from Me that it 0as + 0ho first ordered you to undergo !enance 0hen you 0ere !er!"e4ed in your duty( Such !enance is My heart and sou"& and therefore !enance and + are nondifferent( #,)#O)T The !enance by 0hich one can see the #ersona"ity of $odhead face to face is to be understood as devotiona" service to the Lord and nothing e"se because on"y by discharging devotiona" service in transcendenta" "ove can one a!!roach the Lord( Such !enance is the interna" !otency of the Lord and is nondifferent from 8im( Such acts of interna" !otency are e4hibited by nonattachment for materia" en2oyment( The "iving entities are encaged in the conditions of materia" bondage because of their !ro!ensity for over"ordshi!( .ut by engagement in the devotiona" service of the Lord one becomes detached from this en2oying s!irit( The devotees automatica""y become detached from 0or"d"y en2oyment& and this detachment is the resu"t of !erfect -no0"edge( Therefore the !enance of devotiona" service inc"udes -no0"edge and detachment& and that is the manifestation of the transcendenta" !otency( One cannot en2oy materia" i""usory !ros!erity if he desires to return home& bac- to $odhead( One 0ho has no information of the transcendenta" b"iss in the association of the Lord foo"ish"y desires to en2oy this tem!orary materia" ha!!iness( +n the Caitanya-caritamrta it is said that if someone sincere"y 0ants to see the Lord and at the same time 0ants to en2oy this materia" 0or"d& he is considered to be a foo" on"y( One 0ho 0ants to remain here in the materia" 0or"d for materia" en2oyment has no business entering into the

eterna" -ingdom of $od( The Lord favors such a foo"ish devotee by snatching a"" that he may !ossess in the materia" 0or"d( +f such a foo"ish devotee of the Lord tries to recou! his !osition& then the mercifu" Lord again snatches a0ay a"" that he may have !ossessed( .y such re!eated fai"ures in materia" !ros!erity he becomes very un!o!u"ar 0ith his fami"y members and friends( +n the materia" 0or"d the fami"y members and friends honor !ersons 0ho are very successfu" in accumu"ating 0ea"th by any means( The foo"ish devotee of the Lord is thus !ut into forcib"e !enance by the grace of the Lord& and at the end the devotee becomes !erfect"y ha!!y& being engaged in the service of the Lord( Therefore !enance in devotiona" service of the Lord& either by vo"untary submission or by being forced by the Lord& is necessary for attaining !erfection& and thus such !enance is the interna" !otency of the Lord( One cannot& ho0ever& be engaged in the !enance of devotiona" service 0ithout being com!"ete"y free from a"" sins( *s stated in the .hagavad-gita& on"y a !erson 0ho is com!"ete"y free from a"" reactions of sins can engage himse"f in the 0orshi! of the Lord( .rahma2i 0as sin"ess& and therefore he faithfu""y discharged the advice of the Lord& "ta!a ta!a&" and the Lord& being satisfied 0ith him& a0arded him the desired resu"t( Therefore on"y "ove and !enance combined can !"ease the Lord& and thus one is ab"e to attain 8is com!"ete mercy( 8e directs the sin"ess& and the sin"ess devotee attains the highest !erfection of "ife( TEXT :@ TEXT sr2ami ta!asaivedam grasami ta!asa !unah bibharmi ta!asa visvam viryam me duscaram ta!ah SYNONYMS sr2ami--+ create ta!asa--by the same energy of !enance eva--certain"y idam--this grasami ta!asa--+ do 0ithdra0 a"so by the same energy !unah--again bibharmi--do maintain ta!asa--by !enance visvam--the cosmos viryam--!otency me--My duscaram--severe ta!ah--!enance( T)*NSL*T+ON + create this cosmos by such !enance& + maintain it by the same energy& and + 0ithdra0 it a"" by the same energy( Therefore the !otentia" !o0er is !enance on"y( #,)#O)T +n e4ecuting !enance& one must be determined to return home& bac- to $odhead& and must decide to undergo a"" ty!es of tribu"ations for that end( Even for materia" !ros!erity& name and fame& one has to undergo severe ty!es of !enance& other0ise no one can become an im!ortant figure in this materia" 0or"d( 9hy& then& are there severe ty!es of !enance for the !erfection of devotiona" serviceG *n easygoing "ife and attainment of !erfection in transcendenta" rea"i5ation cannot go together( The Lord is more c"ever than any "iving entity therefore 8e 0ants to see ho0 !ainsta-ing the devotee is in devotiona" service( The order is received from the Lord& either direct"y or through the bona fide s!iritua" master& and to e4ecute that order& ho0ever !ainsta-ing& is the severe ty!e of !enance( One 0ho fo""o0s the !rinci!"e rigid"y is sure to achieve success in attaining the Lord3s mercy( TEXT :B TEXT brahmovaca

bhagavan sarva-bhutanam adhya-so 3vasthito guham veda hy a!ratiruddhena !ra2nanena ci-irsitam SYNONYMS brahma uvaca--Lord .rahma said bhagavan--O my Lord sarva bhutanam--of a"" "iving entities adhya-sah--director avasthitah--situated guham--0ithin the heart veda---no0 hi--certain"y a!ratiruddhena--0ithout hindrance !ra2nanena--by su!erinte""igence ci-irsitam--endeavors( T)*NSL*T+ON Lord .rahma said7 O #ersona"ity of $odhead& You are situated in every "iving entity3s heart as the su!reme director& and therefore You are a0are of a"" endeavors by Your su!erior inte""igence& 0ithout any hindrance 0hatsoever( #,)#O)T The .hagavad-gita confirms that the Lord is situated in everyone3s heart as the 0itness& and as such 8e is the su!reme director of sanction( The director is not the en2oyer of the fruits of action& for 0ithout the Lord3s sanction no one can en2oy( /or e4am!"e& in a !rohibited area a habituated drun-ard !uts for0ard his a!!"ication to the director of drin-ing& and the director& considering his case& sanctions on"y a certain amount of "i1uor for drin-ing( Simi"ar"y& the 0ho"e materia" 0or"d is fu"" of many drun-ards& in the sense that each and every one of the "iving entities has something in his mind to en2oy& and everyone desires the fu"fi""ment of his desires very strong"y( The a"mighty Lord& being very -ind to the "iving entity& as the father is -ind to the son& fu"fi""s the "iving entity3s desire for his chi"dish satisfaction( 9ith such desires in mind& the "iving entity does not actua""y en2oy& but he serves the bodi"y 0hims unnecessari"y& 0ithout !rofit( The drun-ard does not derive any !rofit out of drin-ing& but because he has become a servant of the drin-ing habit and does not 0ish to get out of it& the mercifu" Lord gives him a"" faci"ities to fu"fi"" such desires( The im!ersona"ists recommend that one shou"d become desire"ess& and others recommend banishing desires a"together( That is im!ossib"e no one can banish desires a"together because desiring is the "iving sym!tom( 9ithout having desires a "iving entity 0ou"d be dead& 0hich he is not( Therefore& "iving conditions and desire go together( !erfection of desires may be achieved 0hen one desires to serve the Lord& and the Lord a"so desires that every "iving entity banish a"" !ersona" desires and coo!erate 0ith 8is desires( That is the "ast instruction of the .hagavad-gita( .rahma2i agreed to this !ro!osa"& and therefore he is given the res!onsib"e !ost of creating generations in the vacant universe( Oneness 0ith the Lord therefore consists of dovetai"ing one3s desires 0ith the desires of the Su!reme Lord( That ma-es for the !erfection of a"" desires( The Lord& as the Su!ersou" in the heart of every "iving being& -no0s 0hat is in the mind of each "iving entity& and no one can do anything 0ithout the -no0"edge of the Lord 0ithin( .y 8is su!erior inte""igence& the Lord gives everyone the chance to fu"fi"" his desires to the fu""est e4tent& and the resu"tant reaction is a"so a0arded by the Lord( TEXT := TEXT tatha!i nathamanasya natha nathaya nathitam !aravare yatha ru!e 2aniyam te tv aru!inah

SYNONYMS tatha a!i--in s!ite of that nathamanasya--of the one 0ho is as-ing for natha--O Lord nathaya--!"ease a0ard nathitam--as it is desired !ara-avare--in the matter of mundane and transcendenta" yatha--as it is ru!e--in the form 2aniyam--may it be -no0n te--Your tu--but aru!inah--one 0ho is form"ess( T)*NSL*T+ON +n s!ite of that& my Lord& + am !raying to You to -ind"y fu"fi"" my desire( May + !"ease be informed ho0& in s!ite of Your transcendenta" form& You assume the mundane form& a"though You have no such form at a""( TEXT :E TEXT yathatma-maya-yogena nana-sa-ty-u!abrmhitam vi"um!an visr2an grhnan bibhrad atmanam atmana SYNONYMS yatha--as much as atma--o0n maya--!otency yogena--by combination nana--various sa-ti--energy u!abrmhitam--by combination and !ermutation vi"um!an--in the matter of annihi"ation visr2an--in the matter of generation grhnan--in the matter of acce!tance bibhrat--in the matter of maintenance atmanam--o0n se"f atmana--by the se"f( T)*NSL*T+ON *nd I!"ease inform meJ ho0 You& by Your o0n Se"f& manifest different energies for annihi"ation& generation& acce!tance and maintenance by combination and !ermutation( #,)#O)T The 0ho"e manifestation is the Lord 8imse"f by diffusion of 8is different energies on"y& name"y the interna"& e4terna" and margina"& 2ust as the sun"ight is the manifestation of the energy of the sun !"anet( Such energy is simu"taneous"y one 0ith and different from the Lord& 2ust as the sunshine is simu"taneous"y one 0ith and different from the sun !"anet( The energies are acting by combination and !ermutation by the indication of the Lord& and the acting agents& "i-e .rahma& 'isnu and Siva& are a"so different incarnations of the Lord( +n other 0ords& there is nothing but the Lord& and sti"" the Lord is different from a"" such manifestive activities( 8o0 it is so 0i"" be e4!"ained "ater on( TEXT :< TEXT -ridasy amogha-san-a"!a urnanabhir yathornute tatha tad-visayam dhehi manisam mayi madhava SYNONYMS

-ridasi--as You !"ay amogha--infa""ib"e san-a"!a--determination urnanabhih--the s!ider yatha--as much as urnute--covers tatha--so and so tat-visayam--in the sub2ect of a"" those dhehi--do "et me -no0 manisam--!hi"oso!hica""y mayi--unto me madhava--O master of a"" energies( T)*NSL*T+ON O master of a"" energies& !"ease te"" me !hi"oso!hica""y a"" about them( You !"ay "i-e a s!ider that covers itse"f by its o0n energy& and Your determination is infa""ib"e( #,)#O)T .y the inconceivab"e energy of the Lord& every creative e"ement has its o0n !otencies& -no0n as the !otency of the e"ement& !otency of -no0"edge and !otency of different actions and reactions( .y a combination of such !otentia" energies of the Lord there is the manifestation of creation& maintenance and annihi"ation in due course of time and by different agents "i-e .rahma& 'isnu and Mahesvara( .rahma creates& 'isnu maintains& and Lord Siva destroys( .ut a"" such agents and creative energies are emanations from the Lord& and as such there is nothing e4ce!t the Lord& or the one su!reme source of different diversities( The e4act e4am!"e is the s!ider and s!ider3s 0eb( The 0eb is created by the s!ider& and it is maintained by the s!ider& and as soon as the s!ider "i-es& the 0ho"e thing is 0ound u! 0ithin the s!ider( The s!ider is covered 0ithin the 0eb( +f an insignificant s!ider is so !o0erfu" as to act according to its 0i""& 0hy can3t the Su!reme .eing act by 8is su!reme 0i"" in the creation& maintenance and destruction of the cosmic manifestationsG .y the grace of the Lord& a devotee "i-e .rahma& or one in his chain of disci!"ic succession& can understand the a"mighty #ersona"ity of $odhead eterna""y engaged in 8is transcendenta" !astimes in the region of different energies( TEXT :D TEXT bhagavac-chi-sitam aham -aravani hy atandritah nehamanah !ra2a-sargam badhyeyam yad-anugrahat SYNONYMS bhagavat--by the #ersona"ity of $odhead si-sitam--taught aham--myse"f -aravani--by acting hi-certain"y atandritah--instrumenta" na--never ihamanah--a"though acting !ra2a-sargam--generation of the "iving entities badhyeyam--be conditioned yat--as a matter of fact anugrahat--by the mercy of( T)*NSL*T+ON #"ease te"" me so that + may be taught in the matter by the instruction of the #ersona"ity of $odhead and may thus act instrumenta""y to generate "iving entities& 0ithout being conditioned by such activities( #,)#O)T .rahma2i does not 0ant to become a s!ecu"ator de!endent on the strength of his !ersona" -no0"edge and conditioned to materia" bondage( Everyone shou"d -no0 in c"ear consciousness that one is& in the e4ecution of a"" activities& an instrument( * conditioned sou" is instrumenta" in the hands of the e4terna" energy& guna-mayi maya& or the i""usory energy of the Lord& and in the "iberated stage the "iving entity is instrumenta" to the 0i"" of the #ersona"ity of $odhead direct"y( To be instrumenta" to the direct 0i"" of the Lord is the natura" constitutiona" !osition of the "iving entity& 0hereas to be an instrument in the hands of the i""usory energy of the Lord is materia" bondage for the "iving entity( +n that conditioned state& the

"iving entity s!ecu"ates on the *bso"ute Truth and 8is different activities( .ut in the unconditioned stage the "iving entity direct"y receives -no0"edge from the Lord& and such a "iberated sou" acts f"a0"ess"y& 0ithout any s!ecu"ative habit( The .hagavad-gita ;6C(6C-66> confirms em!hatica""y that the !ure devotees& 0ho are constant"y engaged in the "oving transcendenta" service of the Lord& are direct"y advised by the Lord& so much so that the devotee un0avering"y ma-es !rogress on the !ath home& bac- to $odhead( #ure devotees of the Lord are therefore not !roud of their definite !rogress& 0hereas the nondevotee s!ecu"ator is in the dar-ness of i""usory energy and is very much !roud of his mis"eading -no0"edge based on s!ecu"ation 0ithout any definite !ath( Lord .rahma 0anted to be saved from that !itfa"" of !ride& a"though he 0as !osted in the most e4a"ted !osition 0ithin the universe( TEXT ?C TEXT yavat sa-ha sa-hyur ivesa te -rtah !ra2a-visarge vibha2ami bho 2anam avi-"avas te !ari-armani sthito ma me samunnaddha-mado 32a maninah SYNONYMS yavat--as it is sa-ha--friend sa-hyuh--unto the friend iva--"i-e that isa--O Lord te--You -rtah--have acce!ted !ra2a--the "iving entities visarge--in the matter of creation vibha2ami--as + sha"" do it different"y bhoh--O my Lord 2anam--those 0ho are born avi-"avah--0ithout being !erturbed te--Your !ari-armani--in the matter of service sthitah--thus situated ma--may it never be me--unto me samunnaddha--resu"ting arise madah--madness a2a--O unborn one maninah--thus being thought of( T)*NSL*T+ON O my Lord& the unborn& You have sha-en hands 0ith me 2ust as a friend does 0ith a friend Ias if e1ua" in !ositionJ( + sha"" be engaged in the creation of different ty!es of "iving entities& and + sha"" be occu!ied in Your service( + sha"" have no !erturbation& but + !ray that a"" this may not give rise to !ride& as if + 0ere the Su!reme( #,)#O)T Lord .rahma is definite"y situated in the humor of friendshi! 0ith the Lord( Every "iving being is eterna""y re"ated 0ith the #ersona"ity of $odhead in one of five different transcendenta" humors& name"y santa& dasya& sa-hya& vatsa"ya and madhurya( 9e have a"ready discussed these five -inds of humors in re"ationshi! 0ith the #ersona"ity of $odhead( +t is c"ear"y e4hibited herein that Lord .rahma is re"ated to the #ersona"ity of $odhead in the transcendenta" humor of friendshi!( * !ure devotee may be re"ated 0ith the Lord in any one of the transcendenta" humors& even in the humor of !arenthood& but the devotee of the Lord is a"0ays a transcendenta" servitor( No one is e1ua" to or greater than the Lord( That is the version of the .hagavad-gita( .rahma2i& a"though eterna""y re"ated 0ith the Lord in the transcendenta" humor of friendshi!& and a"though entrusted 0ith the most e4a"ted !ost of creating different grades of "iving entities& is sti"" conscious of his !osition& that he is neither the Su!reme Lord nor su!reme"y !o0erfu"( +t is !ossib"e that some e4treme"y !o0erfu" !ersona"ity& 0ithin or 0ithout the universe& may sometimes sho0 more !o0er than the Lord 8imse"f( Sti"" the !ure devotee -no0s that this !o0er is a vibhuti de"egated by the Lord& and such a de"egated !o0erfu" "iving entity is never inde!endent( Sri 8anuman2i crossed the +ndian Ocean by 2um!ing over the sea& and Lord Sri )amacandra engaged 8imse"f in marching over the bridge& but this does not mean that 8anuman2i 0as more !o0erfu" than the Lord( Sometimes the Lord gives e4traordinary !o0ers to 8is devotee& but the devotee -no0s a"0ays that the !o0er be"ongs to the #ersona"ity of $odhead and that the devotee is on"y an instrument( The !ure devotee is never !uffed u! "i-e the nondevotee c"ass of men 0ho fa"se"y thin- that they are $od( +t is

astonishing to see ho0 a !erson 0ho is being -ic-ed by the "a0s of the Lord3s i""usory energy at every ste! can fa"se"y thin- of becoming one 0ith the Lord( Such thin-ing is the "ast snare of the i""usory energy offered to the conditioned sou"( The first i""usion is that he 0ants to become Lord of the materia" 0or"d by accumu"ating 0ea"th and !o0er& but 0hen he is frustrated in that attem!t he 0ants to be one 0ith the Lord( So both becoming the most !o0erfu" man in the materia" 0or"d and desiring to become one 0ith the Lord are different i""usory snares( *nd because the !ure devotees of the Lord are surrendered sou"s& they are above the i""usory snares of maya( .ecause Lord .rahma is a !ure devotee& even though the first dominating deity in the materia" 0or"d and therefore ab"e to do many 0onderfu" things& he 0ou"d never& "i-e the nondevotee 0ith a !oor fund of -no0"edge& have the audacity to thin- of becoming one 0ith the Lord( #eo!"e 0ith a !oor fund of -no0"edge shou"d ta-e "essons from .rahma 0hen they are !uffed u! 0ith the fa"se notion of becoming $od( /actua""y Lord .rahma does not create the "iving entities( +n the beginning of the creation he is em!o0ered to give different bodi"y sha!es to the "iving entities according to their 0or- during the "ast mi""ennium( .rahma2i3s duty is 2ust to 0a-e the "iving entities from their s"umber and to engage them in their !ro!er duty( The different grades of "iving entities are not created by .rahma2i by his ca!ricious 0hims& but he is entrusted 0ith the tas- of giving the "iving entities different grades of body so that they can 0or- according"y( *nd sti"" he is conscious that he is on"y instrumenta"& so that he may not thin- of himse"f as the Su!reme #o0erfu" Lord( Aevotees of the Lord are engaged in the s!ecific duty offered by the Lord& and such duties are successfu""y carried out 0ithout hindrance because they are ordained by the Lord( The credit of success goes not to the doer but to the Lord( .ut !ersons 0ith a !oor fund of -no0"edge ta-e the credit of success into their o0n accounts and give nothing to the credit of the Lord( That is the sym!tom of the nondevotee c"ass of men( TEXT ?6 TEXT sri-bhagavan uvaca 2nanam !arama-guhyam me yad vi2nana-samanvitam sarahasyam tad-angam ca grhana gaditam maya SYNONYMS sri-bhagavan uvaca--the !ersona"ity of $odhead said 2nanam---no0"edge ac1uired !arama--e4treme"y guhyam--confidentia" me--of Me yat--0hich is vi2nana--rea"i5ation samanvitam--coordinated sarahasyam--0ith devotiona" service tat--of that angam ca--necessary !ara!herna"ia grhana--2ust try to ta-e u! gaditam--e4!"ained maya--by Me( T)*NSL*T+ON The #ersona"ity of $odhead said7 %no0"edge about Me as described in the scri!tures is very confidentia"& and it has to be rea"i5ed in con2unction 0ith devotiona" service( The necessary !ara!herna"ia for that !rocess is being e4!"ained by Me( You may ta-e it u! carefu""y( #,)#O)T Lord .rahma is the to!most devotee of the Lord 0ithin the universe& and therefore the #ersona"ity of $odhead re!"ied to his four !rinci!a" in1uiries in four im!ortant statements& 0hich are -no0n as the origina" .hagavatam in four verses( These 0ere .rahma3s 1uestions7 ;6> 9hat are the forms of the Lord both in matter and in transcendenceG ;:> 8o0 are the different energies of the Lord 0or-ingG ;?> 8o0 does the Lord !"ay 0ith 8is different energiesG ;@> 8o0 may .rahma be instructed to discharge the duty

entrusted to 8imG The !re"ude to the ans0ers is this verse under discussion& 0herein the Lord informs .rahma that -no0"edge of 8im& the Su!reme *bso"ute Truth& as it is stated in the revea"ed scri!tures& is very subt"e and cannot be understood un"ess one is se"f-rea"i5ed by the grace of the Lord( The Lord says that .rahma may ta-e the ans0ers as 8e e4!"ains them( This means that transcendenta" -no0"edge of the abso"ute Su!reme .eing can be -no0n if it is made -no0n by the Lord 8imse"f( .y the menta" s!ecu"ation of the greatest mundane thin-ers& the *bso"ute Truth cannot be understood( The menta" s!ecu"ators can reach u! to the standard of im!ersona" .rahman rea"i5ation& but& factua""y& com!"ete -no0"edge of transcendence is beyond the -no0"edge of im!ersona" .rahman( Thus it is ca""ed the su!reme confidentia" 0isdom( Out of many "iberated sou"s& someone may be 1ua"ified to -no0 the #ersona"ity of $odhead( +n the .hagavad-gita it is a"so said by the Lord 8imse"f that out of many hundreds of thousands of !eo!"e& one may try for !erfection in human "ife& and out of many "iberated sou"s& one may -no0 8im as 8e is( Therefore& the -no0"edge of the #ersona"ity of $odhead may be attained by devotiona" service on"y( )ahasyam means devotiona" service( Lord %rsna instructed *r2una in the .hagavad-gita because 8e found *r2una to be a devotee and friend( 9ithout such 1ua"ifications& one cannot enter into the mystery of the .hagavad-gita Therefore& one cannot understand the #ersona"ity of $odhead un"ess one becomes a devotee and discharges devotiona" service( This mystery is "ove of $odhead( Therein "ies the main 1ua"ification for -no0ing the mystery of the #ersona"ity of $odhead( *nd to attain the stage of transcendenta" "ove of $odhead& regu"ative !rinci!"es of devotiona" service must be fo""o0ed( The regu"ative !rinci!"es are ca""ed vidhi-bha-ti& or the devotiona" service of the Lord& and they can be !racticed by a neo!hyte 0ith his !resent senses( Such regu"ative !rinci!"es are main"y based on hearing and chanting of the g"ories of the Lord( *nd such hearing and chanting of the g"ories of the Lord can be made !ossib"e in the association of devotees on"y( Lord Caitanya therefore recommended five main !rinci!"es for attaining !erfection in the devotiona" service of the Lord( The first is association 0ith devotees ;hearing> second is chanting the g"ories of the Lord third& hearing Srimad-.hagavatam from the !ure devotee fourth& residing in a ho"y !"ace connected 0ith the Lord and fifth& 0orshi!ing the Aeity of the Lord 0ith devotion( Such ru"es and regu"ations are !arts of devotiona" service( So& as re1uested by Lord .rahma& the !ersona"ity of $odhead 0i"" e4!"ain a"" about the four 1uestions !ut for0ard by .rahma& and others a"so 0hich are !arts and !arce"s of the same 1uestions( TEXT ?: TEXT yavan aham yatha-bhavo yad-ru!a-guna--arma-ah tathaiva tattva-vi2nanam astu te mad-anugrahat SYNONYMS yavan--as + am in eterna" form aham--Myse"f yatha--as much as bhavah--transcendenta" e4istence yat--those ru!a--various forms and co"ors guna--1ua"ities -arma-ah--activities tatha--so and so eva-certain"y tattva-vi2nanam--factua" rea"i5ation astu--"et it be te--unto you mat--My anugrahat--by cause"ess mercy( T)*NSL*T+ON *"" of Me& name"y My actua" eterna" form and My transcendenta" e4istence& co"or& 1ua"ities and activities--"et a"" be a0a-ened 0ithin you by factua" rea"i5ation& out of My cause"ess mercy( #,)#O)T The secret of success in understanding the intricacies of -no0"edge of the *bso"ute Truth& the #ersona"ity of $odhead& is the cause"ess mercy of the Lord( Even in the materia" 0or"d& the father of many

sons disc"oses the secret of his !osition to the !et sons( The father disc"oses the confidence unto the son 0hom he thin-s 0orthy( *n im!ortant man in the socia" order can be -no0n by his mercy on"y( Simi"ar"y& one must be very dear to the Lord in order to -no0 the Lord( The Lord is un"imited no one can -no0 8im com!"ete"y& but one3s advancement in the transcendenta" "oving service of the Lord can ma-e one e"igib"e to -no0 the Lord( 8ere 0e can see that the Lord is sufficient"y !"eased 0ith .rahma2i& and therefore 8e offers 8is cause"ess mercy to him so that .rahma2i may have the factua" rea"i5ation of the Lord by 8is mercy on"y( +n the 'edas a"so it is said that a !erson cannot -no0 the *bso"ute Truth #ersona"ity of $odhead sim!"y by dint of mundane education or inte""ectua" gymnastics( One can -no0 the Su!reme Truth if one has unf"inching faith in the bona fide s!iritua" master as 0e"" as in the Lord( Such a faithfu" !erson& even though i""iterate in the mundane sense& can -no0 the Lord automatica""y by the mercy of the Lord( +n the .hagavad-gita a"so& it is said that the Lord reserves the right of not being e4!osed to everyone& and 8e -ee!s 8imse"f concea"ed from the faith"ess by 8is yoga-maya !otency( To the faithfu" the Lord revea"s 8imse"f in 8is form& 1ua"ity and !astimes( The Lord is not form"ess& as 0rong"y conceived by the im!ersona"ist& but 8is form is not "i-e one that 0e have e4!erienced( The Lord disc"oses 8is form& even to the e4tent of measurement& to 8is !ure devotees& and that is the meaning of yavan& as e4!"ained by Sri"a Fiva $osvami& the greatest scho"ar of Srimad-.hagavatam( The Lord disc"oses the transcendenta" nature of 8is e4istence( The mundane 0rang"ers ma-e mundane conce!tions of the form of the Lord( +t is said in the revea"ed scri!tures that the Lord has no mundane form therefore !ersons 0ith a !oor fund of -no0"edge conc"ude that 8e must be form"ess( They cannot distinguish bet0een the mundane form and the s!iritua" form( *ccording to them& 0ithout a mundane form one must be form"ess( This conc"usion is a"so mundane because form"essness is the o!!osite conce!tion of form( Negation of the mundane conce!tion does not estab"ish a transcendenta" fact( +n the .rahma-samhita it is said that the Lord has a transcendenta" form and that 8e can uti"i5e any one of 8is senses for any !ur!ose( /or e4am!"e& 8e can eat 0ith 8is eyes& and 8e can see 0ith 8is "eg( +n the mundane conce!tion of form& one cannot eat 0ith one3s eyes or see 0ith his "eg( That is the difference bet0een the mundane body and the s!iritua" body of sac-cid-ananda( * s!iritua" body is not form"ess it is a different ty!e of body& of 0hich 0e cannot conceive 0ith our !resent mundane senses( /orm"ess therefore means devoid of mundane form& or !ossessing a s!iritua" body of 0hich the nondevotee can have no conce!tion by the s!ecu"ative method( The Lord disc"oses to the devotee 8is un"imited varieties of transcendenta" bodies& a"" identica" 0ith one another 0ith different -inds of bodi"y features( Some of the transcendenta" bodies of the Lord are b"ac-ish& and some of them are 0hitish( Some of them are reddish& and some are ye""o0ish( Some of them are four-handed and some of them t0o-handed( Some of them are "i-e the fish& and some are "i-e the "ion( *"" these different transcendenta" bodies of the Lord& 0ithout any differentia" category& are disc"osed to the devotees of the Lord by the mercy of the Lord& and thus the im!ersona"ists3 fa"se arguments c"aiming the form"essness of the Su!reme Truth do not a!!ea" to a devotee of the Lord& even though such a devotee may not be very advanced in devotiona" service( The Lord has un"imited numbers of transcendenta" 1ua"ities& and one of them is 8is affection for 8is una""oyed devotee( +n the history of the mundane 0or"d 0e can a!!reciate 8is transcendenta" 1ua"ities( The Lord incarnates 8imse"f for the !rotection of 8is devotees and for the annihi"ation of the faith"ess( 8is activities are in re"ationshi! 0ith 8is devotees( Srimad-.hagavatam is fu"" of such activities of the Lord in re"ationshi! 0ith 8is devotees& and the nondevotees have no -no0"edge of such !astimes( The Lord "ifted the $ovardhana 8i"" 0hen 8e 0as on"y seven years o"d and !rotected 8is !ure devotees at 'rndavana from the 0rath of +ndra& 0ho 0as overf"ooding the !"ace 0ith rain( No0 this "ifting of the $ovardhana 8i"" by a seven-year-o"d boy may be unbe"ievab"e for the faith"ess& but for the devotees it is abso"ute"y be"ievab"e( The devotee be"ieves in the a"mighty !otency of the Lord& 0hi"e the faith"ess say that the Lord is a"mighty but do not be"ieve it( Such men 0ith a !oor fund of -no0"edge do not -no0 that the Lord is the Lord eterna""y and that one cannot become the Lord by meditation for mi""ions of years or by menta" s!ecu"ation for bi""ions of years( The im!ersona" inter!retation of the mundane 0rang"ers is com!"ete"y refuted in this verse because it is c"ear"y stated here that the Su!reme Lord has 8is 1ua"ities& form& !astimes and everything that a !erson has( *"" these descri!tions of the transcendenta" nature of the #ersona"ity of $odhead are factua"

rea"i5ations by the devotee of the Lord& and by the cause"ess mercy of the Lord they are revea"ed to 8is !ure devotee& and to no one e"se( TEXT ?? TEXT aham evasam evagre nanyad yat sad-asat !aram !ascad aham yad etac ca yo 3vasisyeta so 3smy aham SYNONYMS aham--+& the #ersona"ity of $odhead eva--certain"y asam--e4isted eva--on"y agre--before the creation na--never anyat--anything e"se yat--a"" those sat--the effect asat--the cause !aram--the su!reme !ascat--at the end aham--+& the #ersona"ity of $odhead yat--a"" these etat--creation ca--a"so yah-everything avasisyeta--remains sah--that asmi--+ am aham--+& the #ersona"ity of $odhead( T)*NSL*T+ON .rahma& it is +& the #ersona"ity of $odhead& 0ho 0as e4isting before the creation& 0hen there 0as nothing but Myse"f( Nor 0as there the materia" nature& the cause of this creation( That 0hich you see no0 is a"so +& the #ersona"ity of $odhead& and after annihi"ation 0hat remains 0i"" a"so be +& the #ersona"ity of $odhead( #,)#O)T 9e shou"d note very carefu""y that the !ersona"ity of $odhead is addressing Lord .rahma and s!ecifying 0ith great em!hasis 8imse"f& !ointing out that it is 8e& the #ersona"ity of $odhead& 0ho e4isted before the creation& it is 8e on"y 0ho maintains the creation& and it is 8e on"y 0ho remains after the annihi"ation of the creation( .rahma is a"so a creation of the Su!reme Lord( The im!ersona"ist !uts forth the theory of oneness in the sense that .rahma& a"so being the same !rinci!"e of "+" because he is an emanation from the +& the *bso"ute Truth& is identica" 0ith the Lord& the !rinci!"e of +& and that there is thus nothing more than the !rinci!"e of +& as e4!"ained in this verse( *cce!ting the argument of the im!ersona"ist& it is to be admitted that the Lord is the creator + and that the .rahma is the created +( Therefore there is a difference bet0een the t0o "+3s&" name"y the !redominator + and the !redominated +( Therefore there are sti"" t0o +3s& even acce!ting the argument of the im!ersona"ist( .ut 0e must note carefu""y that these t0o +3s are acce!ted in the 'edic "iterature ;%atho!anisad> in the sense of 1ua"ity( The %atho!anisad says7 nityo nityanam cetanas cetananam e-o bahunam yo vidadhati -aman The creator "+" and the created "+" are both acce!ted in the 'edas as 1ua"itative"y one because both of them are nityas and cetanas( .ut the singu"ar "+" is the creator "+&" and the created "+3s" are of !"ura" number because there are many "+3s" "i-e .rahma and those generated by .rahma( +t is the sim!"e truth( The father creates or begets a son& and the son a"so creates many other sons& and a"" of them may be one as human beings& but at the same time from the father& the son and the grandsons are a"" different( The son cannot ta-e the !"ace of the father& nor can the grandsons( Simu"taneous"y the father& the son and the grandson are one and different a"so( *s human beings they are one& but as re"ativities they are different( Therefore the re"ativities of the creator and the created or the !redominator and the !redominated have been differentiated in the 'edas by saying that the !redominator "+" is the feeder of the !redominated "+3s&" and thus there is a vast difference bet0een the t0o !rinci!"es of "+("

+n another feature of this verse& no one can deny the !ersona"ities of both the Lord and .rahma( Therefore in the u"timate issue both the !redominator and !redominated are !ersons( This conc"usion refutes the conc"usion of the im!ersona"ist that in the u"timate issue everything is im!ersona"( This im!ersona" feature stressed by the "ess inte""igent im!ersona"ist schoo" is refuted by !ointing out that the !redominator "+" is the *bso"ute Truth and that 8e is a !erson( The !redominated "+&" .rahma& is a"so a !erson& but he is not the *bso"ute( /or rea"i5ation of one3s se"f in s!iritua" !sycho"ogy it may be convenient to assume onese"f to be the same !rinci!"e as the *bso"ute Truth& but there is a"0ays the difference of the !redominated and the !redominator& as c"ear"y !ointed out here in this verse& 0hich is gross"y misused by the im!ersona"ists( .rahma is factua""y seeing face to face his !redominator Lord& 0ho e4ists in 8is transcendenta" eterna" form& even after the annihi"ation of the materia" creation( The form of the Lord& as seen by .rahma& e4isted before the creation of .rahma& and the materia" manifestation 0ith a"" the ingredients and agents of materia" creation are a"so energetic e4!ansions of the Lord& and after the e4hibition of the Lord3s energy comes to a c"ose& 0hat remains is the same #ersona"ity of $odhead( Therefore the form of the Lord e4ists in a"" circumstances of creation& maintenance and annihi"ation( The 'edic hymns confirm this fact in the statement vasudevo va idam agra asin na brahma na ca san-ara e-o narayana asin na brahma nesana& etc( .efore the creation there 0as none e4ce!t 'asudeva( There 0as neither .rahma nor San-ara( On"y Narayana 0as there and no one e"se& neither .rahma nor +sana( Sri!ada San-aracarya a"so confirms in his comments on the .hagavad-gita that Narayana& or the #ersona"ity of $odhead& is transcendenta" to a"" creation& but that the 0ho"e creation is the !roduct of avya-ta( Therefore the difference bet0een the created and the creator is a"0ays there& a"though both the creator and created are of the same 1ua"ity( The other feature of the statement is that the su!reme truth is .hagavan& or the #ersona"ity of $odhead( The #ersona"ity of $odhead and 8is -ingdom have a"ready been e4!"ained( The -ingdom of $odhead is not void as conceived by the im!ersona"ists( The 'ai-untha !"anets are fu"" of transcendenta" variegatedness& inc"uding the four-handed residents of those !"anets& 0ith great o!u"ence of 0ea"th and !ros!erity& and there are even air!"anes and other amenities re1uired for high-grade !ersona"ities( Therefore the #ersona"ity of $odhead e4ists before the creation& and 8e e4ists 0ith a"" transcendenta" variegatedness in the 'ai-untha"o-as( The 'ai-untha"o-as& a"so acce!ted in the .hagavad-gita as being of the sanatana nature& are not annihi"ated even after the annihi"ation of the manifested cosmos( Those transcendenta" !"anets are of a different nature a"together& and that nature is not sub2ected to the ru"es and regu"ations of materia" creation& maintenance or annihi"ation( The e4istence of the #ersona"ity of $odhead im!"ies the e4istence of the 'ai-untha"o-as& as the e4istence of a -ing im!"ies the e4istence of a -ingdom( +n various !"aces in Srimad-.hagavatam and in other revea"ed scri!tures the e4istence of the #ersona"ity of $odhead is mentioned( /or e4am!"e& in Srimad-.hagavatam ;:(<(6C>& Mahara2a #ari-sit as-s7 sa ca!i yatra !uruso visva-sthity-udbhava!yayah mu-tvatma-mayam mayesah sete sarva-guhasayah "8o0 does the #ersona"ity of $odhead& the cause of creation& maintenance and annihi"ation& 0ho is a"0ays freed from the inf"uence of the i""usory energy and is the contro""er of the same& "ie in everyone3s heartG" Simi"ar a"so is a 1uestion of 'idura3s7 tattvanam bhagavams tesam -atidha !ratisan-ramah tatremam -a u!asiran -a u svid anuserate ;.hag( ?(E(?E> Sridhara Svami e4!"ains this in his notes7 "Auring the annihi"ation of the creation& 0ho serves the Lord "ying on the Sesa& etc(" This means that the transcendenta" Lord 0ith a"" 8is name& fame& 1ua"ity and

!ara!herna"ia e4ists eterna""y( The same confirmation is a"so in the %asi--handa of the S-anda #urana in connection 0ith dhruva-carita( +t is said there7 na cyavante 3!i yad-bha-ta mahatyam !ra"aya!adi ato 3cyuto 3-hi"e "o-e sa e-ah sarvago 3vyayah Even the devotees of the #ersona"ity of $odhead are not annihi"ated during the !eriod of the entire annihi"ation of the materia" 0or"d& not to s!ea- of the Lord 8imse"f( The Lord is ever-e4istent in a"" three stages of materia" change( The im!ersona"ist adduces no activity in the Su!reme& but in this discussion bet0een .rahma and the Su!reme #ersona"ity of $odhead the Lord is said to have activities a"so& as 8e has 8is form and 1ua"ity( The activities of .rahma and other demigods during the maintenance of the creation are to be understood as the activities of the Lord( The -ing& or the head e4ecutive of a state& may not be seen in the government offices& for he may be engaged in roya" comforts( Yet it shou"d be understood that everything is being done under his direction and everything is at his command( The #ersona"ity of $odhead is never form"ess( +n the materia" 0or"d 8e may not be visib"e in 8is !ersona" form to the "ess inte""igent c"ass of men& and therefore 8e may sometimes be ca""ed form"ess( .ut actua""y 8e is a"0ays in 8is eterna" form in 8is 'ai-untha !"anets as 0e"" as in other !"anets of the universes as different incarnations( The e4am!"e of the sun is very a!!ro!riate in this connection( The sun in the night may not be visib"e to the eyes of men in the dar-ness& but the sun is visib"e 0herever it has risen( That the sun is not visib"e to the eyes of the inhabitants of a !articu"ar !art of the earth does not mean that the sun has no form( +n the .rhad-aranya-a ,!anisad ;6(@(6> there is the hymn atmaivedam agra asit !urusa-vidhah( This mantra indicates the Su!reme #ersona"ity of $odhead ;%rsna> even before the a!!earance of the !urusa incarnation( +n the .hagavad-gita ;6B(6<> it is said that Lord %rsna is #urusottama because 8e is the su!reme !urusa& transcendenta" even to the !urusa-a-sara and the !urusa--sara( The a-sara-!urusa& or the Maha-'isnu& thro0s 8is g"ance over !ra-rti& or materia" nature& but the #urusottama e4isted even before that( The .rhad-aranya-a ,!anisad therefore confirms the statement of the .hagavad-gita that Lord %rsna is the Su!reme #erson ;#urusottama>( +n some of the 'edas it is a"so said that in the beginning on"y the im!ersona" .rahman e4isted( 8o0ever& according to this verse& the im!ersona" .rahman& 0hich is the g"o0ing effu"gence of the body of the Su!reme Lord& may be ca""ed the immediate cause& but the cause of a"" causes& or the remote cause& is the Su!reme #ersona"ity of $odhead( The Lord3s im!ersona" feature is e4istent in the materia" 0or"d because by materia" senses or materia" eyes the Lord cannot be seen or !erceived( One has to s!iritua"i5e the senses before one can e4!ect to see or !erceive the Su!reme Lord( .ut 8e is a"0ays engaged in 8is !ersona" ca!acity& and 8e is eterna""y visib"e to the inhabitants of 'ai-untha"o-a& eye to eye( Therefore 8e is materia""y im!ersona"& 2ust as the e4ecutive head of the state may be im!ersona" in the government offices& a"though he is not im!ersona" in the government house( Simi"ar"y& the Lord is not im!ersona" in 8is abode& 0hich is a"0ays nirasta--uha-am& as stated in the very beginning of the .hagavatam( Therefore both the im!ersona" and !ersona" features of the Lord are acce!tab"e& as mentioned in the revea"ed scri!tures( This #ersona"ity of $odhead is very em!hatica""y e4!"ained in the .hagavad-gita in connection 0ith the verse brahmano hi !ratisthaham ;.g( 6@(:E>( Therefore in a"" 0ays the confidentia" !art of s!iritua" -no0"edge is rea"i5ation of the #ersona"ity of $odhead& and not 8is im!ersona" .rahman feature( One shou"d therefore have his u"timate aim of rea"i5ation not in the im!ersona" feature but in the !ersona" feature of the *bso"ute Truth( The e4am!"e of the s-y 0ithin the !ot and the s-y outside the !ot may be he"!fu" to the student for his rea"i5ation of the a""-!ervading 1ua"ity of the cosmic consciousness of the *bso"ute Truth( .ut that does not mean that the individua" !art and !arce" of the Lord becomes the Su!reme by a fa"se c"aim( +t means on"y that the conditioned sou" is a victim of the i""usory energy in her "ast snare( To c"aim to be one 0ith the cosmic consciousness of the Lord is the "ast tra! set by the i""usory energy& or daivi maya( Even in the im!ersona" e4istence of the Lord& as it is in the materia" creation& one shou"d as!ire for !ersona" rea"i5ation of the Lord& and that is the meaning of !ascad aham yad etac ca yo 3vasisyeta so 3smy aham( .rahma2i a"so acce!ted the same truth 0hen he 0as instructing Narada( 8e said7

so 3yam te 3bhihitas tata bhagavan visva-bhavanah ;.hag( :(E(BC> There is no other cause of a"" causes than the Su!reme #ersona"ity of $odhead& 8ari( Therefore this verse aham eva never indicates anything other than the Su!reme Lord& and one shou"d therefore fo""o0 the !ath of the .rahma-sam!radaya& or the !ath from .rahma2i to Narada& to 'yasadeva& etc(& and ma-e it a !oint in "ife to rea"i5e the Su!reme #ersona"ity of $odhead& 8ari& or Lord %rsna( This very confidentia" instruction to the !ure devotees of the Lord 0as a"so given to *r2una and to .rahma in the beginning of the creation( The demigods "i-e .rahma& 'isnu& Mahesvara& +ndra& Candra and 'aruna are undoubted"y different forms of the Lord for e4ecution of different functions the different e"ementa" ingredients of materia" creation& as 0e"" as the mu"tifarious energies& a"so may be of the same #ersona"ity of $odhead& but the root of a"" of them is the Su!reme #ersona"ity of $odhead& Sri %rsna( One shou"d be attached to the root of everything rather than be0i"dered by the branches and "eaves( That is the instruction given in this verse( TEXT ?@ TEXT rte 3rtham yat !ratiyeta na !ratiyeta catmani tad vidyad atmano mayam yathabhaso yatha tamah SYNONYMS rte--0ithout artham--va"ue yat--that 0hich !ratiyeta--a!!ears to be na--not !ratiyeta--a!!ears to be ca--and atmani--in re"ation to Me tat--that vidyat--you must -no0 atmanah--My mayam--i""usory energy yatha--2ust as abhasah--the ref"ection yatha--as tamah--the dar-ness( T)*NSL*T+ON O .rahma& 0hatever a!!ears to be of any va"ue& if it is 0ithout re"ation to Me& has no rea"ity( %no0 it as My i""usory energy& that ref"ection 0hich a!!ears to be in dar-ness( #,)#O)T +n the !revious verse it has a"ready been conc"uded that in any stage of the cosmic manifestation--its a!!earance& its sustenance& its gro0th& its interactions of different energies& its deterioration and its disa!!earance--a"" has its basic re"ation 0ith the e4istence of the #ersona"ity of $odhead( *nd as such& 0henever there is forgetfu"ness of this !rime re"ation 0ith the Lord& and 0henever things are acce!ted as rea" 0ithout being re"ated to the Lord& that conce!tion is ca""ed a !roduct of the i""usory energy of the Lord( .ecause nothing can e4ist 0ithout the Lord& it shou"d be -no0n that the i""usory energy is a"so an energy of the Lord( The right conc"usion of dovetai"ing everything in re"ationshi! 0ith the Lord is ca""ed yoga-maya& or the energy of union& and the 0rong conce!tion of detaching a thing from its re"ationshi! 0ith the Lord is ca""ed the Lord3s daivi maya& or maha-maya( .oth the mayas a"so have connections 0ith the Lord because nothing can e4ist 0ithout being re"ated to 8im( *s such& the 0rong conce!tion of detaching re"ationshi!s from the Lord is not fa"se but i""usory( Misconceiving one thing for another thing is ca""ed i""usion( /or e4am!"e& acce!ting a ro!e as a sna-e is i""usion& but the ro!e is not fa"se( The ro!e& as it e4ists in the front of the i""usioned !erson& is not at a"" fa"se& but the acce!tance is i""usory( Therefore the 0rong conce!tion of acce!ting this materia"

manifestation as being divorced from the energy of the Lord is i""usion& but it is not fa"se( *nd this i""usory conce!tion is ca""ed the ref"ection of the rea"ity in the dar-ness of ignorance( *nything that a!!ears as a!!arent"y not being "!roduced out of My energy" is ca""ed maya( The conce!tion that the "iving entity is form"ess or that the Su!reme Lord is form"ess is a"so i""usion( +n the .hagavad-gita ;:(6:> it 0as said by the Lord in the midst of the batt"efie"d that the 0arriors standing in front of *r2una& *r2una himse"f& and even the Lord had a"" e4isted before& they 0ere e4isting on the .att"efie"d of %uru-setra& and they 0ou"d a"" continue to be individua" !ersona"ities in the future a"so& even after the annihi"ation of the !resent body and even after being "iberated from the bondage of materia" e4istence( +n a"" circumstances& the Lord and the "iving entities are individua" !ersona"ities& and the !ersona" features of both the Lord and "iving beings are never abo"ished on"y the inf"uence of the i""usory energy& the ref"ection of "ight in the dar-ness& can& by the mercy of the Lord& be removed( +n the materia" 0or"d& the "ight of the sun is a"so not inde!endent& nor is that of the moon( The rea" source of "ight is the brahma2yoti& 0hich diffuses "ight from the transcendenta" body of the Lord& and the same "ight is ref"ected in varieties of "ight7 the "ight of the sun& the "ight of the moon& the "ight of fire& or the "ight of e"ectricity( So the identity of the se"f as being unconnected 0ith the Su!reme Se"f& the Lord& is a"so i""usion& and the fa"se c"aim "+ am the Su!reme" is the "ast i""usory snare of the same maya& or the e4terna" energy of the Lord( The 'edanta-sutra in the very beginning affirms that everything is born from the Su!reme& and thus& as e4!"ained in the !revious verse& a"" individua" "iving entities are born from the energy of the su!reme "iving being& the #ersona"ity of $odhead( .rahma himse"f 0as born from the energy of the Lord& and a"" other "iving entities are born from the energy of the Lord through the agency of .rahma none of them has any e4istence 0ithout being dovetai"ed 0ith the Su!reme Lord( The inde!endence of the individua" "iving entity is not rea" inde!endence& but is 2ust the ref"ection of the rea" inde!endence e4isting in the Su!reme .eing& the Lord( The fa"se c"aim of su!reme inde!endence by the conditioned sou"s is i""usion& and this conc"usion is admitted in this verse( #ersons 0ith a !oor fund of -no0"edge become i""usioned& and therefore the so-ca""ed scientists& !hysio"ogists& em!iric !hi"oso!hers& etc(& become da55"ed by the g"aring ref"ection of the sun& moon& e"ectricity& etc(& and deny the e4istence of the Su!reme Lord& !utting for0ard theories and different s!ecu"ations about the creation& maintenance and annihi"ation of everything materia"( The medica" !ractitioner may deny the e4istence of the sou" in the !hysio"ogica" bodi"y construction of an individua" !erson& but he cannot give "ife to a dead body& even though a"" the mechanisms of the body e4ist even after death( The !sycho"ogist ma-es a serious study of the !hysio"ogica" conditions of the brain& as if the construction of the cerebra" "um! 0ere the machine of the functioning mind& but in the dead body the !sycho"ogist cannot bring bac- the function of the mind( These scientific studies of the cosmic manifestation or the bodi"y construction inde!endent of the Su!reme Lord are different ref"ective inte""ectua" gymnastics on"y& but at the end they are a"" i""usion and nothing more( *"" such advancement of science and -no0"edge in the !resent conte4t of materia" civi"i5ation is but an action of the covering inf"uence of the i""usory energy( The i""usory energy has t0o !hases of e4istence& name"y the covering inf"uence and the thro0ing inf"uence( .y the thro0ing inf"uence the i""usory energy thro0s the "iving entities into the dar-ness of ignorance& and by the covering inf"uence she covers the eyes of men 0ith a !oor fund of -no0"edge about the e4istence of the Su!reme #erson 0ho en"ightened the su!reme individua" "iving being& .rahma( The identity of .rahma 0ith the Su!reme Lord is never c"aimed herein& and therefore such a foo"ish c"aim by the man 0ith a !oor fund of -no0"edge is another dis!"ay of the i""usory energy of the Lord( The Lord says in the .hagavad-gita ;6=(6<-:C> that demoniac !ersons 0ho deny the e4istence of the Lord are thro0n more and more into the dar-ness of ignorance& and thus such demoniac !ersons transmigrate "ife after "ife 0ithout any -no0"edge of the Su!reme #ersona"ity of $odhead( The sane man& ho0ever& is en"ightened in the disci!"ic succession from .rahma2i& 0ho 0as !ersona""y instructed by the Lord& or in the disci!"ic succession from *r2una& 0ho 0as !ersona""y instructed by the Lord in the .hagavad-gita( 8e acce!ts this statement of the Lord7 aham sarvasya !rabhavo mattah sarvam !ravartate iti matva bha2ante mam budha bhava-samanvitah

;.g( 6C(<> The Lord is the origina" source of a"" emanations& and everything that is created& maintained and annihi"ated e4ists by the energy of the Lord( The sane man 0ho -no0s this is actua""y "earned& and therefore he becomes a !ure devotee of the Lord& engaged in the transcendenta" "oving service of the Lord( *"though the ref"ectory energy of the Lord dis!"ays various i""usions to the eyes of !ersons 0ith a !oor fund of -no0"edge& the sane !erson -no0s c"ear"y that the Lord can act& even from far& far beyond our vision& by 8is different energies& 2ust as fire can diffuse heat and "ight from a distant !"ace( +n the medica" science of the ancient sages& -no0n as the *yur-veda& there is definite acce!tance of the Lord s su!remacy in the fo""o0ing 0ords7 2agad-yoner anicchasya cid-anandai-a-ru!inah !umso 3sti !ra-rtir nitya !raticchayeva bhasvatah acetana!i caitanyayogena !aramatmanah a-arod visvam a-hi"am anityam nata-a-rtim There is one Su!reme #erson 0ho is the !rogenitor of this cosmic manifestation and 0hose energy acts as !ra-rti& or the materia" nature& da55"ing "i-e a ref"ection( .y such i""usory action of !ra-rti& even dead matter is caused to move by the coo!eration of "iving energy of the Lord& and the materia" 0or"d a!!ears "i-e a dramatic !erformance to the ignorant eyes( The ignorant !erson& therefore& may even be a scientist or !hysio"ogist in the drama of !ra-rti& 0hi"e the sane !erson -no0s !ra-rti as the i""usory energy of the Lord( .y such a conc"usion& as confirmed by the .hagavad-gita& it is c"ear that the "iving entities are a"so a dis!"ay of the Lord3s su!erior energy ;!ara !ra-rti>& 2ust as the materia" 0or"d is a dis!"ay of the Lord3s inferior energy ;a!ara !ra-rti>( The su!erior energy of the Lord cannot be as good as the Lord& a"though there is very "itt"e difference bet0een the energy and the !ossessor of the energy& or the fire and the heat( /ire is !ossessed of heat& but heat is not fire( This sim!"e thing is not understood by the man 0ith a !oor fund of -no0"edge 0ho fa"se"y c"aims that the fire and heat are the same( This energy of the fire ;name"y heat> is e4!"ained here as a ref"ection& and not direct"y fire( Therefore the "iving energy re!resented by the "iving entities is the ref"ection of the Lord& and never the Lord 8imse"f( .eing the ref"ection of the Lord& the e4istence of the "iving entity is de!endent on the Su!reme Lord& 0ho is the origina" "ight( This materia" energy may be com!ared to dar-ness& as actua""y it is dar-ness& and the activities of the "iving entities in the dar-ness are ref"ections of the origina" "ight( The Lord shou"d be understood by the conte4t of this verse( Nonde!endence of both the energies of the Lord is e4!"ained as maya& or i""usion( No one can ma-e a so"ution of the dar-ness of ignorance sim!"y by the ref"ection of "ight( Simi"ar"y& no one can come out of materia" e4istence sim!"y by the ref"ected "ight of the common man one has to receive the "ight from the origina" "ight itse"f( The ref"ection of sun"ight in the dar-ness is unab"e to drive out the dar-ness& but the sun"ight outside the ref"ection can drive out the dar-ness com!"ete"y( +n dar-ness no one can see the things in a room( Therefore a !erson in the dar- is afraid of sna-es and scor!ions& a"though there may not be such things( .ut in the "ight the things in the room can be c"ear"y seen& and the fear of sna-es and scor!ions is at once removed( Therefore one has to ta-e she"ter of the "ight of the Lord& as in the .hagavad-gita or the Srimad-.hagavatam& and not the ref"ective !ersona"ities 0ho have no touch 0ith the Lord( No one shou"d hear .hagavad-gita or Srimad-.hagavatam from a !erson 0ho does not be"ieve in the e4istence of the Lord( Such a !erson is a"ready doomed& and any association 0ith such a doomed !erson ma-es the associater a"so doomed( *ccording to the #adma #urana& 0ithin the materia" com!ass there are innumerab"e materia" universes& and a"" of them are fu"" of dar-ness( *ny "iving being& beginning from the .rahmas ;there are innumerab"e .rahmas in innumerab"e universes> to the insignificant ant& are a"" born in dar-ness& and they re1uire factua" "ight from the Lord to see 8im direct"y& 2ust as the sun can be seen on"y by the direct "ight of the

sun( No "am! or man-made torch"ight& ho0ever !o0erfu" it may be& can he"! one see the sun( The sun revea"s itse"f( Therefore the action of different energies of the Lord& or the #ersona"ity of $odhead 8imse"f& can be rea"i5ed by the "ight manifested by the cause"ess mercy of the Lord( The im!ersona"ists say that $od cannot be seen( $od can be seen by the "ight of $od and not by man-made s!ecu"ations( 8ere this "ight is s!ecifica""y mentioned as vidyat& 0hich is an order by the Lord to .rahma( This direct order of the Lord is a manifestation of 8is interna" energy& and this !articu"ar energy is the means of seeing the Lord face to face( Not on"y .rahma but anyone 0ho may be graced by the Lord to see such mercifu" direct interna" energy can a"so rea"i5e the #ersona"ity of $odhead 0ithout any menta" s!ecu"ation( TEXT ?B TEXT yatha mahanti bhutani bhutesuccavacesv anu !ravistany a!ravistani tatha tesu na tesv aham SYNONYMS yatha--2ust as mahanti--the universa" bhutani--e"ements bhutesu ucca-avacesu--in the minute and gigantic anu--after !ravistani--entered a!ravistani--not entered tatha--so tesu--in them na--not tesu-in them aham--Myse"f( T)*NSL*T+ON O .rahma& !"ease -no0 that the universa" e"ements enter into the cosmos and at the same time do not enter into the cosmos simi"ar"y& + Myse"f a"so e4ist 0ithin everything created& and at the same time + am outside of everything( #,)#O)T The great e"ements of materia" creation& name"y earth& 0ater& fire& air and ether& a"" enter into the body of a"" manifested entities--the seas& mountains& a1uatics& !"ants& re!ti"es& birds& beasts& human beings& demigods and everyone materia""y manifested--and at the same time such e"ements are different"y situated( +n the deve"o!ed stage of consciousness& the human being can study both !hysio"ogica" and !hysica" science& but the basic !rinci!"es of such sciences are nothing but the materia" e"ements and nothing more( The body of the human being and the body of the mountain& as a"so the bodies of the demigods& inc"uding .rahma& are a"" of the same ingredients--earth& 0ater& etc(--and at the same time the e"ements are beyond the body( The e"ements 0ere created first& and therefore they entered into the bodi"y construction "ater& but in both circumstances they entered the cosmos and a"so did not enter( Simi"ar"y& the Su!reme Lord& by 8is different energies& name"y the interna" and e4terna"& is 0ithin everything in the manifested cosmos& and at the same time 8e is outside of everything& situated in the -ingdom of $od ;'ai-untha"o-a> as described before( This is very nice"y stated in the .rahma-samhita ;B(?E> as fo""o0s7 ananda-cinmaya-rasa-!ratibhavitabhis tabhir ya eva ni2a-ru!ataya -a"abhih go"o-a eva nivasaty a-hi"atma-bhuto govindam adi-!urusam tam aham bha2ami "+ 0orshi! the #ersona"ity of $odhead& $ovinda& 0ho& by e4!ansion of 8is interna" !otency of transcendenta" e4istence& -no0"edge and b"iss& en2oys in 8is o0n and e4!anded forms( Simu"taneous"y 8e enters into every atom of the creation("

This e4!ansion of 8is !"enary !arts is a"so more definite"y e4!"ained in the same .rahma-samhita ;B(?B> as fo""o0s7 e-o 3!y asau racayitum 2agad-anda--otim yac-cha-tir asti 2agad-anda-caya yad-antah andantara-stha-!aramanu-cayantara-stham govindam adi-!urusam tam aham bha2ami "+ 0orshi! the #ersona"ity of $odhead& $ovinda& 0ho& by one of 8is !"enary !ortions& enters into the e4istence of every universe and every !artic"e of the atoms and thus un"imited"y manifests 8is infinite energy a"" over the materia" creation(" The im!ersona"ists can imagine or even !erceive that the Su!reme .rahman is thus a""-!ervading& and therefore they conc"ude that there is no !ossibi"ity of 8is !ersona" form( 8erein "ies the mystery of 8is transcendenta" -no0"edge( This mystery is transcendenta" "ove of $odhead& and one 0ho is surcharged 0ith such transcendenta" "ove of $odhead can 0ithout difficu"ty see the #ersona"ity of $odhead in every atom and every movab"e or immovab"e ob2ect( *nd at the same time he can see the #ersona"ity of $odhead in 8is o0n abode& $o"o-a& en2oying eterna" !astimes 0ith 8is eterna" associates& 0ho are a"so e4!ansions of 8is transcendenta" e4istence( This vision is the rea" mystery of s!iritua" -no0"edge& as stated by the Lord in the beginning ;sarahasyam tad-angam ca>( This mystery is the most confidentia" !art of the -no0"edge of the Su!reme& and it is im!ossib"e for the menta" s!ecu"ators to discover by dint of inte""ectua" gymnastics( The mystery can be revea"ed through the !rocess recommended by .rahma2i in his .rahma-samhita ;B(?<> as fo""o0s7 !reman2ana-cchurita-bha-ti-vi"ocanena santah sadaiva hrdayesu vi"o-ayanti yam syamasundaram acintya-guna-svaru!am govindam adi-!urusam tam aham bha2ami "+ 0orshi! the origina" #ersona"ity of $odhead& $ovinda& 0hom the !ure devotees& their eyes smeared 0ith the ointment of "ove of $odhead& a"0ays observe 0ithin their hearts( This $ovinda& the origina" #ersona"ity of $odhead& is Syamasundara 0ith a"" transcendenta" 1ua"ities(" Therefore& a"though 8e is !resent in every atom& the Su!reme #ersona"ity of $odhead may not be visib"e to the dry s!ecu"ators sti"" the mystery is unfo"ded before the eyes of the !ure devotees because their eyes are anointed 0ith "ove of $odhead( *nd this "ove of $odhead can be attained on"y by the !ractice of transcendenta" "oving service of the Lord& and nothing e"se( The vision of the devotees is not ordinary it is !urified by the !rocess of devotiona" service( +n other 0ords& as the universa" e"ements are both 0ithin and 0ithout& simi"ar"y the Lord3s name& form& 1ua"ity& !astimes& entourage& etc(& as they are described in the revea"ed scri!tures or as !erformed in the 'ai-untha"o-as& far& far beyond the materia" cosmic manifestation& are factua""y being te"evised in the heart of the devotee( The man 0ith a !oor fund of -no0"edge cannot understand& a"though by materia" science one can see things far a0ay by means of te"evision( /actua""y& the s!iritua""y deve"o!ed !erson is ab"e to have the te"evision of the -ingdom of $od a"0ays ref"ected 0ithin his heart( That is the mystery of -no0"edge of the #ersona"ity of $odhead( The Lord can a0ard anyone and everyone "iberation ;mu-ti> from the bondage of materia" e4istence& yet 8e rare"y a0ards the !rivi"ege of "ove of $odhead& as confirmed by Narada ;mu-tim dadhati -arhicit sma na bha-ti-yogam>( This transcendenta" devotiona" service of the Lord is so 0onderfu" that the occu!ation -ee!s the deserving devotee a"0ays ra!t in !sycho"ogica" activities& 0ithout deviation from the abso"ute touch( Thus "ove of $odhead& deve"o!ed in the heart of the devotee& is a great mystery( .rahma2i !revious"y to"d Narada that the desires of .rahma2i are never unfu"fi""ed because he is a"0ays absorbed in the transcendenta" "oving service of the Lord nor has he any desire in his heart save and e4ce!t the transcendenta" service of the Lord( That is the beauty and mystery of the !rocess of bha-ti-yoga( *s the Lord3s desire is infa""ib"e because 8e is acyuta& simi"ar"y the desires of the devotees in the transcendenta" service of the Lord are a"so acyuta& infa""ib"e( This is very difficu"t& ho0ever& for the "ayman to understand 0ithout -no0"edge of the mystery of devotiona" service& as it is very difficu"t to -no0 the !otency of touchstone( *s touchstone is rare"y found& a !ure devotee of the Lord is a"so rare"y to be seen& even

amongst mi""ions of "iberated sou"s ;-otisv a!i mahamune>( Out of a"" -inds of !erfections attained by the !rocess of -no0"edge& yoga !erfection in devotiona" service is the highest of a"" and the most mysterious a"so& even more mysterious than the eight -inds of mystic !erfection attained by the !rocess of yogic !erformances( +n the .hagavad-gita ;6<(=@> the Lord therefore advised *r2una about this bha-ti-yoga7 sarva-guhyatamam bhuyah srnu me !aramam vacah "Fust hear from Me again about the most confidentia" !art of the instructions in .hagavad-gita(" The same 0as confirmed by .rahma2i to Narada in the fo""o0ing 0ords7 idam bhagavatam nama yan me bhagavatoditam sangraho 3yam vibhutinam tvam etad vi!u"i-uru .rahma2i said to Narada& "9hatever + have s!o-en to you about the .hagavatam 0as e4!"ained to me by the Su!reme #ersona"ity of $odhead& and + am advising you to e4!and these to!ics nice"y so that !eo!"e may easi"y understand the mysterious bha-ti-yoga by transcendenta" "oving service to the Lord(" +t is to be noted here that the mystery of bha-ti-yoga 0as disc"osed to .rahma2i by the Lord 8imse"f( .rahma2i e4!"ained the same mystery to Narada& Narada e4!"ained it to 'yasa& 'yasa e4!"ained it to Su-adeva $osvami& and that same -no0"edge is coming do0n in the una""oyed chain of disci!"ic succession( +f one is fortunate enough to have received the -no0"edge in the transcendenta" disci!"ic succession& sure"y he 0i"" have the chance to understand the mystery of the Lord and that of the Srimad-.hagavatam& the sound incarnation of the Lord( TEXT ?= TEXT etavad eva 2i2nasyam tattva-2i2nasunatmanah anvaya-vyatire-abhyam yat syat sarvatra sarvada SYNONYMS etavat--u! to this eva--certain"y 2i2nasyam--is to be in1uired tattva--the *bso"ute Truth 2i2nasuna--by the student atmanah--of the Se"f anvaya--direct"y vyatire-abhyam--indirect"y yat--0hatever syat--it may be sarvatra--in a"" s!ace and time sarvada--in a"" circumstances( T)*NSL*T+ON * !erson 0ho is searching after the Su!reme *bso"ute Truth& the #ersona"ity of $odhead& most certain"y search for it u! to this& in a"" circumstances& in a"" s!ace and time& and both direct"y and indirect"y( #,)#O)T To unfo"d the mystery of bha-ti-yoga& as it is e4!"ained in the !revious verse& is the u"timate stage of a"" in1uiries or the highest ob2ective for the in1uisitive( Everyone is searching after se"f-rea"i5ation in different 0ays--by -arma-yoga& by 2nana-yoga& by dhyana-yoga& by ra2a-yoga& by bha-ti-yoga& etc( To engage in se"f-rea"i5ation is the res!onsibi"ity of every "iving entity deve"o!ed in consciousness( One 0ho is deve"o!ed in consciousness certain"y ma-es in1uiries into the mystery of the se"f& of the cosmic

situation and of the !rob"ems of "ife& in a"" s!heres and fie"ds--socia"& !o"itica"& economic& cu"tura"& re"igious& mora"& etc(--and in their different branches( .ut here the goa" of a"" such in1uiries is e4!"ained( The 'edanta-sutra !hi"oso!hy begins 0ith this in1uiry about "ife& and the .hagavatam ans0ers such in1uiries u! to this !oint& or the mystery of a"" in1uiries( Lord .rahma 0anted to be !erfect"y educated by the #ersona"ity of $odhead& and here is the ans0er by the Lord& finished in four nutshe"" verses& from aham eva to this verse& etavad eva( This is the end of a"" se"f-rea"i5ation !rocesses( Men do not -no0 that the u"timate goa" of "ife is 'isnu& or the Su!reme #ersona"ity of $odhead& due to being be0i"dered by the g"aring ref"ection in the dar-ness& and as such everyone is entering into the dar-est region of materia" e4istence& driven by the uncontro""ed senses( The 0ho"e materia" e4istence has s!rung u! because of sense gratification& desires based !rinci!a""y on the se4 desire& and the resu"t is that in s!ite of a"" advancement of -no0"edge& the fina" goa" of a"" the activities of the "iving entities is sense gratification( .ut here is the rea" goa" of "ife& and everyone shou"d -no0 it by in1uiries !ut before a bona fide s!iritua" master e4!ert in the science of bha-ti-yoga& or from a "iving !ersona"ity of .hagavatam "ife( Everyone is engaged in various -inds of scri!tura" in1uiries& but the Srimad-.hagavatam gives ans0ers to a"" of the various students of se"f-rea"i5ation7 this u"timate ob2ective of "ife is not to be searched out 0ithout great "abor or !erseverance( One 0ho is imbued 0ith such sincere in1uiries must as- the bona fide s!iritua" master in the disci!"ic succession from .rahma2i& and that is the direction given here( .ecause the mystery 0as disc"osed before .rahma2i by the Su!reme !ersona"ity of $odhead& the mystery of a"" such in1uiries regarding se"f-rea"i5ation must be !ut before such a s!iritua" master& 0ho is direct"y the re!resentative of the Lord& ac-no0"edged in that disci!"ic succession( Such a bona fide s!iritua" master is ab"e to c"ear u! the 0ho"e thing by evidence from the revea"ed scri!tures& both direct and indirect( *"though everyone is free to consu"t the revea"ed scri!tures in this connection& one sti"" re1uires the guidance of a bona fide s!iritua" master& and that is the direction in this verse( The bona fide s!iritua" master is the most confidentia" re!resentative of the Lord& and one must receive direction from the s!iritua" master in the same s!irit that .rahma2i received it from the #ersona"ity of $odhead& Lord %rsna( The bona fide s!iritua" master in that bona fide chain of disci!"ic succession never c"aims to be the Lord 8imse"f& a"though such a s!iritua" master is greater than the Lord in the sense that he can de"iver the Lord by his !ersona""y rea"i5ed e4!erience( The Lord is not to be found sim!"y by education or by a good ferti"e brain& but sure"y 8e can be found by the sincere student through the trans!arent medium of the bona fide s!iritua" master( The revea"ed scri!tures give directions direct"y to this end& but because the be0i"dered "iving entities are b"inded by the g"aring ref"ection in the dar-ness& they are unab"e to find the truth of the revea"ed scri!tures( /or e4am!"e& in the .hagavad-gita the 0ho"e direction is targeted to0ard the !ersona"ity of $odhead Lord Sri %rsna& but for 0ant of a bona fide s!iritua" master in the "ine of .rahma2i or the direct hearer& *r2una& there are different distortions of the revea"ed -no0"edge by many unauthori5ed !ersons 0ho 2ust 0ant to satisfy their o0n 0hims( ,ndoubted"y the .hagavad-gita is acce!ted as one of the most bri""iant stars in the hori5on of the s!iritua" s-y& yet the inter!retations of this great boo- of -no0"edge have so gross"y been distorted that every student of the .hagavad-gita is sti"" in the same dar-ness of g"aring materia" ref"ections( Such students are hard"y en"ightened by the .hagavad-gita( +n the $ita !ractica""y the same instruction is im!arted as in the four !rime verses of the .hagavatam& but due to 0rong and fashionab"e inter!retations by unauthori5ed !ersons& one cannot reach the u"timate conc"usion( +n the .hagavad-gita ;6<(=6> it is c"ear"y said7 isvarah sarva-bhutanam hrd-dese 3r2una tisthati bhramayan sarva-bhutani yantrarudhani mayaya The Lord is situated in the hearts of a"" "iving beings ;as #aramatma>& and 8e is contro""ing a"" of them in the materia" 0or"d under the agency of 8is e4terna" energy( Therefore it is c"ear"y mentioned that the Lord is the su!reme contro""er and that the "iving entities are contro""ed by the Lord( +n the same .hagavad-gita ;6<(=B> the Lord directs as fo""o0s7 man-mana bhava mad-bha-to mad-ya2i mam namas-uru

mam evaisyasi satyam te !rati2ane !riyo 3si me +t is c"ear from this verse of the .hagavad-gita that the direction of the Lord is that one shou"d be $odminded& a devotee of the Lord& a 0orshi!er of the Lord& and must offer a"" obeisances unto Lord %rsna( .y so doing& the devotee 0i"" undoubted"y go bac- to $odhead& bac- to home( +ndirect"y it is said that the 0ho"e 'edic socia" construction of human society is so made that everyone acts as a !art and !arce" of the com!"ete body of the Lord( The inte""igent c"ass of men& or the brahmanas& are situated on the face of the Lord the administrative c"ass of men& the -satriyas& are situated on the arms of the Lord the !roductive c"ass of men& the vaisyas& are situated on the be"t of the Lord and the "aborer c"ass of men& the sudras& are situated on the "egs of the Lord( Therefore the com!"ete socia" construction is the body of the Lord& and a"" the !arts of the body& name"y the brahmanas& the -satriyas& the vaisyas and the sudras& are meant to serve the Lord3s 0ho"e body con2oint"y other0ise the !arts become unfit to be coordinated 0ith the su!reme consciousness of oneness( ,niversa" consciousness is factua""y achieved by coordinated service of a"" concerned to the Su!reme !ersona"ity of $odhead& and that a"one can insure tota" !erfection( Therefore even the great scientists& the great !hi"oso!hers& the great menta" s!ecu"ators& the great !o"iticians& the great industria"ists& the great socia" reformers& etc(& cannot give any re"ief to the rest"ess society of the materia" 0or"d because they do not -no0 the secret of success as mentioned in this verse of the .hagavatam& name"y that one must -no0 the mystery of bha-ti-yoga( +n the .hagavad-gita ;E(6B> a"so it is said7 na mam dus-rtino mudhah !ra!adyante naradhamah mayaya!ahrta-2nana asuram bhavam asritah .ecause the so-ca""ed great "eaders of human society are ignorant of this great -no0"edge of bha-ti-yoga and are a"0ays engaged in ignob"e acts of sense gratification& be0i"dered by the e4terna" energy of the Lord& they are stubborn rebe"s against the su!remacy of the Su!reme !ersona"ity of $odhead& and they never agree to surrender unto 8im because they are foo"s& miscreants and the "o0est ty!e of human beings( Such faith"ess nonbe"ievers may be high"y educated in the materia" sense of the term& but factua""y they are the greatest foo"s of the 0or"d because by the inf"uence of the e4terna"& materia" nature a"" their so-ca""ed ac1uisition of -no0"edge has been made nu"" and void( Therefore a"" advancement of -no0"edge in the !resent conte4t of things is being misused by cats and dogs fighting 0ith one another for sense gratification& and a"" ac1uisition of -no0"edge in science& !hi"oso!hy& fine arts& nationa"ism& economic deve"o!ment& re"igion and great activities are being s!oi"ed by being used as dresses for dead men( There is no uti"ity in the dresses used for covering a coffin of a dead body save getting fa"se a!!"ause from the ignorant !ub"ic( The Srimad-.hagavatam therefore says again and again that 0ithout attainment of the status of bha-ti-yoga& a"" the activities of human society are to be considered abso"ute fai"ures on"y( +t is said7 !arabhavas tavad abodha-2ato yavan na 2i2nasata atma-tattvam yavat -riyas tavad idam mano vai -armatma-am yena sarira-bandhah ;.hag( B(B(B> *s "ong as one is b"ind to in1uiring after se"f-rea"i5ation& a"" materia" activities& ho0ever great they may be& are a"" different -inds of defeat because the aim of human "ife is not fu"fi""ed by such un0anted and !rofit"ess activities( The function of the human body is to attain freedom from materia" bondage& but as "ong as one is fu""y absorbed in materia" activities& his mind 0i"" be over0he"med in the 0hir"!oo" of matter& and thus he 0i"" continue to be encaged in materia" bodies "ife after "ife(

evam manah -arma-vasam !rayun-te avidyayatmany u!adhiyamane !ritir na yavan mayi vasudeve na mucyate deha-yogena tavat ;.hag( B(B(=> +t is one3s mind that generates different -inds of bodies for suffering different -inds of materia" !angs( Therefore as "ong as the mind is absorbed in fruitive activities& the mind is understood to be absorbed in nescience& and thus one is sure to be sub2ected to materia" bondage in different bodies again and again unti" one deve"o!s a transcendenta" "ove for $odhead& 'asudeva& the Su!reme #erson( To become absorbed in the transcendenta" name& 1ua"ity& form and activities of the Su!reme #erson& 'asudeva& means to change the tem!er of the mind from matter to abso"ute -no0"edge& 0hich "eads one to the !ath of abso"ute rea"i5ation and thus frees one from the bondage of materia" contact and encagements in different materia" bodies( Sri"a Fiva $osvami #rabhu!ada therefore comments on the 0ords sarvatra sarvada in the sense that the !rinci!"es of bha-ti-yoga& or devotiona" service to the Lord& are a!t in a"" circumstances i(e(& bha-ti-yoga is recommended in a"" the revea"ed scri!tures& it is !erformed by a"" authorities& it is im!ortant in a"" !"aces& it is usefu" in a"" causes and effects& etc( *s far as a"" the revea"ed scri!tures are concerned& he 1uotes from the S-anda #urana on the to!ics of .rahma and Narada as fo""o0s7 samsare 3smin maha-ghore 2anma-mrtyu-sama-u"e !u2anam vasudevasya tara-am vadibhih smrtam +n the materia" 0or"d& 0hich is fu"" of dar-ness and dangers& combined 0ith birth and death and fu"" of different an4ieties& the on"y 0ay to get out of the great entang"ement is to acce!t "oving transcendenta" devotiona" service to Lord 'asudeva( This is acce!ted by a"" c"asses of !hi"oso!hers( Sri"a Fiva $osvami a"so 1uotes another common !assage& 0hich is found in three #uranas& name"y the #adma #urana& S-anda #urana and Linga #urana( +t runs as fo""o0s7 a"odya sarva-sastrani vicarya ca !unah !unah idam e-am sunis!annam dhyeyo narayanah sada ".y scrutini5ing"y revie0ing a"" the revea"ed scri!tures and 2udging them again and again& it is no0 conc"uded that Lord Narayana is the Su!reme *bso"ute Truth& and thus 8e a"one shou"d be 0orshi!ed(" The same truth is a"so indirect"y described in the $aruda #urana as fo""o0s7 !aram gato 3!i vedanam sarva-sastrartha-vedy a!i yo na sarvesvare bha-tas tam vidyat !urusadhamam "Even though one may have gone to the other side of a"" the 'edas& and even though one is 0e"" versed in a"" the revea"ed scri!tures& if one is not a devotee of the Su!reme Lord& he must be considered the "o0est of man-ind(" Simi"ar"y& it is a"so stated in Srimad-.hagavatam ;B(6<(6:> indirect"y as fo""o0s7 yasyasti bha-tir bhagavaty a-incana sarvair gunais tatra samasate surah harav abha-tasya -uto mahad-guna mano-rathenasati dhavato bahih

One 0ho has unf"inching devotion unto the Su!reme #ersona"ity of $odhead must have a"" the good 1ua"ities of the demigods& and contrari"y one 0ho is not a devotee of the Lord must be hovering in the dar-ness of menta" s!ecu"ation and thus must be engaged in materia" im!ermanence( Srimad-.hagavatam ;66(66(6<> says7 sabda-brahmani nisnato na nisnayat !are yadi sramas tasya srama-!ha"o hy adhenum iva ra-satah "One may be 0e"" versed in a"" the transcendenta" "iterature of the 'edas& but if he fai"s to be ac1uainted 0ith the Su!reme& then it must be conc"uded that a"" of his education is "i-e the burden of a beast or "i-e one3s -ee!ing a co0 0ithout mi"-ing ca!acity(" Simi"ar"y& the "iberty of discharging "oving transcendenta" service to the Lord is invested in everyone& even the 0omen& the sudras& the forest tribes& or any other "iving beings born in sinfu" conditions( te vai vidanty atitaranti ca deva-mayam stri-sudra-huna-sabara a!i !a!a-2ivah yady adbhuta--rama-!arayana-si"asi-sas tiryag-2ana a!i -imu sruta-dharana ye ;.hag( :(E(@=> The "o0est of human beings can be e"evated to the highest stage of devotiona" "ife if they are trained by the bona fide s!iritua" master 0e"" versed in the transcendenta" "oving service of the Lord( +f the "o0est can be so e"evated& then 0hat to s!ea- of the highest& 0ho are 0e"" versed in the 'edic -no0"edgeG The conc"usion is that devotiona" service to the Lord is o!en for a""& regard"ess of 0ho they are( That is the confirmation of its a!!"ication for a"" -inds of !erformers of the service( Therefore the devotiona" service of the Lord 0ith !erfect -no0"edge through the training of a bona fide s!iritua" master is advised for everyone& even if one ha!!ens not to be a human being( This is confirmed in the $aruda #urana as fo""o0s7 -ita-!a-si-mrganam ca harau sannyasta-cetasam urdhvam eva gatim manye -im !unar 2naninam nrnam "Even the 0orms& birds and beasts are assured of e"evation to the highest !erfectiona" "ife if they are com!"ete"y surrendered to the transcendenta" "oving service of the Lord& so 0hat to s!ea- of the !hi"oso!hers amongst the human beingsG" Therefore there is no need to see- !ro!er"y 1ua"ified candidates for discharging devotiona" service to the Lord( Let them be either 0e"" behaved or i"" trained& "et them be either "earned or foo"s& "et them be either gross"y attached or in the renounced order of "ife& "et them be "iberated sou"s or desirous of sa"vation& "et them be ine4!ert in the discharge of devotiona" service or e4!ert in the same& a"" of them can be e"evated to the su!reme !osition by discharging devotiona" service under the !ro!er guidance( This is a"so confirmed in the .hagavad-gita ;D(?C&?:> as fo""o0s7 a!i cet su-duracaro bha2ate mam ananya-bhasadhur eva sa mantavyah samyag vyavasito hi sah mam hi !artha vya!asritya

ye 3!i syuh !a!a-yonayah striyo vaisyas tatha sudras te 3!i yanti !aram gatim Even if a !erson is fu""y addicted to a"" sorts of sinfu" acts& if he ha!!ens to be engaged in the "oving transcendenta" service of the Lord under !ro!er guidance& he is to be considered the most !erfect ho"y man 0ithout a doubt( *nd thus any !erson& 0hatsoever and 0hosoever he or she may be--even the fa""en 0oman& the "ess inte""igent "aborer& the du"" mercanti"e man& or even a man "o0er than a"" these--can attain the highest !erfection of "ife by going bac- home& bac- to $odhead& !rovided he or she ta-es she"ter of the "otus feet of the Lord in a"" earnestness( This sincere earnestness is the on"y 1ua"ification that can "ead one to the highest !erfectiona" stage of "ife& and un"ess and unti" such rea" earnestness is aroused& there is a difference bet0een c"ean"iness or unc"ean"iness& "earning or non"earning& in the materia" estimation( /ire is a"0ays fire& and thus if someone touches the fire& -no0ing"y or un-no0ing"y& the fire 0i"" act in its o0n 0ay 0ithout discrimination( The !rinci!"e is7 harir harati !a!ani dusta-cittair a!i smrtah( The a""-!o0erfu" Lord can !urify the devotee of a"" sinfu" reactions& 2ust as the sun can steri"i5e a"" sorts of infections by its !o0erfu" rays( "*ttraction for materia" en2oyment cannot act u!on a !ure devotee of the Lord(" There are hundreds and thousands of a!horisms in the revea"ed scri!tures( *tmaramas ca munayah7 "Even the se"f-rea"i5ed sou"s are a"so attracted by the transcendenta" "oving service of the Lord(" %ecit -eva"aya bha-tya vasudeva-!arayanah7 "Sim!"y by hearing and chanting& one becomes a great devotee of Lord 'asudeva(" Na ca"ati bhagavat-!adaravinda" "avanimisardham a!i sa vaisnavagryah7 "* !erson 0ho does not move from the "otus feet of the Lord even for a moment or a second is to be considered the greatest of a"" 'aisnava s(" .hagavat-!arsadatam !ra!te mat-sevaya !ratitam te7 "The !ure devotees are convinced of attaining the association of the #ersona"ity of $odhead& and thus they are a"0ays engaged in the transcendenta" "oving service of the Lord(" Therefore in a"" continents& in a"" !"anets& in a"" universes& devotiona" service to the Lord& or bha-ti-yoga& is current& and that is the statement of the Srimad-.hagavatam and a""ied scri!tures( Every0here means in every !art of the creation of the Lord( The Lord can be served by a"" the senses& or even sim!"y by the mind( The South +ndian brahmana 0ho served the Lord sim!"y on the strength of his mind a"so factua""y rea"i5ed the Lord( Success is guaranteed for a devotee 0ho fu""y engages any one of his senses in the mode of devotiona" service( The Lord can be served by any ingredient& even the most common commodity--a f"o0er& a "eaf& a fruit or a "itt"e 0ater& 0hich are avai"ab"e in any !art of the universe and 0ithout cost--and thus the Lord is served universa""y by the universa" entities( 8e can be served sim!"y by hearing& 8e can be served sim!"y by chanting or reading about 8is activities& 8e can be served sim!"y by adoring 8im and acce!ting 8im( +n the .hagavad-gita it is stated that one can serve the Lord by offering the resu"t of one3s o0n 0or- it does not matter 0hat one does( $enera""y men may say that 0hatever they are doing is ins!ired by $od& but that is not a""( One shou"d actua""y 0or- on beha"f of $od as a servant of $od( The Lord says in the .hagavad-gita ;D(:E>7 yat -arosi yad asnasi ya2 2uhosi dadasi yat yat ta!asyasi -aunteya tat -urusva mad-ar!anam Ao 0hatever you "i-e or 0hatever may be easier for you to do& eat 0hatever you may eat& sacrifice 0hatever you can sacrifice& give 0hatever you may give in charity& and do 0hatever you may underta-e in !enance& but everything must be done for 8im on"y( +f you do business or if you acce!t some em!"oyment& do so on beha"f of the Lord( 9hatever you may eat& you may offer the same to the Lord and be assured that 8e 0i"" return the food after eating it 8imse"f( 8e is the com!"ete 0ho"e& and therefore 0hatever 8e may eat as offered by the devotee is acce!ted because of the devotee3s "ove& but again it is returned as !rasada for the devotee so that he can be ha!!y by eating( +n other 0ords& be a servant of $od and "ive !eacefu""y in that consciousness& u"timate"y returning home& bac- to $odhead( +t is said in the S-anda #urana7

yasya smrtya ca namo-tya ta!o-ya2na--riyadisu nunam sam!urnatam eti sadyo vande tam acyutam "+ offer my obeisances unto 8im& the infa""ib"e& because sim!"y by either remembering 8im or vibrating 8is ho"y name one can attain the !erfection of a"" !enances& sacrifices or fruitive activities& and this !rocess can be universa""y fo""o0ed(" +t is en2oined ;.hag( :(?(6C>7 a-amah sarva--amo va mo-sa--ama udara-dhih tivrena bha-ti-yogena ya2eta !urusam !aram Though a !erson be fu"" of desires or have no desires& he may fo""o0 this !ath of infa""ib"e bha-ti-yoga for com!"ete !erfection(" One need not be an4ious to !ro!itiate each and every demigod and goddess because the root of a"" of them is the #ersona"ity of $odhead( *s by !ouring 0ater on the root of the tree one serves and en"ivens a"" the branches and "eaves& so by rendering service unto the Su!reme Lord one automatica""y serves every god and goddess 0ithout e4traneous effort( The Lord is a""-!ervading& and therefore service unto 8im is a"so a""-!ervading( This fact is corroborated in the S-anda #urana as fo""o0s7 arcite deva-devese san-ha-ca-ra-gada-dhare arcitah sarva-devah syur yatah sarva-gato harih 9hen the Su!reme Lord& the !ersona"ity of $odhead& 0ho carries in 8is hands a conchshe""& 0hee"& c"ub and "otus f"o0er& is 0orshi!ed& certain"y a"" other demigods are 0orshi!ed automatica""y because 8ari& the !ersona"ity of $odhead& is a""-!ervading( Therefore& in a"" cases& name"y nominative& ob2ective& causative& dative& ab"ative& !ossessive and su!!ortive& everyone is benefited by such transcendenta" "oving service to the Lord( The man 0ho 0orshi!s the Lord& the Lord 8imse"f 0ho is 0orshi!ed& the cause for 0hich the Lord is 0orshi!ed& the source of su!!"y& the !"ace 0here such 0orshi! is done& etc(--everything is benefited by such an action( Even during the annihi"ation of the materia" 0or"d& the !rocess of bha-ti-yoga can be a!!"ied( %a"ena nasta !ra"aye vaniyam7 the Lord is 0orshi!ed in devastation because 8e !rotects the 'edas from being annihi"ated( 8e is 0orshi!ed in every mi""ennium or yuga( *s it is said in Srimad-.hagavatam ;6:(?(B:>7 -rte yad dhyayato visnum tretayam ya2ato ma-haih dva!are !aricaryayam -a"au tad dhari--irtanat +n the 'isnu #urana it is 0ritten7 sa hanis tan mahac chidram sa mohah sa ca vibhramah yan-muhurtam -sanam va!i vasudevam na cintayet "+f even for a moment remembrance of 'asudeva& the Su!reme !ersona"ity of $odhead& is missed& that is the greatest "oss& that is the greatest i""usion& and that is the greatest anoma"y(" The Lord can be 0orshi!ed in a"" stages of "ife( /or instance& even in the 0ombs of their mothers Mahara2a #rah"ada and Mahara2a #ari-sit 0orshi!ed the Lord even in his very chi"dhood& at the age of on"y five years& Ahruva Mahara2a 0orshi!ed the Lord even in fu"" youth& Mahara2a *mbarisa 0orshi!ed the Lord and even at the "ast stage

of his frustration and o"d age Mahara2a Ahrtarastra 0orshi!ed the Lord( *2ami"a 0orshi!ed the Lord even at the !oint of death& and Citra-etu 0orshi!ed the Lord even in heaven and in he""( +n the Narasimha !urana it is said that as the he""ish inhabitants began to chant the ho"y name of the Lord they began to be e"evated from he"" to0ards heaven( Aurvasa Muni has a"so su!!orted this vie07 mucyeta yan-namny udite nara-o 3!i( "Sim!"y by chanting the ho"y name of the Lord the inhabitants of he"" became re"eased from their he""ish !ersecution(" So the conc"usion of Srimad-.hagavatam& as given by Su-adeva $osvami to Mahara2a #ari-sit& is7 etan nirvidyamananam icchatam a-uto-bhayam yoginam nr!a nirnitam harer namanu-irtanam "O %ing& it is fina""y decided that everyone& name"y those in the renounced order of "ife& the mystics& and the en2oyers of fruitive 0or-& shou"d chant the ho"y name of the Lord fear"ess"y to achieve the desired success in their !ursuits(" ;.hag( :(6(66> Simi"ar"y& as indicated indirect"y in various !"aces in revea"ed scri!tures7 6( Even though one is 0e"" versed in a"" the 'edas and scri!tures& if one is not a devotee of the Su!reme Lord& the #ersona"ity of $odhead& he is considered to be the "o0est of man-ind( :( +n the $aruda #urana& .rhan-naradiya #urana and #adma !urana& the same is re!eated7 9hat is the use of 'edic -no0"edge and !enances for one 0ho is devoid of devotiona" service to the LordG ?( 9hat is the com!arison of thousands of !ra2a!atis to one devotee of the LordG @( Su-adeva $osvami said ;.hag( :(@(6E> that neither the ascetic& nor one 0ho is great"y munificent& nor one 0ho is famous& nor the great !hi"oso!her& nor the great occu"tist& nor anyone e"se can achieve the desired resu"t 0ithout being engaged in the service of the Lord( B( Even if a !"ace is more g"orious than heaven& if there is no g"orification of the Lord of 'ai-untha or 8is !ure devotee& it shou"d at once be 1uitted( =( The !ure devotee refuses to acce!t a"" the five different ty!es of "iberation in order to be engaged in the service of the Lord( The fina" conc"usion& therefore& is that the g"ories of the Lord must be a"0ays and every0here !roc"aimed( One shou"d hear about 8is g"ories& one shou"d chant about 8is g"ories& and one shou"d a"0ays remember 8is g"ories because that is the highest !erfectiona" stage of "ife( *s far as fruitive 0or- is concerned& it is "imited to an en2oyab"e body as far as yoga is concerned& it is "imited to the ac1uirement of mystic !o0er as far as em!iric !hi"oso!hy is concerned& it is "imited to the attainment of transcendenta" -no0"edge and as far as transcendenta" -no0"edge is concerned& it is "imited to attainment of sa"vation( Even if they are ado!ted& there is every chance of discre!ancies in discharging the !articu"ar ty!e of functions( .ut ado!tion of the transcendenta" devotiona" service of the Lord has no "imit& nor is there fear of fa""ing do0n( The !rocess automatica""y reaches the fina" stage by the grace of the Lord( +n the !re"iminary stage of devotiona" service there is an a!!arent re1uisite for -no0"edge& but in the higher stage there is no necessity of such -no0"edge( The best and guaranteed !ath of !rogress is therefore engagement in bha-ti-yoga& !ure devotiona" service( The cream of Srimad-.hagavatam in the foregoing four s"o-as is sometimes s1uee5ed out by the im!ersona"ist for different inter!retations in their favor& but it shou"d be carefu""y noted that the four s"o-as 0ere first described by the #ersona"ity of $odhead 8imse"f& and thus the im!ersona"ist has no sco!e to enter into them because he has no conce!tion of the #ersona"ity of $odhead( Therefore& the im!ersona"ist may s1uee5e out any inter!retations from them& but such inter!retations 0i"" never be acce!ted by those 0ho are taught in the disci!"ic succession from .rahma& as 0i"" be c"eared u! in the fo""o0ing verses( .esides that& the sruti confirms that the Su!reme Truth *bso"ute #ersona"ity of $odhead never revea"s 8imse"f to anyone 0ho is fa"se"y !roud of his academic -no0"edge( The sruti-mantra c"ear"y says ;%atha ,!anisad 6(:(:?>7 nayam atma !ravacanena "abhyo na medhaya na bahudha srutena yam evaisa vrnute tena "abhyas

tasyaisa atma vivrnute tanum svam The 0ho"e matter is e4!"ained by the Lord 8imse"f& and one 0ho has no a!!roach to the Lord in 8is !ersona" feature can rare"y understand the !ur!ort of Srimad-.hagavatam 0ithout being taught by the bhagavatas in the disci!"ic succession( TEXT ?E TEXT etan matam samatistha !aramena samadhina bhavan -a"!a-vi-a"!esu na vimuhyati -arhicit SYNONYMS etat--this matam--the conc"usion samatistha--remain fi4ed !aramena--by the su!reme samadhina-concentration of the mind bhavan--yourse"f -a"!a--intermediate devastation vi-a"!esu--in the fina" devastation na vimuhyati--0i"" never be0i"der -arhicit--anything "i-e com!"acence( T)*NSL*T+ON O .rahma& 2ust fo""o0 this conc"usion by fi4ed concentration of mind& and no !ride 0i"" disturb you& neither in the !artia" nor in the fina" devastation( #,)#O)T *s in the .hagavad-gita& Tenth Cha!ter& the #ersona"ity of $odhead& Lord %rsna& has summari5ed the 0ho"e te4t in four verses& name"y& aham sarvasya !rabhavah& etc(& so the com!"ete Srimad-.hagavatam has a"so been summari5ed in four verses& as aham evasam evagre& etc( Thus the secret !ur!ose of the most im!ortant .hagavatite conc"usion has been e4!"ained by the origina" s!ea-er of the Srimad-.hagavatam& 0ho 0as a"so the origina" s!ea-er of the .hagavad-gita& the #ersona"ity of $odhead& Lord Sri %rsna( There are many grammarians and nondevotee materia" 0rang"ers 0ho have tried to !resent fa"se inter!retations of these four verses of the Srimad-.hagavatam but the Lord 8imse"f advised .rahma2i not to be deviated from the fi4ed conc"usion the Lord had taught him( The Lord 0as the teacher of the nuc"eus of Srimad.hagavatam in four verses& and .rahma 0as the receiver of the -no0"edge( Misinter!retation of the 0ord aham by the 0ord 2ugg"ery of the im!ersona"ist shou"d not disturb the mind of the strict fo""o0ers of the Srimad-.hagavatam( Srimad-.hagavatam is the te4t of the #ersona"ity of $odhead and 8is una""oyed devotees& 0ho are a"so -no0n as the bhagavatas& and any outsider shou"d have no access to this confidentia" "iterature of devotiona" service( .ut unfortunate"y the im!ersona"ist& 0ho has no re"ation to the Su!reme !ersona"ity of $odhead& sometimes tries to inter!ret Srimad-.hagavatam by his !oor fund of -no0"edge in grammar and dry s!ecu"ation( Therefore& the Lord 0arns .rahma ;and& through .rahma& a"" future devotees of the Lord in the disci!"ic succession of .rahma> that one shou"d never be mis"ed by the conc"usion of the so-ca""ed grammarians or by other men 0ith a !oor fund of -no0"edge& but must a"0ays fi4 the mind !ro!er"y& via the !aram!ara system( No one shou"d try to give a ne0 inter!retation by dint of mundane -no0"edge( *nd the first ste!& therefore& in !ursuance of the system of -no0"edge received by .rahma& is to a!!roach a bona fide guru 0ho is the re!resentative of the Lord fo""o0ing the !aram!ara system( No one shou"d try to s1uee5e out his o0n meaning b im!erfect mundane -no0"edge( The guru& or the bona fide s!iritua" master& is com!etent to teach the disci!"e in the right !ath 0ith reference to the conte4t of a"" authentic 'edic "iterature( 8e does not attem!t to 2ugg"e 0ords to be0i"der the student( The bona fide s!iritua" master& by his !ersona" activities& teaches the disci!"e the !rinci!"es of devotiona" service( 9ithout !ersona" service& one 0ou"d go on s!ecu"ating "i-e the im!ersona"ists and dry s!ecu"ators "ife after "ife and 0ou"d be unab"e to reach the fina" conc"usion( .y fo""o0ing the instructions

of the bona fide s!iritua" master in con2unction 0ith the !rinci!"es of revea"ed scri!tures& the student 0i"" rise to the !"ane of com!"ete -no0"edge& 0hich 0i"" be e4hibited by deve"o!ment of detachment from the 0or"d of sense gratification( The mundane 0rang"ers are sur!rised that one can detach himse"f from the 0or"d of sense gratification& and thus any attem!t to be fi4ed in $od rea"i5ation a!!ears to them to be mysticism( This detachment from the sensory 0or"d is ca""ed the brahma-bhuta stage of rea"i5ation& the !re"iminary stage of transcendenta" devotiona" "ife ;!ara bha-tih>( The brahma-bhuta stage of "ife is a"so -no0n as the atmarama stage& in 0hich one is fu""y se"f-satisfied and does not han-er for the 0or"d of sense en2oyment( This stage of fu"" satisfaction is the !ro!er situation for understanding the transcendenta" -no0"edge of the #ersona"ity of $odhead( The Srimad-.hagavatam ;6(:(:C> affirms this7 evam !rasanna-manaso bhagavad-bha-ti-yogatah bhagavat-tattva-vi2nanam mu-ta-sangasya 2ayate Thus in the com!"ete"y satisfied stage of "ife& e4hibited by fu"" detachment from the 0or"d of sense en2oyment as a resu"t of !erforming devotiona" service& one can understand the science of $od in the "iberated stage( +n this stage of fu"" satisfaction and detachment from the sensory 0or"d& one can -no0 the mystery of the science of $od 0ith a"" its confidentia" intricacies& and not by grammar or academic s!ecu"ation( .ecause .rahma 1ua"ified himse"f for such rece!tion& the Lord 0as !"eased to disc"ose the !ur!ose of Srimad-.hagavatam( This direct instruction by the Lord to any devotee 0ho is detached from the 0or"d of sense gratification is !ossib"e& as stated in the .hagavad-gita ;6C(6C>7 tesam satata-yu-tanam bha2atam !riti-!urva-am dadami buddhi-yogam tam yena mam u!ayanti te ,nto the devotees 0ho are constant"y engaged in the Lord3s transcendenta" "oving service ;!riti!urva-am>& the Lord& out of 8is cause"ess mercy u!on the devotee& gives direct instructions so that the devotee may ma-e accurate !rogress on the !ath returning home& bac- to $odhead( One shou"d not& therefore& try to understand these four verses of Srimad-.hagavatam by menta" s!ecu"ation( )ather& by direct !erce!tion of the Su!reme #ersona"ity of $odhead& one is ab"e to -no0 a"" about 8is abode& 'ai-untha& as 0as seen and e4!erienced by .rahma2i( Such 'ai-untha rea"i5ation is !ossib"e by any devotee of the Lord situated in the transcendenta" !osition as a resu"t of devotiona" service( +n the $o!a"a-ta!ani ,!anisad ;sruti> it is said& go!a-veso me !urusah !urastad avirbabhuva7 the Lord a!!eared before .rahma as a co0boy& that is& as the origina" #ersona"ity of $odhead& Lord Sri %rsna& $ovinda& 0ho is "ater described by .rahma2i in his .rahma-samhita ;B(:D>7 cintamani-!ra-ara-sadmasu -a"!a-vr-sa"a-savrtesu surabhir abhi!a"ayantam "a-smi-sahasra-sata-sambhrama-sevyamanam govindam adi-!urusam tam aham bha2ami .rahma2i desires to 0orshi! the origina" !ersona"ity of $odhead& Lord Sri %rsna& 0ho resides in the to!most 'ai-untha !"anet& -no0n as $o"o-a 'rndavana& 0here 8e is in the habit of -ee!ing surabhi co0s as a co0boy and 0here 8e is served by hundreds and thousands of goddesses of fortune ;the go!is> 0ith "ove and res!ect( Therefore Lord Sri %rsna is the origina" form of the Su!reme Lord ;-rsnas tu bhagavan svayam>( This is a"so c"ear from this instruction( The Su!reme #ersona"ity of $odhead is Lord %rsna& and not direct"y Narayana or the !urusa-avataras& 0hich are subse1uent manifestations( Therefore Srimad-.hagavatam means consciousness of the Su!reme #ersona"ity of $odhead Lord Sri %rsna& and Srimad-.hagavatam is

the sound re!resentation of the Lord as much as the .hagavad-gita is( Thus the conc"usion is that Srimad.hagavatam is the science of the Lord in 0hich the Lord and 8is abode are !erfect"y rea"i5ed( TEXT ?< TEXT sri-su-a uvaca sam!radisyaivam a2ano 2ananam !aramesthinam !asyatas tasya tad ru!am atmano nyarunad dharih SYNONYMS sri-su-ah uvaca--Sri Su-adeva $osvami said sam!radisya--fu""y instructing .rahma2i evam--thus a2anah--the Su!reme Lord 2ananam--of the "iving entities !aramesthinam--unto the su!reme "eader& .rahma !asyatah--0hi"e he 0as seeing tasya--8is tat ru!am--that transcendenta" form atmanah--of the *bso"ute nyarunat--disa!!eared harih--the Lord& the #ersona"ity of $odhead( T)*NSL*T+ON Su-adeva $osvami said to Mahara2a #ari-sit7 The Su!reme #ersona"ity of $odhead& 8ari& after being seen in 8is transcendenta" form& instructing .rahma2i& the "eader of the "iving entities& disa!!eared( #,)#O)T +n this verse it is c"ear"y mentioned that the Lord is a2anah& or the Su!reme #erson& and that 8e 0as sho0ing 8is transcendenta" form ;atmano ru!am> to .rahma2i 0hi"e instructing him in the summari5ation of Srimad-.hagavatam in four verses( 8e is a2anah& or the Su!reme #erson& amongst 2ananam& or a"" !ersons( *"" "iving entities are individua" !ersons& and amongst a"" such !ersons Lord 8ari is su!reme& as confirmed in the sruti-mantra& nityo nityanam cetanas cetananam( So there is no !"ace for im!ersona" features in the transcendenta" 0or"d as there are im!ersona" features in the materia" 0or"d( 9henever there is cetana& or -no0"edge& the !ersona" feature comes in( +n the s!iritua" 0or"d everything is fu"" of -no0"edge& and therefore everything in the transcendenta" 0or"d& the "and& the 0ater& the tree& the mountain& the river& the man& the anima"& the bird--everything--is of the same 1ua"ity& name"y cetana& and therefore everything there is individua" and !ersona"( Srimad-.hagavatam gives us this information as the su!reme 'edic "iterature& and it 0as !ersona""y instructed by the Su!reme #ersona"ity of $odhead to .rahma2i so that the "eader of the "iving entities might broadcast the message to a"" in the universe in order to teach the su!reme -no0"edge of bha-ti-yoga( .rahma2i in his turn instructed Narada& his be"oved son& the same message of Srimad-.hagavatam& and Narada& in his turn& taught the same to 'yasadeva& 0ho again taught it to Su-adeva $osvami( Through Su-adeva $osvami3s grace and by the mercy of Mahara2a #ari-sit 0e are a"" given Srimad-.hagavatam !er!etua""y to "earn the science of the *bso"ute #ersona"ity of $odhead& Lord %rsna( TEXT ?D TEXT antarhitendriyarthaya haraye vihitan2a"ih sarva-bhutamayo visvam sasar2edam sa !urvavat

SYNONYMS antarhita--on the disa!!earance indriya-arthaya--unto the #ersona"ity of $odhead& the ob2ective of a"" senses haraye--unto the Lord vihita-an2a"ih--in fo"ded hands sarva-bhuta--a"" "iving entities mayah--fu"" of visvam--the universe sasar2a--created idam--this sah--he ;.rahma2i> !urva-vat--e4act"y "i-e before( T)*NSL*T+ON On the disa!!earance of the Su!reme #ersona"ity of $odhead& 8ari& 0ho is the ob2ect of transcendenta" en2oyment for the senses of devotees& .rahma& 0ith fo"ded hands& began to re-create the universe& fu"" 0ith "iving entities& as it 0as !revious"y( #,)#O)T The Su!reme !ersona"ity of $odhead& 8ari& is the ob2ect for fu"fi""ing the senses of a"" "iving entities( +""usioned by the g"aring ref"ection of the e4terna" energy& the "iving entities 0orshi! the senses instead of engaging them !ro!er"y in fu"fi""ing the desires of the Su!reme( +n the 8ari-bha-ti-sudhodaya ;6?(:> there is the fo""o0ing verse7 a-snoh !ha"am tvadrsa-darsanam hi tanoh !ha"am tvadrsa-gatra-sangah 2ihva-!ha"am tvadrsa--irtanam hi sudur"abha bhagavata hi "o-e "O devotee of the Lord& the !ur!ose of the visua" sense is fu"fi""ed sim!"y by seeing you& and to touch your body is the fu"fi""ment of bodi"y touch( The tongue is meant for g"orifying your 1ua"ities because in this 0or"d a !ure devotee of the Lord is very difficu"t to find(" Origina""y the senses of the "iving entity 0ere a0arded for this !ur!ose& name"y to engage them in the transcendenta" "oving service of the Lord or that of 8is devotees& but the conditioned sou"s& i""usioned by the materia" energy& became ca!tivated by sense en2oyment( Therefore the 0ho"e !rocess of $od consciousness is meant to rectify the conditiona" activities of the senses and to re-engage them in the direct service of the Lord( Lord .rahma thus engaged his senses in the Lord by re-creating the conditioned "iving entities to act in the re-created universe( This materia" universe is thus created and annihi"ated by the 0i"" of the Lord( +t is created to give the conditioned sou" a chance to act to return home& bac- to $odhead& and servants "i-e .rahma2i& Narada2i& 'yasa2i and their com!any become busy 0ith the same !ur!ose of the Lord7 to rec"aim the conditioned sou"s from the fie"d of sense gratification and return them to the norma" stage of engaging the senses in service of the Lord( +nstead of doing so& i(e( converting the actions of the senses& the im!ersona"ists began to ma-e the conditioned sou"s sense-"ess& and the Lord a"so sense"ess( That is im!ro!er treatment for the conditioned sou"s( The diseased condition of the senses may be treated by curing the defect& but not u!rooting the senses a"together( 9hen there is some disease in the eyes& the eyes may be cured to see !ro!er"y( #"uc-ing out the eyes is no treatment( Simi"ar"y& the 0ho"e materia" disease is based on the !rocess of sense gratification& and "iberation from the diseased condition is re-engagement of the senses to see the beauty of the Lord& hear 8is g"ories& and act on 8is account( Thus .rahma2i created the universa" activities again( TEXT @C TEXT !ra2a!atir dharma-!atir e-ada niyaman yaman bhadram !ra2anam anvicchann atisthat svartha--amyaya

SYNONYMS !ra2a-!atih--the forefather of a"" "iving entities dharma-!atih--the father of re"igious "ife e-ada--once u!on a time niyaman--ru"es and regu"ations yaman--!rinci!"es of contro" bhadram--0e"fare !ra2anam-of the "iving beings anvicchan--desiring atisthat--situated sva-artha--o0n interest -amyaya--so desiring( T)*NSL*T+ON Thus once u!on a time the forefather of "iving entities and the father of re"igiousness& Lord .rahma& situated himse"f in acts of regu"ative !rinci!"es& desiring se"f-interest for the 0e"fare of a"" "iving entities( #,)#O)T One cannot be situated in an e4a"ted !osition 0ithout having underta-en a regu"ative "ife of ru"es and regu"ations( *n unrestricted "ife of sense gratification is anima" "ife& and Lord .rahma& in order to teach a"" concerned 0ithin the 2urisdiction of his generations& taught the same !rinci!"es of sense contro" for e4ecuting higher duties( 8e desired the 0e"fare of a"" as servants of $od& and anyone desiring the 0e"fare of the members of his fami"y and generations must conduct a mora"& re"igious "ife( The highest "ife of mora" !rinci!"es is to become a devotee of the Lord because a !ure devotee of the Lord has a"" the good 1ua"ities of the Lord( On the other hand& one 0ho is not a devotee of the Lord& ho0ever 1ua"ified he may be in the mundane sense of the term& cannot be 1ua"ified 0ith any good 1ua"ity 0orthy of the name( The !ure devotees of the Lord& "i-e .rahma and !ersons in the chain of disci!"ic succession& do not do anything to instruct their subordinates 0ithout acting according"y themse"ves( TEXT @6 TEXT tam naradah !riyatamo ri-thadanam anuvratah susrusamanah si"ena !rasrayena damena ca SYNONYMS tam--unto him naradah--the great sage Narada !riyatamah--very dear ri-tha-adanam--of the inheritor sons anuvratah--very obedient susrusamanah--a"0ays ready to serve si"ena--by good behavior !rasrayena--by mee-ness damena--by sense contro" ca--a"so( T)*NSL*T+ON Narada& the most dear of the inheritor sons of .rahma& a"0ays ready to serve his father& strict"y fo""o0s the instructions of his father by his manner"y behavior& mee-ness and sense contro"( TEXT @: TEXT mayam vividisan visnor mayesasya maha-munih maha-bhagavato ra2an !itaram !aryatosayat SYNONYMS

mayam--energies vividisan--desiring to -no0 visnoh--of the #ersona"ity of $odhead maya-isasya--of the master of a"" energies maha-munih--the great sage maha-bhagavatah--the first-c"ass devotee of the Lord ra2an--O %ing !itaram--unto his father !aryatosayat--very much !"eased( T)*NSL*T+ON Narada very much !"eased his father and desired to -no0 a"" about the energies of 'isnu& the master of a"" energies& for Narada 0as the greatest of a"" sages and greatest of a"" devotees& O %ing( #,)#O)T Lord .rahma& being the creator of a"" "iving beings in the universe& is origina""y the father of severa" 0e""--no0n sons& "i-e Aa-sa& the catuh-sanas& and Narada( +n three de!artments of human -no0"edge disseminated by the 'edas& name"y fruitive 0or- ;-arma--anda>& transcendenta" -no0"edge ;2nana-anda>& and devotiona" service ;u!asana--anda>& Aevarsi Narada inherited from his father .rahma devotiona" service& 0hereas Aa-sa inherited from his father fruitive 0or-& and Sana-a& Sanatana& etc(& inherited from their father information about 2nana--anda& or transcendenta" -no0"edge( .ut out of them a""& Narada is described here as the most be"oved son of .rahma because of good behavior& obedience& mee-ness and readiness to render service unto the father( *nd Narada is famous as the greatest of a"" sages because of his being the greatest of a"" devotees( Narada is the s!iritua" master of many famous devotees of the Lord( 8e is the s!iritua" master of #rah"ada& Ahruva and 'yasa& do0n to the forest anima" hunter %irata( 8is on"y business is to turn everyone to the transcendenta" "oving service of the Lord( Therefore a"" these features of Narada ma-e him the dearmost son of his father& and a"" this is due to Narada3s being a first-c"ass devotee of the Lord( The devotees are a"0ays an4ious to -no0 more and more about the Su!reme Lord& the master of a"" energies( *s confirmed in the .hagavad-gita ;6C(D>7 mac-citta mad-gata-!rana bodhayantah !aras!aram -athayantas ca mam nityam tusyanti ca ramanti ca The Su!reme Lord is un"imited& and 8is energies are a"so un"imited( No one can -no0 them com!"ete"y( .rahma2i& being the greatest "iving entity 0ithin this universe and being direct"y instructed by the Lord& must -no0 more than anyone 0ithin this universe& a"though such -no0"edge may not be com!"ete( Thus it is the duty of everyone to as- about the un"imited Lord from the s!iritua" master in the disci!"ic succession of .rahma& 0hich descends from Narada to 'yasa& from 'yasa to Su-adeva and so on( TEXT @? TEXT tustam nisamya !itaram "o-anam !ra!itamaham devarsih !ari!a!raccha bhavan yan manu!rcchati SYNONYMS tustam--satisfied nisamya--after seeing !itaram--the father "o-anam--of the 0ho"e universe !ra!itamaham--the great-grandfather devarsih--the great sage Narada !ari!a!raccha--in1uired bhavan-yourse"f yat--as it is ma--from me anu!rcchati--in1uiring( T)*NSL*T+ON

The great sage Narada a"so in1uired in detai" from his father& .rahma& the great-grandfather of a"" the universe& after seeing him 0e"" satisfied( #,)#O)T The !rocess of understanding s!iritua" or transcendenta" -no0"edge from the rea"i5ed !erson is not e4act"y "i-e as-ing an ordinary 1uestion from the schoo"master( The schoo"masters in the modern days are !aid agents for giving some information& but the s!iritua" master is not a !aid agent( Nor can he im!art instruction 0ithout being authori5ed( +n the .hagavad-gita ;@(?@>& the !rocess of understanding transcendenta" -no0"edge is directed as fo""o0s7 tad viddhi !rani!atena !ari!rasnena sevaya u!ade-syanti te 2nanam 2naninas tattva-darsinah *r2una 0as advised to receive transcendenta" -no0"edge from the rea"i5ed !erson by surrender& 1uestions and service( )eceiving transcendenta" -no0"edge is not "i-e e4changing do""ars such -no0"edge has to be received by service to the s!iritua" master( *s .rahma2i received the -no0"edge direct"y from the Lord by satisfying 8im fu""y& simi"ar"y one has to receive the transcendenta" -no0"edge from the s!iritua" master by satisfying him( The s!iritua" master3s satisfaction is the means of assimi"ating transcendenta" -no0"edge( One cannot understand transcendenta" -no0"edge sim!"y by becoming a grammarian( The 'edas dec"are ;Svetasvatara ,!anisad =(:?>7 yasya deve !ara bha-tir yatha deve tatha gurau tasyaite -athita hy arthah !ra-asante mahatmanah "On"y unto one 0ho has unf"inching devotion to the Lord and to the s!iritua" master does transcendenta" -no0"edge become automatica""y revea"ed(" Such re"ationshi! bet0een the disci!"e and the s!iritua" master is eterna"( One 0ho is no0 the disci!"e is the ne4t s!iritua" master( *nd one cannot be a bona fide and authori5ed s!iritua" master un"ess one has been strict"y obedient to his s!iritua" master( .rahma2i& as a disci!"e of the Su!reme Lord& received the rea" -no0"edge and im!arted it to his dear disci!"e Narada& and simi"ar"y Narada& as s!iritua" master& handed over this -no0"edge to 'yasa and so on( Therefore the so-ca""ed forma" s!iritua" master and disci!"e are not facsimi"es of .rahma and Narada or Narada and 'yasa( The re"ationshi! bet0een .rahma and Narada is rea"ity& 0hi"e the so-ca""ed forma"ity is the re"ation bet0een the cheater and cheated( +t is c"ear"y mentioned here0ith that Narada is not on"y 0e"" behaved& mee- and obedient& but a"so se"f-contro""ed( One 0ho is not se"f-contro""ed& s!ecifica""y in se4 "ife& can become neither a disci!"e nor a s!iritua" master( One must have disci!"inary training in contro""ing s!ea-ing& anger& the tongue& the mind& the be""y and the genita"s( One 0ho has contro""ed the !articu"ar senses mentioned above is ca""ed a gosvami( 9ithout becoming a gosvami one can become neither a disci!"e nor a s!iritua" master( The so-ca""ed s!iritua" master 0ithout sense contro" is certain"y the cheater& and the disci!"e of such a so-ca""ed s!iritua" master is the cheated( One shou"d not thin- of .rahma2i as a dead great-grandfather& as 0e have e4!erience on this !"anet( 8e is the o"dest great-grandfather& and he is sti"" "iving& and Narada is a"so "iving( The age of the inhabitants of the .rahma"o-a !"anet is mentioned in the .hagavad-gita( The inhabitants of this sma"" !"anet earth can hard"y ca"cu"ate even the duration of one day of .rahma( TEXT @@ TEXT

tasma idam bhagavatam !uranam dasa-"a-sanam !ro-tam bhagavata !raha !ritah !utraya bhuta--rt SYNONYMS tasmai--thereu!on idam--this bhagavatam--the g"ories of the Lord or the science of the Lord !uranam--'edic su!!"ement dasa-"a-sanam--ten characteristics !ro-tam--described bhagavata--by the #ersona"ity of $odhead !raha--said !ritah--in satisfaction !utraya--unto the son bhuta--rt--the creator of the universe( T)*NSL*T+ON Thereu!on the su!!"ementary 'edic "iterature& Srimad-.hagavatam& 0hich 0as described by the #ersona"ity of $odhead and 0hich contains ten characteristics& 0as to"d 0ith satisfaction by the father I.rahmaJ to his son Narada( #,)#O)T *"though the Srimad-.hagavatam 0as s!o-en in four verses& it had ten characteristics& 0hich 0i"" be e4!"ained in the ne4t cha!ter( +n the four verses it is first said that the Lord e4isted before the creation& and thus the beginning of the Srimad-.hagavatam inc"udes the 'edanta a!horism 2anmady asya( Fanmady asya is the beginning& yet the four verses in 0hich it is said that the Lord is the root of everything that be& beginning from the creation u! to the su!reme abode of the Lord& natura""y e4!"ain the ten characteristics( One shou"d not misunderstand by 0rong inter!retations that the Lord s!o-e on"y four verses and that therefore a"" the rest of the 6E&DD@ verses are use"ess( The ten characteristics& as 0i"" be e4!"ained in the ne4t cha!ter& re1uire so many verses 2ust to e4!"ain them !ro!er"y( .rahma2i had a"so advised Narada !revious"y that he shou"d e4!and the idea he had heard from .rahma2i( Sri Caitanya Maha!rabhu instructed this to Sri"a )u!a $osvami in a nutshe""& but the disci!"e )u!a $osvami e4!anded this very e"aborate"y& and the same sub2ect 0as further e4!anded by Fiva $osvami and even further by Sri 'isvanatha Ca-ravarti Tha-ura( 9e are 2ust trying to fo""o0 in the footste!s of a"" these authorities( So Srimad-.hagavatam is not "i-e ordinary fiction or mundane "iterature( +t is un"imited in strength& and ho0ever one may e4!and it according to one3s o0n abi"ity& .hagavatam sti"" cannot be finished by such e4!ansion( Srimad-.hagavatam& being the sound re!resentation of the Lord& is simu"taneous"y e4!"ained in four verses and in four bi""ion verses a"" the same& inasmuch as the Lord is sma""er than the atom and bigger than the un"imited s-y( Such is the !otency of Srimad-.hagavatam( TEXT @B TEXT naradah !raha munaye sarasvatyas tate nr!a dhyayate brahma !aramam vyasayamita-te2ase SYNONYMS naradah--the great sage Narada !raha--instructed munaye--unto the great sage sarasvatyah--of the )iver Sarasvati tate--on the ban- nr!a--O %ing dhyayate--unto the meditative brahma--*bso"ute Truth !aramam--the Su!reme vyasaya--unto Sri"a 'yasadeva amita--un"imited te2ase--unto the !o0erfu"( T)*NSL*T+ON

+n succession& O %ing& the great sage Narada instructed Srimad-.hagavatam unto the un"imited"y !o0erfu" 'yasadeva& 0ho meditated in devotiona" service u!on the Su!reme #ersona"ity of $odhead& the *bso"ute Truth& on the ban- of the )iver Sarasvati( #,)#O)T +n the /ifth Cha!ter of the /irst Canto of Srimad-.hagavatam& Narada instructed the great sage 'yasadeva as fo""o0s7 atho maha-bhaga bhavan amogha-drsuci-sravah satya-rato dhrta-vratah uru-ramasya-hi"a-bandha-mu-taye samadhinanusmara tad vicestitam "O great"y fortunate& !ious !hi"oso!her& your name and fame are universa"& and you are fi4ed in the *bso"ute Truth 0ith s!ot"ess character and infa""ib"e vision( + as- you to meditate u!on the activities of the #ersona"ity of $odhead& 0hose activities are un!ara""e"ed(" So in the disci!"ic succession of the .rahma-sam!radaya& the !ractice of yoga meditation is not neg"ected( .ut because the devotees are bha-ti-yogis& they do not underta-e the troub"e to meditate u!on the im!ersona" .rahman as indicated here& they meditate on brahma !aramam& or the Su!reme .rahman( .rahman rea"i5ation begins from the im!ersona" effu"gence& but by further !rogress of such meditation& manifestation of the Su!reme Sou"& #aramatma rea"i5ation& ta-es !"ace( *nd !rogressing further& rea"i5ation of the Su!reme !ersona"ity of $odhead is fi4ed( Sri Narada Muni& as the s!iritua" master of 'yasadeva& -ne0 very 0e"" the !osition of 'yasadeva& and thus he certified the 1ua"ities of Sri"a 'yasadeva as fi4ed in the *bso"ute Truth 0ith great vo0& etc( Narada advised meditation u!on the transcendenta" activities of the Lord( +m!ersona" .rahman has no activities& but the #ersona"ity of $odhead has many activities& and a"" such activities are transcendenta"& 0ithout any tinge of materia" 1ua"ity( +f the activities of the Su!reme .rahman 0ere materia" activities& then Narada 0ou"d not have advised 'yasadeva to meditate u!on them( *nd the !aram brahma is Lord Sri %rsna& as confirmed in the .hagavad-gita( +n the Tenth Cha!ter of the .hagavad-gita& 0hen *r2una rea"i5ed the factua" !osition of Lord %rsna& he addressed Lord %rsna in the fo""o0ing 0ords7 !aram brahma !aram dhama !avitram !aramam bhavan !urusam sasvatam divyam adi-devam a2am vibhum ahus tvam rsayah sarve devarsir naradas tatha asito deva"o vyasah svayam caiva bravisi me *r2una summari5ed the !ur!ose of the .hagavad-gita by his rea"i5ation of Lord Sri %rsna and thus said& "My dear #ersona"ity of $odhead& You are the Su!reme *bso"ute Truth& the Origina" #erson in the eterna" form of b"iss and -no0"edge& and this is confirmed by Narada& *sita& Aeva"a and 'yasadeva& and& above a""& Your !ersona" se"f has a"so confirmed it(" ;.g( 6C(6:-6?> 9hen 'yasadeva fi4ed his mind in meditation& he did it in bha-ti-yoga trance and actua""y sa0 the Su!reme #erson 0ith maya& the i""usory energy& in contra!osition( *s 0e have discussed before& the Lord3s maya& or i""usion& is a"so a re!resentation because maya has no e4istence 0ithout the Lord( Aar-ness is not inde!endent of "ight( 9ithout "ight& no one can e4!erience the contra!osition of dar-ness( 8o0ever& this maya& or i""usion& cannot overcome the Su!reme #ersona"ity of $odhead& but stands a!art from 8im ;a!asrayam>(

Therefore& !erfection of meditation is rea"i5ation of the #ersona"ity of $odhead a"ong 0ith 8is transcendenta" activities( Meditation on the im!ersona" .rahman is a troub"esome business for the meditator& as confirmed in the .hagavad-gita ;6:(B>7 -"eso 3dhi-ataras tesam avya-tasa-ta-cetasam( TEXT @= TEXT yad utaham tvaya !rsto vaira2at !urusad idam yathasit tad u!a-hyaste !rasnan anyams ca -rtsnasah SYNONYMS yat--0hat uta--is& ho0ever aham--+ tvaya--by you !rstah--+ am as-ed vaira2at--from the universa" form !urusat--from the #ersona"ity of $odhead idam--this 0or"d yatha--as it asit--0as tat--that u!a-hyaste--+ sha"" e4!"ain !rasnan--a"" the 1uestions anyan--others ca--as 0e"" as -rtsnasah--in great detai"( T)*NSL*T+ON O %ing& your 1uestions as to ho0 the universe became manifested from the gigantic form of the #ersona"ity of $odhead& as 0e"" as other 1uestions& + sha"" ans0er in detai" by e4!"anation of the four verses a"ready mentioned( #,)#O)T *s stated in the beginning of the Srimad-.hagavatam& this great transcendenta" "iterature is the ri!ened fruit of the tree of 'edic -no0"edge& and therefore a"" 1uestions that can be human"y !ossib"e regarding the universa" affairs& beginning from its creation& are a"" ans0ered in the Srimad-.hagavatam( The ans0ers de!end on"y on the 1ua"ification of the !erson 0ho e4!"ains them( The ten divisions of Srimad.hagavatam& as e4!"ained by the great s!ea-er Sri"a Su-adeva $osvami& are the "imitation of a"" 1uestions& and inte""igent !ersons 0i"" derive a"" inte""ectua" benefits from them by !ro!er uti"i5ation( Thus end the .ha-tivedanta !ur!orts of the Second Canto& Ninth Cha!ter& of the Srimad-.hagavatam& entit"ed "*ns0ers by Citing the Lord3s 'ersion(" Cha!ter Ten .hagavatam +s the *ns0er to *"" Huestions TEXT 6 TEXT sri-su-a uvaca atra sargo visargas ca sthanam !osanam utayah manvantaresanu-atha nirodho mu-tir asrayah SYNONYMS sri-su-ah uvaca--Sri Su-adeva $osvami said atra--in this Srimad-.hagavatam sargah--statement of the creation of the universe visargah--statement of subcreation ca--a"so sthanam--the !"anetary systems !osanam--!rotection utayah--the creative im!etus manvantara--changes of Manus isa-anu-athah--the

science of $od nirodhah--going bac- home& bac- to $odhead mu-tih--"iberation asrayah--the summum bonum( T)*NSL*T+ON Sri Su-adeva $osvami said7 +n the Srimad-.hagavatam there are ten divisions of statements regarding the fo""o0ing7 the creation of the universe& subcreation& !"anetary systems& !rotection by the Lord& the creative im!etus& the change of Manus& the science of $od& returning home& bac- to $odhead& "iberation& and the summum bonum( TEXT : TEXT dasamasya visuddhy-artham navanam iha "a-sanam varnayanti mahatmanah srutenarthena can2asa SYNONYMS dasamasya--of the summum bonum visuddhi--iso"ation artham--!ur!ose navanam--of the other nine iha--in this Srimad-.hagavatam "a-sanam--sym!toms varnayanti--they describe maha-atmanah--the great sages srutena--by 'edic evidences arthena--by direct e4!"anation ca--and an2asa--summari"y( T)*NSL*T+ON To iso"ate the transcendence of the summum bonum& the sym!toms of the rest are described sometimes by 'edic inference& sometimes by direct e4!"anation& and sometimes by summary e4!"anations given by the great sages( TEXT ? TEXT bhuta-matrendriya-dhiyam 2anma sarga udahrtah brahmano guna-vaisamyad visargah !aurusah smrtah SYNONYMS bhuta--the five gross e"ements ;the s-y& etc(> matra--ob2ects !erceived by the senses indriya--the senses dhiyam--of the mind 2anma--creation sargah--manifestation udahrtah--is ca""ed the creation brahmanah--of .rahma& the first !urusa guna-vaisamyat--by interaction of the three modes of nature visargah--re-creation !aurusah--resu"tant activities smrtah--it is so -no0n( T)*NSL*T+ON The e"ementary creation of si4teen items of matter--name"y the five e"ements Ifire& 0ater& "and& air and s-yJ& sound& form& taste& sme""& touch& and the eyes& ears& nose& tongue& s-in and mind--is -no0n as sarga& 0hereas subse1uent resu"tant interaction of the modes of materia" nature is ca""ed visarga( #,)#O)T

+n order to e4!"ain the ten divisiona" sym!toms of the Srimad-.hagavatam& there are seven continuous verses( The first of these under reference !ertains to the si4teen e"ementary manifestations of earth& 0ater& etc(& 0ith materia" ego com!osed of materia" inte""igence and mind( The subse1uent creation is a resu"t of the reactions of the above-mentioned si4teen energies of the first !urusa& the Maha-'isnu incarnation of $ovinda& as "ater e4!"ained by .rahma in his treatise .rahma-samhita ;B(@E> as fo""o0s7 yah -aranarnava-2a"e bha2ati sma yoganidram ananta-2agad-anda-sa-roma--u!ah adhara-sa-tim ava"ambya !aram sva-murtim govindam adi-!urusam tam aham bha2ami The first !urusa incarnation of $ovinda& Lord %rsna& -no0n as the Maha-'isnu& goes into a yoga-nidra mystic s"ee!& and the innumerab"e universes are situated in !otency in each and every hair ho"e of 8is transcendenta" body( *s mentioned in the !revious verse& srutena ;or 0ith reference to the 'edic conc"usions>& the creation is made !ossib"e from the Su!reme #ersona"ity of $odhead direct"y by manifestation of 8is !articu"ar energies( 9ithout such a 'edic reference& the creation a!!ears to be a !roduct of materia" nature( This conc"usion comes from a !oor fund of -no0"edge( /rom 'edic reference it is conc"uded that the origin of a"" energies ;name"y interna"& e4terna" and margina"> is the Su!reme #ersona"ity of $odhead( *nd as e4!"ained hereinbefore& the i""usory conc"usion is that creation is made by the inert materia" nature( The 'edic conc"usion is transcendenta" "ight& 0hereas the non-'edic conc"usion is materia" dar-ness( The interna" !otency of the Su!reme Lord is identica" 0ith the Su!reme Lord& and the e4terna" !otency is en"ivened in contact 0ith the interna" !otency( The !arts and !arce"s of the interna" !otency 0hich react in contact 0ith the e4terna" !otency are ca""ed the margina" !otency& or the "iving entities( Thus the origina" creation is direct"y from the Su!reme #ersona"ity of $odhead& or #arambrahman& and the secondary creation& as a reactionary resu"t of the origina" ingredients& is made by .rahma( Thus the activities of the 0ho"e universe are started( TEXT @ TEXT sthitir vai-untha-vi2ayah !osanam tad-anugrahah manvantarani sad-dharma utayah -arma-vasanah SYNONYMS sthitih--the right situation vai-untha-vi2ayah--the victory of the Lord of 'ai-untha !osanam-maintenance tat-anugrahah--8is cause"ess mercy manvantarani--the reign of the Manus sat-dharmah-!erfect occu!ationa" duty utayah--im!etus to 0or- -arma-vasanah--desire for fruitive 0or-( T)*NSL*T+ON The right situation for the "iving entities is to obey the "a0s of the Lord and thus be in !erfect !eace of mind under the !rotection of the Su!reme #ersona"ity of $odhead( The Manus and their "a0s are meant to give right direction in "ife( The im!etus for activity is the desire for fruitive 0or-( #,)#O)T This materia" 0or"d is created& maintained for some time& and again annihi"ated by the 0i"" of the Lord( The ingredients for creation and the subordinate creator& .rahma& are first created by Lord 'isnu in 8is

first and second incarnations( The first !urusa incarnation is Maha-'isnu& and the second !urusa incarnation is the $arbhoda-asayi 'isnu& from 0hom .rahma is created( The third !urusa avatara is the %siroda-asayi 'isnu& 0ho "ives as the Su!ersou" of everything in the universe and maintains the creation generated by .rahma( Siva is one of the many sons of .rahma& and he annihi"ates the creation( Therefore the origina" creator of the universe is 'isnu& and 8e is a"so the maintainer of the created beings by 8is cause"ess mercy( *s such& it is the duty of a"" conditioned sou"s to ac-no0"edge the victory of the Lord and thus become !ure devotees and "ive !eacefu""y in this 0or"d& 0here miseries and dangers are a"0ays in e4istence( The conditioned sou"s& 0ho ta-e this materia" creation as the !"ace for satisfaction of the senses and thus are i""usioned by the e4terna" energy of 'isnu& remain again to be sub2ected to the "a0s of materia" nature& creation and destruction( +n the .hagavad-gita it is said that beginning from the to!most !"anet of this universe do0n to the "o0est !"anet& #ata"a"o-a& a"" are destructib"e& and the conditioned sou"s may trave" in s!ace either by good or bad 0or- or by modern s!acecraft& but they are sure to die every0here& a"though the duration of "ife in different !"anets is different( The on"y means to attain eterna" "ife is to go bac- home& bac- to $odhead& 0here there is no more rebirth as in the materia" !"anets( The conditioned sou"s& being una0are of this very sim!"e fact because of forgetting their re"ationshi! 0ith the Lord of 'ai-untha& try to !"an out a !ermanent "ife in this materia" 0or"d( .eing i""usioned by the e4terna" energy& they thus become engaged in various ty!es of economic and re"igious deve"o!ment& forgetting that they are meant for going bachome& bac- to $odhead( This forgetfu"ness is so strong due to the inf"uence of maya that the conditioned sou"s do not at a"" 0ant to go bac- to $odhead( .y sense en2oyment they become victims of birth and death re!eated"y and thus s!oi" human "ives 0hich are chances for going bac- to 'isnu( The directive scri!tures made by the Manus in different ages and mi""enniums are ca""ed sad-dharma& good guidance for the human beings& 0ho shou"d ta-e advantage of a"" the revea"ed scri!tures for their o0n interest& to ma-e "ife3s successfu" termination( The creation is not fa"se& but it is a tem!orary manifestation 2ust to give a chance for the conditioned sou"s to go bac- to $odhead( The desire to go bac- to $odhead and functions !erformed in that direction form the right !ath of 0or-( 9hen such a regu"ative !ath is acce!ted& the Lord gives a"" !rotection to 8is devotees by 8is cause"ess mercy& 0hi"e the nondevotees ris- their o0n activities to bind themse"ves in a chain of fruitive reactions( The 0ord sad-dharma is significant in this connection( Sad-dharma& or duty !erformed for going bac- to $odhead and thus becoming 8is una""oyed devotee& is the on"y !ious activity a"" others may !retend to be !ious& but actua""y they are not( +t is for this reason on"y that the Lord advises in the .hagavad-gita that one give u! a"" so-ca""ed re"igious activities and com!"ete"y engage in the devotiona" service of the Lord to become free from a"" an4ieties due to the dangerous "ife of materia" e4istence( To 0or- situated in sad-dharma is the right direction of "ife( One3s aim of "ife shou"d be to go bac- home& bac- to $odhead& and not be sub2ected to re!eated births and deaths in the materia" 0or"d by getting good or bad bodies for tem!orary e4istence( 8erein "ies the inte""igence of human "ife& and one shou"d desire the activities of "ife in that 0ay( TEXT B TEXT avataranucaritam hares casyanuvartinam !umsam isa--athah !ro-ta nana-hyano!abrmhitah SYNONYMS avatara--incarnation of $odhead anucaritam--activities hareh--of the #ersona"ity of $odhead ca--a"so asya--of 8is anuvartinam--fo""o0ers !umsam--of the !ersons isa--athah--the science of $od !ro-tah--is said nana--various a-hyana--narrations u!abrmhitah--described( T)*NSL*T+ON

The science of $od describes the incarnations of the #ersona"ity of $odhead and 8is different activities together 0ith the activities of 8is great devotees( #,)#O)T Auring the course of the e4istence of the cosmic manifestation& the chrono"ogy of history is created& recording the activities of the "iving entities( #eo!"e in genera" have a tendency to "earn the history and narrations of different men and times& but due to a "ac- of -no0"edge in the science of $odhead& they are not a!t to study the history of the incarnations of the #ersona"ity of $odhead( +t shou"d a"0ays be remembered that the materia" creation is created for the sa"vation of the conditioned sou"s( The mercifu" Lord& out of 8is cause"ess mercy& descends to various !"anets in the materia" 0or"d and acts for the sa"vation of the conditioned sou"s( That ma-es the history and narrations 0orth reading( Srimad.hagavatam offers such transcendenta" to!ics of the Lord in re"ationshi! 0ith great devotees( Therefore the to!ics of the devotees and the Lord are to be given res!ectfu" aura" rece!tion( TEXT = TEXT nirodho 3syanusayanam atmanah saha sa-tibhih mu-tir hitvanyatha ru!am sva-ru!ena vyavasthitih SYNONYMS nirodhah--the 0inding u! of the cosmic manifestation asya--of 8is anusayanam--the "ying do0n of the !urusa incarnation Maha-'isnu in mystic s"umber atmanah--of the "iving entities saha--a"ong 0ith sa-tibhih--0ith the energies mu-tih--"iberation hitva--giving u! anyatha--other0ise ru!am--form svaru!ena--in constitutiona" form vyavasthitih--!ermanent situation( T)*NSL*T+ON The merging of the "iving entity& a"ong 0ith his conditiona" "iving tendency& 0ith the mystic "ying do0n of the Maha-'isnu is ca""ed the 0inding u! of the cosmic manifestation( Liberation is the !ermanent situation of the form of the "iving entity after he gives u! the changeab"e gross and subt"e materia" bodies( #,)#O)T *s 0e have discussed severa" times& there are t0o ty!es of "iving entities( Most of them are ever "iberated& or nitya-mu-tas& 0hi"e some of them are ever conditioned( The ever-conditioned sou"s are a!t to deve"o! a menta"ity of "ording over the materia" nature& and therefore the materia" cosmic creation is manifested to give the ever-conditioned sou"s t0o -inds of faci"ities( One faci"ity is that the conditioned sou" can act according to his tendency to "ord it over the cosmic manifestation& and the other faci"ity gives the conditioned sou" a chance to come bac- to $odhead( So after the 0inding u! of the cosmic manifestation& most of the conditioned sou"s merge into the e4istence of the Maha-'isnu #ersona"ity of $odhead& "ying in 8is mystic s"umber& to be created again in the ne4t creation( .ut some of the conditioned sou"s& 0ho fo""o0 the transcendenta" sound in the form of 'edic "iteratures and are thus ab"e to go bac- to $odhead& attain s!iritua" and origina" bodies after 1uitting the conditiona" gross and subt"e materia" bodies( The materia" conditiona" bodies deve"o! out of the "iving entities3 forgetfu"ness of their re"ationshi! 0ith $odhead& and during the course of the cosmic manifestation& the conditioned sou"s are given a chance to revive their origina" status of "ife 0ith the he"! of revea"ed scri!tures& so mercifu""y com!i"ed by the Lord in 8is different incarnations( )eading or hearing of such transcendenta" "iteratures he"!s one become "iberated even in the conditiona" state of materia" e4istence( *"" the 'edic "iteratures

aim at devotiona" service to the #ersona"ity of $odhead& and as soon as one is fi4ed u!on this !oint& he at once becomes "iberated from conditiona" "ife( The materia" gross and subt"e forms are sim!"y due to the conditioned sou"3s ignorance and as soon as he is fi4ed in the devotiona" service of the Lord& he becomes e"igib"e to be freed from the conditioned state( This devotiona" service is transcendenta" attraction for the Su!reme on account of 8is being the source of a"" !"easing humors( Everyone is after some !"easure of humor for en2oyment& but does not -no0 the su!reme source of a"" attraction ;raso vai sah rasam hy evayam "abdhvanandi bhavati>( The 'edic hymns inform everyone about the su!reme source of a"" !"easure the un"imited fountainhead of a"" !"easure is the #ersona"ity of $odhead& and one 0ho is fortunate enough to get this information through transcendenta" "iteratures "i-e Srimad-.hagavatam becomes !ermanent"y "iberated to occu!y his !ro!er !"ace in the -ingdom of $od( TEXT E TEXT abhasas ca nirodhas ca yato 3sty adhyavasiyate sa asrayah !aram brahma !aramatmeti sabdyate SYNONYMS abhasah--the cosmic manifestation ca--and nirodhah--and its 0inding u! ca--a"so yatah--from the source asti--is adhyavasiyate--become manifested sah--8e asrayah--reservoir !aram--the Su!reme brahma--.eing !aramatma--the Su!ersou" iti--thus sabdyate--ca""ed( T)*NSL*T+ON The su!reme one 0ho is ce"ebrated as the Su!reme .eing or the Su!reme Sou" is the su!reme source of the cosmic manifestation as 0e"" as its reservoir and 0inding u!( Thus 8e is the Su!reme /ountainhead& the *bso"ute Truth( #,)#O)T Synonyms for the su!reme source of a"" energies& as e4!"ained in the very beginning of the Srimad.hagavatam& are 2anmady asya yatah& vadanti tat tattva-vidas tattvam ya2 2nanam advayam( brahmeti !aramatmeti bhagavan iti sabdyate& ca""ed #arambrahma& #aramatma or .hagavan( The 0ord iti used here in this verse com!"etes the synonyms and thus indicates .hagavan( This 0i"" be further e4!"ained in the "ater verses& but this .hagavan u"timate"y means Lord %rsna because the Srimad-.hagavatam has a"ready acce!ted the Su!reme #ersona"ity of $odhead as %rsna( %rsnas tu bhagavan svayam( The origina" source of a"" energies& or the summum bonum& is the *bso"ute Truth& 0hich is ca""ed #arambrahma& etc(& and .hagavan is the "ast 0ord of the *bso"ute Truth( .ut even 0ith the synonyms for .hagavan& such as Narayana& 'isnu and #urusa& the "ast 0ord is %rsna& as confirmed in the .hagavad-gita7 aham sarvasya !rabhavo mattah samam !ravartate& etc( .esides that& the Srimad-.hagavatam is the re!resentation of Lord %rsna as a sound incarnation of the Lord( -rsne sva-dhamo!agate dharma-2nanadibhih saha -a"au nasta-drsam esah !uranar-o 3dhunoditah ;.hag( 6(?(@?>

Thus by genera" conc"usion Lord %rsna is the u"timate source of a"" energies& and the 0ord %rsna means that( *nd to e4!"ain %rsna or the science of %rsna& the Srimad-.hagavatam has been !re!ared( +n the /irst Canto of Srimad-.hagavatam this truth is indicated in the 1uestions and ans0ers by Suta $osvami and great sages "i-e Sauna-a& and in the /irst and Second Cha!ters of the canto this is e4!"ained( +n the Third Cha!ter this sub2ect is more e4!"icit& and in the /ourth Cha!ter even more e4!"icit( +n the Second Canto the *bso"ute Truth as the !ersona"ity of $odhead is further em!hasi5ed& and the indication is the Su!reme Lord %rsna( The summary of Srimad-.hagavatam in four verses& as 0e have a"ready discussed& is succinct( This Su!reme #ersona"ity of $odhead in the u"timate issue is confirmed by .rahma in his .rahma-samhita as isvarah !aramah -rsnah sac-cid-ananda-vigrahah( So it is conc"uded in the Third Canto of the Srimad-.hagavatam( The com!"ete sub2ect matter is e"aborate"y e4!"ained in the Tenth and E"eventh Cantos of the Srimad-.hagavatam( +n the matter of the changes of the Manus or manvantaras& such as the Svayambhuva-manvantara and Ca-susa-manvantara& as they are discussed in the Third& /ourth& /ifth& Si4th and Seventh Cantos of Srimad-.hagavatam& Lord %rsna is indicated( +n the Eighth Canto the 'aivasvata-manvantara e4!"ains the same sub2ect indirect"y& and in the Ninth Canto the same !ur!ort is there( +n the T0e"fth Canto the same is further e4!"ained& s!ecifica""y regarding the different incarnations of the Lord( Thus it is conc"uded by studying the com!"ete Srimad-.hagavatam that Lord Sri %rsna is the u"timate summum bonum& or the u"timate source of a"" energy( *nd according to the grades of 0orshi!ers& the indications of the nomenc"ature may be different"y e4!"ained as Narayana& .rahma& #aramatma& etc( TEXT < TEXT yo 3dhyatmi-o 3yam !urusah so 3sav evadhidaivi-ah yas tatrobhaya-vicchedah !uruso hy adhibhauti-ah SYNONYMS yah--one 0ho adhyatmi-ah--is !ossessed of the sense organs ayam--this !urusah--!ersona"ity sah--he asau--that eva--a"so adhidaivi-ah--contro""ing deity yah--that 0hich tatra--there ubhaya--of both vicchedah--se!aration !urusah--!erson hi--for adhibhauti-ah--the visib"e body or the embodied "iving entity( T)*NSL*T+ON The individua" !erson !ossessing different instruments of senses is ca""ed the adhyatmic !erson& and the individua" contro""ing deity of the senses is ca""ed adhidaivic( The embodiment seen on the eyeba""s is ca""ed the adhibhautic !erson( #,)#O)T The su!reme contro""ing summum bonum is the !ersona"ity of $odhead in 8is !"enary !ortion of #aramatma& or the Su!ersou" manifestation( +n the .hagavad-gita ;6C(@:> it is said7 athava bahunaitena -im 2natena tavar2una vistabhyaham idam -rtsnam e-amsena sthito 2agat *"" the contro""ing deities "i-e 'isnu& .rahma and Siva are different manifestations of the #aramatma feature of the Su!reme #ersona"ity of $odhead Sri %rsna& 0ho e4hibits himse"f in such manners by

entering into each and every universe generated from 8im( .ut sti"" a!!arent"y there are divisions of the contro""er and contro""ed( /or e4am!"e& in the food-contro""ing de!artment the contro""er of food is a !erson made of the same ingredients as the !erson 0ho is contro""ed( Simi"ar"y& each and every individua" in the materia" 0or"d is contro""ed by the higher demigods( /or e4am!"e& 0e have our senses& but the senses are contro""ed by su!erior contro""ing deities( 9e cannot see 0ithout "ight& and the su!reme contro""er of "ight is the sun( The sun-god is in the sun !"anet& and 0e& the individua" human beings or any other being on this earth& are a"" contro""ed by the sun-god as far as our eyes are concerned( Simi"ar"y& a"" the senses 0e have are contro""ed by the su!erior demigods& 0ho are a"so as much "iving entities as 0e are& but one is em!o0ered 0hi"e the other is contro""ed( The contro""ed "iving entity is ca""ed the adhyatmic !erson& and the contro""er is ca""ed the adhidaivic !erson( *"" these !ositions in the materia" 0or"d are due to different fruitive activities( *ny individua" "iving being can become the sun-god or even .rahma or any other god in the u!!er !"anetary system by a higher grade of !ious 0or-& and simi"ar"y one becomes contro""ed by the higher demigods by "o0er grades of fruitive activities( So every individua" "iving entity is sub2ect to the su!reme contro" of the #aramatma& 0ho !uts everyone in different !ositions of the contro""er and the contro""ed( That 0hich distinguishes the contro""er and contro""ed& i(e( the materia" body& is ca""ed the adhibhautic !urusa( The body is sometimes ca""ed !urusa& as confirmed in the 'edas in the fo""o0ing hymn7 sa va esa !uruso 3nna-rasamayah( This body is ca""ed the anna-rasa embodiment( This body de!ends on food( The "iving entity 0hich is embodied does not eat anything& ho0ever& because the o0ner is s!irit in essence( The materia" body re1uires re!"acement of matter for the 0earing and tearing of the mechanica" body( Therefore the distinction bet0een the individua" "iving entity and contro""ing !"anetary deities is in the anna-rasamaya body( The sun may have a gigantic body& and the man may have a sma""er body& but a"" these visib"e bodies are made of matter nonethe"ess& the sun-god and the individua" !erson& 0ho are re"ated as the contro""er and the contro""ed& are the same s!iritua" !arts and !arce"s of the Su!reme .eing& and it is the Su!reme .eing 0ho !"aces different !arts and !arce"s in different !ositions( *nd thus the conc"usion is that the Su!reme #erson is the she"ter of a""( TEXT D TEXT e-am e-atarabhave yada no!a"abhamahe tritayam tatra yo veda sa atma svasrayasrayah SYNONYMS e-am--one e-atara--another abhave--in the absence of yada--because na--does not u!a"abhamahe-!erce!tib"e tritayam--in three stages tatra--there yah--the one veda--0ho -no0s sah--he atma--the Su!ersou" sva--o0n asraya--she"ter asrayah--of the she"ter( T)*NSL*T+ON *"" three of the above-mentioned stages of different "iving entities are interde!endent( +n the absence of one& another is not understood( .ut the Su!reme .eing 0ho sees every one of them as the she"ter of the she"ter is inde!endent of a""& and therefore 8e is the su!reme she"ter( #,)#O)T There are innumerab"e "iving entities& one de!endent on the other in the re"ationshi! of the contro""ed and the contro""er( .ut 0ithout the medium of !erce!tion& no one can -no0 or understand 0ho is the contro""ed and 0ho is the contro""er( /or e4am!"e& the sun contro"s the !o0er of our vision& 0e can see the sun because the sun has its body& and the sun"ight is usefu" on"y because 0e have eyes( 9ithout our

having eyes& the sun"ight is use"ess& and 0ithout sun"ight the eyes are use"ess( Thus they are interde!endent& and none of them is inde!endent( Therefore the natura" 1uestion arises concerning 0ho made them interde!endent( The one 0ho has made such a re"ationshi! of interde!endence must be u"timate"y com!"ete"y inde!endent( *s stated in the beginning of the Srimad-.hagavatam& the u"timate source of a"" interde!endent ob2ectives is the com!"ete inde!endent sub2ect( This u"timate source of a"" interde!endence is the Su!reme Truth or #aramatma& the Su!ersou"& 0ho is not de!endent on anything e"se( 8e is svasrayasrayah( 8e is on"y de!endent on 8is se"f& and thus 8e is the su!reme she"ter of everything( *"though #aramatma and .rahman are subordinate to .hagavan& because .hagavan is #urusottama or the Su!er!erson& 8e is the source of the Su!ersou" a"so( +n the .hagavad-gita ;6B(6<> Lord %rsna says that 8e is the #urusottama and the source of everything& and thus it is conc"uded that Sri %rsna is the u"timate source and she"ter of a"" entities& inc"uding the Su!ersou" and Su!reme .rahman( Even acce!ting that there is no difference bet0een the Su!ersou" and the individua" sou"& the individua" sou" is de!endent on the Su!ersou" for being "iberated from the i""usion of materia" energy( The individua" is under the c"utches of i""usory energy& and therefore a"though 1ua"itative"y one 0ith the Su!ersou"& he is under the i""usion of identifying himse"f 0ith matter( *nd to get out of this i""usory conce!tion of factua" "ife& the individua" sou" has to de!end on the Su!ersou" to be recogni5ed as one 0ith 8im( +n that sense a"so the Su!ersou" is the su!reme she"ter( *nd there is no doubt about it( The individua" "iving entity& the 2iva& is a"0ays de!endent on the Su!ersou"& #aramatma& because the individua" sou" forgets his s!iritua" identity 0hereas the Su!ersou"& #aramatma& does not forget 8is transcendenta" !osition( +n the .hagavad-gita these se!arate !ositions of the 2iva-atma and the #aramatma are s!ecifica""y mentioned( +n the /ourth Cha!ter& *r2una& the 2iva sou"& is re!resented as forgetfu" of his many& many !revious births& but the Lord& the Su!ersou"& is not forgetfu"( The Lord even remembers 0hen 8e taught the .hagavad-gita to the sun-god some bi""ions of years before( The Lord can remember such mi""ions and bi""ions of years& as stated in the .hagavad-gita ;E(:=> as fo""o0s7 vedaham samatitani vartamanani car2una bhavisyani ca bhutani mam tu veda na -ascana The Lord in 8is eterna" b"issfu" body of -no0"edge is fu""y a0are of a"" that ha!!ened in the !ast& that 0hich is going on at the !resent and a"so 0hat 0i"" ha!!en in the future( .ut in s!ite of 8is being the she"ter of both the #aramatma and .rahman& !ersons 0ith a !oor fund of -no0"edge are unab"e to understand 8im as 8e is( The !ro!aganda of the identity of cosmic consciousness 0ith the consciousness of the individua" "iving entities is com!"ete"y mis"eading because even such a !erson or individua" sou" as *r2una cou"d not remember his !ast deeds& a"though he is a"0ays 0ith the Lord( *nd 0hat can the tiny ordinary man& fa"se"y c"aiming to be one 0ith the cosmic consciousness& -no0 about his !ast& !resent and futureG TEXT 6C TEXT !uruso 3ndam vinirbhidya yadasau sa vinirgatah atmano 3yanam anvicchann a!o 3sra-sic chucih sucih SYNONYMS !urusah--the Su!reme #erson& #aramatma andam--the universes vinirbhidya--ma-ing them each se!arate"y situated yada--0hen asau--the same sah--8e ;the Lord> vinirgatah--came out atmanah--of 8imse"f ayanam--"ying in !"ace anvicchan--desiring a!ah--0ater asra-sit--created sucih--the most !ure sucih--transcendenta"(

T)*NSL*T+ON *fter se!arating the different universes& the gigantic universa" form of the Lord IMaha-'isnuJ& 0hich came out of the causa" ocean& the !"ace of a!!earance for the first !urusa-avatara& entered into each of the se!arate universes& desiring to "ie on the created transcendenta" 0ater I$arbhoda-aJ( #,)#O)T *fter ana"ysis of the "iving entities and the Su!reme Lord& #aramatma& the inde!endent source of a"" other "iving beings& Sri"a Su-adeva $osvami is no0 !resenting the !rime necessity for devotiona" service to the Lord& 0hich is the on"y occu!ationa" business of a"" "iving entities( The Su!reme Lord Sri %rsna and a"" 8is !"enary !ortions and e4tensions of !"enary !ortions are nondifferent from one another& and thus the su!reme inde!endence is in each and every one of them( +n order to !rove this& Su-adeva $osvami ;as !romised to %ing #ari-sit> describes herein the inde!endence of the !urusa-avatara #ersona"ity of $odhead& even in the s!here of the materia" creation( Such activities of the Lord are a"so transcendenta"& and therefore they are a"so "i"a& or !astimes& of the abso"ute Lord( Such !astimes of the Lord are very conducive to the hearers for se"f-rea"i5ation in the fie"d of devotiona" service( Some may argue& 0hy not then re"ish the transcendenta" "i"a of the Lord as e4hibited in the "and of Mathura and 'rndavana& 0hich are s0eeter than anything in the 0or"dG Sri"a 'isvanatha Ca-ravarti Tha-ura re!"ies that the !astimes of the Lord in 'rndavana are meant to be re"ished by advanced devotees of the Lord( Neo!hyte devotees 0i"" misunderstand such su!reme transcendenta" activities of the Lord& and therefore the Lord3s !astimes in the materia" s!here re"ated to creation& maintenance and destruction are veri"y re"ishab"e by the !ra-rta& or mundane devotees of the Lord( *s the yoga system main"y based on bodi"y e4ercises is meant for the !erson 0ho is too much attached to the bodi"y conce!tion of e4istence& simi"ar"y the Lord3s !astimes re"ated to the creation and destruction of the materia" 0or"d are for those 0ho are too materia""y attached( /or such mundane creatures the functions of the body and the functions of the cosmic 0or"d through !hysica" "a0s in re"ationshi! 0ith the Lord are a"so therefore inc"uded in understanding of the "a0ma-er& the Su!reme #ersona"ity of $odhead( The scientists e4!"ain the materia" functions by so many techno"ogica" terms of materia" "a0& but such b"ind scientists forget the "a0ma-er( The Srimad.hagavatam !oints out the "a0ma-er( One shou"d not be ama5ed by the mechanica" arrangement of the com!"icated engine or dynamo& but one shou"d !raise the engineer 0ho creates such a 0onderfu" 0or-ing machine( That is the difference bet0een the devotee and the nondevotee( Aevotees are a"0ays fu"" 0ith !raising the Lord& 0ho directs the !hysica" "a0s( +n the .hagavad-gita ;D(6C> the direction of the Lord u!on the materia" nature is described as fo""o0s7 mayadhya-sena !ra-rtih suyate sacaracaram hetunanena -aunteya 2agad vi!arivartate "The materia" nature fu"" of !hysica" "a0s is one of My different energies therefore it is neither inde!endent nor b"ind( .ecause + am transcendenta""y a""-!o0erfu"& sim!"y by My g"ancing over materia" nature& the !hysica" "a0s of nature 0or- so 0onderfu""y( The actions and reactions of the !hysica" "a0s 0or- on that account& and thus the materia" 0or"d is created& maintained and annihi"ated again and again(" Men 0ith a !oor fund of -no0"edge& ho0ever& become astonished by studying the !hysica" "a0s both 0ithin the construction of the individua" body and 0ithin the cosmic manifestation& and foo"ish"y they decry the e4istence of $od& ta-ing it for granted that the !hysica" "a0s are inde!endent& 0ithout any meta!hysica" contro"( The .hagavad-gita ;D(66> re!"ies to this foo"ishness in the fo""o0ing 0ords7 ava2ananti mam mudha manusim tanum asritam !aram bhavam a2ananto

mama bhuta-mahesvaram "The foo"ish men ImudhahJ do not -no0 the #ersona"ity of $odhead in 8is eterna" form of b"iss and -no0"edge(" The foo"ish man thin-s of the transcendenta" body of the Lord as something "i-e his o0n& and therefore he cannot thin- of the un"imited contro""ing !o0er of the Lord& 0ho is not visib"e in the acting of the !hysica" "a0s( The Lord is& ho0ever& visib"e to the na-ed eyes of !eo!"e in genera" 0hen 8e descends 8imse"f by 8is o0n !ersona" !otency( Lord %rsna incarnated 8imse"f as 8e is and !"ayed very 0onderfu" !arts as the Lord 8imse"f& and the .hagavad-gita concerns such 0onderfu" actions and -no0"edge( Yet foo"ish men 0i"" not acce!t Lord %rsna as the Su!reme Lord( $enera""y they consider the infinitesima" and infinite features of the Lord because they themse"ves are unab"e to become either the infinitesima" or the infinite& but one shou"d -no0 that the infinite and infinitesima" si5es of the Lord are not 8is highest g"ories( The most 0onderfu" manifestation of the Lord3s !o0er is e4hibited 0hen the infinite Lord becomes visib"e to our eyes as one of us( Yet 8is activities are different from those of the finite beings( Lifting a mountain at the age of seven years and marrying si4teen thousand 0ives in the !rime of 8is youth are some of the e4am!"es of 8is infinite energy& but the mudhas& after seeing them or hearing about them& decry them as "egendary and ta-e the Lord as one of them( They cannot understand that the Lord Sri %rsna& a"though in the form of a human being by 8is o0n !otency& is sti"" the Su!reme Lord 0ith fu"" !otency as the su!reme contro""er( 9hen& ho0ever& the mudhas give submissive and aura" rece!tion to the messages of the Lord as in the Srimad .hagavad-gita or in the Srimad-.hagavatam through the channe" of disci!"ic succession& such mudhas a"so become devotees of the Lord by the grace of 8is !ure devotees( *nd for this reason on"y& either in the .hagavad-gita or in the Srimad-.hagavatam& the !astimes of the Lord in the materia" 0or"d are de"ineated for the benefit of those men 0ith a !oor fund of -no0"edge( TEXT 66 TEXT tasv avatsit sva-srstasu sahasram !arivatsaran tena narayano nama yad a!ah !urusodbhavah SYNONYMS tasu--in that avatsit--resided sva--o0n srstasu--in the matter of creation sahasram--one thousand !arivatsaran--years of 8is measurement tena--for that reason narayanah--the #ersona"ity of $odhead named Narayana nama--name yat--because a!ah--0ater !urusa-udbhavah--emanated from the Su!reme #erson( T)*NSL*T+ON That Su!reme #erson is not im!ersona" and therefore is distinctive"y a nara& or !erson( Therefore the transcendenta" 0ater created from the Su!reme Nara is -no0n as nara( *nd because 8e "ies do0n on that 0ater& 8e is -no0n as Narayana( TEXT 6: TEXT dravyam -arma ca -a"as ca svabhavo 2iva eva ca yad-anugrahatah santi na santi yad-u!e-saya

SYNONYMS dravyam--!hysica" e"ements -arma--action ca--and -a"ah--time ca--a"so sva-bhavah 2ivah--the "iving entities eva--certain"y ca--a"so yat--0hose anugrahatah--by the mercy of santi--e4ist na--does not santi--e4ist yat-u!e-saya--by neg"igence( T)*NSL*T+ON One shou"d definite"y -no0 that a"" materia" ingredients& activities& time and modes& and the "iving entities 0ho are meant to en2oy them a""& e4ist by 8is mercy on"y& and as soon as 8e does not care for them& everything becomes none4istent( #,)#O)T The "iving entities are the en2oyers of the materia" ingredients& time& modes& etc(& because they 0ant to "ord it over the materia" nature( The Lord is the su!reme en2oyer& and the "iving entities are meant to assist the Lord in 8is en2oyment and thus !artici!ate in the transcendenta" en2oyment of everyone( The en2oyer and the en2oyed both !artici!ate in en2oyment& but& de"uded by the i""usory energy& the "iving entities 0ant to become the en2oyer "i-e the Lord& a"though they are not meant for such en2oyment( The 2ivas& the "iving entities& are mentioned in the .hagavad-gita as the Lord3s su!erior nature& or !ara !ra-rti& and so a"so it is mentioned in the 'isnu #urana( Therefore the "iving entities are never the !urusas& or the factua" en2oyers( *s such& the s!irit of en2oyment by the "iving entity in the materia" 0or"d is fa"se( +n the s!iritua" 0or"d the "iving entities are !ure in nature& and therefore they are associates in the en2oyment of the Su!reme Lord( +n the materia" 0or"d the s!irit of en2oyment of the "iving entities by dint of their o0n actions ;-arma> gradua""y fades by the "a0s of nature& and thus the i""usory energy dictates in the ears of the conditioned sou"s that they shou"d become one 0ith the Lord( This is the "ast snare of the i""usory energy( 9hen the "ast i""usion is a"so c"eared off by the mercy of the Lord& the "iving entity again becomes reinstated in his origina" !osition and thus becomes actua""y "iberated( /or this attainment of "iberation from the materia" c"utches& the Lord creates the materia" 0or"d& maintains it for some time ;one thousand years of 8is measurement& as stated in the !revious verse>& and then again annihi"ates it by 8is 0i""( The "iving entities are therefore com!"ete"y de!endent on the mercy of the Lord& and a"" their so-ca""ed en2oyments by scientific im!rovement are crushed into dust 0hen the Lord desires( TEXT 6? TEXT e-o nanatvam anvicchan yoga-ta"!at samutthitah viryam hiranmayam devo mayaya vyasr2at tridha SYNONYMS e-ah--8e& one a"one nanatvam--varieties anvicchan--so desiring yoga-ta"!at--from the bedstead of mystic s"umber samutthitah--thus generated viryam--the semina hiranmayam--go"den hue devah--the demigod mayaya--by the e4terna" energy vyasr2at--!erfect"y created tridha--in three features( T)*NSL*T+ON The Lord& 0hi"e "ying on 8is bed of mystic s"umber& generated the semina" symbo"& go"den in hue& through e4terna" energy out of 8is desire to manifest varieties of "iving entities from 8imse"f a"one(

#,)#O)T +n the .hagavad-gita ;D(E-<> the creation and annihi"ation of the materia" 0or"d are stated as fo""o0s7 sarva-bhutani -aunteya !ra-rtim yanti mami-am -a"!a--saye !unas tani -a"!adau visr2amy aham !ra-rtim svam avastabhya visr2ami !unah !unah bhuta-gramam imam -rtsnam avasam !ra-rter vasat "*t the end of each mi""ennium the creative forces& name"y the materia" nature and the "iving entities 0ho strugg"e in the materia" nature& a"" merge together into the transcendenta" body of the Lord& and again 0hen the Lord desires to manifest them& a"" of them are again dis!"ayed by the Lord( "Therefore the materia" nature is 0or-ing under the contro" of the Lord( *"" of them& under the agency of materia" nature and under the contro" of the Lord& are thus re!eated"y created and annihi"ated by the 0i"" of the Lord(" *s such& before the creation or manifestation of the materia" cosmic 0or"d& the Lord e4ists as tota" energy ;maha-samasti>& and thus desiring 8imse"f to be diffused to many& 8e e4!ands 8imse"f further into mu"titota" energy ;samasti>( /rom the mu"titota" energy 8e further e4!ands 8imse"f into individua"s in three dimensions& name"y adhyatmic& adhidaivic and adhibhautic& as e4!"ained before ;vyasti>( *s such& the 0ho"e creation and the creative energies are nondifferent and different simu"taneous"y( .ecause everything is an emanation from 8im ;the Maha-'isnu or Maha-samasti>& nothing of the cosmic energies is different from 8im but a"" such e4!anded energies have s!ecific functions and dis!"ay as designed by the Lord& and therefore they are simu"taneous"y different from the Lord( The "iving entities are a"so simi"ar energy ;margina" !otency> of the Lord& and thus they are simu"taneous"y one 0ith and different from 8im( *t the stage of nonmanifestation& the "iving energies remain !otent in the Lord& and 0hen they are "et "oose in the cosmic manifestation they are e4hibited different"y in terms of different desires under the modes of nature( Such differentia" manifestations of the "iving energies are conditiona" states of the "iving entities( The "iberated "iving entities& ho0ever& in the sanatana ;eterna"> manifestation& are unconditiona""y surrendered sou"s& and therefore they are not sub2ect to the conditions of creation and annihi"ation( So this creation ta-es !"ace by the g"ance of the Lord from 8is bedstead of mystic s"umber( *nd thus a"" the universes and the "ord of the universe& .rahma& are again and again manifested and annihi"ated( TEXT 6@ TEXT adhidaivam athadhyatmam adhibhutam iti !rabhuh athai-am !aurusam viryam tridhabhidyata tac chrnu SYNONYMS adhidaivam--the contro""ing entities atha--no0 adhyatmam--the contro""ed entities adhibhutam--the materia" bodies iti--thus !rabhuh--the Lord atha--in this 0ay e-am--one on"y !aurusam--of 8is Lordshi! viryam--!otency tridha--in three abhidyata--divided tat--that srnu--2ust hear from me( T)*NSL*T+ON

Fust hear from me ho0 the !otency of 8is Lordshi! divides one into three& ca""ed the contro""ing entities& the contro""ed entities and the materia" bodies& in the manner mentioned above( TEXT 6B TEXT antah sarira a-asat !urusasya vicestatah o2ah saho ba"am 2a2ne tatah !rano mahan asuh SYNONYMS antah sarire--0ithin the body a-asat--from the s-y !urusasya--of Maha-'isnu vicestatah--0hi"e so trying& or 0i""ing o2ah--the energy of the senses sahah--menta" force ba"am--bodi"y strength 2a2ne-generated tatah--thereafter !ranah--the "iving force mahan asuh--the fountainhead of everyone3s "ife( T)*NSL*T+ON /rom the s-y situated 0ithin the transcendenta" body of the manifesting Maha-'isnu& sense energy& menta" force and bodi"y strength are a"" generated& as 0e"" as the sum tota" of the fountainhead of the tota" "iving force( TEXT 6= TEXT anu!rananti yam !ranah !ranantam sarva-2antusu a!anantam a!ananti nara-devam ivanugah SYNONYMS anu!rananti--fo""o0 the "iving sym!toms yam--0hom !ranah--senses !ranantam--endeavoring sarva2antusu--in a"" "iving entities a!anantam--sto! endeavoring a!ananti--a"" others sto! nara-devam--a -ing iva--"i-e anugah--the fo""o0ers( T)*NSL*T+ON *s the fo""o0ers of a -ing fo""o0 their "ord& simi"ar"y 0hen the tota" energy is in motion& a"" other "iving entities move& and 0hen the tota" energy sto!s endeavoring& a"" other "iving entities sto! sensua" activities( #,)#O)T The individua" "iving entities are com!"ete"y de!endent on the tota" energy of the su!reme !urusa( No one has inde!endent e4istence& 2ust as no e"ectric "am! has inde!endent effu"gence( Each and every e"ectrica" instrument de!ends fu""y on the tota" !o0erhouse& the tota" !o0erhouse de!ends on the reservoir of 0ater for generating e"ectricity& 0ater de!ends on the c"ouds& the c"ouds de!end on the sun& the sun de!ends on creation& and the creation de!ends on the movement of the Su!reme #ersona"ity of $odhead( Thus the Su!reme #ersona"ity of $odhead is the cause of a"" causes(

TEXT 6E TEXT !ranena-si!ata -sut trd antara 2ayate vibhoh !i!asato 2a-satas ca !ran mu-ham nirabhidyata SYNONYMS !ranena--by the "iving force a-si!ata--being agitated -sut--hunger trt--thirst antara--from 0ithin 2ayate--generates vibhoh--of the Su!reme !i!asatah--being desirous to 1uench the thirst 2a-satah--being desirous to eat ca--and !ra---at first mu-ham--the mouth nirabhidyata--0as o!ened( T)*NSL*T+ON The "iving force& being agitated by the virat-!urusa& generated hunger and thirst& and 0hen 8e desired to drin- and eat& the mouth o!ened( #,)#O)T The !rocess by 0hich a"" "iving beings in the 0omb of the mother deve"o! their sense organs and sense !erce!tions a!!ears to fo""o0 the same !rinci!"es in the case of the virat-!urusa& the sum tota" of a"" "iving entities( Therefore the su!reme cause of a"" generation is not im!ersona" or 0ithout desire( The desires for a"" -inds of sense !erce!tion and sense organs e4ist in the Su!reme& and thus they ta-e !"ace in the individua" !ersons( This desire is the nature of the su!reme "iving being& the *bso"ute Truth( .ecause 8e has the sum tota" of a"" mouths& the individua" "iving entities have mouths( Simi"ar"y 0ith a"" other senses and sense organs( 8ere the mouth is the symbo"ic re!resentation of a"" sense organs& for the same !rinci!"es a!!"y to the others a"so( TEXT 6< TEXT mu-hatas ta"u nirbhinnam 2ihva tatro!a2ayate tato nana-raso 2a2ne 2ihvaya yo 3dhigamyate SYNONYMS mu-hatah--from the mouth ta"u--the !a"ate nirbhinnam--being generated 2ihva--the tongue tatra-thereu!on u!a2ayate--becomes manifested tatah--thereu!on nana-rasah--various tastes 2a2ne--became manifested 2ihvaya--by the tongue yah--0hich adhigamyate--become re"ished( T)*NSL*T+ON /rom the mouth the !a"ate became manifested& and thereu!on the tongue 0as a"so generated( *fter this a"" the different tastes came into e4istence so that the tongue can re"ish them( #,)#O)T

This gradua" !rocess of evo"ution suggests the e4!"anation of the contro""ing deities ;adhidaiva> because 'aruna is the contro""ing deity for a"" re"ishab"e 2uices( Therefore the mouth becomes the resting !"ace for the tongue& 0hich tastes a"" the different 2uices& of 0hich the contro""ing deity is 'aruna( This suggests& therefore& that 'aruna 0as a"so generated a"ong 0ith the deve"o!ment of the tongue( The tongue and the !a"ate& being instrumenta"& are adhibhutam& or forms of matter& but the functioning deity& 0ho is a "iving entity& is adhidaiva& 0hereas the !erson undergoing the function is adhyatma( Thus the three categories are a"so e4!"ained as to their birth after the o!ening of the mouth of the virat-!urusa( The four !rinci!"es mentioned in this verse serve to e4!"ain the three main !rinci!"es& name"y the adhyatma& adhidaiva and adhibhutam& as e4!"ained before( TEXT 6D TEXT viva-sor mu-hato bhumno vahnir vag vyahrtam tayoh 2a"e caitasya suciram nirodhah sama2ayata SYNONYMS viva-soh--0hen there 0as a need to s!ea- mu-hatah--from the mouth bhumnah--of the Su!reme vahnih--fire or the contro""ing deity of fire va---vibration vyahrtam--s!eeches tayoh--by both 2a"e--in the 0ater ca--ho0ever etasya--of a"" these suciram--a very& very "ong time nirodhah--sus!ension sama2ayata--did continue( T)*NSL*T+ON 9hen the Su!reme desired to s!ea-& s!eeches 0ere vibrated from the mouth( Then the contro""ing deity /ire 0as generated from the mouth( .ut 0hen 8e 0as "ying in the 0ater& a"" these functions remained sus!ended( #,)#O)T The !ecu"iarity of the gradua" deve"o!ment of the different senses is simu"taneous"y su!!orted by their contro""ing deities( +t is to be understood& therefore& that the activities of the sense organs are contro""ed by the 0i"" of the Su!reme( The senses are& so to s!ea-& offering a "icense for the conditioned sou"s& 0ho are to use them !ro!er"y under the contro" of the contro""ing deity de!uted by the Su!reme Lord( One 0ho vio"ates such contro""ing regu"ations has to be !unished by degradation to a "o0er status of "ife( Consider& for e4am!"e& the tongue and its contro""ing deity& 'aruna( The tongue is meant for eating& and men& anima"s and birds each have their different tastes because of different "icenses( The taste of human beings and that of the s0ine are not on the same "eve"( The contro""ing deity& ho0ever& a0ards or certifies a !articu"ar ty!e of body 0hen the !articu"ar "iving entity deve"o!s a taste in terms of different modes of nature( +f the human being deve"o!s taste 0ithout discrimination& as does the s0ine& then the contro""ing deity is certain"y certified for the ne4t term to a0ard him the body of a s0ine( The s0ine acce!ts any -ind of foodstuff& inc"uding stoo"s& and a human being 0ho has deve"o!ed such indiscriminate taste must be !re!ared for a degraded "ife in the ne4t "ife( Such a "ife is a"so $od3s grace because the conditioned sou" desired a body "i-e that for !erfect"y tasting a !articu"ar ty!e of foodstuff( +f a man gets the body of a s0ine it must be considered the grace of the Lord because the Lord a0ards the faci"ity( *fter death the ne4t body is offered by su!erior contro"& not b"ind"y( * human being& therefore& must be on his guard as to 0hat sort of body he is going to have in the ne4t "ife( *n irres!onsib"e "ife of indiscrimination is ris-y& and that is the dec"aration of a"" scri!tures( TEXT :C

TEXT nasi-e nirabhidyetam dodhuyati nabhasvati tatra vayur gandha-vaho ghrano nasi 2ighr-satah SYNONYMS nasi-e--in the nostri"s nirabhidyetam--being deve"o!ed dodhuyati--ra!id"y b"o0ing nabhasvati--air res!iration tatra--thereu!on vayuh--air gandha-vahah--sme""ing odor ghranah--sense of sme"" nasi--in the nose 2ighr-satah--desiring to sme"" odors( T)*NSL*T+ON Thereafter& 0hen the su!reme !urusa desired to sme"" odors& the nostri"s and res!iration 0ere generated& the nasa" instrument and odors came into e4istence& and the contro""ing deity of air& carrying sme""& a"so became manifested( #,)#O)T The nasa" instrument& odor& and the contro""ing deity air& sme""ing& etc(& a"" became manifested simu"taneous"y 0hen the Lord desired to sme""( The 'edic mantras confirm this statement in the ,!anisads3 statement that everything is first desired by the Su!reme before the subordinate "iving entity can act u!on it( The "iving entity can see on"y 0hen the Lord sees& the "iving entity can sme"" 0hen the Lord sme""s& and so on( The idea is that the "iving entity cannot do anything inde!endent"y( 8e can sim!"y thin- of doing something inde!endent"y& but he cannot act inde!endent"y( This inde!endence in thin-ing is there by the grace of the Lord& but the thin-ing can be given sha!e by the grace of the Lord& and therefore the common saying is that man !ro!oses and $od dis!oses( The 0ho"e e4!"anation is on the sub2ect of the abso"ute de!endence of the "iving entities and abso"ute inde!endence of the Su!reme Lord( Less inte""igent !ersons c"aiming to be on an e1ua" "eve" 0ith $od must first !rove themse"ves to be abso"ute and inde!endent& and then they must substantiate their c"aim to being one 0ith $od( TEXT :6 TEXT yadatmani nira"o-am atmanam ca didr-satah nirbhinne hy a-sini tasya 2yotis ca-sur guna-grahah SYNONYMS yada--0hi"e atmani--unto 8imse"f nira"o-am--0ithout any "ight atmanam--8is o0n transcendenta" body ca--a"so other bodi"y forms didr-satah--desired to "oo- u!on nirbhinne--due to being s!routed hi--for a-sini--of the eyes tasya--of 8im 2yotih--the sun ca-suh--the eyes guna-grahah--the !o0er of seeing( T)*NSL*T+ON

Thus 0hen everything e4isted in dar-ness& the Lord desired to see 8imse"f and a"" that 0as created( Then the eyes& the i""uminating god Sun& the !o0er of vision and the ob2ect of sight a"" became manifested( #,)#O)T The universe is by nature dense dar-ness& and therefore the tota" creation is ca""ed tamas& or dar-ness( The night is the rea" feature of the universe& for then one cannot see anything& inc"uding onese"f( The Lord& out of 8is cause"ess mercy& first desired to see 8imse"f and a"" the creation as 0e""& and thus the sun became manifested& the !o0er of vision for a"" "iving entities became !ossib"e& and the ob2ects of vision 0ere a"so manifested( This means that the 0ho"e !henomena" 0or"d became visib"e after the creation of the sun( TEXT :: TEXT bodhyamanasya rsibhir atmanas ta2 2ighr-satah -arnau ca nirabhidyetam disah srotram guna-grahah SYNONYMS bodhyamanasya--desiring to understand rsibhih--by the authorities atmanah--of the Su!reme .eing tat--that 2ighr-satah--0hen 8e desired to ta-e u! -arnau--the ears ca--a"so nirabhidyetam--became manifested disah--the direction or the god of air srotram--the !o0er of hearing guna-grahah--and the ob2ects of hearing( T)*NSL*T+ON .y deve"o!ment of the desire of the great sages to -no0& the ears& the !o0er of hearing& the contro""ing deity of hearing& and the ob2ects of hearing became manifested( The great sages desired to hear about the Se"f( #,)#O)T *s stated in the .hagavad-gita& by advancement of -no0"edge one shou"d try to -no0 about the Su!reme Lord& the summum bonum of everything( %no0"edge does not mean -no0"edge on"y of the "a0s of nature or !hysica" -no0"edge& 0hich are 0or-ing by the direction of the Lord( The scientists are eager to hear about the !hysica" "a0s 0or-ing in materia" nature( They are eager to hear through the medium of radio and te"evision about things ta-ing !"ace far a0ay from them on other !"anets& but they shou"d -no0 that the !o0er of hearing and the instruments for hearing 0ere given to them by the Lord for hearing about the Se"f& or about the Lord( ,nfortunate"y the !o0er of hearing is misused in hearing the vibrations of mundane affairs( The great sages 0ere interested in hearing about the Lord through 'edic -no0"edge and nothing more( That is the beginning of aura" rece!tion of -no0"edge( TEXT :? TEXT vastuno mrdu--athinya"aghu-gurv-osna-sitatam 2ighr-satas tvan nirbhinna

tasyam roma-mahi-ruhah tatra cantar bahir vatas tvaca "abdha-guno vrtah SYNONYMS vastunah--of a"" matter mrdu--softness -athinya--hardness "aghu--"ightness guru--heaviness osna-0armness sitatam--co"dness 2ighr-satah--desiring to !erceive tva---the touch sensation nirbhinna-distributed tasyam--in the s-in roma--hairs on the body mahi-ruhah--as 0e"" as the trees& the contro""ing deities tatra--there ca--a"so antah--0ithin bahih--outside vatah tvaca--the sense of touch or the s-in "abdha--having been !erceived gunah--ob2ects of sense !erce!tion vrtah--generated( T)*NSL*T+ON 9hen there 0as a desire to !erceive the !hysica" characteristics of matter& such as softness& hardness& 0armth& co"d& "ightness and heaviness& the bac-ground of sensation& the s-in& the s-in !ores& the hairs on the body and their contro""ing deities ;the trees> 0ere generated( 9ithin and outside the s-in is a covering of air through 0hich sense !erce!tion became !rominent( #,)#O)T The !hysica" characteristics of matter& such as softness& are sub2ects of sense !erce!tion& and thus !hysica" -no0"edge is the sub2ect matter of the touch sensation( One can measure the tem!erature of matter by touching 0ith the hand& and one can measure the 0eight of an ob2ect by "ifting it 0ith the hand and thus estimate its heaviness or "ightness( The s-in& the s-in !ores and the hairs on the body are a"" interde!endent 0ith the touch sensation( The air b"o0ing 0ithin and outside the s-in is a"so an ob2ect of sense !erce!tion( This sense !erce!tion is a"so a source of -no0"edge& and therefore it is suggested here that !hysica" or !hysio"ogica" -no0"edge is subordinate to the -no0"edge of the Se"f& as above mentioned( %no0"edge of Se"f can e4!and to the -no0"edge of !henomena& but !hysica" -no0"edge cannot "ead to -no0"edge of the Se"f( There is& ho0ever& an intimate re"ation bet0een the hairs on the body and the vegetation on the body of the earth( The vegetab"es are nourishment for the s-in both as food and medicine& as stated in the Third Canto7 tvacam asya vinirbhinnam vivisur dhisnyam osadhih( TEXT :@ TEXT hastau ruruhatus tasya nana--arma-ci-irsaya tayos tu ba"avan indra adanam ubhayasrayam SYNONYMS hastau--the hands ruruhatuh--manifested tasya--8is nana--various -arma--0or- ci-irsaya--being so desirous tayoh--of them tu--ho0ever ba"avan--to give strength indrah--the demigod in heaven adanam--activities of the hand ubhaya-asrayam--de!endent on both the demigod and the hand( T)*NSL*T+ON Thereafter 0hen the Su!reme #erson desired to !erform varieties of 0or-& the t0o hands and their contro""ing strength& and +ndra& the demigod in heaven& became manifested& as a"so the acts de!endent on both the hands and the demigod(

#,)#O)T +n every item 0e can note 0ith !rofit that the sense organs of the "iving entity are never inde!endent at any stage( The Lord is -no0n as the Lord of the senses ;8rsi-esa>( Thus the sense organs of the "iving entities are manifested by the 0i"" of the Lord& and each organ is contro""ed by a certain ty!e of demigod( No one& therefore& can c"aim any !ro!rietorshi! of the senses( The "iving entity is contro""ed by the senses& the senses are contro""ed by the demigods& and the demigods are the servants of the Su!reme Lord( That is the arrangement in the system of creation( The 0ho"e thing is contro""ed u"timate"y by the Su!reme Lord& and there is no inde!endence either of the materia" nature or of the "iving entity( The i""usioned "iving entity 0ho c"aims to be the "ord of his senses is under the c"utches of the e4terna" energy of the Lord( *s "ong as a "iving entity continues to be !uffed u! by his tiny e4istence& he is to be understood to be under the stringent contro" of the e4terna" energy of the Lord& and there is no 1uestion of "iberation from the c"utches of i""usion ;maya>& ho0ever much one may dec"are himse"f a "iberated sou"( TEXT :B TEXT gatim 2igisatah !adau ruruhate 3bhi-ami-am !adbhyam ya2nah svayam havyam -armabhih -riyate nrbhih SYNONYMS gatim--movement 2igisatah--so desiring !adau--the "egs ruruhate--being manifested abhi-ami-am-!ur!osefu" !adbhyam--from the "egs ya2nah--Lord 'isnu svayam--!ersona""y 8imse"f havyam--the duties -armabhih--by one3s occu!ationa" duty -riyate--caused to be done nrbhih--by different human beings( T)*NSL*T+ON Thereu!on& because of 8is desiring to contro" movement& 8is "egs became manifested& and from the "egs the contro""ing deity named 'isnu 0as generated( .y 8is !ersona" su!ervision of this act& a"" varieties of human being are busi"y engaged in dutifu" occu!ationa" sacrifice( #,)#O)T Every human being is engaged in his !articu"ar occu!ationa" duty& and such activities are visib"e as men go hither and thither( This is very !rominent"y visib"e in big cities of the 0or"d7 !eo!"e are going a"" over the cities 0ith great concern& from one !"ace to another( This movement is not "imited on"y to the cities& but is a"so visib"e outside the cities from one !"ace to another& or from one city to another& by different means of vehic"es( Men are moving by cars and rai"s on the roads& by sub0ays 0ithin the earth and by !"anes in the s-y for the !ur!ose of business success( .ut in a"" these movements the rea" !ur!ose is to earn 0ea"th for comfortab"e "ife( /or this comfortab"e "ife the scientist is engaged& the artist is engaged& the engineer is engaged& the technician is engaged& a"" in different branches of human activity( .ut they do not -no0 ho0 to ma-e the activities !ur!osefu" to fu"fi"" the mission of human "ife( .ecause they do not -no0 this secret& a"" their activities are targeted to0ards the goa" of sense gratification 0ithout contro"& and therefore by a"" this business they are un-no0ing"y entering into the dee! regions of dar-ness( .ecause they have been ca!tivated by the e4terna" energy of the Su!reme Lord& they have com!"ete"y forgotten the Su!reme Lord 'isnu& and thus they have ta-en it for granted that this "ife& as !resent"y manifested under the conditions of materia" nature& is a"" in a"" for en2oying the highest amount of sense gratification( .ut such a 0rong conce!tion of "ife cannot give anyone the desired !eace of mind& and thus

in s!ite of a"" advancement in -no0"edge by use of the resources of nature& no one is ha!!y in this materia" civi"i5ation( The secret is that at every ste! they shou"d try to e4ecute sacrifices to0ard the !ath of 0or"d !eace( The .hagavad-gita ;6<(@B-@=> a"so advises the same secret in the fo""o0ing verses( sve sve -armany abhiratah samsiddhim "abhate narah sva--arma-niratah siddhim yatha vindati tac chrnu yatah !ravrttir bhutanam yena sarvam idam tatam sva--armana tam abhyarcya siddhim vindati manavah The Lord said to *r2una7 "Fust hear from Me ho0 one can attain the highest !erfection in "ife sim!"y by discharging his s!ecified occu!ationa" duty( Man can attain the highest !erfection of "ife by 0orshi!ing the Su!reme Lord and by !erforming sacrifice for the sa-e of the Su!reme Lord 'isnu& 0ho is a""!ervading and by 0hose contro" every "iving being ac1uires his desired faci"ities& according to his !ersona" !ro!ensity(" There is no harm in having different !ro!ensities in "ife because every human being is !ro!ortionate"y inde!endent to cha"- out the !"an of his "ife by different occu!ations& but one shou"d ma-e it a !oint in his "ife to -no0 !erfect"y 0e"" that he is not inde!endent abso"ute"y( One is certain"y under the contro" of the Su!reme Lord and under different agencies( %no0ing this& one shou"d ma-e it a !oint that by his 0or- and the resu"t of his "abor he serves the Su!reme Lord as !rescribed by the authorities e4!ert in the transcendenta" "oving service of the Su!reme Lord 'isnu( /or !erforming such occu!ationa" duties of "ife the "eg is the most im!ortant instrument of the body because 0ithout the he"! of the "egs one cannot move from one !"ace to another& and therefore the Lord has s!ecia" contro" over the "egs of a"" human beings& 0hich are meant for !erforming ya2nas( TEXT := TEXT nirabhidyata sisno vai !ra2anandamrtarthinah u!astha asit -amanam !riyam tad-ubhayasrayam SYNONYMS nirabhidyata--came out sisnah--the genita"s vai--certain"y !ra2a-ananda--se4 !"easure amrta-arthinah-as!iring to taste the nectar u!asthah--the ma"e or fema"e organ asit--came into e4istence -amanam--of the "ustfu" !riyam--very dear tat--that ubhaya-asrayam--she"ter for both( T)*NSL*T+ON Thereu!on& for se4ua" !"easure& begetting offs!ring and tasting heaven"y nectar& the Lord deve"o!ed the genita"s& and thus there is the genita" organ and its contro""ing deity& the #ra2a!ati( The ob2ect of se4ua" !"easure and the contro""ing deity are under the contro" of the genita"s of the Lord( #,)#O)T The heaven"y !"easure for the conditioned sou" is se4ua" !"easure& and this !"easure is tasted by the genita"s( The 0oman is the ob2ect of se4ua" !"easure& and both the sense !erce!tion of se4ua" !"easure and

the 0oman are contro""ed by the #ra2a!ati& 0ho is under the contro" of the Lord3s genita"s( The im!ersona"ist must -no0 from this verse that the Lord is not im!ersona"& for 8e has 8is genita"s& on 0hich a"" the !"easurab"e ob2ects of se4 de!end( No one 0ou"d have ta-en the troub"e to maintain chi"dren if there 0ere no taste of heaven"y nectar by means of se4ua" intercourse( This materia" 0or"d is created to give the conditioned sou"s a chance for re2uvenation for going bac- home& bac- to $odhead& and therefore generation of the "iving being is necessary for u!-ee! of the !ur!ose of creation( Se4ua" !"easure is an im!etus for such action& and as such one can even serve the Lord in the act of such se4ua" !"easure( The service is counted 0hen the chi"dren born of such se4ua" !"easure are !ro!er"y trained in $od consciousness( The 0ho"e idea of materia" creation is to revive the dormant $od consciousness of the "iving entity( +n forms of "ife other than the human form& se4ua" !"easure is !rominent 0ithout any motive of service for the mission of the Lord( .ut in the human form of "ife the conditioned sou" can render service to the Lord by creating !rogeny suitab"e for the attainment of sa"vation( One can beget hundreds of chi"dren and en2oy the ce"estia" !"easure of se4ua" intercourse& !rovided he is ab"e to train the chi"dren in $od consciousness( Other0ise begetting chi"dren is on the "eve" of the s0ine( )ather& the s0ine is more e4!ert than the human being because the s0ine can beget a do5en !ig"ets at a time& 0hereas the human being can give birth to on"y one at a time( So one shou"d a"0ays remember that the genita"s& se4ua" !"easure& the 0oman and the offs!ring are a"" re"ated in the service of the Lord& and one 0ho forgets this re"ationshi! in the service of the Su!reme Lord becomes sub2ected to the threefo"d miseries of materia" e4istence by the "a0s of nature( #erce!tion of se4ua" !"easure is there even in the body of the dog& but there is no sense of $od consciousness( The human form of "ife is distinct from that of the dog by the !erce!tion of $od consciousness( TEXT :E TEXT utsisr-sor dhatu-ma"am nirabhidyata vai gudam tatah !ayus tato mitra utsarga ubhayasrayah SYNONYMS utsisr-soh--desiring to evacuate dhatu-ma"am--refuse of eatab"es nirabhidyata--became o!en vai-certain"y gudam--the evacuating ho"e tatah--thereafter !ayuh--the evacuating sense organ tatah-thereafter mitrah--the contro""ing demigod utsargah--the substance evacuated ubhaya--both asrayah-she"ter( T)*NSL*T+ON Thereafter& 0hen 8e desired to evacuate the refuse of eatab"es& the evacuating ho"e& anus& and the sensory organ thereof deve"o!ed a"ong 0ith the contro""ing deity Mitra( The sensory organ and the evacuating substance are both under the she"ter of the contro""ing deity( #,)#O)T Even in the matter of evacuating stoo"& the refuse is contro""ed& so ho0 can the "iving entity c"aim to be inde!endentG TEXT :< TEXT asisr!soh !urah !urya

nabhi-dvaram a!anatah tatra!anas tato mrtyuh !rtha-tvam ubhayasrayam SYNONYMS asisr!soh--desiring to go every0here !urah--in different bodies !uryah--from one body nabhidvaram--the nave" or abdomina" ho"e a!anatah--0as manifested tatra--thereu!on a!anah--sto!!ing of the vita" force tatah--thereafter mrtyuh--death !rtha-tvam--se!arate"y ubhaya--both asrayam--she"ter( T)*NSL*T+ON Thereafter& 0hen 8e desired to move from one body to another& the nave" and the air of de!arture and death 0ere combined"y created( The nave" is the she"ter for both& name"y death and the se!arating force( #,)#O)T The !rana-vayu continues the "ife& and the a!ana-vayu sto!s the "iving force( .oth the vibrations are generated from the abdomina" ho"e& the nave"( This nave" is the 2oint from one body to the other( Lord .rahma 0as born of the abdomina" ho"e of $arbhoda-asayi 'isnu as a se!arate body& and the same !rinci!"e is fo""o0ed even in the birth of any ordinary body( The body of the chi"d deve"o!s from the body of the mother& and 0hen the chi"d is se!arated from the body of the mother& it is se!arated by cutting the nave" 2oint( *nd that is the 0ay the Su!reme Lord manifested 8imse"f as se!arated many( The "iving entities are therefore se!arated !arts& and thus they have no inde!endence( TEXT :D TEXT aditsor anna-!ananam asan -u-sy-antra-nadayah nadyah samudras ca tayos tustih !ustis tad-asraye SYNONYMS aditsoh--desiring to have anna-!ananam--of food and drin- asan--there became -u-si--the abdomen antra--the intestines nadayah--and the arteries nadyah--the rivers samudrah--seas ca--a"so tayoh--of them tustih--sustenance !ustih--metabo"ism tat--of them asraye--the source( T)*NSL*T+ON 9hen there 0as a desire to have food and drin-& the abdomen and the intestines and a"so the arteries became manifested( The rivers and seas are the source of their sustenance and metabo"ism( #,)#O)T The contro""ing deities of the intestines are the rivers& and those of the arteries& the seas( /u"fi""ment of the be""y 0ith food and drin- is the cause of sustenance& and the metabo"ism of the food and drinre!"aces the 0aste of the bodi"y energies( Therefore& the body3s hea"th is de!endent on hea"thy actions of the intestines and the arteries( The rivers and the seas& being the contro""ing deities of the t0o& -ee! the intestines and the arteries in hea"thy order( TEXT ?C

TEXT nididhyasor atma-mayam hrdayam nirabhidyata tato manas candra iti san-a"!ah -ama eva ca SYNONYMS nididhyasoh--being desirous to -no0 atma-mayam--o0n energy hrdayam--the "ocation of the mind nirabhidyata--0as manifested tatah--thereafter manah--the mind candrah--the contro""ing deity of the mind& the moon iti--thus san-a"!ah--determination -amah--desire eva--as much as ca--a"so( T)*NSL*T+ON 9hen there 0as a desire to thin- about the activities of 8is o0n energy& then the heart ;the seat of the mind>& the mind& the moon& determination and a"" desire became manifested( #,)#O)T The heart of every "iving entity is the seat of the Su!ersou"& #aramatma& a !"enary e4!ansion of the Su!reme #ersona"ity of $odhead( 9ithout 8is !resence the "iving entity cannot get into the 0or-ing energy according to his !ast deeds( The "iving entities 0ho are conditioned in the materia" 0or"d are manifested in the creation in terms of res!ective inc"inations inherent in them& and the re1uisite materia" body is offered to each and every one of them by the materia" energy under the direction of the Su!ersou"( This is e4!"ained in the .hagavad-gita ;D(6C>( 9hen& therefore& the Su!ersou" is situated in the heart of the conditioned sou"& the re1uisite mind is manifested in the conditioned sou"& and he becomes conscious of his occu!ation as one is conscious of his duty after 0a-ing u! from s"umber( Therefore the materia" mind of the "iving entity deve"o!s 0hen the Su!ersou" sits on his heart& after 0hich the mind& the contro""ing deity ;moon>& and then the activities of the mind ;name"y thin-ing& fee"ing and 0i""ing> a"" ta-e !"ace( The activities of the mind cannot begin 0ithout the manifestation of the heart& and the heart becomes manifested 0hen the Lord 0ants to see the activities of the materia" creation( TEXT ?6 TEXT tva--carma-mamsa-rudhiramedo-ma22asthi-dhatavah bhumy-a!-te2omayah sa!ta !rano vyomambu-vayubhih SYNONYMS tva---the thin "ayer on the s-in carma--s-in mamsa--f"esh rudhira--b"ood medah--fat ma22a--marro0 asthi--bone dhatavah--e"ements bhumi--earth a!--0ater te2ah--fire mayah--!redominating sa!ta-seven !ranah--breathing air vyoma--s-y ambu--0ater vayubhih--by the air( T)*NSL*T+ON The seven e"ements of the body& name"y the thin "ayer on the s-in& the s-in itse"f& the f"esh& b"ood& fat& marro0 and bone& are a"" made of earth& 0ater and fire& 0hereas the "ife breath is !roduced by the s-y& 0ater and air(

#,)#O)T The construction of the 0ho"e materia" 0or"d is !rominent"y made by three e"ements& name"y earth& 0ater and fire( .ut the "iving force is !roduced by s-y& air and 0ater( So 0ater is the common e"ement in both the gross and subt"e forms of a"" materia" creation& and it shou"d be noted here0ith that due to necessity& 0ater& being most !rominent in the materia" creation& is the !rinci!a" e"ement of a"" the five( This materia" body is thus an embodiment of the five e"ements& and the gross manifestation is !erceived because of three& name"y earth& 0ater& and fire( Sensations of touch are !erceived due to the thin "ayer on the s-in& and bone is as good as hard stone( The breathing air of "ife is !roduced of s-y& air and 0ater& and therefore o!en air& regu"ar bath and am!"e s!ace in 0hich to "ive are favorab"e for hea"thy vita"ity( /resh !roduce from the earth "i-e grains and vegetab"es& as 0e"" as fresh 0ater and heat& is good for the u!-ee! of the gross body( TEXT ?: TEXT gunatma-anindriyani bhutadi-!rabhava gunah manah sarva-vi-aratma buddhir vi2nana-ru!ini SYNONYMS guna-atma-ani--attached to the 1ua"ities indriyani--the senses bhuta-adi--materia" ego !rabhavah-inf"uenced by gunah--the modes of materia" nature manah--the mind sarva--a"" vi-ara--affection ;ha!!iness and distress> atma--form buddhih--inte""igence vi2nana--de"iberation ru!ini--featuring( T)*NSL*T+ON The sense organs are attached to the modes of materia" nature& and the modes of materia" nature are !roducts of the fa"se ego( The mind is sub2ected to a"" -inds of materia" e4!eriences ;ha!!iness and distress>& and the inte""igence is the feature of the mind3s de"iberation( #,)#O)T +""usioned by the materia" nature& the "iving entity identifies 0ith fa"se ego( More c"ear"y& 0hen the "iving entity is entra!!ed by the materia" body& he at once identifies 0ith the bodi"y re"ationshi!s& forgetting his o0n identity as s!irit sou"( This fa"se ego associates 0ith different modes of materia" nature& and thus the senses become attached to the modes of materia" nature( Mind is the instrument for fee"ing different materia" e4!eriences& but inte""igence is de"iberative and can change everything for the better( The inte""igent !erson& therefore& can attain sa"vation from the i""usion of materia" e4istence by !ro!er use of inte""igence( *n inte""igent !erson can detect the a0-0ard !osition of materia" e4istence and thus begin to in1uire as to 0hat he is& 0hy he is sub2ected to different -inds of miseries& and ho0 to get rid of a"" miseries& and thus& by good association& an advanced inte""igent !erson can turn to0ards the better "ife of se"f-rea"i5ation( +t is advised& therefore& that an inte""igent !erson associate 0ith the great sages and saints 0ho are on the !ath of sa"vation( .y such association& one can receive instructions 0hich are ab"e to s"ac-en the conditioned sou"3s attachment for matter& and thus the inte""igent man gradua""y gets rid of the i""usion of matter and fa"se ego and is !romoted to the rea" "ife of eternity& -no0"edge and b"iss( TEXT ?? TEXT

etad bhagavato ru!am sthu"am te vyahrtam maya mahy-adibhis cavaranair astabhir bahir avrtam SYNONYMS etat--a"" these bhagavatah--of the #ersona"ity of $odhead ru!am--form sthu"am--gross te--unto you vyahrtam--e4!"ained maya--by me mahi--the !"anets adibhih--and so on ca--un"imited"y avaranaih--by coverings astabhih--by eight bahih--e4terna" avrtam--covered( T)*NSL*T+ON Thus by a"" this& the e4terna" feature of the #ersona"ity of $odhead is covered by gross forms such as those of !"anets& 0hich 0ere e4!"ained to you by me( #,)#O)T *s e4!"ained in the .hagavad-gita ;E(@>& the se!arated materia" energy of the #ersona"ity of $odhead is covered by eight -inds of materia" coverings7 earth& 0ater& fire& air& s-y& mind& inte""igence and fa"se ego( *"" these are emanations from the #ersona"ity of $odhead as 8is e4terna" energy( These coverings are 2ust "i-e the covering of c"ouds for the sun( The c"oud is a creation of the sun& yet it actua""y covers the eyes so that one cannot see the sun( The sun cannot be covered by the c"ouds( The c"oud can at utmost e4tend a fe0 hundreds of mi"es in the s-y& but the sun is far greater than mi""ions of mi"es( So a hundred-mi"e covering is not com!etent to cover mi""ions of mi"es( Therefore& one of the various energies of the Su!reme #ersona"ity of $odhead cannot& of course& cover the Lord( .ut these coverings are created by 8im to cover the eyes of the conditioned sou"s 0ho 0ant to "ord it over the materia" nature( *ctua""y the conditioned sou"s are covered by the i""usory creative c"oud of matter& and the Lord reserves the right of not being e4!osed to their eyes( .ecause they have no eyes of transcendenta" vision and because they cannot see the #ersona"ity of $odhead& they therefore deny the e4istence of the Lord and the transcendenta" form of the Lord( The covering of the gigantic materia" feature is acce!ted by such men 0ith a !oor fund of -no0"edge& and ho0 this is so is e4!"ained in the fo""o0ing verse( TEXT ?@ TEXT atah !aram su-smatamam avya-tam nirvisesanam anadi-madhya-nidhanam nityam van-manasah !aram SYNONYMS atah--therefore !aram--transcendenta" su-smatamam--finer than the finest avya-tam--unmanifested nirvisesanam--0ithout materia" features anadi--0ithout beginning madhya--0ithout an intermediate stage nidhanam--0ithout end nityam--eterna" va---0ords manasah--of the mind !aram-transcendenta"( T)*NSL*T+ON

Therefore beyond this Igross manifestationJ is a transcendenta" manifestation finer than the finest form( +t has no beginning& no intermediate stage and no end therefore it is beyond the "imits of e4!ression or menta" s!ecu"ation and is distinct from the materia" conce!tion( #,)#O)T The gross e4terna" body of the Su!reme is manifested at certain interva"s& and thus the e4terna" feature or form of the Su!reme #ersona"ity of $odhead is not the eterna" form of the Lord& 0hich has no beginning& no intermediate stage and no end( *nything 0hich has a beginning& interim and end is ca""ed materia"( The materia" 0or"d is begun from the Lord& and thus the form of the Lord& before the beginning of the materia" 0or"d& is certain"y transcendenta" to the finest& or the finer materia" conce!tion( The ether in the materia" 0or"d is considered to be the finest( /iner than the ether is mind& inte""igence& and fa"se ego( .ut a"" eight of the out0ard coverings are e4!"ained as outer coverings of the *bso"ute Truth( The *bso"ute Truth is therefore beyond the e4!ression and s!ecu"ation of the materia" conce!tion( 8e is certain"y transcendenta" to a"" materia" conce!tions( This is ca""ed nirvisesanam( One shou"d not& ho0ever& misunderstand nirvisesanam as being 0ithout any transcendenta" 1ua"ifications( 'isesanam means 1ua"ities( Therefore nir added to it means that he has no materia" 1ua"ities or variegatedness( This nu""ifying e4!ression is described in four transcendenta" 1ua"ifications& name"y unmanifested& transcendenta"& eterna"& and beyond the conce!tion of mind or 0ord( .eyond the "imits of 0ords means negation of the materia" conce!tion( ,n"ess one is transcendenta""y situated& it is not !ossib"e to -no0 the transcendenta" form of the Lord( TEXT ?B TEXT amuni bhagavad-ru!e maya te hy anuvarnite ubhe a!i na grhnanti maya-srste vi!ascitah SYNONYMS amuni--a"" these bhagavat--unto the Su!reme #ersona"ity of $odhead ru!e--in the forms maya--by me te--unto you hi--certain"y anuvarnite--described res!ective"y ubhe--both a!i--a"so na--never grhnanti-acce!ts maya--e4terna" srste--being so manifested vi!ah-citah--the "earned one 0ho -no0s( T)*NSL*T+ON Neither of the above forms of the Lord& as 2ust described unto you from the materia" ang"e of vision& is acce!ted by the !ure devotees of the Lord 0ho -no0 8im 0e""( #,)#O)T The im!ersona"ists thin- of the *bso"ute #ersona"ity of $odhead in t0o different 0ays& as above mentioned( On the one hand they 0orshi! the Lord in 8is visva-ru!a& or a""-!ervading universa" form& and on the other they thin- of the Lord3s unmanifested& indescribab"e& subt"e form( The theories of !antheism and monism are res!ective"y a!!"icab"e to these t0o conce!tions of the Su!reme as gross and subt"e& but both of them are re2ected by the "earned !ure devotees of the Lord because they are a0are of the factua" !osition( This is very c"ear"y mentioned in the E"eventh Cha!ter of the .hagavad-gita& 0hich records *r2una3s e4!erience of the visva-ru!a of the Su!reme Lord Sri %rsna( adrsta-!urvam hrsito 3smi drstva bhayena ca !ravyathitam mano me

tad eva me darsaya deva ru!am !rasida devesa 2agan-nivasa ;.g( 66(@B> *r2una& as a !ure devotee of the Lord& never !revious"y sa0 the contem!"ated universa" form of the Lord ;visva-ru!a>& but 0hen he did see it& his curiosities 0ere satisfied( .ut he 0as not ha!!y to see such a form of the Lord because of his attachment as a !ure devotee( 8e 0as afraid to see the gigantic form of the Lord( 8e therefore !rayed to the Lord to assume 8is four-handed Narayana or %rsna form& 0hich a"one cou"d !"ease *r2una( ,ndoubted"y the Lord has the su!reme !otency to e4hibit 8imse"f in mu"tifarious forms& but the !ure devotees of the Lord are interested in 8is forms as eterna""y e4hibited in the abode of the Lord& -no0n as the tri!ad-vibhuti or -ingdom of $od( The Lord in the tri!ad-vibhuti abode e4hibits 8imse"f in t0o forms& either 0ith four hands or 0ith t0o hands( The visva-ru!a e4hibited in the materia" manifestation has un"imited hands and un"imited dimensions 0ith everything un"imited( The !ure devotees of the Lord 0orshi! 8im in 8is 'ai-untha forms as Narayana or %rsna( Sometimes the same 'ai-untha forms of the Lord are in the materia" 0or"d a"so by 8is grace as Sri )ama& Sri %rsna& Sri Narasimhadeva& etc(& and thus the !ure devotees a"so 0orshi! them( ,sua""y the features sho0n in the materia" 0or"d have no e4istence in the 'ai-untha !"anets& and thus they are not acce!ted by the !ure devotees( 9hat the !ure devotees 0orshi! from the very beginning are eterna" forms of the Lord e4isting in the 'ai-untha !"anets( The nondevotee im!ersona"ists imagine the materia" forms of the Lord& and u"timate"y they merge in the im!ersona" brahma2yoti of the Lord& 0hereas the !ure devotees of the Lord are 0orshi!ers of the Lord both in the beginning and a"so in the !erfect stage of sa"vation& eterna""y( The 0orshi! of the !ure devotee never sto!s& 0hereas the 0orshi! of the im!ersona"ist sto!s after his attainment of sa"vation& 0hen he merges in the im!ersona" form of the Lord -no0n as the brahma2yoti( Therefore the !ure devotees of the Lord are described here as vi!ascita& or the "earned 0ho are in the -no0"edge of the Lord !erfect"y( TEXT ?= TEXT sa vacya-vaca-ataya bhagavan brahma-ru!a-dhrnama-ru!a--riya dhatte sa-arma-arma-ah !arah SYNONYMS sah--8e vacya--by 8is forms and activities vaca-ataya--by 8is transcendenta" 1ua"ities and entourage bhagavan--the #ersona"ity of $odhead brahma--abso"ute ru!a-dhr---by acce!ting visib"e forms nama-name ru!a--form -riya--!astimes dhatte--acce!ts sa--arma--engaged in 0or- a-arma-ah--0ithout being affected !arah--transcendence( T)*NSL*T+ON 8e& the #ersona"ity of $odhead& manifests 8imse"f in a transcendenta" form& being the sub2ect of 8is transcendenta" name& 1ua"ity& !astimes& entourage and transcendenta" variegatedness( *"though 8e is unaffected by a"" such activities& 8e a!!ears to be so engaged( #,)#O)T 9henever there is a need of materia" creation& the transcendenta" #ersona"ity of $odhead acce!ts forms in the materia" 0or"d for creation& maintenance and destruction( One shou"d be inte""igent enough to -no0 8is activities in truth and not be biased to conc"ude that 8e descends to the materia" 0or"d by

acce!ting a form created by materia" nature( *ny form acce!ted from the materia" nature has its affection for everything done in the materia" 0or"d( * conditioned sou" 0ho acce!ts a materia" form for undergoing a certain term of materia" activities is sub2ected to the "a0s of matter( .ut here in this verse it is c"ear"y stated that a"though the forms and activities of the Lord a!!ear to be the same as those of a conditioned sou"& they are su!ernatura" and im!ossib"e for the conditioned sou"( 8e& the Su!reme #ersona"ity of $odhead& is a"0ays unaffected by such activities( +n the .hagavad-gita ;@(6@> the Lord says7 na mam -armani "im!anti na me -arma-!ha"e s!rha iti mam yo 3bhi2anati -armabhir na sa badhyate The Lord is never affected by the activities 0hich 8e a!!arent"y !erforms by 8is different incarnations and !ersona"ities& nor does 8e have any desire to achieve success by fruitive activities( The Lord is fu"" by 8is different !otencies of 0ea"th& strength& fame& beauty& -no0"edge and renunciation& and thus 8e has no reason for !hysica" e4ertion "i-e the conditioned sou"( Therefore an inte""igent !erson 0ho can distinguish bet0een the transcendenta" activities of the Lord and the activities of the conditioned sou"s is a"so not bound by the reactions of activities( The Lord as 'isnu& .rahma and Siva conducts the three modes of materia" nature( /rom 'isnu is born .rahma& and from .rahma is born Siva( Sometimes .rahma is a se!arated !art of 'isnu& and sometimes .rahma is 'isnu 8imse"f( Thus .rahma creates the different s!ecies of "ife a"" over the universe& 0hich means that the Lord creates the 0ho"e manifestation either by 8imse"f or through the agency of 8is authori5ed de!uties( TEXTS ?E-@C TEXT !ra2a-!atin manun devan rsin !itr-ganan !rthasiddha-carana-gandharvan vidyadhrasura-guhya-an -innara!saraso nagan sar!an -im!urusan naran matr ra-sah-!isacams ca !reta-bhuta-vinaya-an -usmandonmada-veta"an yatudhanan grahan a!i -hagan mrgan !asun vr-san girin nr!a sarisr!an dvi-vidhas catur-vidha ye 3nye 2a"a-stha"a-nabhau-asah -usa"a-usa"a misrah -armanam gatayas tv imah SYNONYMS !ra2a-!atin--.rahma and his sons "i-e Aa-sa and others manun--the !eriodica" heads "i-e 'aivasvata Manu devan--"i-e +ndra& Candra and 'aruna rsin--"i-e .hrgu and 'asistha !itr-ganan--the inhabitants of the #ita !"anets !rtha---se!arate"y siddha--the inhabitants of the Siddha !"anet carana--the inhabitants of the Carana !"anet gandharvan--the inhabitants of the $andharva !"anets vidyadhra--the inhabitants of the 'idyadhara !"anet asura--the atheists guhya-an--the inhabitants of the Ya-sa !"anet -innara--the

inhabitants of the %innara !"anet a!sarasah--the beautifu" ange"s of the *!sara !"anet nagan--the ser!entine inhabitants of Naga"o-a sar!an--the inhabitants of Sar!a"o-a ;sna-es> -im!urusan--the mon-ey-sha!ed inhabitants of the %im!urusa !"anet naran--the inhabitants of earth matr--the inhabitants of Matr"o-a ra-sah--the inhabitants of the demoniac !"anet !isacan--the inhabitants of #isaca"o-a ca--a"so !reta--the inhabitants of #reta"o-a bhuta--the evi" s!irits vinaya-an--the gob"ins -usmanda--0i""-o3-the-0is! unmada--"unatics veta"an--the 2inn yatudhanan--a !articu"ar ty!e of evi" s!irit grahan--the good and evi" stars a!i--a"so -hagan--the birds mrgan--the forest anima"s !asun--the househo"d anima"s vr-san--the ghosts girin--the mountains nr!a--O %ing sarisr!an--re!ti"es dvividhah--the moving and the standing "iving entities catuh-vidhah--"iving entities born from embryos& eggs& !ers!iration and seeds ye--others anye--a"" 2a"a--0ater stha"a--"and nabha-o-asah--birds -usa"a-in ha!!iness a-usa"ah--in distress misrah--in mi4ed ha!!iness and distress -armanam--according to one3s o0n !ast deeds gatayah--as resu"t of tu--but imah--a"" of them( T)*NSL*T+ON O %ing& -no0 from me that a"" "iving entities are created by the Su!reme Lord according to their !ast deeds( This inc"udes .rahma and his sons "i-e Aa-sa& the !eriodica" heads "i-e 'aivasvata Manu& the demigods "i-e +ndra& Candra and 'aruna& the great sages "i-e .hrgu& 'yasa and 'asistha& the inhabitants of #itr"o-a and Siddha"o-a& the Caranas& $andharvas& 'idyadharas& *suras& Ya-sas& %innaras and ange"s& the ser!entines& the mon-ey-sha!ed %im!urusas& the human beings& the inhabitants of Matr"o-a& the demons& #isacas& ghosts& s!irits& "unatics and evi" s!irits& the good and evi" stars& the gob"ins& the anima"s in the forest& the birds& the househo"d anima"s& the re!ti"es& the mountains& the moving and standing "iving entities& the "iving entities born from embryos& from eggs& from !ers!iration and from seeds& and a"" others& 0hether they be in the 0ater& "and or s-y& in ha!!iness& in distress or in mi4ed ha!!iness and distress( *"" of them& according to their !ast deeds& are created by the Su!reme Lord( #,)#O)T The varieties of "iving entities are mentioned in this "ist& and& 0ith no e4ce!tion from the to!most !"anet do0n to the "o0est !"anet of the universe& a"" of them in different s!ecies of "ife are created by the *"mighty /ather& 'isnu( Therefore no one is inde!endent of the Su!reme #ersona"ity of $odhead( +n the .hagavad-gita ;6@(@> the Lord therefore c"aims a"" "iving entities as 8is offs!ring in the fo""o0ing verse7 sarva-yonisu -aunteya murtayah sambhavanti yah tasam brahma mahad yonir aham bi2a-!radah !ita The materia" nature is com!ared to the mother( *"though every "iving being is seen to come out of the mother3s body& it is sti"" a fact that the mother is not the u"timate cause of such a birth( The father is the u"timate cause of birth( 9ithout the father3s seed& no mother can give birth to a chi"d( Therefore the "iving beings in different varieties of forms and !ositions 0ithin the innumerab"e universes are a"" born of the seeds of the *"mighty /ather& the #ersona"ity of $odhead& and on"y to the man 0ith a !oor fund of -no0"edge they a!!ear to be born of the materia" nature( .eing under the materia" energy of the Su!reme Lord& a"" "iving entities beginning from .rahma do0n to the insignificant ant are manifested in different bodies according to their !ast deeds( The materia" nature is one of the energies of the Lord ;.g( E(@>( The materia" nature is inferior in com!arison to the "iving entities& the su!erior nature( The su!erior nature and inferior nature of the Lord combine to manifest a"" universa" affairs( Some of the "iving entities are re"ative"y ha!!y in better conditions of "ife& 0hereas others are in distressed conditions of "ife( .ut factua""y& none of them are actua""y ha!!y in materia" conditiona" "ife( No one can be ha!!y in !rison "ife& a"though one may be a first-c"ass !risoner and another a third-c"ass !risoner( The inte""igent !erson shou"d not try to be !romoted from third-c"ass !rison "ife to first-c"ass !rison "ife& but shou"d try to be re"eased from the !rison a"together( One may be !romoted to first-c"ass

!risoner& but the same first-c"ass !risoner is again degraded to a third-c"ass !risoner in the ne4t term( One shou"d try to be free from !rison "ife and go bac- home& bac- to $odhead( That is the rea" goa" for a"" ty!es of "iving entities( TEXT @6 TEXT sattvam ra2as tama iti tisrah sura-nr-nara-ah tatra!y e-ai-aso ra2an bhidyante gatayas tridha yadai-ai-ataro 3nyabhyam sva-bhava u!ahanyate SYNONYMS sattvam--the mode of goodness ra2ah--the mode of !assion tamah--the mode of dar-ness iti--thus tisrah--the three sura--demigod nr--human being nara-ah--one 0ho is suffering he""ish conditions tatra a!i--even there e-ai-asah--another ra2an--O %ing bhidyante--divide into gatayah--movements tridha-three yada--at that time e-ai-atarah--one in re"ation 0ith another anyabhyam--from the other svabhavah--habit u!ahanyate--deve"o!s( T)*NSL*T+ON *ccording to the different modes of materia" nature--the mode of goodness& the mode of !assion and the mode of dar-ness--there are different "iving creatures& 0ho are -no0n as demigods& human beings and he""ish "iving entities( O %ing& even a !articu"ar mode of nature& being mi4ed 0ith the other t0o& is divided into three& and thus each -ind of "iving creature is inf"uenced by the other modes and ac1uires its habits a"so( #,)#O)T The "iving entities individua""y are being conducted by a !articu"ar mode of nature& but at the same time there is every chance of their being inf"uenced by the other t0o( $enera""y& a"" conditioned sou"s in the materia" encagement are inf"uenced by the mode of !assion because every one of them is trying to "ord it over the materia" nature to fu"fi"" his individua" desire( .ut in s!ite of the individua" mode of !assion& there is a"0ays the chance of being inf"uenced by the other modes of nature by association( +f one is in good association he can deve"o! the mode of goodness& and if in bad association he may deve"o! the mode of dar-ness or ignorance( Nothing is stereoty!ed( One can change his habit by good or bad association& and one has to become inte""igent enough to discriminate bet0een good and bad( The best association is the service of the devotees of the Lord& and by that association one can become the highest 1ua"ified man by the grace of the Lord3s !ure devotees( *s 0e have a"ready seen in the "ife of Sri"a Narada Muni& he became the to!most devotee of the Lord sim!"y by the association of !ure devotees of the Lord( .y birth he 0as the son of a maidservant and had no -no0"edge of his father and no academic education& even of the "o0est status( .ut sim!"y by associating 0ith the devotees and by eating the remnants of their foodstuff& he gradua""y deve"o!ed the transcendenta" 1ua"ities of the devotees( .y such association& his taste for chanting and hearing the transcendenta" g"ories of the Lord became !rominent& and because the g"ories of the Lord are nondifferent from the Lord& he got direct association 0ith the Lord by means of sound re!resentation( Simi"ar"y& there is the "ife of *2ami"a ;Si4th Canto>& 0ho 0as the son of a brahmana and 0as educated and trained !ro!er"y in the discharge of the duties of a brahmana& but 0ho in s!ite of a"" this& because he contacted the bad association of a !rostitute& 0as !ut into the !ath of the "o0est 1ua"ity of canda"a& or the "ast !osition for a human being( Therefore the .hagavatam a"0ays recommends the association of the mahat& or the great sou"& for o!ening the gate of sa"vation( To associate 0ith !ersons

engaged in "ording it over the materia" 0or"d means to enter into the dar-est region of he""( One shou"d try to raise himse"f by the association of the great sou"( That is the 0ay of the !erfection of "ife( TEXT @: TEXT sa evedam 2agad-dhata bhagavan dharma-ru!a-dhr!usnati stha!ayan visvam tiryan-nara-suradibhih SYNONYMS sah--8e eva--certain"y idam--this 2agat-dhata--the maintainer of the entire universe bhagavan--the #ersona"ity of $odhead dharma-ru!a-dhr---assuming the form of re"igious !rinci!"es !usnati-maintains stha!ayan--after estab"ishing visvam--the universes tirya---"iving entities "o0er than the human beings nara--the human beings sura-adibhih--by the demigod"y incarnations( T)*NSL*T+ON 8e& the #ersona"ity of $odhead& as the maintainer of a"" in the universe& a!!ears in different incarnations after estab"ishing the creation& and thus 8e rec"aims a"" -inds of conditioned sou"s amongst the humans& the nonhumans and the demigods( #,)#O)T The Su!reme #ersona"ity of $odhead 'isnu incarnates 8imse"f in different societies of "iving entities to rec"aim them from the c"utches of i""usion& and such activities of the Lord are not "imited on"y to human society( 8e incarnates 8imse"f even as a fish& hog& tree and many other forms& but "ess inte""igent !ersons 0ho have no -no0"edge of 8im deride 8im even if 8e is in human society as a human being( The Lord therefore says in the .hagavad-gita ;D(66>7 ava2ananti mam mudha manusim tanum asritam !aram bhavam a2ananto mama bhuta-mahesvaram *s 0e have a"ready discussed in the !revious verses& it is conc"uded that the Lord is never a !roduct of the materia" creation( 8is transcendenta" !osition is a"0ays unchanged( 8e is the eterna" form of -no0"edge and b"iss& and 8e e4ecutes 8is a"mighty 0i"" by 8is different energies( *s such& 8e is never the sub2ect of reactions for any of 8is acts( 8e is transcendenta" to a"" such conce!tions of actions and reactions( Even if 8e is visib"e in the materia" 0or"d& the e4hibition is on"y of 8is interna" energy& for 8e is above the good and bad conce!tions of this materia" 0or"d( +n the materia" 0or"d the fish or the hog may be considered "o0er than the man& but 0hen the Lord a!!ears as a fish or hog& 8e is neither of them in the materia" conce!tion( +t is 8is cause"ess mercy that 8e a!!ears in every society or s!ecies of "ife& but 8e is never to be considered one of them( Conce!tions of the materia" 0or"d such as good and bad& "o0er and u!!er& im!ortant and insignificant& are estimations of the materia" energy& and the Su!reme Lord is transcendenta" to a"" such conce!tions( The 0ords !aram bhavam& or transcendenta" nature& can never be com!ared to the materia" conce!tion( 9e shou"d not forget that the !otencies of the *"mighty Lord are a"0ays the same and do not decrease because the Lord assumes the form of a "o0er anima"( There is no difference bet0een Lord Sri )ama& Lord Sri %rsna and 8is incarnations as a fish and hog( 8e is a""!ervading and simu"taneous"y "oca"i5ed at any and every !"ace( .ut the foo"ish !erson 0ith a !oor fund of -no0"edge& for 0ant of that !aram bhavam of the Lord& cannot understand ho0 the Su!reme Lord can

ta-e the form of a man or a fish( One com!ares everything to one3s o0n standard of -no0"edge& as the frog in the 0e"" considers the sea to be "i-e the 0e""( The frog in the 0e"" cannot even thin- of the sea& and 0hen such a frog is informed of the greatness of the sea& it ta-es the conce!tion of the sea as being a "itt"e greater than the 0e""( *s such& one 0ho is foo"ish about the transcendenta" science of the Lord 0i"" find it difficu"t to understand ho0 Lord 'isnu can e1ua""y manifest 8imse"f in every society of "iving entities( TEXT @? TEXT tatah -a"agni-rudratma yat srstam idam atmanah sanniyacchati tat -a"e ghanani-am ivani"ah SYNONYMS tatah--thereafter& at the end -a"a--destruction agni--fire rudra-atma--in the form of )udra yat-0hatever srstam--created idam--a"" these atmanah--of 8is o0n sam--com!"ete"y niyacchati-annihi"ates tat -a"e--at the end of the mi""ennium ghana-ani-am--bunches of c"ouds iva--"i-e that of ani"ah--air( T)*NSL*T+ON Thereafter& at the end of the mi""ennium& the Lord 8imse"f in the form of )udra& the destroyer& 0i"" annihi"ate the com!"ete creation as the 0ind dis!"aces the c"ouds( #,)#O)T This creation is very a!!ro!riate"y com!ared to c"ouds( C"ouds are created or situated in the s-y& and 0hen they are dis!"aced they remain in the same s-y 0ithout manifestation( Simi"ar"y& the 0ho"e creation is made by the Su!reme #ersona"ity of $od in 8is form of .rahma& it is maintained by 8im in the form of 'isnu& and it is destroyed by 8im in the form of )udra& or Siva& a"" in due course( This creation& maintenance and destruction are nice"y e4!"ained in the .hagavad-gita ;<(6D-:C> as fo""o0s7 bhuta-gramah sa evayam bhutva bhutva !ra"iyate ratry-agame 3vasah !artha !rabhavaty ahar-agame !aras tasmat tu bhavo 3nyo 3vya-to 3vya-tat sanatanah yah sa sarvesu bhutesu nasyatsu na vinasyati The nature of the materia" 0or"d is that it is first created very nice"y& then it deve"o!s very nice"y and stays for a great number of years ;even beyond the ca"cu"ation of the greatest mathematician>& but after that it is again destroyed during the night of .rahma& 0ithout any resistance& and at the end of the night of .rahma it is again manifested as a creation to fo""o0 the same !rinci!"es of maintenance and destruction( The foo"ish conditioned sou" 0ho has ta-en this tem!orary 0or"d as a !ermanent sett"ement has to "earn inte""igent"y 0hy such creation and destruction ta-e !"ace( The fruitive actors in the materia" 0or"d are very enthusiastic in the creation of big enter!rises& big houses& big em!ires& big industries and so many big& big things out of the energy and ingredients su!!"ied by the materia" agent of the Su!reme Lord( 9ith such resources& and at the cost of va"uab"e energy& the conditioned sou" creates& satisfies his

0hims& but un0i""ing"y has to de!art from a"" his creations and enter into another !hase of "ife to create again and again( To give ho!e to such foo"ish conditioned sou"s 0ho 0aste their energy in this tem!orary materia" 0or"d& the Lord gives information that there is another nature& 0hich is eterna""y e4istent 0ithout being occasiona""y created or destroyed& and that the conditioned sou" can understand 0hat he shou"d do and ho0 his va"uab"e energy may be uti"i5ed( +nstead of 0asting his energy in matter& 0hich is sure to be destroyed in due course by the su!reme 0i""& the conditioned sou" shou"d uti"i5e his energy in the devotiona" service of the Lord so that he can be transferred to the other& eterna" nature& 0here there is no birth& no death& no creation& no destruction& but !ermanent "ife instead& fu"" of -no0"edge and un"imited b"iss( The tem!orary creation is thus e4hibited and destroyed 2ust to give information to the conditioned sou" 0ho is attached to tem!orary things( +t is a"so meant to give him a chance for se"frea"i5ation& and not for sense gratification& 0hich is the !rime aim of a"" fruitive actors( TEXT @@ TEXT ittham-bhavena -athito bhagavan bhagavattamah nettham-bhavena hi !aram drastum arhanti surayah SYNONYMS ittham--in these features bhavena--the matter of creation and destruction -athitah--described bhagavan--the #ersona"ity of $odhead bhagavat-tamah--by the great transcendenta"ists na--not ittham-in this bhavena--features hi--on"y !aram--most g"orious drastum--to see arhanti--deserve surayah-great devotees( T)*NSL*T+ON The great transcendenta"ists thus describe the activities of the Su!reme #ersona"ity of $odhead& but the !ure devotees deserve to see more g"orious things in transcendence& beyond these features( #,)#O)T The Lord is not on"y the creator and destroyer of the materia" manifestations of 8is different energies( 8e is more than a sim!"e creator and destroyer& for there is 8is feature of ananda& or 8is !"easure feature( This !"easure feature of the Lord is understood by the !ure devotees on"y& and not by others( The im!ersona"ist is satisfied sim!"y by understanding the a""-!ervasive inf"uence of the Lord( This is ca""ed .rahman rea"i5ation( $reater than the im!ersona"ist is the mystic 0ho sees the Lord situated in his heart as #aramatma& the !artia" re!resentation of the Lord( .ut there are !ure devotees 0ho ta-e !art in the direct !"easure ;ananda> !otency of the Lord by factua" reci!rocation of "oving service( The Lord in 8is abode ca""ed the 'ai-untha !"anets& 0hich are eterna" manifestations& a"0ays remains 0ith 8is associates and en2oys transcendenta" "oving services by 8is !ure devotees in different transcendenta" humors( The !ure devotees of the Lord thus undergo a !ractice of that devotiona" service to the Lord during the manifestation of the creation and ta-e fu"" advantage of the manifestation by 1ua"ifying themse"ves to enter into the -ingdom of $od( The .hagavad-gita ;6<(BB> confirms this7 bha-tya mam abhi2anati yavan yas casmi tattvatah tato mam tattvato 2natva visate tad-anantaram

.y deve"o!ment of !ure devotiona" service one can factua""y -no0 the Lord as 8e is and thus be trained in the bona fide service of the Lord and be a""o0ed to enter into the direct association of the Lord in so many ca!acities( The highest g"orious association 0ith the Lord is made !ossib"e in the !"anet of $o"o-a 'rndavana& 0here Lord %rsna en2oys 8imse"f 0ith the go!is and 8is favorite anima"s& the surabhi co0s( * descri!tion of this transcendenta" "and of %rsna is given in the .rahma-samhita& 0hich is considered by Lord Sri Caitanya to be the most authentic "iterature in this connection( TEXT @B TEXT nasya -armani 2anmadau !arasyanuvidhiyate -artrtva-!ratisedhartham mayayaro!itam hi tat SYNONYMS na--never asya--of the creation -armani--in the matter of 2anma-adau--creation and destruction !arasya--of the Su!reme anuvidhiyate--it is so described -artrtva--engineering !ratisedha-artham-counteract mayaya--by the e4terna" energy aro!itam--is manifested hi--for tat--the creator( T)*NSL*T+ON There is no direct engineering by the Lord for the creation and destruction of the materia" 0or"d( 9hat is described in the 'edas about 8is direct interference is sim!"y to counteract the idea that materia" nature is the creator( #,)#O)T The 'edic direction for the creation& maintenance and destruction of the materia" 0or"d is this7 yato va imani bhutani 2ayante( yena 2atani 2ivanti( yat !rayanty abhisamvisanti& i(e(& everything is created by .rahman& after creation everything is maintained by .rahman& and after annihi"ation everything is conserved in .rahman( $ross materia"ists 0ithout any -no0"edge of .rahman& #aramatma or .hagavan conc"ude materia" nature to be the u"timate cause of the materia" manifestation& and the modern scientist a"so shares this vie0 that the materia" nature is the u"timate cause of a"" the manifestations of the materia" 0or"d( This vie0 is refuted by a"" 'edic "iterature( The 'edanta !hi"oso!hy mentions that .rahman is the fountainhead of a"" creation& maintenance and destruction& and Srimad-.hagavatam& the natura" commentation on the 'edanta !hi"oso!hy& says& 2anmady asya yato 3nvayad itaratas carthesv abhi2nah svarat& etc( +nert matter is undoubted"y energy 0ith !otentia" to interact& but it has no initiative of its o0n( Srimad.hagavatam therefore comments on the a!horism 2anmady asya by saying abhi2nah and svarat& i(e(& the Su!reme .rahman is not inert matter& but 8e is su!reme consciousness and is inde!endent( Therefore inert matter cannot be the u"timate cause of the creation& maintenance and destruction of the materia" 0or"d( Su!erficia""y materia" nature a!!ears to be the cause of creation& maintenance and destruction& but materia" nature is set into motion for creation by the su!reme conscious being& the #ersona"ity of $odhead( 8e is the bac-ground of a"" creation& maintenance and destruction& and this is confirmed in the .hagavad-gita ;D(6C>7 mayadhya-sena !ra-rtih suyate sa-caracaram hetunanena -aunteya 2agad vi!arivartate

The materia" nature is one of the energies of the Lord& and she can 0or- under the direction of the Lord ;adhya-sena>( 9hen the Lord thro0s 8is transcendenta" g"ance over the materia" nature& then on"y can the materia" nature act& as a father contacts the mother& 0ho is then ab"e to conceive a chi"d( *"though it a!!ears to the "ayman that the mother gives birth to the chi"d& the e4!erienced man -no0s that the father gives birth to the chi"d( The materia" nature therefore !roduces the moving and standing manifestations of the materia" 0or"d after being contacted by the su!reme father& and not inde!endent"y( Considering materia" nature to be the cause of creation& maintenance& etc(& is ca""ed "the "ogic of ni!!"es on the nec- of a goat(" The Caitanya-caritamrta by Sri"a %rsnadasa %avira2a $osvami describes this "ogic of a2a-ga"astana-nyaya as fo""o0s ;as e4!"ained by 8is Aivine $race Sri Srimad .ha-tisiddhanta Sarasvati $osvami Mahara2a>7 "The materia" nature& as the materia" cause& is -no0n as !radhana& and as efficient cause is -no0n as maya( .ut since it is inert matter& it is not the remote cause of creation(" %avira2a $osvami states as fo""o0s7 ataeva -rsna mu"a-2agat--arana !ra-rti-----arana yaiche a2a-ga"a-stana ;Cc( *di B(=6> .ecause %aranarnavasayi 'isnu is a !"enary e4!ansion of %rsna& it is 8e 0ho e"ectrifies the matter to !ut it in motion( The e4am!"e of e"ectrification is 1uite a!!ro!riate( * !iece of iron is certain"y not fire& but 0hen the iron is made red-hot& certain"y it has the 1ua"ity of fire through its burning ca!acity( Matter is com!ared to the !iece of iron& and it is e"ectrified or made red-hot by the g"ance or mani!u"ation of the su!reme consciousness of 'isnu( On"y by such e"ectrification is the energy of matter dis!"ayed in various actions and reactions( Therefore the inert matter is neither efficient nor the materia" cause of the cosmic manifestation( Sri %a!i"adeva has said7 yatho"mu-ad vis!hu"ingad dhumad va!i sva-sambhavat a!y atmatvenabhimatad yathagnih !rthag u"mu-at ;.hag( ?(:<(@C> The origina" fire& its f"ame& its s!ar-s and its smo-e are a"" one& for fire is sti"" fire yet is different from the f"ame& f"ame is different from s!ar-s& and s!ar-s are different from the smo-e( +n every one of them& name"y in the f"ames& in the s!ar-s and in the smo-e& the integrity of fire is !resent& yet a"" of them are different"y situated 0ith different !ositions( The cosmic manifestation is com!ared to the smo-e because 0hen smo-e !asses over the s-y so many forms a!!ear& resemb"ing many -no0n and un-no0n manifestations( The s!ar-s are com!ared to "iving entities& and the f"ames are com!ared to materia" nature ;!radhana>( One must -no0 that each and every one of them is effective sim!"y because of being em!o0ered by the 1ua"ity of the origina" fire( Therefore a"" of them& name"y the materia" nature& the cosmic manifestation and the "iving entities& are but different energies of the Lord ;fire>( Therefore those 0ho acce!t the materia" nature as the cosmic manifestation3s origina" cause ;!ra-rti& the cause of creation according to San-hya !hi"oso!hy> are not correct in their conc"usion( The materia" nature has no se!arate e4istence 0ithout the Lord( Therefore& setting aside the Su!reme Lord as the cause of a"" causes is the "ogic of a2a-ga"a-stana-nyaya& or trying to mi"- the ni!!"es on the nec- of a goat( The ni!!"es on the necof a goat may seem "i-e sources of mi"-& but to try to get mi"- from such ni!!"es 0i"" be foo"ish( TEXT @= TEXT ayam tu brahmanah -a"!ah savi-a"!a udahrtah

vidhih sadharano yatra sargah !ra-rta-vai-rtah SYNONYMS ayam--this !rocess of creation and annihi"ation tu--but brahmanah--of .rahma -a"!ah--his one day sa-vi-a"!ah--a"ong 0ith the duration of the universes udahrtah--e4em!"ified vidhih--regu"ative !rinci!"es sadharanah--in summary yatra--0herein sargah--creation !ra-rta--in the matter of materia" nature vai-rtah--disbursement( T)*NSL*T+ON This !rocess of creation and annihi"ation described in summary herein is the regu"ative !rinci!"e during the duration of .rahma3s one day( +t is a"so the regu"ative !rinci!"e in the creation of mahat& in 0hich the materia" nature is dis!ersed( #,)#O)T There are three different ty!es of creation& ca""ed maha--a"!a& vi-a"!a and -a"!a( +n the maha--a"!a the Lord assumes the first !urusa incarnation as %aranoda-asayi 'isnu 0ith a"" the !otencies of the mahattattva and the si4teen !rinci!"es of creative matter and instruments( The creative instruments are e"even& the ingredients are five& and a"" of them are !roducts of mahat& or materia"istic ego( These creations by the Lord in 8is feature of %aranoda-asayi 'isnu are ca""ed maha--a"!a( The creation of .rahma and dis!ersion of the materia" ingredients are ca""ed vi-a"!a& and the creation by .rahma in each day of his "ife is ca""ed -a"!a( Therefore each day of .rahma is ca""ed a -a"!a& and there are thirty -a"!as in terms of .rahma3s days( This is a"so confirmed in the .hagavad-gita ;<(6E> as fo""o0s7 sahasra-yuga-!aryantam ahar yad brahmano viduh ratim yuga-sahasrantam te 3ho-ratra-vido 2anah +n the u!!er !"anetary system the duration of one com!"ete day and night is e1ua" to one com!"ete year of this earth( This is acce!ted even by the modern scientist and attested by the astronauts( Simi"ar"y& in the region of sti"" higher !"anetary systems the duration of day and night is sti"" greater than in the heaven"y !"anets( The four yugas are ca"cu"ated in terms of the heaven"y ca"endars and according"y are t0e"ve thousand years in terms of the heaven"y !"anets( This is ca""ed a divya-yuga& and one thousand divyayugas ma-e one day of .rahma( The creation during the day of .rahma is ca""ed -a"!a& and the creation of .rahma is ca""ed vi-a"!a( 9hen vi-a"!as are made !ossib"e by the breathing of Maha-'isnu& this is ca""ed a maha--a"!a( There are regu"ar and systematic cyc"es of these maha--a"!as& vi-a"!as and -a"!as( +n ans0er to Mahara2a #ari-sit3s 1uestion about them& Su-adeva $osvami ans0ered in the #rabhasa--handa of the S-anda #urana( They are as fo""o0s7 !rathamah sveta--a"!as ca dvitiyo ni"a-"ohitah vamadevas trtiyas tu tato gathantaro 3!arah rauravah !ancamah !ro-tah sasthah !rana iti smrtah sa!tamo 3tha brhat--a"!ah -andar!o 3stama ucyate sadyotha navamah -a"!a

isano dasamah smrtah dhyana e-adasah !ro-tas tatha sarasvato 3!arah trayodasa udanas tu garudo 3tha caturdasah -aurmah !ancadaso 2neyah !aurnamasi !ra2a!ateh sodaso narasimhas tu samadhis tu tato 3!arah agneyo visnu2ah saurah soma--a"!as tato 3!arah dvavimso bhavanah !ro-tah su!uman iti ca!arah vai-unthas carstisas tadvad va"i--a"!as tato 3!arah sa!tavimso 3tha vaira2o gauri--a"!as tatha!arah mahesvaras tatha !ro-tas tri!uro yatra ghatitah !itr--a"!as tatha cante yah -uhur brahmanah smrta Therefore the thirty -a"!as of .rahma are7 ;6> Sveta--a"!a& ;:> Ni"a"ohita& ;?> 'amadeva& ;@> $athantara& ;B> )aurava& ;=> #rana& ;E> .rhat--a"!a& ;<> %andar!a& ;D> Sadyotha& ;6C> +sana& ;66> Ahyana& ;6:> Sarasvata& ;6?> ,dana& ;6@> $aruda& ;6B> %aurma& ;6=> Narasimha& ;6E> Samadhi& ;6<> *gneya& ;6D> 'isnu2a& ;:C> Saura& ;:6> Soma--a"!a& ;::> .havana& ;:?> Su!uma& ;:@> 'ai-untha& ;:B> *rcisa& ;:=> 'a"i-a"!a& ;:E> 'aira2a& ;:<> $auri--a"!a& ;:D> Mahesvara& ;?C> #aitr--a"!a( These are .rahma3s days on"y& and he has to "ive months and years u! to one hundred& so 0e can 2ust imagine ho0 many creations there are in -a"!as on"y( Then again there are vi-a"!as& 0hich are generated by the breathing of Maha-'isnu& as stated in the .rahma-samhita ;yasyai-a-nisvasita--a"am athava"ambya 2ivanti "oma-vi"a2a 2agadanda-nathah>( The .rahmas "ive on"y during the breathing !eriod of Maha-'isnu( So the e4ha"ing and inha"ing of 'isnu are maha--a"!as& and a"" these are due to the Su!reme #ersona"ity of $odhead& for no one e"se is the master of a"" creations( TEXT @E TEXT !arimanam ca -a"asya -a"!a-"a-sana-vigraham yatha !urastad vya-hyasye !admam -a"!am atho srnu SYNONYMS !arimanam--measurement ca--a"so -a"asya--of time -a"!a--a day of .rahma "a-sana--sym!toms vigraham--form yatha--as much as !urastat--hereafter vya-hyasye--sha"" be e4!"ained !admam--by the name #adma -a"!am--the duration of a day atho--thus srnu--2ust hear( T)*NSL*T+ON

O %ing& + sha"" in due course e4!"ain the measurement of time in its gross and subt"e features 0ith the s!ecific sym!toms of each& but for the !resent "et me e4!"ain unto you the #adma--a"!a( #,)#O)T The !resent duration of a -a"!a of .rahma is ca""ed the 'araha--a"!a or Svetavaraha--a"!a because the incarnation of the Lord as 'araha too- !"ace during the creation of .rahma& 0ho 0as born on the "otus coming out of the abdomen of 'isnu( Therefore this 'araha--a"!a is a"so ca""ed #adma--a"!a& and this is testified by acaryas "i-e Fiva $osvami as 0e"" as 'isvanatha Ca-ravarti Tha-ura in !ursuance of the first commentator& Svami Sridhara( So there is no contradiction bet0een the 'araha and the #adma--a"!a of .rahma( TEXT @< TEXT sauna-a uvaca yad aha no bhavan suta -satta bhagavatottamah cacara tirthani bhuvas tya-tva bandhun sudustya2an SYNONYMS sauna-ah uvaca--Sri Sauna-a Muni said yat--as aha--you said nah--unto us bhavan--your good se"f suta--O Suta -satta--'idura bhagavata-uttamah--one of the to!most devotees of the Lord cacara-!racticed tirthani--!"aces of !i"grimage bhuvah--on the earth tya-tva--"eaving aside bandhun--a"" re"atives su-dustya2an--very difficu"t to give u!( T)*NSL*T+ON Sauna-a )si& after hearing a"" about the creation& in1uired from Suta $osvami about 'idura& for Suta $osvami had !revious"y informed him ho0 'idura "eft home& "eaving aside a"" his re"atives& 0ho 0ere very difficu"t to "eave( #,)#O)T The rsis headed by Sauna-a 0ere more an4ious to -no0 about 'idura& 0ho met Maitreya )si 0hi"e trave"ing to the !i"grimage sites of the 0or"d( TEXTS @D-BC TEXT -sattuh -ausaraves tasya samvado 3dhyatma-samsritah yad va sa bhagavams tasmai !rstas tattvam uvaca ha bruhi nas tad idam saumya vidurasya vicestitam bandhu-tyaga-nimittam ca yathaivagatavan !unah

SYNONYMS -sattuh--of 'idura -ausaraveh--as that of Maitreya tasya--their samvadah--ne0s adhyatma--in the matter of transcendenta" -no0"edge samsritah--fu"" of yat--0hich va--anything e"se sah--he bhagavan-8is $race tasmai--unto him !rstah--in1uired tattvam--the truth uvaca--ans0ered ha--in the !ast bruhi--!"ease te"" nah--unto us tat--those matters idam--here saumya--O gent"e one vidurasya--of 'idura vicestitam--activities bandhu-tyaga--renouncing the friends nimittam--the cause of ca--a"so yatha--as eva--a"so agatavan--came bac- !unah--again ;at home>( T)*NSL*T+ON Sauna-a )si said7 Let us -no0& !"ease& 0hat to!ics 0ere discussed bet0een 'idura and Maitreya& 0ho ta"-ed on transcendenta" sub2ects& and 0hat 0as in1uired by 'idura and re!"ied by Maitreya( *"so !"ease "et us -no0 the reason for 'idura3s giving u! the connection of his fami"y members& and 0hy he again came home( #"ease a"so "et us -no0 the activities of 'idura 0hi"e he 0as in the !"aces of !i"grimage( #,)#O)T Sri Suta $osvami 0as narrating the to!ics of the creation and destruction of the materia" 0or"d& but it a!!ears that the rsis headed by Sauna-a 0ere more inc"ined to hear of transcendenta" sub2ects& 0hich are on a higher "eve" than the !hysica"( There are t0o c"asses of men& name"y those too addicted to the gross body and the materia" 0or"d& and others& on the higher "eve"& 0ho are interested more in transcendenta" -no0"edge( Srimad-.hagavatam gives faci"ity to everyone& both to the materia"ist and to the transcendenta"ist( .y hearing Srimad-.hagavatam in the matter of the Lord3s g"orious activities both in the materia" 0or"d and in the transcendenta" 0or"d& men can derive e1ua" benefit( The materia"ists are more interested in the !hysica" "a0s and ho0 they are acting& and they see 0onders in those !hysica" g"amors( Sometimes& due to !hysica" g"amors& they forget the g"ories of the Lord( They shou"d -no0 definite"y that !hysica" activities and their 0onders are a"" initiated by the Lord( The rose in the garden gradua""y ta-es its sha!e and co"or to become beautifu" and s0eet not by a b"ind !hysica" "a0& a"though it a!!ears "i-e that( .ehind that !hysica" "a0 is the direction of the com!"ete consciousness of the Su!reme Lord& other0ise things cannot ta-e sha!e so systematica""y( The artist dra0s a !icture of a rose very nice"y 0ith a"" attention and artistic sense& and yet it does not become as !erfect as the rea" rose( +f that is the rea" fact& ho0 can 0e say that the rea" rose has ta-en its sha!e 0ithout inte""igence behind the beautyG This sort of conc"usion is due to a !oor fund of -no0"edge( One must -no0 from the above descri!tion of creation and annihi"ation that the su!reme consciousness& being omni!resent& can ta-e care of everything 0ith !erfect attention( That is the fact of the omni!resence of the Su!reme Lord( #ersons& sti"" more foo"ish than the gross materia"ists& ho0ever& c"aim to be transcendenta"ists and c"aim to have such su!reme a""!ervading consciousness& but offer no !roof( Such foo"ish !ersons cannot -no0 0hat is going on behind the ne4t 0a""& yet they are fa"se"y !roud of !ossessing the cosmic& a""-!ervading consciousness of the Su!reme #erson( /or them a"so& hearing of Srimad-.hagavatam is a great he"!( +t 0i"" o!en their eyes to see that sim!"y by c"aiming su!reme consciousness one does not become su!reme"y conscious( One has to !rove in the !hysica" 0or"d that he has such su!reme consciousness( The rsis of Naimisaranya& ho0ever& 0ere above the gross materia"ists and the fa"se transcendenta"ists& and thus they 0ere a"0ays an4ious to -no0 the rea" truth in transcendenta" matters& as discussed by authorities( TEXT B6 TEXT suta uvaca ra2na !ari-sita !rsto yad avocan maha-munih tad vo 3bhidhasye srnuta

ra2nah !rasnanusaratah SYNONYMS sutah uvaca--Sri Suta $osvami re!"ied ra2na--by the %ing !ari-sita--by #ari-sit !rstah--as as-ed yat-0hat avocat--s!o-e maha-munih--the great sage tat--that very thing vah--unto you abhidhasye--+ sha"" e4!"ain srnuta--!"ease hear ra2nah--by the %ing !rasna--1uestion anusaratah--in accordance 0ith( T)*NSL*T+ON Sri Suta $osvami e4!"ained7 + sha"" no0 e4!"ain to you the very sub2ects e4!"ained by the great sage in ans0er to %ing #ari-sit3s in1uiries( #"ease hear them attentive"y( #,)#O)T *ny 1uestion that is !ut for0ard may be ans0ered by 1uoting the authority& and that satisfies the saner section( That is the system even in the "a0 court( The best "a0yer gives evidence from the !ast 2udgment of the court 0ithout ta-ing much troub"e to estab"ish his case( This is ca""ed the !aram!ara system& and "earned authorities fo""o0 it 0ithout manufacturing rubbish inter!retations( isvarah !aramah -rsnah sac-cid-ananda-vigrahah anadir adir govindah sarva--arana--aranam ;.rahma-samhita B(6> Let us a"" obey the Su!reme Lord& 0hose hand is in everything& 0ithout e4ce!tion( Thus end the .ha-tivedanta !ur!orts of the Second Canto& Tenth Cha!ter& of the Srimad-.hagavatam& entit"ed " .hagavatam +s the *ns0er to *"" Huestions(" ENA O/ T8E SECONA C*NTO