Canto 11: "General History"
Eleventh Canto
SB 11.1: The Curse Upon the Yadu Dynasty
CHAPTER ONE
The Curse Upon the Yadu Dynasty
SB 11.1 Summary
This chapter gives a hint of the destruction of the Yadu dynasty, which took
place owing to the appearance of an iron club. Hearing this narration is a great
impetus for becoming detached from the material world.
Lord Çré Kåñëa expertly arranged the great Kurukñetra battle between the Kurus
and the Päëòavas and thus removed to a great extent the earth’s burden. But the
Supreme Lord, whose influence is inconceivable, was not yet satisfied, because
of the continued presence of the undefeatable Yadu family. The Lord desired to
bring about the destruction of the Yadu dynasty so that He could completely wind
up His pastimes on the earth and go back to His own abode. Using the pretense of
a curse by an assembly of brähmaëas, He withdrew His entire dynasty from the
surface of the earth.
By Çré Kåñëa’s desire, many great sages, headed by Närada and Viçvämitra,
assembled at the holy place named Piëòäraka, near the city of Dvärakä. The young
boys of the Yadu family, absorbed in a playful mood, also arrived there. These
boys dressed Sämba in the guise of a pregnant woman about to give birth and
inquired from the sages about the fruitfulness of Sämba’s so-called pregnancy.
The sages cursed the mocking boys by saying, “She will give birth to a club that
will destroy your family.” The Yadus, frightened by this curse, immediately
lifted the garment from Sämba’s abdomen and found a club. Hurrying to the
assembly of Ugrasena, the King of the Yadus, they offered a report of everything
that had taken place. Fearing the brähmaëas’ curse, Yaduräja Ugrasena ordered
the club ground to powder and thrown into the ocean. Within the ocean, a fish
swallowed the last remaining lump of iron, and the waves carried all the bits of
ground powder to the shore, where they were implanted and eventually grew into a
grove of canes. Fishermen caught the fish, and a hunter named Jarä used the iron
lump found in its belly to fashion an arrow. Although the Supersoul, Lord Çré
Kåñëa, understood what was happening, He did not wish to do anything to
counteract it. Rather, in the form of time He sanctioned these events.
SB 11.1.1
TEXT 1
TEXT
çré-çuka uväca
kåtvä daitya-vadhaà kåñëaù
sa-rämo yadubhir våtaù
bhuvo ’vatärayad bhäraà
javiñöhaà janayan kalim
SYNONYMS
çré-çukaù uväca—Çré Çuka said; kåtvä—having performed; daitya—of the demons;
vadham—the killing; kåñëaù—Lord Kåñëa; sa-rämaù—accompanied by Balaräma;
yadubhiù—by the Yadus; våtaù—surrounded; bhuvaù—of the earth; avatärayat—caused
to be lessened; bhäram—the burden; javiñöham—most sudden, leading to violence;
janayan—raising; kalim—a state of quarrel.
TRANSLATION
Çré Çukadeva Gosvämé said: Lord Çré Kåñëa, accompanied by Balaräma and
surrounded by the Yadu dynasty, executed the killing of many demons. Then,
further to remove the burden of the earth, the Lord arranged for the great
Battle of Kurukñetra, which suddenly erupted in violence between the Kurus and
the Päëòavas.
PURPORT
The Eleventh Canto of Çrémad-Bhägavatam begins with a reference to the pastimes
executed by Lord Çré Kåñëa in the Tenth Canto. The beginning of the Tenth Canto
describes that when the earth was overburdened by demoniac rulers, the
personified earth, Bhümi, approached Lord Brahmä with tears in her eyes, begging
for relief, and Brahmä immediately went with the demigods to approach the
Supreme Lord in His form of Kñérodakaçäyé Viñëu. As the demigods waited
respectfully on the shore of the milk ocean, the Supreme Lord announced through
Brahmä that He would soon incarnate on earth and that the demigods should also
descend to assist in His pastimes. Thus from the very beginning of Lord Kåñëa’s
appearance it was understood that He would descend to the earth to remove the
demons.
As Çréla Prabhupäda states in his commentary to Bhagavad-gétä (16.6), those who
agree to obey the injunctions of revealed scriptures are known as demigods,
whereas those who defy the orders of Vedic scriptures are known as asuras, or
demons. The Vedic literatures are presented within the universe for the guidance
of the conditioned souls, who are trapped under the three modes of material
nature and who are therefore rotating in a continuous cycle of birth and death.
By strictly adhering to the Vedic injunctions, we can easily satisfy our
material needs and at the same time make tangible progress on the path back
home, back to Godhead. Thus we can achieve an eternal life of bliss and
knowledge in the Lord’s own abode simply by obeying the Lord’s instructions as
they are presented in Vedic literatures such as Bhagavad-gétä and
Çrémad-Bhägavatam. The demons, however, minimize or even mock the absolute
authority of the Supreme Lord and His teachings. Because these asuras envy the
sovereign status of the Supreme Personality of Godhead, they minimize the
importance of the Vedic scriptures, which emanate directly from the breathing of
the Lord. The demons establish a society governed by their own concocted whims
and inevitably create chaos and misery, especially for pious living entities who
sincerely desire to follow the will of God.
Lord Çré Kåñëa states in Bhagavad-gétä that when there is a predominance of such
chaotic, irreligious societies on the earth, He personally descends to rectify
the imbalance. Thus from the very beginning of His transcendental infancy, Kåñëa
systematically killed the powerful asuras, or demons, who were an intolerable
burden for the earth. Lord Çré Kåñëa was assisted by His brother, Balaräma, who
is also the Supreme Personality of Godhead. Although God is one, He can expand
Himself to enjoy in many forms at once. That is His omnipotence. And the first
such expansion is Balaräma, or Baladeva. Balaräma killed many noteworthy demons,
including Dhenukäsura, Dvivida and the envious Rukmé. Kåñëa was also accompanied
by the members of the Yadu dynasty, many of whom were demigods who had descended
to assist the Lord.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura, however, has revealed that although
many demigods had taken birth in the Yadu dynasty to assist the Lord, some
members of the Yadu dynasty were actually inimical toward Kåñëa. Because of
their mundane vision of the Lord, they considered themselves to be on the same
level as Kåñëa. Having taken birth in the family of the Supreme Personality of
Godhead Himself, they had inconceivable strength, and thus they misunderstood
Kåñëa’s supreme position. Having forgotten that Kåñëa is the Supreme Personality
of Godhead, they would constitute a great burden, and consequently it was
necessary for Kåñëa to remove them from the earth. There is a popular saying
that familiarity breeds contempt. To destroy the contemptuous members of His own
dynasty, the Lord caused a quarrel among them. For this purpose, He arranged for
Närada and other sages to display anger against the Kärñëas, the members of His
family. Although many Yadus who were devoted to Kåñëa were apparently killed in
this fratricidal war, Lord Kåñëa actually returned them to their original
positions as universal directors, or demigods. It is the Lord’s promise in
Bhagavad-gétä that He will always protect those who are favorable to His
service.
Çréla Viçvanätha Cakravarté Öhäkura, in his commentary on this verse, has given
a summary of the entire Eleventh Canto as follows. Chapter One describes the
beginning of the mauñala-lélä, or the prelude to the destruction of the Yadu
dynasty. Chapters Two through Five describe the conversations between the nine
Yogendras and King Nimi. Chapter Six describes the prayers of Brahmä, Çiva and
other residents of heaven. Chapters Seven through Twenty-nine present the
conversation between Kåñëa and Uddhava that is known as the Uddhava-gétä.
Chapter Thirty describes the withdrawal of the Yadu dynasty from the earth. The
final chapter describes the disappearance of Lord Kåñëa.
SB 11.1.2
TEXT 2
TEXT
ye kopitäù su-bahu päëòu-sutäù sapatnair
durdyüta-helana-kaca-grahaëädibhis tän
kåtvä nimittam itaretarataù sametän
hatvä nåpän niraharat kñiti-bhäram éçaù
SYNONYMS
ye—they who; kopitäù—were angered; su-bahu—excessively, time and time again;
päëòu-sutäù—the sons of Päëòu; sapatnaiù—by their enemies; duù-dyüta—by
duplicitous gambling; helana—insults; kaca-grahaëa—grabbing the hair (of
Draupadé); ädibhiù—and other impetuses; tän—them (the Päëòavas); kåtvä—making;
nimittam—the immediate cause; itara-itarataù—confronting one another on opposite
sides; sametän—all assembled; hatvä—killing; nåpän—the kings; niraharat—took
away once and for all; kñiti—of the earth; bhäram—the burden; éçaù—the Supreme
Lord.
TRANSLATION
Because the sons of Päëòu were enraged by the numerous offenses of their
enemies, such as duplicitous gambling, verbal insults, the seizing of Draupadé’s
hair, and many other cruel transgressions, the Supreme Lord engaged those
Päëòavas as the immediate cause to execute His will. On the pretext of the
Battle of Kurukñetra, Lord Kåñëa arranged for all the kings who were burdening
the earth to assemble with their armies on opposite sides of the battlefield,
and when the Lord killed them through the agency of war, the earth was relieved
of its burden.
PURPORT
The Päëòavas were repeatedly harassed by their enemies, such as Duryodhana and
Duùçäsana. As innocent young princes, the Päëòavas had no enemy, but Duryodhana
was constantly plotting against his helpless cousins. The Päëòavas were sent to
a house of lac, which was later burned to the ground. They were administered
poison, and their chaste wife Draupadé was publicly insulted when her hair was
pulled and an attempt was made to strip her naked. Throughout these dangers,
Lord Çré Kåñëa constantly protected the Päëòavas, who were fully surrendered to
Him and who knew no shelter other than Him.
In this verse the word itaretarataù is significant. Previous to the Battle of
Kurukñetra, Kåñëa had personally killed many demons, including Pütanä, Keçé,
Aghäsura and Kaàsa. Now, Kåñëa wanted to complete His mission of removing the
earth’s burden by killing the remaining impious persons. But as stated here,
kåtvä nimittam: the Lord did not personally kill, but empowered His devotees
Arjuna and the other Päëòavas to remove the impious kings. Thus acting
personally and through His immediate expansion Balaräma, as well as by
empowering His pure devotees such as the Päëòavas, Kåñëa fully displayed the
pastimes of the yugävatära by reestablishing religious principles and ridding
the world of demons. Although the general purpose of the Kurukñetra battle was
to kill the demons, by Kåñëa’s arrangement some great devotees such as Bhéñma
also appeared to be inimical toward the Lord. But as described in the First
Canto of Çrémad-Bhägavatam (1.9.39) by the words hatä gatäù svarüpam, many great
devotees played with the Lord as enemies and upon being killed by Kåñëa returned
immediately to His abode in the spiritual sky in their original spiritual
bodies. Because God is absolute, by His killing He simultaneously removes the
demons from the earth and encourages His pure devotees.
SB 11.1.3
TEXT 3
TEXT
bhü-bhära-räja-påtanä yadubhir nirasya
guptaiù sva-bähubhir acintayad aprameyaù
manye ’vaner nanu gato ’py agataà hi bhäraà
yad yädavaà kulam aho aviñahyam äste
SYNONYMS
bhü-bhära—existing as the burden of the earth; räja—of the kings; påtanäù—the
armies; yadubhiù—by the Yadus; nirasya—eliminating; guptaiù—protected;
sva-bahubhiù—by His own arms; acintayat—He considered; aprameyaù—the
unfathomable Lord; manye—I think; avaneù—of the earth; nanu—one may say;
gataù—it is gone; api—but; agatam—it is not gone; hi—indeed; bhäram—the burden;
yat—because; yädavam—of Yadus; kulam—the dynasty; aho—ah; aviñahyam—intolerable;
äste—remains.
TRANSLATION
The Supreme Personality of Godhead used the Yadu dynasty, which was protected by
His own arms, to eliminate the kings who with their armies had been the burden
of this earth. Then the unfathomable Lord thought to Himself, “Although some may
say that the earth’s burden is now gone, in My opinion it is not yet gone,
because there still remains the Yädava dynasty itself, whose strength is
unbearable for the earth.”
PURPORT
Çréla Bhaktisiddhänta Sarasvaté Öhäkura has remarked in this regard that
although ordinary people might think that the Lord had now removed the burden of
the earth by killing the demons, reestablishing dharma, and so on, Lord Çré
Kåñëa Himself could detect that there was further danger from the irreligious
activities of His own family members who were acting improperly. It is stated in
Çrémad-Bhägavatam that a just king will refuse to punish his own enemy if his
enemy is innocent but will punish his own son if his son actually deserves
punishment. Thus although in the eyes of the world the members of the Lord’s own
dynasty are always worshipable, Lord Kåñëa detected that by their intimate
association with Him some members of the Yadu dynasty had become indifferent to
His will. Since such whimsical members of the Yadu dynasty could act freely,
being relatives of the Supreme Personality of Godhead, they would surely cause
great misfortune for the world, and foolish persons would take such whimsical
behavior to be the will of Kåñëa. Thus the Lord, whose desires are
inconceivable, began to consider the need to annihilate the indifferent,
contemptuous members of the Yadu family.
From the viewpoint of ordinary persons, all the demons had been killed by the
Supreme Lord’s pastimes in Dvärakä and Mathurä, as well as by the Battle of
Kurukñetra, and the earth was now free of its burden. Nevertheless, to free the
earth from the remaining burden of His own puffed-up family members, Lord Çré
Kåñëa transferred them away from the earth by causing a fratricidal quarrel
among them. In this way He prepared for His own disappearance from the earth.
Çrédhara Svämé has pointed out that the word bähubhiù, “by His arms,” is used in
the plural (rather than the dual) to indicate that the Lord caused the
destruction of the Yadu dynasty in His four-armed form. The original form of
Kåñëa as Govinda is two-armed, but it was by the plenary portion of the
four-armed Näräyaëa that the Lord killed all the demons on the earth and
ultimately removed the burdensome members of His own family. It may be asked, If
certain members of the Yadu family had become indifferent to the will of the
Lord, why didn’t they oppose the Lord in His plan to remove them from the earth?
Therefore the word aprameyaù is used, which indicates that it is impossible for
anyone, even the Lord’s own family members, to understand His will completely.
Çréla Jéva Gosvämé has given another reason for the destruction of the Yadu
dynasty. He emphasizes that the activities of the Supreme Personality of Godhead
should never be taken to be ordinary material activities. Nor are the Lord’s
associates ordinary persons. Although Lord Kåñëa apparently incarnates within
this world for some time and then goes away, it should be understood that the
Supreme Lord is eternally situated with His entourage in His various abodes in
the spiritual sky, such as Çré Gokula, Mathurä and Dvärakä. The members of the
Yadu dynasty are eternal associates of the Lord, and therefore they cannot bear
to be separated from the Lord. Since Kåñëa was preparing to give up His earthly
pastimes, if He were to leave the Yadu dynasty on the earth they would surely
become so disturbed by His absence that in their highly agitated state of mind
they would trample and destroy the earth. Therefore, Kåñëa arranged the
disappearance of the Yadu dynasty prior to His own disappearance.
Çréla Jéva Gosvämé concludes that ultimately the members of the Yadu dynasty are
never to be considered irreligious. Vaiñëava äcäryas have mentioned that the
story of the disappearance of the Yadu dynasty is especially meant to help the
conditioned souls achieve liberation from the bondage of materialistic life.
Within the three worlds there were none as powerful and opulent as the Yadu
dynasty. The Supreme Personality of Godhead is the possessor of unlimited
opulences—beauty, strength, knowledge, fame and so on—and the members of the
Yadu dynasty, being the personal associates of the Lord, were also endowed with
inconceivable opulences. Therefore, when we see how a fratricidal war suddenly
deprived the members of the Yadu dynasty of all of their earthly possessions and
even their lives, we can understand that there is no permanent position within
this material world. In other words, although the members of the Yadu dynasty
are eternal associates of the Lord and were immediately transferred to another
planet where the Lord was appearing, their sudden disappearance through
fratricidal war is meant to impress upon the conditioned souls the temporary
nature of this world. Therefore, the apparent indifference or enmity of certain
members of the Yadu dynasty toward Kåñëa should not be taken to be actual
irreligion on their part. The entire situation was arranged by Lord Kåñëa to
teach a lesson to the conditioned souls. In this connection Çréla Jéva Gosvämé
has cited several verses from the Bhägavatam to prove that the members of the
Yadu dynasty achieved their exalted birth in the Lord’s own family by
innumerable pious activities and by complete absorption in thought of Lord
Kåñëa. In fact it is said that in sleeping, sitting, walking and speaking, they
were unable to remember their own selves, because they were simply thinking of
Kåñëa.
In the First Canto of Çrémad-Bhägavatam (1.15.33), Çréla Prabhupäda has
commented as follows on the disappearance of the Yadu dynasty: “The setting of
the sun does not mean the end of the sun. It means that the sun is out of our
sight. Similarly, the end of the mission of the Lord on a particular planet or
universe only means that He is out of our sight. The end of the Yadu dynasty
also does not mean that it is annihilated. It disappears along with the Lord,
out of our sight.”
SB 11.1.4
TEXT 4
TEXT
naivänyataù paribhavo ’sya bhavet kathaïcin
mat-saàçrayasya vibhavonnahanasya nityam
antaù kalià yadu-kulasya vidhäya veëu-
stambasya vahnim iva çäntim upaimi dhäma
SYNONYMS
na—not; eva—certainly; anyataù—from another cause; paribhavaù—defeat; asya—of
this (dynasty); bhavet—there can be; kathaïcit—by any means;
mat-saàçrayasya—which has fully taken shelter of Me; vibhava—with its power;
unnahanasya—unrestricted; nityam—always; antaù—within; kalim—a quarrel;
yadu-kulasya—the Yadu dynasty; vidhäya—inspiring; veëu-stambasya—of a clump of
bamboo plants; vahnim—a fire; iva—as; çäntim—peace; upaimi—I shall achieve;
dhäma—My eternal personal abode.
TRANSLATION
Lord Kåñëa thought, “No outside force could ever bring about the defeat of this
family, the Yadu dynasty, whose members have always been fully surrendered to Me
and are unrestricted in their opulence. But if I inspire a quarrel within the
dynasty, that quarrel will act just like a fire created from the friction of
bamboo in a grove, and then I shall achieve My real purpose and return to My
eternal abode.”
PURPORT
Even though Lord Kåñëa wanted to arrange for the disappearance of the members of
the Yadu dynasty, He could not personally kill them, as He had killed many
demons, because the Yadu dynasty was His own family. One might ask why Lord
Kåñëa did not arrange for them to be killed by others. Therefore it is stated in
this verse, naivänyataù paribhavo ’sya bhavet kathaïcit: because the Yadu
dynasty was the Lord’s own family, no one within the universe was capable of
killing them, not even the demigods. In fact, Viçvanätha Cakravarté Öhäkura
points out that no one within the universe was capable of even insulting the
members of the Yadu dynasty, what to speak of defeating or killing them. The
reason is given here by the words mat-saàçrayasya. The members of the Yadu
dynasty had fully taken shelter of Kåñëa, and therefore they were always under
the personal protection of the Lord. It is stated, märe kåñëa räkhe ke, räkhe
kåñëa märe ke: If Kåñëa protects someone, no one can kill him, and if Kåñëa
wants to kill someone, no one can save him. Kåñëa had originally requested all
of His associates, along with the demigods, to appear on the earth to assist Him
in His pastimes. Now that His pastimes were coming to an end on this particular
planet and would be transferred to another planet in another universe, Kåñëa
wanted to remove all of His associates from the earth so that in His absence
they would not constitute a burden. Since the powerful Yadu dynasty, being the
Lord’s personal family and army, could not possibly be defeated by anyone, Kåñëa
arranged an internal quarrel, just as the wind in a bamboo forest sometimes rubs
the bamboos together and creates a fire that consumes the entire forest.
Çréla Bhaktisiddhänta Sarasvaté has pointed out that ordinary people, hearing of
the adventures of the Yadu family, might think that the heroes of the Yadu
dynasty are as worshipable as Kåñëa or that they are independent controllers. In
other words, people polluted by Mäyäväda philosophy might see the Yadu dynasty
as being on the same level as Kåñëa. Therefore, to establish that even the most
powerful living entity can never equal or surpass the Supreme Lord, Kåñëa
arranged for the destruction of the Yadu dynasty.
SB 11.1.5
TEXT 5
TEXT
evaà vyavasito räjan
satya-saìkalpa éçvaraù
çäpa-vyäjena vipräëäà
saïjahre sva-kulaà vibhuù
SYNONYMS
evam—in this way; vyavasitaù—deciding for certain; räjan—O King;
satya-saìkalpaù—whose desire always proves true; éçvaraù—the Supreme Lord;
çäpa-vyäjena—by the pretext of a curse; vipräëäm—of brähmaëas;
saïjahre—withdrew; sva-kulam—His own family; vibhuù—the Almighty.
TRANSLATION
My dear King Parékñit, when the supreme almighty Lord, whose desire always comes
to pass, had thus made up His mind, He withdrew His own family on the pretext of
a curse spoken by an assembly of brähmaëas.
PURPORT
Çréla Bhaktisiddhänta Sarasvaté Öhäkura has made a very important comment on
this verse. He states that since the intentions of the Supreme Lord,
Kåñëacandra, are always perfect, it was certainly in consideration of the
greatest benefit for the entire world that He destroyed His own family on the
pretext of a curse by brähmaëas. In this connection, Bhaktisiddhänta Sarasvaté
Öhäkura has shown a parallel in the pastimes of Çré Caitanya Mahäprabhu, who is
Kåñëa Himself appearing as His own devotee.
Lord Caitanya appeared along with His first plenary expansion, known as Lord
Nityänanda Prabhu, and with Lord Advaita Prabhu. All three
personalities—Caitanya Mahäprabhu, Nityänanda Prabhu and Advaita Prabhu—are
accepted by Vaiñëava äcäryas to be in the category of viñëu-tattva, the full
status of the Supreme Personality of Godhead. These three Personalities of
Godhead perceived that in the future Their so-called seminal descendants would
get undue recognition and thus, being puffed up, would commit grave offenses
against those who were actually Vaiñëava gurus or representatives of the Lord.
Every living being is part and parcel of the Supreme Lord, as stated in the
Bhagavad-gétä (mamaiväàçaù). Every living entity is originally a son of God, yet
to execute His pastimes the Lord selects certain highly qualified living
entities whom He allows to take birth as His personal relatives. But those
living entities who appear as descendants of the Lord’s personal family may
undoubtedly become proud of such a position and thus abuse the great adulation
they receive from ordinary people. In this way such persons may artificially get
undue attention and divert people from the actual principle of spiritual
advancement, which is to surrender to the pure devotee who represents the Lord.
The last eight verses of the Twelfth Chapter of Bhagavad-gétä give a description
of the pure devotees the Lord permits to act as äcäryas, or spiritual leaders of
mankind. In other words, simply to take birth in the personal family of Kåñëa is
not the qualification for being a spiritual master, since according to
Bhagavad-gétä, pitäham asya jagataù: every living entity is eternally a member
of the Lord’s family. Kåñëa says in Bhagavad-gétä, samo ’haà sarva-bhüteñu na me
dveñyo ’sti na priyaù: “I am equal to everyone. No one is My enemy, and no one
is My special friend.” If the Supreme Personality of Godhead appears to have a
special family, such as the Yadu dynasty, such a so-called family is a special
arrangement of the Lord’s pastimes in order to attract the conditioned souls.
When Kåñëa descends, He acts as if He were an ordinary person in order to
attract the living entities to His pastimes. Therefore Kåñëa acted as though the
Yadu dynasty was His personal family, although in fact every living entity is a
member of His family.
Ordinary people, however, not understanding the higher principles of spiritual
knowledge, easily forget the actual qualifications of a bona fide spiritual
master and instead give undue importance to people born in the Lord’s so-called
family. Çré Caitanya Mahäprabhu, therefore, avoided this impediment on the path
of spiritual enlightenment by leaving behind no children. Although Caitanya
Mahäprabhu married twice, He was childless. Nityänanda Prabhu, who is also the
Supreme Personality of Godhead, did not accept any of the natural sons born of
His own son, Çré Vérabhadra. Similarly, Lord Advaita Äcärya divested of His
association all of His sons except Acyutänanda and two others. Acyutänanda, the
chief faithful son of Advaita Äcärya, had no seminal progeny, and the remaining
three of the six sons of Lord Advaita fell from the path of devotion to the Lord
and are known as rejected sons. In other words, the appearance of Caitanya
Mahäprabhu allowed little facility for continuing a so-called seminal family to
create confusion. The respect shown to the conception of seminal lineage in
deference to the ideas of the smärtas is unfit to be accepted by one who
actually understands the supreme truth from Vedic authority.
Other äcäryas, or spiritual masters, have also demonstrated this point in their
own families. His Divine Grace A. C. Bhaktivedanta Swami Prabhupäda, our own
beloved spiritual master, who is the mighty author of this Çrémad-Bhägavatam
series, was born in a family of pure devotees, and he himself exhibited all the
symptoms of pure devotional service from his very childhood. Çréla Prabhupäda
eventually came to the Western countries and exhibited unprecedented spiritual
potency in establishing the Kåñëa consciousness movement all over the world. In
a few short years, he translated more than fifty large volumes of Vedic
philosophy. By his practical activities he is certainly understood to be a most
empowered representative of the Lord. Nonetheless, his own family members,
although devotees of Kåñëa, did not at all come up to the proper standard of
devotional service and are therefore not given attention by the members of
ISKCON. The natural tendency for the members of the International Society for
Krishna Consciousness would be to offer all reverence and worship to the members
of Çréla Prabhupäda’s immediate family. But since by Kåñëa’s arrangement these
family members are not at all on the platform of pure devotional service, the
members of ISKCON give them hardly any attention but instead worship those who
actually exhibit the qualities of highly advanced Vaiñëavas, regardless of their
so-called birth. In other words, birth cannot constitute the qualification for a
respectable person, even when one is born in the Lord’s own family or in the
äcärya’s family, what to speak of an ordinary wealthy or learned family.
In India there is a class of men known as nityänanda-vaàça, who claim to be
direct descendants of Lord Nityänanda and therefore worthy of the highest
respect for their position in devotional service. In this regard, Çréla
Prabhupäda has written in The Nectar of Devotion, “In the Middle Ages, after the
disappearance of Lord Caitanya’s great associate Lord Nityänanda, a class of
priestly persons claimed to be the descendants of Nityänanda, calling themselves
the gosvämé caste. They further claimed that the practice and spreading of
devotional service belonged only to their particular class, which was known as
nityänanda-vaàça. In this way they exercised their artificial power for some
time, until Çréla Bhaktisiddhänta Sarasvaté Öhäkura, the powerful äcärya of the
Gauòéya Vaiñëava sampradäya, completely smashed their idea. There was a great
hard struggle for some time, but it has turned out successful, and it is now
correctly and practically established that devotional service is not restricted
to a particular class of men. Besides that, anyone who is engaged in devotional
service is already a high-class brähmaëa. So Çréla Bhaktisiddhänta Sarasvaté
Öhäkura’s struggle for this movement has come out successful. It is on the basis
of his position that anyone, from any part of the universe, can become a Gauòéya
Vaiñëava.”
In other words, the essence of spiritual knowledge is that every living being,
regardless of his present status in life, is originally a servant of the Supreme
Lord, and it is the mission of the Lord to reclaim all of these fallen living
entities. Despite his past situation, any living being who is willing to
surrender again at the lotus feet of the Supreme Lord or His bona fide
representative can purify himself by strictly adhering to the rules and
regulations of bhakti-yoga and thus act as a high-class brähmaëa. Nonetheless,
the seminal descendants of the Lord think themselves to have acquired their
ancestor’s character and position. Thus the Supreme Lord, who is the well-wisher
of the entire universe and especially of His devotees, bewilders the
discriminatory power of His own descendants in such a contradictory way that
these seminal descendants become recognized as deviant and the actual
qualification to be a representative of the Lord, namely unalloyed surrender to
the will of Kåñëa, remains prominent.
SB 11.1.6-7
TEXTS 6–7
TEXT
sva-mürtyä loka-lävaëya-
nirmuktyä locanaà nåëäm
gérbhis täù smaratäà cittaà
padais tän ékñatäà kriyäù
äcchidya kértià su-çlokäà
vitatya hy aïjasä nu kau
tamo ’nayä tariñyantéty
agät svaà padam éçvaraù
SYNONYMS
sva-mürtyä—by His own form; loka—of all the material worlds; lävaëya—the beauty;
nirmuktyä—which takes away; locanam—(He attracted) the eyes; nåëäm—of men;
gérbhiù—by His words; täù smaratäm—of those who remembered them; cittam—the
mind; padaiù—by His feet; tän ékñatäm—of those who saw them; kriyäù—the physical
activities (walking, etc.); äcchidya—having attracted; kértim—His glories;
su-çlokäm—praised by the best verses; vitatya—having spread; hi—certainly;
aïjasä—easily; nu—indeed; kau—upon the earth; tamaù—ignorance; anayä—by those
(glories); tariñyanti—people will cross over; iti—thus thinking; agät—He
obtained; svam padam—His own desired position; éçvaraù—the Lord.
TRANSLATION
The Supreme Personality of Godhead, Kåñëa, is the reservoir of all beauty. All
beautiful things emanate from Him, and His personal form is so attractive that
it steals the eyes away from all other objects, which then seem devoid of beauty
in comparison to Him. When Lord Kåñëa was on the earth, He attracted the eyes of
all people. When Kåñëa spoke, His words attracted the minds of all who
remembered them. By seeing the footsteps of Lord Kåñëa, people became attracted
to Him, and thus they wanted to offer their bodily activities to the Lord as His
followers. In this way Kåñëa very easily spread His glories, which are sung
throughout the world by the most sublime and essential Vedic verses. Lord Kåñëa
considered that simply by hearing and chanting those glories, conditioned souls
born in the future would cross beyond the darkness of ignorance. Being satisfied
with this arrangement, He left for His desired destination.
PURPORT
According to Çrédhara Svämé, these two verses indicate that Lord Kåñëa, having
achieved all the purposes for which He had descended, went back to His spiritual
kingdom. It is natural that people in the material world hanker to see a
beautiful object. In materialistic life, however, our consciousness is polluted
by the influence of the three modes of nature, and therefore we hanker for
material objects of beauty and pleasure. The materialistic process of sense
gratification is imperfect, because the laws of material nature will not allow
us to be happy or satisfied in materialistic life. The living entity is
constitutionally an eternal servant of God and is meant to appreciate the
infinite beauty and pleasure of the Supreme Lord. Lord Kåñëa is the Absolute
Truth and the reservoir of all beauty and pleasure. By serving Kåñëa we can also
share in His ocean of beauty and pleasure, and thus our desire to see beautiful
things and enjoy life will be fully satisfied. The example is given that the
hand cannot enjoy food independently but can assimilate it indirectly by giving
it to the stomach. Similarly, by serving Lord Kåñëa the living entity, who is
part and parcel of the Lord, will derive unlimited happiness.
The inconceivable Supreme Lord, Çré Kåñëa, by displaying His own true form,
freed the living entities from falsely seeking forms of beauty other than His
form, which is itself the source of all beautiful things. Simply by seeing His
lotus feet, fortunate living beings could distinguish between the ungodly
endeavors of the karmés, who seek gross enjoyment for their own sense
gratification, and the practice of dovetailing one’s activities with the service
of the Lord. Although philosophers perpetually speculate about the nature of
God, Lord Kåñëa directly liberated the jéva souls from all speculative
misunderstandings about Him by displaying His actual transcendental form and
activities. Superficially, Kåñëa’s personal form, words and activities resemble
those of ordinary conditioned souls. Çréla Bhaktisiddhänta Sarasvaté Öhäkura
explains that this apparent resemblance between the Lord’s activities and those
of the living entities is a merciful concession by the Lord so that the
conditioned souls will be attracted to Him and become eligible to return to His
kingdom for an eternal life of bliss and knowledge. By showing His own spiritual
form and kingdom to the living entities in a way tangible for them, Lord Kåñëa
drove away their false enjoying attitude and removed their long-standing
indifference to His personality. As stated in Bhagavad-gétä, if one can
understand the position of Çré Kåñëa as the Supreme Personality of Godhead, one
will never again fall into the network of material illusion. Such a falldown can
be avoided if one constantly hears about the unique transcendental form and
beauty of the Lord from authorized Vedic literatures.
As explained in Bhagavad-gétä (2.42–43):
yäm imäà puñpitäà väcaà
pravadanty avipaçcitaù
veda-väda-ratäù pärtha
nänyad astéti vädinaù
kämätmänaù svarga-parä
janma-karma-phala-pradäm
kriyä-viçeña-bahuläà
bhogaiçvarya-gatià prati
“Men of small knowledge are very much attached to the flowery words of the
Vedas, which recommend various fruitive activities for elevation to heavenly
planets, resultant good birth, power, and so forth. Being desirous of sense
gratification and opulent life, they say that there is nothing more than this.”
On the other hand, certain parts of Vedic literature are specifically meant to
award material sense gratification to the conditioned soul and at the same time
gradually condition him to obey the Vedic injunctions. The portions of the Vedas
that recommend fruitive activities for regulated sense gratification are
themselves dangerous, because the living being who engages in such activities
becomes easily entangled in the material enjoyment offered and neglects the
ultimate purpose of the Vedas. The ultimate purpose of Vedic literature is to
bring the living entity back to his original consciousness, in which he acts as
an eternal servant of the Supreme Personality of Godhead. By rendering service
to the Lord, the living entity can enjoy unlimited spiritual bliss in the
association of the Lord in His own kingdom. Thus, one who seriously desires to
advance in Kåñëa consciousness should specifically hear the Vedic literature
that deals with pure devotional service to the Lord. One should hear from those
who are highly advanced in Kåñëa consciousness and avoid interpretations that
stimulate materialistic desires for enjoyment.
When the tiny living entity is finally able to see the difference between the
temporary affairs of this world and the transcendental activities of Lord
Trivikrama, Kåñëa, he devotes himself to the Lord and removes from his heart the
dark covering of matter, no longer desiring sense gratification, which is
enjoyed under the two headings sin and piety. In other words, although people
within this world are considered sinful or pious, on the material platform both
sin and piety are performed for one’s personal gratification. If one can
understand that his real happiness lies in giving pleasure to Kåñëa, Lord Kåñëa
takes such a fortunate living being back to His own abode, which is called
Goloka Våndävana. According to Bhaktisiddhänta Sarasvaté Öhäkura, the Lord first
gives a sincere soul the opportunity to hear about His pastimes. When the
devotee has advanced in his spontaneous attraction to such narrations, the Lord
gives him the opportunity to take part in His spiritual pastimes as they appear
within this world. By taking part in the pastimes of the Lord within a
particular universe, the living being becomes completely detached from the
material world, and ultimately the Lord brings him to His personal abode in the
spiritual sky.
Foolish people cannot understand this substantial benefit offered by the Lord,
but Lord Kåñëa acts for the benefit of such foolish people by saving them from
their absorption in the temporary world of false enjoyment. The Lord does this
by personally displaying His own superlative transcendental beauty,
transcendental words and transcendental activities. Çréla Jéva Gosvämé has
pointed out that the words tamo ’nayä tariñyanti indicate that although Lord
Kåñëa appeared five thousand years ago, one who hears and chants about the
activities, form and words of the Lord will get exactly the same benefit as
those who personally experienced these things as contemporaries of Lord Kåñëa.
In other words, he will also cross over the darkness of material existence and
achieve the Lord’s abode. Thus Çréla Jéva Gosvämé concludes that if such an
exalted destination is available to all living beings, it must certainly have
been awarded to the Yädavas, who were personal associates of the Lord.
It is stated in this verse that by His beauty Kåñëa stole away the vision of
people who saw Him. Kåñëa’s speaking was so attractive that those who heard Him
became speechless. Since generally those who cannot speak are also deaf, the
Lord’s words also stole away the ears of those who heard Him, since they were no
longer interested in hearing sounds other than the Lord’s speaking. By
displaying the beauty of His footsteps, Kåñëa stole away from those who saw them
the power to perform materialistic activities. Thus by His appearance in this
world Kåñëa took away the senses of mankind. In other words, He made people
blind, dumb, deaf, mad and otherwise invalid. Therefore Viçvanätha Cakravarté
Öhäkura asks, “Since He took away everything people possessed, who would
properly call Him merciful? Rather, He is just a thief.” In this way, he
indirectly offers the highest praise to the beauty of the Lord. Viçvanätha
Cakravarté Öhäkura also points out that although Kåñëa gave liberation to the
demons by destroying them, to those who were attracted to Him, Kåñëa gave pure
love of God and drowned them in the ocean of His own beauty. Thus Kåñëa is not
like a person who gives charity without discrimination. And Kåñëa is so merciful
that not only did He give the highest benediction to the inhabitants of the
earth, but He empowered great saintly persons such as Vyäsadeva to describe His
pastimes with beautiful poetic verses. Thus people born on the earth in the
future could easily cross over the ocean of birth and death by those glories,
which are compared to a strong boat. In fact, those of us who are now enjoying
the glories of Kåñëa through the transparent medium of the Bhaktivedanta
purports to Çrémad-Bhägavatam, by the mercy of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda, are the fortunate recipients of the mercy of
Kåñëa, who was merciful even to persons yet to be born.
Quoting from the Amara-koça dictionary, Çréla Viçvanätha Cakravarté has also
stated, padaà vyavasita-träëa-sthäna-lakñmy-aìghri-vastuñu: the possible
definitions for padam are “that which has been decided,” “place of deliverance,”
“fortune,” “foot” or “object.” Thus he translates the word padam as also meaning
vyavasita, “that which has been decided.” In other words, the statement agät
svam padam éçvaraù indicates not only that Kåñëa went to His abode, but that
Kåñëa realized His determined desire. If we say that Kåñëa returned to His
eternal abode, we imply that Kåñëa had been absent from His abode and was now
returning. Therefore, Viçvanätha Cakravarté Öhäkura points out that it is
incorrect to say in a normal sense that Kåñëa “went back to His abode.”
According to the Brahma-saàhitä, the Supreme Personality of Godhead, Kåñëa, is
always present in His eternal abode in the spiritual sky. Yet by His causeless
mercy He also manifests Himself from time to time within the material world. In
other words, God is all-pervading. Even when present before us He is
simultaneously in His abode. The ordinary soul, or jéva, is not all-pervading
like the Supersoul, and therefore by his presence in the material world he is
absent from the spiritual world. In fact, we are suffering due to that absence
from the spiritual world, or Vaikuëöha. The Supreme Personality of Godhead,
however, is all-pervading, and therefore Viçvanätha Cakravarté Öhäkura
translates the words agät svaà padam to mean that Kåñëa achieved exactly what He
desired. The Lord is all-pervading and self-sufficient in fulfilling His perfect
desires. His appearance and disappearance in this world should never be compared
to ordinary material activities.
Viçvanätha Cakravarté has quoted a statement by Uddhava at the beginning of the
Third Canto of Çrémad-Bhägavatam (3.2.7) wherein Uddhava compares the
disappearance of Lord Kåñëa to the setting of the sun. In his purport to this
verse, Çréla Prabhupäda has written, “The comparison of Kåñëa to the sun is very
appropriate. As soon as the sun sets, darkness automatically appears. But the
darkness experienced by the common man does not affect the sun itself either at
the time of sunrise or at sunset. Lord Kåñëa’s appearance and disappearance are
exactly like that of the sun. He appears and disappears in innumerable
universes, and as long as He is present in a particular universe there is all
transcendental light in that universe, but the universe from which He passes
away is put into darkness. His pastimes, however, are everlasting. The Lord is
always present in some universe, just as the sun is present in either the
eastern or western hemisphere. The sun is always present either in India or
America, but when the sun is present in India the American land is in darkness,
and when the sun is present in America the Indian hemisphere is in darkness.”
Çréla Jéva Gosvämé has quoted a verse from the end of the Eleventh Canto that
further clarifies that the abode of the Lord is as eternal as the Lord Himself:
“The ocean immediately swallowed Dvärakä, O Mahäräja, taking away the Lord’s
personal abode, which the Lord had abandoned. The Supreme Lord, Madhusüdana, is
always present in Dvärakä, which merely by being remembered takes away
everything unfavorable. It is the most auspicious of auspicious places.” (Bhäg.
11.31.23–24) Just as the sun appears to be swallowed by the night, Kåñëa or His
abode or His dynasty seems to disappear, but actually the Lord and all of His
paraphernalia, including His abode and dynasty, are eternal, in the same way as
the sun is always in the sky. Çréla Prabhupäda says in this connection, “As the
sun appears in the morning and gradually rises to the meridian and then again
sets in one hemisphere while simultaneously rising in the other, so Lord Kåñëa’s
disappearance in one universe and the beginning of His different pastimes in
another take place simultaneously. As soon as one pastime is finished here, it
is manifested in another universe. And thus His nitya-lélä, or eternal pastimes,
are going on without ending.”
SB 11.1.8
TEXT 8
TEXT
çré-räjoväca
brahmaëyänäà vadänyänäà
nityaà våddhopasevinäm
vipra-çäpaù katham abhüd
våñëénäà kåñëa-cetasäm
SYNONYMS
çré-räjä uväca—the King said; brahmaëyänäm—of them who were respectful to the
brähmaëas; vadänyänäm—charitable; nityam—always; våddha-upasevinäm—engaged in
serving elders; vipra-çäpaù—the brähmaëas’ curse; katham—how; abhüt—did it come
about; våñëénäm—of the Våñëis; kåñëa-cetasäm—whose minds were totally absorbed
in thought of Lord Kåñëa.
TRANSLATION
King Parékñit inquired: How could the brähmaëas curse the Våñëis, who were
always respectful to the brähmaëas, charitable, and inclined to serve senior and
exalted personalities and whose minds were always fully absorbed in thought of
Lord Kåñëa?
PURPORT
Brähmaëas generally become angry at persons who disrespect the brahminical
class, who are uncharitable and who decline to serve senior, respectable
personalities. The Våñëis, however, were not like that, and thus they are
described here by King Parékñit as brahmaëyänäm, or sincere followers of
brahminical culture. Further, even if the brähmaëas became angry, why would they
curse members of Kåñëa’s own family? Since the brähmaëas were well learned, they
must have known that it is offensive to oppose personal associates of the
Supreme Lord. The Yadu dynasty is specifically described here as våñnénäm and
kåñëa-cetasäm. In other words, they were Lord Kåñëa’s own men, and they were
always absorbed in thinking of Kåñëa. Therefore, even if somehow or other the
brähmaëas had cursed them, how could that curse have had any effect?
These are the questions of Parékñit Mahäräja.
Although the Våñëis are described in this verse as kåñëa-cetasäm, always
absorbed in thinking of Kåñëa, it is clearly indicated that Kåñëa desired that
the brähmaëas become angry and curse the Yadu dynasty. The Supreme Lord desired
to remove His personal dynasty from the earth, and therefore uncustomary
offensive behavior was exhibited by the young boys of Kåñëa’s own family.
It is to be understood from this incident that when a man displays envy and
ridicule of devotees of Viñëu, his brahmaëyatä, or high spiritual
qualifications, along with his reverence for Çré Kåñëa, are all destroyed.
Contempt and ridicule directed toward respectable persons and true brähmaëas
vanquish all good qualities. If there is a break in etiquette toward His
devotees, the Supreme Lord will become ill-disposed even to His own relatives
and friends and thus arrange to destroy those who oppose His devotees. If
foolish persons in the guise of members of Kåñëa’s personal family express
enmity toward Vaiñëavas, such offenders cannot properly be called offspring of
Lord Kåñëa’s dynasty. That is the supreme equality of the Personality of
Godhead.
SB 11.1.9
TEXT 9
TEXT
yan-nimittaù sa vai çäpo
yädåço dvija-sattama
katham ekätmanäà bheda
etat sarvaà vadasva me
SYNONYMS
yat-nimittaù—arising by what cause; saù—that; vai—indeed; çäpaù—curse;
yädåçaù—what kind; dvija-sat-tama—O purest of twice-born brähmaëas; katham—how;
eka-ätmanäm—of those who shared the same soul (Çré Kåñëa); bhedaù—the
disagreement; etat—this; sarvam—all; vadasva—please tell; me—to me.
TRANSLATION
King Parékñit continued inquiring: What was the motive for this curse? What did
it consist of, O purest of the twice-born? And how could such a disagreement
have arisen among the Yadus, who all shared the same goal of life? Please tell
me all these things.
PURPORT
Ekätmanäm means that the Yadus all shared the same opinion, namely that Kåñëa,
the Supreme Personality of Godhead, was the goal of their life. Therefore,
Parékñit Mahäräja could not see any obvious reason for such a destructive
quarrel among the members of the Yadu dynasty, and he was anxious to know the
actual cause.
SB 11.1.10
TEXT 10
TEXT
çré-bädaräyaëir uväca
bibhrad vapuù sakala-sundara-sanniveçaà
karmäcaran bhuvi su-maìgalam äpta-kämaù
ästhäya dhäma ramamäëa udära-kéåtiù
saàhartum aicchata kulaà sthita-kåtya-çeñaù
SYNONYMS
çré-bädaräyaëiù—Çukadeva Gosvämé, the son of Bädaräyaëa; uväca—said;
bibhrat—bearing; vapuù—a divine body; sakala—of all; sundara—beautiful things;
sanniveçam—the amalgamation; karma—activities; äcaran—performing; bhuvi—on the
earth; su-maìgalam—very auspicious; äpta-kämaù—being satisfied in all His
desires; ästhäya—residing; dhäma—in His abode (Dvärakä); ramamäëaù—enjoying
life; udära-kértiù—He whose glories are very magnanimous in themselves;
saàhartum—to destroy; aicchata—He wanted; kulam—His dynasty; sthita—there
remaining; kåtya—of His business; çeñaù—some remnant.
TRANSLATION
Çukadeva Gosvämé said: The Lord, who bore His body as the amalgamation of
everything beautiful, dutifully executed the most auspicious activities while on
the earth, although He was, in fact, without any endeavor already satisfied in
all desires. Residing in His abode and enjoying life, the Lord, whose
glorification is in itself magnanimous, now wanted to annihilate His dynasty, as
there still remained some small part of His duty to be carried out.
PURPORT
This verse answers Parékñit Mahäräja’s question as to how the powerful members
of the Yadu dynasty could be cursed by the brähmaëas and thus destroy themselves
in a fratricidal war. By the words saàhartum aicchata kulam it is clearly stated
that Lord Kåñëa Himself desired to withdraw His dynasty and therefore engaged
the brähmaëas as His agent. Viçvanätha Cakravarté Öhäkura remarks here that
Kåñëa had clearly demonstrated the insurpassable beauty and strength of His
personal form, pastimes and pleasures to all the residents of the earth. Thus
His incarnation to kill the demons, save the devotees and reestablish religious
principles had been completely successful. When Lord Kåñëa noticed that His
mission was now complete, everything having been done perfectly, He desired to
return to His transcendental abode, along with the Våñëis. Thus the Lord
personally arranged for the Yadu dynasty to be cursed by the brähmaëas.
According to Viçvanätha Cakravarté Öhäkura, äpta-kämaù means that Kåñëa is
always self-satisfied, and yet in order to execute His transcendental pastimes
He arranged to destroy His own dynasty for three specific purposes, namely, to
reestablish in the heavenly planets those demigods who had taken birth among the
Yadus to assist Him, to reestablish His plenary Viñëu expansions in Their
abodes, such as Vaikuëöha, Çvetadvépa and Badarikäçrama, and to remove Himself
from the vision of the material world, along with His eternal associates.
In this connection, Bhaktisiddhänta Sarasvaté has made several important remarks
about the destruction of the Yadu dynasty. He states that many so-called
religious persons have fallen down by committing the second offense against
chanting the holy name, namely viñëau sarveçvareçe tad-itara-sama-dhéù,
considering another living entity to be equal to Lord Viñëu, who is the Lord of
lords. One who is captured by the impersonal tendency of Mäyäväda philosophy
falsely thinks that the external, material energy of the Lord is equal to His
internal, spiritual potency. In this way, one equates ordinary living entities
with the Supreme Personality of Godhead, taking Kåñëa to be another aspect of
mäyä. This is a most unfortunate misconception, for it spoils one’s opportunity
to understand God as He actually is.
Persons inclined toward this illusory conception of life would undoubtedly
consider the members of the Yadu dynasty equal in all respects to Kåñëa and
worship the future descendants of Kåñëa’s family as being equal to Kåñëa
Himself. Thus the continued presence of the Yadu dynasty on the earth would
certainly constitute a great impediment on the path of spiritual understanding
and a great burden on the earth. To counteract the danger to the world from the
offense of equating Viñëu with the family of Viñëu, the Lord decided to crush
the Yadu family.
The Supreme Lord, Çré Kåñëa, is always affectionate to His devotees, but
whenever the familial descendants of Lord Kåñëa become inimical or indifferent
to Him, not loving His pure devotees or making friendship with His servants,
such so-called family members of the Lord become impediments to His will. There
is a tangible danger that ignorant living beings will worship such inimical
persons, revering them as close associates of Kåñëa. For example, to consider
Kaàsa the maternal uncle of Kåñëa and therefore a faithful servant of Kåñëa
would be a completely erroneous conclusion. By such a misconception, evil men
who oppose the Lord may be accepted as His intimate associates, and persons
inimical to Kåñëa may be thought of as His surrendered dependents appearing in
His own family. The purpose of the destruction of the Yadu dynasty was to
eradicate the false logic of the Mäyävädés who desire to see everything as one
in all respects and who therefore improperly reason that the enemies of Kåñëa’s
devotees can be His intimate family members.
SB 11.1.11-12
TEXTS 11–12
TEXT
karmäni puëya-nivahäni su-maìgaläni
gäyaj-jagat-kali-maläpaharäëi kåtvä
kälätmanä nivasatä yadu-deva-gehe
piëòärakaà samagaman munayo nisåñöäù
viçvämitro ’sitaù kaëvo
durväsä bhågur aìgiräù
kaçyapo vämadevo ’trir
vasiñöho näradädayaù
SYNONYMS
karmäëi—fruitive rituals; puëya—piety; nivahäni—which bestow; su-maìgaläni—most
auspicious; gäyat—chanting (about which); jagat—for the whole world; kali—of the
current, degraded age; mala—the impurities; apaharäëi—which take away;
kåtvä—having performed; käla-ätmanä—by Him who is the very personification of
time; nivasatä—residing; yadu-deva—of the lord of the Yadus (King Vasudeva);
gehe—in the home; piëòärakam—to the pilgrimage site known as Piëòäraka;
samagaman—they went; munayaù—the sages; nisåñöäù—being let out; viçvämitraù
asitaù kaëvaù—the sages Viçvämitra, Asita and Kaëva; durväsäù bhåguù
aìgiräù—Durväsä, Bhågu and Aìgirä; kaçyapaù vämadevaù atriù—Kaçyapa, Vämadeva
and Atri; vasiñöhaù närada-ädayaù—Vasiñöha, Närada and others.
TRANSLATION
The sages Viçvämitra, Asita, Kaëva, Durväsä, Bhågu, Aìgirä, Kaçyapa, Vämadeva,
Atri and Vasiñöha, along with Närada and others, once performed fruitive rituals
that award abundant pious results, bring great happiness and take away the sins
of Kali-yuga for the whole world by merely being recounted. The sages duly
executed these rituals in the home of the chief of the Yadus, Vasudeva, the
father of Lord Kåñëa. After Lord Kåñëa, who was staying in Vasudeva’s house as
time personified, respectfully sent the sages off at the conclusion of the
ceremonies, they went to the holy place called Piëòäraka.
PURPORT
In this verse, Çukadeva Gosvämé begins to narrate the story of the brahminical
curse that arose against the Yadu dynasty by the Lord’s desire. According to
Çrédhara Svämé, certain religious rituals, such as the açvamedha-yajïa, generate
pious reactions. On the other hand, activities such as caring for one’s children
give immediate pleasure in the present only, whereas rituals performed as
atonement take away sinful reactions. But the religious activities mentioned in
verse 11, which are indicated by the words karmäëi puëya-nivahäni su-maìgaläni
gäyaj-jagat-kali-maläpaharäëi, were pious in all respects. They produced
abundant pious results and great joy and were so potent that merely glorifying
these rituals relieves one from all the sinful reactions of Kali-yuga.
The sages called to Vasudeva’s house to perform such auspicious religious
activities were satisfied with proper gifts and then sent by Kåñëa to Piëòäraka,
a nearby holy place situated about two miles from the Arabian Sea on the coast
of Gujarat. Its current name is still Piëòäraka.
Significantly, Lord Kåñëa is mentioned here as kälätmanä, the form of time, or
the Supersoul. In the Eleventh Chapter of Bhagavad-gétä the Supreme Personality
of Godhead reveals Himself to Arjuna as time personified, appearing on the
Battlefield of Kurukñetra to destroy all the kings and armies who constitute a
burden to the earth. Similarly, kälätmanä nivasatä yadu-deva-gehe: Kåñëa was
staying in the home of His father Vasudeva as time personified, thus indicating
that the time was approaching for the destruction of His own dynasty according
to His desire.
SB 11.1.13-15
TEXTS 13–15
TEXT
kréòantas tän upavrajya
kumärä yadu-nandanäù
upasaìgåhya papracchur
avinétä vinéta-vat
te veñayitvä stré-veñaiù
sämbaà jämbavaté-sutam
eñä påcchati vo viprä
antarvatny asitekñaëä
prañöuà vilajjaté säkñät
prabrütämogha-darçanäù
prasoñyanté putra-kämä
kià svit saïjanayiñyati
SYNONYMS
kréòantaù—playing; tän—them (the sages); upavrajya—approaching; kumäräù—the
young boys; yadu-nandanäù—the sons of the Yadu dynasty; upasaìgåhya—taking hold
of the sages’ feet; papracchuù—they asked; avinétäù—not humble;
vinéta-vat—acting as if humble; te—they; veñayitvä—dressing; stré-veñaiù—in a
woman’s clothes and ornaments; sämbam jämbavaté-sutam—Sämba, the son of
Jämbavaté; eñä—this woman; påcchati—is asking; vaù—you; vipräù—O learned
brähmaëas; antarvatné—pregnant; asita-ékñanä—black-eyed; prañöum—to ask;
vilajjaté—embarrassed; säkñät—directly herself; prabrüta—please speak;
amogha-darçanäù—O you whose vision is never bewildered; prasoñyanté—she who is
just about to give birth; putra-kämä—and desirous of getting a son; kim
svit—what indeed (a son or daughter?); saïjanayiñyati—will she give birth to.
TRANSLATION
To that holy place, the young boys of the Yadu dynasty had brought Sämba, son of
Jämbavaté, dressed in woman’s garb. Playfully approaching the great sages
gathered there, the boys grabbed hold of the sages’ feet and impudently asked
them with feigned humility, “O learned brähmaëas, this black-eyed pregnant woman
has something to ask you. She is too embarrassed to inquire for herself. She is
just about to give birth and is very desirous of having a son. Since all of you
are great sages with infallible vision, please tell us whether her child will be
a boy or a girl.”
PURPORT
Çréla Bhaktisiddhänta Sarasvaté has made the following comment: “The impudent
behavior of the young Yadus toward the sages headed by Närada, who were all
brähmaëas and devotees of the Lord, was a display of deviation from the path of
Lord Kåñëa. Similarly, although the präkåta-sahajiyäs think of themselves as
intimate associates of Kåñëa, the supremely merciful Lord’s determination is
perfectly correct in working to finish such false devotees. Such impostors
actually never accept real service to Kåñëa. The yadu-kumäras’ deception is
termed ‘seemingly humble,’ meaning that in fact they were anything but humble.
Therefore, the ridiculing of Vaiñëavas by the Lord’s family resulted in a great
offense against the devotees of the Lord.”
A similar incident occurred during the pastimes of Çré Caitanya Mahäprabhu when
His own mother offended Çré Advaita Äcärya. Çré Caitanya Mahäprabhu personally
rectified this offense against a great Vaiñëava, and thus the Lord showed His
magnanimity. Lord Kåñëa’s pastime of destroying the Yadu dynasty is also a
demonstration of His mercy to His devotees.
Believing the brähmaëas, Vaiñëavas and åñis to be foolishly lacking knowledge in
material affairs of sense gratification, the yadu-kumäras dressed Sämba, the son
of Jämbavaté, as a woman and tried to mock the saintly assembly. Lord Kåñëa
wanted to teach that such an offense committed against great devotees by His
associate Sämba would be the cause of the Yadu dynasty’s destruction, all as
part of His lélä.
In modern times such misbehavior has also manifested itself within the Gauòéya
Vaiñëava community. Unauthorized persons have initiated the process of
deceitfully bestowing a woman’s dress on their followers. This process is to be
counted as a variety of aparädha, or offense against Kåñëa. Such an attempt to
cheapen and ridicule devotional service to Kåñëa is certainly caused by envy
toward the real Vaiñëavas, who are faithfully engaged in devotional service
according to the rules and regulations of the Vedic literature. Thus Rüpa
Gosvämé has said:
çruti-småti-puräëädi-
païcarätra-vidhià vinä
aikäntiké harer bhaktir
utpätäyaiva kalpate
“If one wants to demonstrate his great devotion to the Supreme Lord but his
process of devotional service violates the standard rules of revealed scriptures
such as çruti, småti, Puräëas and Närada-païcarätra, then his alleged love of
Godhead will simply disturb society by misleading people from the auspicious
path of spiritual advancement.” (Bhakti-rasämåta-sindhu 1.2.101) The taking of a
woman’s clothing by a man in kåñëa-lélä was intended to point out this fact.
Such an act amounts to cheating and ridicule of the devotees of Kåñëa. Sämba is
a personal associate of the Lord, but acting as a harbinger of the future
misfortune to be created in Kali-yuga by bogus followers of Çré Caitanya
Mahäprabhu, Sämba displayed this didactic pastime to help the living entities be
blessed on the correct path of devotional service.
The boys said to the sages, “O åñis, O brähmaëas, O Närada and other great
personalities, can you tell us whether it will be a son or a daughter that will
be born from this pregnant woman’s womb?” By addressing pure Vaiñëavas in this
way, they anticipated the fraudulent sampradäyas of the modern age in their
practice of sakhé-bheka, or dressing men as female associates of the gopés. This
unauthorized activity constitutes contempt and mockery of the pure devotees of
the Lord.
Many false yogés, imagining they are distributing first-class devotion on the
liberated platform, attempt to award the status of “pure devotee” to candidates
totally ignorant of the transcendental tastes of madhura-rati, or the Lord’s
conjugal love in the spiritual world. Even though they know that the general
populace is unfit to imitate the liberated associates of the Lord, they
artificially decorate ordinary persons with the ornaments of spiritual
perfection, such as tears, a melted heart, and the standing on end of the bodily
hairs. Thus these bogus yogés introduce a process that misleads the world.
Because Çré Caitanya Mahäprabhu understood that the great misfortune caused by
such false yogés, or kuyogés, was impossible to forestall in the Kali-yuga, He
infected them with insane desires for material objects of lust so that ordinary
persons can easily identify such false yogés as deviated from the path of pure
devotional service.
The mockery of the brähmaëas and Vaiñëavas by the young boys of the Yadu dynasty
who dressed Sämba in woman’s garb, and the resultant destruction of the Yadu
dynasty, conclusively demonstrate the uselessness of the sahajiyä-sampradäyas.
Çréla Jéva Gosvämé has confirmed that the lack of humility shown by the sons of
the Yadu dynasty was an arrangement by the Lord Himself. In other words, the
members of the Yadu dynasty are ultimately associates of Lord Kåñëa, and to
facilitate the instructive pastimes of the Lord they acted in apparently
unethical ways.
SB 11.1.16
TEXT 16
TEXT
evaà pralabdhä munayas
tän ücuù kupitä nåpa
janayiñyati vo mandä
muñalaà kula-näçanam
SYNONYMS
evam—thus; pralabdhäù—tricked; munyayaù—the sages; tän—to those boys; ücuù—they
spoke; kupitäù—angered; nåpa—O King Parékñit; janayiñyati—she will give birth;
vaù—for you; mandäù—O fools; muñalam—to a club; kula-näçanam—which will destroy
the dynasty.
TRANSLATION
Thus ridiculed by deceit, the sages became angry, O King, and told the boys,
“Fools! She will bear you an iron club that will destroy your entire dynasty.”
PURPORT
The four defects of the conditioned soul, namely the tendency to commit mistakes
(bhrama), illusion (pramäda), imperfect senses (karaëäpäöava) and the tendency
to cheat (vipralipsä), are not found in pure devotees of the Lord. Lord Kåñëa,
however, arranged for the young members of His own family, the Yadu dynasty, to
exhibit the dangerous lower propensities of mankind. Thus the Yädava boys
imitated the activities of the followers of a pseudodevotional cult.
Just before His disappearance, Kåñëa desired that the sages become angry at the
young members of the Yadu dynasty, in order to teach that Vaiñëavas cannot be
thought of as foolish, ignorant or mundane and to reduce the false pride of His
own family members. Sometimes misguided persons assume the roles of
pseudodevotees and blaspheme the actual process of pure devotional service and
the pure devotees who are surrendered to preaching the mission of the Lord. Such
foolish pseudodevotees think that their hatred or envy of the actual preaching
mission of the Lord constitutes bhakti, but in fact it constitutes the cause of
all trouble both for them and for the unfortunate people who follow them. The
preachers of pure devotional service expose the pernicious attempts of
pseudodevotees, and similarly the sages headed by Närada, who were all exalted
devotees of the Lord, addressed the young boys of the Yadu dynasty as bewildered
fools and told them, “Within this false womb or false dress of a sädhu, a club
will take birth that will be the source of your dynasty’s destruction.”
Especially in India, but now also in the Western countries, there is a class of
polluted sense enjoyers who also call themselves Gauòéya Vaiñëavas and pretend
to exhibit the highest state of prema-bhakti. They declare that they are on the
highest stage of devotion and therefore concerned only with the most intimate
affairs of mädhurya-lélä, as exhibited in Våndävana. Sometimes they even dress
as gopés, making a false show of entering into the pastimes of Kåñëa without
actually following the standard regulations. In the name of prema-bhakti, they
sometimes commit grievous offenses against the pure devotees of Kåñëa. By this
incident concerning the iron club from the so-called womb of Sämba, Lord Kåñëa
Himself taught the dangerous results of such pseudodevotion.
SB 11.1.17
TEXT 17
TEXT
tac chrutvä te ’ti-santrastä
vimucya sahasodaram
sämbasya dadåçus tasmin
muñalaà khalv ayasmayam
SYNONYMS
tat—that; çrutvä—having heard; te—they; ati-santrastäù—extremely afraid;
vimucya—uncovering; sahasä—hastily; udaram—the belly; sämbasya—of Sämba;
dadåçuù—they saw; tasmin—within it; muñalam—a club; khalu—indeed;
ayaù-mayam—made of iron.
TRANSLATION
Upon hearing the curse of the sages, the terrified boys quickly uncovered the
belly of Sämba, and indeed they observed that therein was an iron club.
PURPORT
Upon hearing the words of the Vaiñëavas, headed by Närada, the Yadu boys lifted
the garment covering Sämba’s abdomen and saw the fruit of the offense they had
committed against Vaiñëavas by their deceit: an actual club was there to destroy
their dynasty. This example shows that in a polluted society the club of
duplicity can never bring the peace found in the society of devotees. Rather,
such duplicity smashes all the nondevotional activities and whimsical doctrines
of the pseudodevotees. The Yadu boys were wary about jeopardizing their advanced
position and indeed had been thinking that as long as they kept their trickery
concealed, others would never be able to detect such sophisticated cheating.
Nonetheless, they were unable to protect their family from the reaction of their
grievous offense against the devotees of the Lord.
SB 11.1.18
TEXT 18
TEXT
kià kåtaà manda-bhägyair naù
kià vadiñyanti no janäù
iti vihvalitä gehän
ädäya muñalaà yayuù
SYNONYMS
kim—what; kåtam—has been done; manda-bhägyaiù—who are very unfortunate; naù—by
us; kim—what; vadiñyanti—will they say; naù—to us; janäù—the family; iti—thus
speaking; vihvalitäù—overwhelmed; gehän—to their homes; ädäya—taking;
muñalam—the club; yayuù—they went.
TRANSLATION
The young men of the Yadu dynasty said, “Oh, what have we done? We are so
unfortunate! What will our family members say to us?” Speaking thus and being
very disturbed, they returned to their homes, taking the club with them.
SB 11.1.19
TEXT 19
TEXT
tac copanéya sadasi
parimläna-mukha-çriyaù
räjïa ävedayäà cakruù
sarva-yädava-sannidhau
SYNONYMS
tat—that club; ca—and; upanéya—bringing; sadasi—into the assembly;
parimläna—completely faded; mukha—of their faces; çréyaù—the beauty; räjïe—the
King; ävedayäm cakruù—they informed; sarva-yädava—of all the Yadus; sannidhau—in
the presence.
TRANSLATION
The Yadu boys, the luster of their faces completely faded, brought the club into
the royal assembly, and in the presence of all the Yädavas they told King
Ugrasena what had happened.
PURPORT
Viçvanätha Cakravarté Öhäkura points out that the word räjïe refers to King
Ugrasena and not to Çré Kåñëa. Because of their shame and fear, the boys did not
approach the Supreme Personality of Godhead, Kåñëa.
SB 11.1.20
TEXT 20
TEXT
çrutvämoghaà vipra-çäpaà
dåñövä ca muñalaà nåpa
vismitä bhaya-santrastä
babhüvur dvärakaukasaù
SYNONYMS
çrutvä—hearing about; amogham—infallible; vipra-çäpam—the curse of the
brähmaëas; dåñövä—seeing; ca—and; muñalam—the club; nåpa—O King;
vismitäù—amazed; bhaya—with fear; santrastäù—distraught; babhüvuù—they became;
dvärakä-okasaù—the inhabitants of Dvärakä.
TRANSLATION
O King Parékñit, when the inhabitants of Dvärakä heard of the infallible curse
of the brähmaëas and saw the club, they were astonished and distraught with
fear.
SB 11.1.21
TEXT 21
TEXT
tac cürëayitvä muñalaà
yadu-räjaù sa ähukaù
samudra-salile präsyal
lohaà cäsyävaçeñitam
SYNONYMS
tat—that; cürëayitvä—having ground to bits; muñalam—club; yadu-räjaù—the King of
the Yadus; saù—he; ähukaù—Ähuka (Ugrasena); samudra—of the ocean; salile—in the
water; präsyat—he threw; loham—the iron; ca—and; asya—of the club;
avaçeñitam—the remnant.
TRANSLATION
After having the club ground to bits, King Ähuka [Ugrasena] of the Yadus
personally threw the pieces, along with the remaining lump of iron, into the
water of the ocean.
PURPORT
King Ugrasena thought, “Sämba and the others should not feel any shame or fear,”
and thus without even consulting Çré Kåñëa he ordered the club ground to bits
and thrown into the water, along with a small iron lump that remained, which he
considered insignificant.
SB 11.1.22
TEXT 22
TEXT
kaçcin matsyo ’grasél lohaà
cürëäni taralais tataù
uhyamänäni veläyäà
lagnäny äsan kilairakäù
SYNONYMS
kaçcit—a certain; matsyaù—fish; agrasét—swallowed; loham—the iron; cürëäni—the
bits of powder; taralaiù—by the waves; tataù—from that place; uhyamänäni—being
carried; veläyäm—on the shore; lagnäni—becoming stuck; äsan—they became;
kilu—indeed; erakäù—a particular species of grass with long, sharp-edged blades.
TRANSLATION
A certain fish swallowed the iron lump, and the bits of iron, carried back to
the shore by the waves, implanted themselves there and grew into tall, sharp
canes.
SB 11.1.23
TEXT 23
TEXT
matsyo gåhéto matsya-ghnair
jälenänyaiù sahärëave
tasyodara-gataà lohaà
sa çalye lubdhako ’karot
SYNONYMS
matsyaù—the fish; gåhétaù—being seized; matsya-ghnaiù—by fishermen; jälena—with
a net; anyaiù saha—along with other fish; arëave—within the ocean; tasya—of the
fish; udara-gatam—contained in the stomach; loham—lump of iron; saù—he (Jarä);
çalye—on his arrow; lubdhakaù—a hunter; akarot—placed.
TRANSLATION
The fish was caught in the ocean along with other fish in a fishermen’s net. The
iron lump in the fish’s stomach was taken by the hunter Jarä, who fixed it as an
arrowhead at the end of his shaft.
SB 11.1.24
TEXT 24
TEXT
bhagavän jïäta-sarvärtha
éçvaro ’pi tad-anyathä
kartuà naicchad vipra-çäpaà
käla-rüpy anvamodata
SYNONYMS
bhagavän—the Supreme Lord; jïäta—knowing; sarva-arthaù—the meaning of
everything; éçvaraù—quite capable; api—although; tat-anyathä—otherwise;
kartum—to make; na aicchat—He did not desire; vipra-çäpam—the brähmaëas’ curse;
käla-rüpé—exhibiting His form of time; anvamodata—He gladly sanctioned.
TRANSLATION
Knowing fully the significance of all these events, the Supreme Lord, though
capable of reversing the brähmaëas’ curse, did not wish to do so. Rather, in His
form of time, He gladly sanctioned the events.
PURPORT
Ordinary persons may be surprised or bewildered that the Lord gladly sanctioned
the cursing and destruction of His own dynasty. The word anvamodata used here
indicates taking pleasure in something, or giving sanction or approval. It is
also mentioned, käla-rüpé: Kåñëa gladly gave His sanction to the brähmaëas’
curse in the form of time. Çréla Bhaktisiddhänta Sarasvaté Prabhupäda has
commented that the Supreme Lord, Kåñëacandra, decided to maintain the curse
intact in order to protect the actual principles of religion and destroy the
unbecoming offense of the deceitful members of the Kärñëa dynasty. It is clearly
explained in Bhagavad-gétä that the whole purpose of the Lord’s descent into the
material world is to reestablish the authentic principles of religion by which
the conditioned souls who are suffering intensely under the laws of material
nature can regain their original existential status as eternally liberated
servants of the Supreme Personality of Godhead, Kåñëa. The living entity comes
to this material world with a desire to lord it over material nature, although
the living entity is in fact not a lord but an eternal servant. Due to this
perverted tendency to exploit the entire world for his sense gratification, the
living entity is also prone to try to pervert the principles of spiritual life
so that the eternal religious principles become appropriate to his own material
sense gratification. Religion, however, is meant for pleasing the Supreme Lord
by obeying His laws. And therefore Lord Kåñëa Himself personally comes from time
to time to revive and enliven the correct method of devotional service to His
lotus feet. In the Eleventh Canto of Çrémad-Bhägavatam it is clearly stated that
Lord Kåñëa had completed the vast majority of His pastimes on the earth and was
now making the final arrangements for His departure. Therefore, He wished to
leave behind a vivid lesson for the living entities of this age that any
so-called religious person, even if he is so exalted as to take birth in the
Lord’s personal family, cannot violate the respect and reverence which is due to
the pure devotees of the Lord, such as Närada Muni. The principle of serving the
pure devotee of Kåñëa is so essential for spiritual advancement that the Lord
exhibited the inconceivable pastime of causing the destruction of His entire
dynasty just to impress this point upon the conditioned souls of Kali-yuga.
Çrémad-Bhägavatam hints at the great misfortunes that would come after the
disappearance of the Supreme Personality of Godhead. Such misfortunes also
occurred after the disappearance of Lord Çré Caitanya Mahäprabhu, who is
accepted by Gauòéya Vaiñëavas as Kåñëa Himself. Through various instructions,
the Bhägavatam provides for eliminating the cheating pseudoreligion that comes
forth in human society after the departure of the Lord.
Lord Caitanya, exhibiting His magnanimous pastimes, drove away from South India
all the false doctrines of the apasampradäyas, or so-called disciplic traditions
of pseudodevotees, who had gained great influence by resorting to the atheistic
theories of the Buddhists and Jains. Thus He turned all of India toward the
devotional service of Lord Kåñëa, so that due to the extensive preaching of Lord
Caitanya Mahäprabhu and His followers there remained no topic of discussion in
the world other than devotional service to the Supreme Lord. Tridaëòipäda
Prabodhänanda Sarasvaté has elaborated on this in his verse stré-puträdi-kathäà
jahur viñayiëaù.
Çré Narahari Sarakära Öhäkura, in his book Kåñëa-bhajanämåta, has corrected the
improper statements of the gauräìga-nägaré-vädés, sakhébheka-vädés, and others
of the eleven pseudodisciplic chains that claim to follow Çré Caitanya
Mahäprabhu. These unauthorized persons present cheating in the guise of religion
and advertise their duplicity as kathä, or pure worship of the Lord. Just as
Kåñëa brought about a furious quarrel to destroy His own family, Çré Caitanya
Mahäprabhu arranged for the world to be flooded by varieties of Mäyäväda and
karma-väda philosophies just after His disappearance. He did this to destroy
persons who belonged to the eleven apasampradäyas, or unauthorized disciplic
traditions, as well as the many other apasampradäyas that would appear in the
future and presume to call themselves devotees of Çré Caitanya Mahäprabhu or
pretend to be descendants in His family line. At the same time, Caitanya
Mahäprabhu arranged for His own men to be kept away from the pseudodevotion of
these cheaters. The devotees of Lord Gaurasundara, Caitanya Mahäprabhu, can
discern the mysteries of His pastimes that manifest in the pastimes of Lord
Kåñëa. The activities of the transcendental body of the Supreme Personality of
Godhead cannot be understood in any ordinary mundane way. That is the essential
meaning of this chapter.
Thus end the purports of the humble servants of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda to the Eleventh Canto, First Chapter, of the
Çrémad-Bhägavatam, entitled “The Curse Upon the Yadu Dynasty.”
SB 11.2: Mahäräja Nimi Meets the Nine Yogendras
CHAPTER TWO
Mahäräja Nimi Meets the Nine Yogendras
SB 11.2 Summary
In this chapter Närada gives instructions in bhägavata-dharma to the faithful
and inquisitive Vasudeva by recounting a conversation between Mahäräja Nimi and
the nine Yogendras.
Greatly eager to see Lord Kåñëa, Devarñi Närada resided almost exclusively in
Dvärakä. Vasudeva, bewildered by the Lord’s illusory potency, had previously
offered worship to the Supreme Lord Ananta for the purpose of getting a son, but
had failed to worship Him for liberation.
Once Närada arrived at the home of Vasudeva, who worshiped him according to
proper etiquette, greeted him respectfully and requested to hear about pure
devotional service, which frees one from all kinds of fear. Närada praised
Vasudeva’s fixed intelligence and then related the ancient history of the
conversation between the nine Yogendras, who were sons of Lord Åñabhadeva, and
Nimi, the King of Videha.
Sväyambhuva Manu’s son was Priyavrata. His son was Ägnédhra, whose son was
Näbhi. Lord Åñabhadeva, the plenary portion of Väsudeva, incarnated as the son
of Näbhi. The oldest of Åñabhadeva’s one hundred sons was Bharata, an exalted
devotee of Näräyaëa by whose name this earth, previously called Ajanäbha-varña,
became famous as Bhärata-varña. Nine other sons of Åñabhadeva were widely known
as the nava-yogendras: Kavi, Havir, Antarékña, Prabuddha, Pippaläyana,
Ävirhotra, Drumila, Camasa and Karabhäjana. They were well versed in knowledge
of the self, fixed in their goal and always striving for perfection. Nine other
sons of Åñabhadeva took on the duty of kñatriyas and became masters of the nine
dvépas comprising Bhärata-varña. His other eighty-one sons became brähmaëas
expert in småti doctrines who propagated the path of fruitive sacrifice.
The nine Yogendras, free to move without impediment, traveled everywhere as they
wished. They were direct associates of the Supreme Personality of Godhead,
Madhusüdana, and wandered freely to give protection to the various planets in
the universe. The human body can be lost at any moment, but it is still a very
rare attainment. Still rarer is to get the association of the confidential
devotees of the Lord of Vaikuëöha while in this very human body. The association
of such saintly persons, even for a fraction of a second, bestows all benefits
on a living being. Therefore King Nimi offered the nine Yogendras suitable
seats, worshiped them, humbled himself with obeisances and joyfully inquired
from them about bhägavata-dharma. Bhägavata-dharma, or pure devotional service
to the Lord, is the only means of ultimate good fortune for the soul. The
Supreme Lord, being pleased by such service, offers His own self to the devotee.
In answer to the King’s question, one of the nine Yogendras, Kavi, spoke as
follows: “Those means of advancement which are described by the Personality of
Godhead Himself and which enable even foolish persons easily to achieve perfect
self-realization are called bhägavata-dharma. This bhägavata-dharma, manifested
as service to the lotus feet of the infallible Supreme Lord, eradicates all fear
for the living being. By abiding in bhägavata-dharma one will never stumble or
fall, even while running with both eyes closed. Whatever one does with his body,
mind, words, intelligence, consciousness, senses and natural proclivities should
all be offered to Lord Näräyaëa. Living entities averse to the Lord’s lotus feet
come under the control of the Lord’s illusory energy, mäyä. They forget the
Lord’s identity and are trapped by the illusion of identifying with the
temporary body. Under the sway of material attraction, they become greatly
fearful. Thus the best thing for them is to surrender their very life energy to
a qualified guru and execute worship of the Supreme Lord, the absolute
controller of mäyä, with pure devotion. Just as by eating one gradually appeases
his hunger and with every bite feels more and more satisfied and nourished, a
surrendered devotee achieves detachment from all objects other than Kåñëa, gains
direct personal experience of the Lord and relishes pure love for the Lord, all
simultaneously.”
Next Havir spoke, describing the different characteristics of first-class,
second-class and third-class devotees: “One who offers prescribed worship with
faith to the Deity of Lord Viñëu but has no devotion for Vaiñëavas and things
related to Viñëu is a materialistic devotee. One who shows love for the Lord,
friendship for the Lord’s devotees, mercy for the ignorant and indifference for
the enemies of Viñëu and the Vaiñëavas is an intermediate devotee. And one who
sees the presence of the Supreme Lord in everything and sees everything within
the Lord is the topmost devotee.” The first-class devotees are described in
eight verses, which conclude by stating that the first-class devotee keeps the
Supreme Lord perpetually fastened to his own heart with ropes of affection. Lord
Hari never leaves the heart of such a devotee.
SB 11.2.1
TEXT 1
TEXT
çré-çuka uväca
govinda-bhuja-guptäyäà
dväravatyäà kurüdvaha
avätsén närado ’bhékñëaà
kåñëopäsana-lälasaù
SYNONYMS
çré-çukaù uväca—Çré Çuka said; govinda—of Lord Govinda; bhuja—by the arms;
guptäyäm—protected; dväravatyäm—in the capital Dväravaté; kuru-udvaha—O best of
the Kurus; avätsét—dwelled; näradaù—Närada Muni; abhékñëam—constantly;
kåñëa-upäsana—to engage in the worship of Kåñëa; lälasaù—who had great
eagerness.
TRANSLATION
Çré Çukadeva Gosvämé said: Eager to engage in the worship of Lord Kåñëa, O best
of the Kurus, Närada Muni stayed for some time in Dvärakä, which was always
protected by the arms of Govinda.
PURPORT
In the Second Chapter of this canto, bhägavata-dharma, or pure devotional
service to Kåñëa, is explained by Närada Muni to Vasudeva, who had inquired with
devotion. Närada Muni cites a conversation between King Nimi and the Jäyanteyas.
According to Jéva Gosvämé, the word abhékñëam indicates that although Närada
Muni was frequently sent by Lord Kåñëa here and there for various pastimes, such
as inquiring about the affairs of the world, Närada continuously returned to
reside in Dvärakä. The word kåñëopäsana-lälasaù indicates that Närada was very
eager to be near Kåñëa and worship Him. Because of the curse of Dakña, Närada is
never allowed to live continuously in one place. Çrédhara Svämé, however, has
pointed out, na tasyäà çäpädeù prabhävaù: in Dvärakä there is no influence of
curses or other such evils, because Dvärakä is the abode of the Supreme
Personality of Godhead and is always protected by His arms, as shown by the word
govinda-bhuja-guptäyäm. The conditioned souls are struggling within the kingdom
of mäyä against the cruel laws of material nature, such as birth, death, old age
and disease, but if such conditioned souls have the good fortune to enter the
city of the Supreme Personality of Godhead, whether Dvärakä, Mathurä or
Våndävana, and live there under the direct protection of the omnipotent arms of
the Supreme Lord, Kåñëa, they will experience the unlimited transcendental bliss
of real life, which is eternal and which is meant to be lived in the personal
company of God.
SB 11.2.2
TEXT 2
TEXT
ko nu räjann indriyavän
mukunda-caraëämbujam
na bhajet sarvato-måtyur
upäsyam amarottamaiù
SYNONYMS
kaù—who; nu—indeed; räjan—O King; indriya-vän—possessed of senses;
mukunda-caraëa-ambujam—the lotus feet of Lord Mukunda; na bhajet—would not
worship; sarvataù-måtyuù—being faced by death on all sides; upäçyam—worshipable;
amara-uttamaiù—by the best of liberated personalities.
TRANSLATION
My dear King, in the material world the conditioned souls are confronted by
death at every step of life. Therefore, who among the conditioned souls would
not render service to the lotus feet of Lord Mukunda, who is worshipable even
for the greatest of liberated souls?
PURPORT
The word indriyavän is significant in this verse. Indriyavän means “possessing
senses.” Although we are conditioned within the material world, by the mercy of
the Supreme Lord we are awarded a human body, which possesses distinct senses,
such as the eyes, ears, tongue, nose and skin. Generally the conditioned souls
use these senses in a false attempt to exploit the material nature for sense
gratification. But our material senses and their objects are temporary, and it
is not possible to become peaceful or happy in the attempt to gratify our
temporary senses with the temporary sense objects offered by mäyä, the illusory
energy of the Lord. In fact, our strenuous endeavor to satisfy the material
senses inevitably brings exactly the opposite result, namely material suffering.
A man is attracted to a woman. Being sexually aroused he marries her, and soon
there is a family that requires ever-increasing support. In this way his
innocent and simple life is ended, and he spends the major portion of his life
working hard like an ass to support the demands of his family. In the Third
Canto of Çrémad-Bhägavatam, Lord Kapila describes very clearly that in spite of
the exhausting work a man performs throughout his life, his family is ultimately
dissatisfied, and when the exhausted father reaches old age, the irritated
family members look upon him just as farmers look upon an old and useless ox.
Sometimes the sons dream of receiving their father’s money as an inheritance and
secretly wish for him to die. Nowadays people strongly resent the trouble of
caring for elderly parents and therefore send them to an institution, where they
die lonely and neglected after a life of hard work for their so-called loved
ones. One doctor in England is seriously proposing euthanasia for elderly
persons who are no longer productive.
Nowadays some people, desiring material sense gratification but hoping to avoid
the inconvenience of family life, try to enjoy “free” sexual relations with
women, without the trouble of marriage. Through birth control and abortion they
eliminate the disturbance of caring for children. In this way they hope to enjoy
material sense gratification without any material impediment. By the laws of
nature, however, such persons become bound in a network of sinful reactions by
avoiding their real duty to the Supreme Personality of Godhead and by
thoughtlessly causing violence and suffering to others for increasing their own
sense gratification. Caught in a network of impious activities, they drift
further and further away from their original pure consciousness and gradually
lose all power to understand the laws of nature. Therefore it is stated here,
sarvato-måtyuù. Måtyu means “death.” Death suddenly appears, startling such
confident sense gratifiers, and destroys their entire program of so-called
material happiness. Often such persons are afflicted with ghastly diseases and
undergo inconceivable suffering, which ends in death. If a sincere well-wisher
points these facts out to them, trying to inform them of the reality, they
become angry and accuse him of being a pessimist or a religious fanatic. In this
way they blindly ignore the laws of nature until these laws inevitably smash
them down and drag them out of their fool’s paradise. Because of an excessive
accumulation of sinful results, they are forced into situations of great
distress by the laws of karma. Sinking down into the lower species of life, they
lose all awareness of that which lies beyond their gross material senses.
Sometimes a living being is able to understand the miserable result of
materialistic sense gratification. Being frustrated by the pain and suffering of
materialistic life and being ignorant of any superior life, he adopts a
neo-Buddhist philosophy and seeks shelter in so-called nothingness. But there is
no actual void within the kingdom of God. The desire to merge into nothingness
is a reaction against material pain; it is not a tangible concept of the
Supreme. For example, if I feel unbearable pain in my leg and the pain cannot be
cured, I may finally agree to have my leg amputated. But it is far better to
remove the pain and keep my leg. Similarly, because of false ego we think, “I am
everything. I am the most important person. No one is as intelligent as me.”
Thinking in this way, we suffer constantly and experience intense anxiety. But
as soon as we purify the ego by admitting that we are insignificant eternal
servants of Kåñëa, our ego will give us great pleasure.
Çré Kåñëa, the Lord of the blissfully variegated spiritual sky, called
Vaikuëöha, is always absorbed in transcendental enjoyment. In fact, Çré Kåñëa is
the reservoir of all pleasure. People absorbed in materialistic enjoyment are
bound by the laws of omnipresent death, but if we endeavor instead to serve the
Supreme Personality of Godhead, we can immediately be connected to His hlädiné
çakti, or blissful potency. If we serve Kåñëa under the guidance of His
authorized representative, the spiritual master, we can immediately get relief
from material distress. Then we shall not yearn after nothing, but instead we
shall be able to relish unlimited spiritual bliss in the service of the Supreme
Lord.
Sarvato-måtyuù also indicates that birth and death occur on every planet in the
universe. Therefore our so-called space travel and cosmic consciousness are
useless, since there is no eternal life anywhere within the material cosmos. In
conclusion, to understand the futility of engaging in the service of anything
other than Kåñëa and to engage instead in serving that which is eternal and full
of bliss is the highest possible development of intelligence. Although our
present intelligence is narrow, being conditioned by the laws of nature, we can
create unlimited good fortune for ourselves by taking shelter of the lotus feet
of Mukunda, learning to discriminate between that which is temporary and useless
and that which is eternal and real.
SB 11.2.3
TEXT 3
TEXT
tam ekadä tu devarñià
vasudevo gåhägatam
arcitaà sukham äsénam
abhivädyedam abravét
SYNONYMS
tam—him; ekadä—once; tu—and; deva-åñim—the sage among the demigods, Närada;
vasudevaù—Vasudeva, the father of Lord Kåñëa; gåha-ägatam—who had come to his
house; arcitam—worshiped with paraphernalia; sukham äsénam—comfortably seated;
abhivädya—respectfully greeting him; idam—this; abravét—said.
TRANSLATION
One day the sage among the demigods, Närada, came to the house of Vasudeva.
After worshiping Närada with suitable paraphernalia, seating him comfortably and
respectfully bowing down to him, Vasudeva spoke as follows.
SB 11.2.4
TEXT 4
TEXT
çré-vasudeva uväca
bhagavan bhavato yäträ
svastaye sarva-dehinäm
kåpaëänäà yathä pitror
uttama-çloka-vartmanäm
SYNONYMS
çré-vasudevaù uväca—Çré Vasudeva said; bhagavan—O lord; bhavataù—of your good
self; yäträ—the coming; svastaye—for the benefit; sarva-dehinäm—of all embodied
beings; kåpaëänäm—of the most wretched; yathä—as; pitroù—that of a father;
uttama-çloka—the Supreme Lord, who is praised by excellent verses; vartmanäm—of
those who are fixed on the path toward.
TRANSLATION
Çré Vasudeva said: My lord, your visit, like that of a father to his children,
is for the benefit of all living beings. You especially help the most wretched
among them, as well as those who are advanced on the path toward the Supreme
Lord, Uttamaçloka.
PURPORT
Vasudeva herein describes the glories of Närada Muni. The words kåpaëänäà yathä
pitror uttama-çloka-vartmanäm are significant. Kåpaëänäm refers to the most
wretched persons, whereas uttama-çloka-vartmanäm refers to the most fortunate,
those who are advanced in Kåñëa consciousness. Çrédhara Svämé has stated, tathä
bhagavad-rüpasya bhavato yäträ sarva-dehinäm svastaya iti. The word
bhagavad-rüpasya indicates that Närada Muni is an expansion of the Supreme Lord
and that his activities therefore bring immense benefit for all living beings.
In the First Canto of Çrémad-Bhägavatam, Närada Muni is described as a
manifestation of the mercy of the Supreme Personality of Godhead. There it is
stated that Närada is especially empowered to give instructions in the art of
devotional service to Kåñëa. Närada is especially able to advise the conditioned
souls as to how they can dovetail their present activities with the devotional
service of Kåñëa without unnecessarily disrupting their present life.
Çréla Bhaktisiddhänta Sarasvaté has defined the word kåpaëa by quoting from the
Båhad-äraëyaka Upaniñad (3.9.10). Etad akñaraà gärgi aviditväsamäl lokät praiti
sa kåpaëaù: “O daughter of Gargäcärya, he who leaves this world without learning
about the infallible Supreme is a kåpaëa, or miser.” In other words, we are
awarded the human form of life so that we may understand our eternal, blissful
relationship with the Supreme Personality of Godhead. As indicated in verse 2 of
this chapter by the word indriyavän, the human body is specifically awarded so
that we may serve the Supreme Lord, Kåñëa. This human form of body is the
greatest fortune because the highly evolved intelligence of human life enables
us to understand Kåñëa, the Absolute Truth. If we are unable to understand our
eternal relationship with God, we shall derive no permanent benefit whatsoever
in this present life, nor can we ultimately benefit others. One who receives a
great treasure but can neither use it himself nor dedicate it to the happiness
of others is called a miser. Therefore, a person who leaves this world without
having understood his actual position as servant of God is called a kåpaëa, or
miser.
This verse states that Närada Muni is so empowered in the devotional service of
Kåñëa that he can lift even miserly rascals out of their illusion, just as a
kind father goes to his child and wakes him from a distressing nightmare. Our
present materialistic life is just like a troublesome dream, from which great
souls such as Närada can wake us. Närada Muni is so powerful that even those
already advanced in devotional service to Kåñëa can greatly enhance their
spiritual position by hearing his instructions, as they will be given here in
the Eleventh Canto of Çrémad-Bhägavatam. Therefore Çré Närada is the guru and
father of all living beings, who are originally devotees of the Lord but who are
now artificially attempting to enjoy the material world in the material bodies
of human beings, animals, and so on.
SB 11.2.5
TEXT 5
TEXT
bhütänäà deva-caritaà
duùkhäya ca sukhäya ca
sukhäyaiva hi sädhünäà
tvädåçäm acyutätmanäm
SYNONYMS
bhütänäm—of the living beings; deva-caritam—the activities of demigods;
duùkhäya—result in the misery; ca—also; sukhäya—in happiness; ca—as well;
sukhäya—in happiness; eva—only; hi—indeed; sädhünäm—that of saints;
tvädåçäm—like you; acyuta—the infallible Supreme Lord; ätmanäm—who have accepted
as their very soul.
TRANSLATION
The activities of demigods lead to both misery and happiness for living beings,
but the activities of great saints like you, who have accepted the infallible
Lord as their very soul, result only in the happiness of all beings.
PURPORT
This verse clearly states that the pure devotees of the Lord such as Närada Muni
are saintly persons, to be considered superior even to the demigods, the living
beings empowered by the Supreme Lord to administer the entire universe. In
Bhagavad-gétä (3.12) it is stated:
iñöän bhogän hi vo devä
däsyante yajïa-bhävitäù
tair dattän apradäyaibhyo
yo bhuìkte stena eva saù
“The demigods in charge of the various necessities of life, being satisfied by
the performance of yajïa [sacrifice], supply all necessities to man. But one who
enjoys these gifts without offering them in return to the demigods is certainly
a thief.” In this connection Çréla Prabhupäda has made the following comment
regarding the demigods: “The demigods are empowered administrators of material
affairs. The supply of air, light, water and other blessings for maintaining the
body and the soul of all living entities are entrusted to the demigods, who are
innumerable assistants in the different parts of the body of the Supreme
Personality of Godhead. Their pleasure and displeasure depend on the performance
of yajïas by the human being.” In other words, by the Lord’s arrangement,
material prosperity depends upon the satisfaction of the demigods. If the
demigods are dissatisfied due to nonperformance or improper performance of
sacrifice, they are empowered to impose various types of suffering upon human
beings. Usually this suffering takes the form of either excessive or
insufficient supply of material necessities. For example, sunshine is necessary
for life, but if there is excessive heat or insufficient heat from the sun, we
suffer. Excessive or insufficient rain is also a cause of suffering. Thus the
demigods bestow either happiness or suffering upon human beings, in accordance
with the performance of sacrifice.
As stated here, however, great saintly persons such as Närada Muni are always
merciful to all living beings.
titikñavaù käruëikäù
suhådaù sarva-dehinäm
ajäta-çatravaù çäntäù
sädhavaù sädhu-bhüñaëäù
“The symptoms of a sädhu are that he is tolerant, merciful and friendly to all
living entities, he has no enemies, he is peaceful, he abides by the scriptures,
and all his characteristics are sublime.” (Bhäg. 3.25.21) Çréla Prabhupäda, in
his commentary on this verse, has portrayed the sädhu as follows: “A sädhu as
described above is a devotee of the Lord. His concern, therefore, is to
enlighten people in devotional service to the Lord. That is his mercy. He knows
that without devotional service to the Lord, human life is spoiled. A devotee
travels all over the country door to door preaching, ‘Be Kåñëa conscious. Be a
devotee of Lord Kåñëa. Don’t spoil your life in simply fulfilling your animal
propensities. Human life is meant for self-realization, or Kåñëa consciousness.’
These are the preachings of a sädhu. He is not satisfied with his own
liberation. He always thinks about others. He is the most compassionate
personality toward all the fallen souls. One of his qualifications, therefore,
is käruëika, great mercy to the fallen souls. While engaged in preaching work he
has to meet with so many opposing elements, and therefore the sädhu, or devotee
of the Lord, has to be very tolerant. Someone may ill-treat him, because the
conditioned souls are not prepared to receive the transcendental knowledge of
devotional service. They do not like it; that is their disease. The sädhu has
the thankless task of impressing upon them the importance of devotional service.
Sometimes devotees are personally attacked with violence. Lord Jesus Christ was
crucified. Haridäsa Öhäkura was caned in twenty-two marketplaces, and Lord
Caitanya’s principal assistant, Nityänanda, was violently attacked by Jagäi and
Mädhäi. But still they were tolerant because their mission was to deliver the
fallen souls. One of the qualifications of a sädhu is that he is very tolerant
and is merciful to all fallen souls. He is merciful because he is a well-wisher
of all living entities. He is not only a well-wisher of human society, but a
well-wisher of animal society as well. It is said here, sarva-dehinäm, which
indicates all living entities who have accepted material bodies. Not only does a
human being have a material body, but other living entities, such as cats and
dogs, also have material bodies. The devotee of the Lord is merciful to
everyone—the cats, dogs, trees, etc. He treats all living entities in such a way
that they can ultimately get salvation from this material entanglement.
Çivänanda Sena, one of the disciples of Lord Caitanya, gave liberation to a dog
by treating the dog transcendentally. There are many instances where a dog got
salvation by association with a sädhu, because a sädhu engages in the highest
philanthropic activities for the benediction of all living entities. Although
the sädhu is not inimical toward anyone, the world is so ungrateful that even a
sädhu has many enemies.
“What is the difference between an enemy and a friend? It is a difference in
behavior. A sädhu behaves with all conditioned souls for their ultimate relief
from material entanglement. Therefore, no one can be more friendly than the
sädhu in relieving a conditioned soul. A sädhu is calm, and he quietly and
peacefully follows the principles of scripture and at the same time is a devotee
of the Lord. One who actually follows the principles of scripture must be a
devotee of God because all the çästras instruct us to obey the orders of the
Personality of Godhead. Sädhu, therefore, means a follower of the scriptural
injunctions and a devotee of the Lord. All these characteristics are prominent
in a devotee. A devotee develops all the good qualities of the demigods, whereas
a nondevotee, even though academically qualified, has no actual good
qualifications or good characteristics according to the standards of
transcendental realization.”
Vasudeva, therefore, has used the word sädhu to describe Närada Muni, indicating
that the position of the devotee of the Lord is superior even to that of the
demigods.
SB 11.2.6
TEXT 6
TEXT
bhajanti ye yathä devän
devä api tathaiva tän
chäyeva karma-saciväù
sädhavo déna-vatsaläù
SYNONYMS
bhajanti—worship; ye—they who; yathä—in which way; devän—the demigods; deväù—the
demigods; api—also; tathä eva—just in that way; tän—them; chäyä—in a shadow;
iva—as if; karma—of material work and its reactions; saciväù—the attendants;
sädhavaù—saintly persons; déna-vatsaläù—merciful to the fallen.
TRANSLATION
Those who worship the demigods receive reciprocation from the demigods in a way
just corresponding to the offering. The demigods are attendants of karma, like a
person’s shadow, but sädhus are actually merciful to the fallen.
PURPORT
The words chäyeva karma-saciväù are significant here. Chäyä means “shadow.” The
shadow of the body precisely follows the movements of the body. The shadow has
no power to move in a way different from the movement of the body. Similarly, as
stated here, bhajanti ye yathä devän devä api tathäiva tän: the results the
demigods award to living beings correspond exactly to the living beings’
actions. The demigods are empowered by the Lord to follow precisely the
particular karma of a living entity in awarding him happiness and distress. Just
as a shadow cannot move independently, the demigods cannot punish or reward a
living being independently. Although the demigods are millions of times more
powerful than the human beings on earth, they are ultimately tiny servants of
God whom the Lord allows to play as the controllers of the universe. In the
Fourth Canto of Çrémad-Bhägavatam, Påthu Mahäräja, an empowered incarnation of
the Lord, states that even the demigods are subject to punishment by the Lord if
they deviate from His laws. On the other hand, devotees of the Lord such as
Närada Muni, by their potent preaching, can interfere in the karma of a living
being by persuading him to give up his fruitive activity and mental speculation
and surrender to the Supreme Personality of Godhead. In material existence, one
works hard under the bondage of ignorance. But if one becomes enlightened by
association with a pure devotee of the Lord, one can understand one’s actual
position as an eternal servant of God. By rendering such service, one dissolves
his attachment to the material world and the reactions of his previous
activities, and as a surrendered soul he is endowed with unlimited spiritual
freedom in the service of the Lord. In this regard, the Brahma-saàhitä (5.54)
states:
yas tv indragopam athavendram aho sva-karma-
bandhänurüpa-phala-bhäjanam ätanoti
karmäëi nirdahati kintu ca bhakti-bhäjäà
govindam ädi-puruñaà tam ahaà bhajämi
“I adore the primeval Lord, Govinda, who burns to the root all the fruitive
activities of those imbued with devotion. For those who walk the path of work—no
less for Indra, king of the demigods, than for the tiny insect indragopa—He
impartially ordains the due enjoyments of the fruits of activities in accordance
with the chain of works previously performed.” Even the demigods are bound to
the laws of karma, whereas a pure devotee of the Lord, having completely given
up the desire for material enjoyment, successfully burns to ashes all traces of
karma.
In this regard, Çréla Bhaktisiddhänta Sarasvaté Öhäkura has commented that
unless one is engaged as a surrendered soul in the devotional service of the
Lord, he cannot actually be considered niñkäma, or free from all personal
desire. Sometimes a materialistic person will engage in charity or altruistic
activities and in this way consider himself a selfless worker. Similarly, those
who engage in mental speculation with the ultimate goal of merging into the
impersonal Brahman aspect of the Lord also advertise themselves as being
selfless or desireless. According to Çréla Bhaktisiddhänta Sarasvaté, however,
such karmés and jïänés, while busy in their so-called “selflessness,” are in
fact servants of lusty desires. In other words, they have not perfectly
understood their position as eternal servants of God. The altruistic karmé
falsely considers himself the best friend of humanity, although he is unable to
give actual benefit to others because he is ignorant of the eternal life of
bliss and knowledge beyond the temporary hallucination of material existence.
Similarly, although the jïäné proudly declares himself God and invites others to
become God also, he neglects to explain how the so-called gods have come to be
bound by the laws of material nature. Actually, the attempt to become God is
based not on love of God but on the desire to take the same status as God. In
other words, the desire to be equal in all respects to the Supreme is simply
another materialistic desire. Therefore the karmés and jïänés, because of their
dissatisfaction in artificially trying to fulfill their own desires, can show no
actual mercy to the fallen souls. In this regard, Çré Madhväcärya has quoted the
Uddäma-saàhitä:
sukham icchanti bhütänäà
präyo duùkhäsahä nåëäm
tathäpi tebhyaù pravarä
devä eva hareù priyäù
“Åñis want happiness for all beings and are almost always incapable of
tolerating the unhappiness of men. Nevertheless, the demigods are superior
because they are very dear to Lord Hari.” But although Çréla Madhväcärya has
placed the demigods in a higher position than the merciful åñis, Çréla Jéva
Gosvämé has stated, sädhavas tu na karmänugatäù: the sädhus are actually better
than the demigods because the sädhus are merciful regardless of the pious or
impious acts of the conditioned souls. This apparent disagreement between
Madhväcärya and Jéva Gosvämé is resolved by Bhaktisiddhänta Sarasvaté Öhäkura,
who points out that in the statement by Çréla Madhväcärya, the word åñi, or
“sage,” indicates the so-called sädhus or saintly persons among the karmés and
jïänés. Ordinary fruitive workers and speculative philosophers certainly
consider themselves to be at the summit of pious morality and altruism. However,
since they are ignorant of the supreme position of the Supreme Personality of
Godhead, they cannot be considered equal to the demigods, who are all devotees
of the Lord and aware that all living beings are eternal servants of the Lord.
Even such demigods, however, cannot be compared to the pure devotees such as
Närada. Such pure devotees are empowered to award the highest perfection of life
to both pious and impious living beings, who have only to follow the orders of
such pure devotees.
SB 11.2.7
TEXT 7
TEXT
brahmaàs tathäpi påcchämo
dharmän bhägavatäàs tava
yän çrutvä çraddhayä martyo
mucyate sarvato bhayät
SYNONYMS
brahman—O brähmaëa; tathä api—nevertheless (although I am completely satisfied
just by seeing you); påcchämaù—I am inquiring about; dharmän—religious duties;
bhägavatän—which are specifically meant for pleasing the Supreme Lord; tava—from
you; yän—which; çrutvä—hearing; çraddhayä—with faith; martyaù—one destined to
die; mucyate—he is freed; sarvataù—from all; bhayät—fear.
TRANSLATION
O brähmaëa, although I am satisfied simply by seeing you, I still wish to
inquire about those duties which give pleasure to the Supreme Personality of
Godhead. Any mortal who faithfully hears about them is freed from all kinds of
fear.
PURPORT
According to Çréla Jéva Gosvämé, Närada Muni might have been reluctant to
instruct Vasudeva because of natural respect for Vasudeva’s exalted position as
the father of Kåñëa. Närada might have thought that since Vasudeva was already
perfect in Kåñëa consciousness there was no need to instruct him in the process
of devotional service. Therefore, anticipating Närada’s possible reluctance,
Vasudeva specifically requested Närada to preach to him about devotional service
to Kåñëa. This is the symptom of a pure devotee. A pure devotee of Kåñëa never
considers himself exalted. To the contrary, he meekly feels that his devotional
service is most imperfect but that somehow or other Lord Kåñëa, out of His
causeless mercy, is accepting such imperfect service. Caitanya Mahäprabhu has
stated in this regard,
tåëäd api sunécena
taror api sahiñëunä
amäninä mänadena
kértanéyaù sadä hariù
“One can chant the holy name of the Lord in a humble state of mind, feeling
himself lower than the straw in the street. One should be more tolerant than a
tree, devoid of all sense of false prestige, and ready to offer all respect to
others.” (Çikñäñöaka 3) The conditioned souls in this material world become
falsely proud of their so-called family lineage. This pride is false because one
who has taken birth in the material world is in a fallen situation, even in the
best of cases. Vasudeva, however, was certainly not fallen, since he had taken
birth in the family of Kåñëa. Since he was Kåñëa’s father, his position was most
exalted, yet because he was a pure devotee he did not become proud of his
special relationship with Kåñëa. Instead, considering himself deficient in
spiritual understanding, he took advantage of the appearance of Närada Muni, a
great preacher of Kåñëa consciousness, by immediately inquiring from him about
devotional service. This incomparable humility of a pure devotee of Kåñëa is far
superior to the false humility of the impersonalist, who actually maintains a
desire to be equal to God though adopting the external behavior of a meek and
saintly person.
Bhayam, or fear, is caused by seeing something other than Kåñëa
(dvitéyäbhiniveçataù). Everything is actually an emanation from the Supreme
Personality of Godhead, as stated in Vedänta-sutra (janmädy asya yataù) and as
confirmed in Bhagavad-gétä (ahaà sarvasya prabhavaù, väsudevaù sarvam iti,
etc.). Kåñëa is the well-wishing friend of every living entity (suhådam
sarva-bhütänäm). If a living being gives up his misguided attempt to defy the
Supreme Personality of Godhead and surrenders to the Lord, certainly he becomes
confident in his eternal relationship with Kåñëa. A surrendered soul can
actually experience that Kåñëa is his well-wishing friend, and since that friend
is the supreme absolute controller of all existence, there is certainly no cause
for fear. The son of a rich man certainly feels confident while touring the
estate of his father. Similarly, an empowered representative of the government
feels confident in the discharge of his duty. In the same way, a devotee of
Kåñëa, acting as a representative of the Supreme Lord, feels confident because
he can understand at every moment that the entire material and spiritual
creation is strictly under the control of his benevolent master. The nondevotee,
however, denies the supreme position of Kåñëa and therefore imagines that
something is different from Kåñëa. For example, if a servant of the government
thinks that there is some dangerous obstacle that cannot be controlled by the
government’s power, he becomes fearful. If a child feels that there is some
power that cannot be subdued by his father, then he becomes fearful. Similarly,
because we artificially think that there is something within existence that is
not under the strict control of the benevolent Lord, we become fearful. Such a
concept of a second thing (something other than Kåñëa) is called
dvitéyäbhiniveça, and it immediately creates a foreign atmosphere of bhayam, or
fear. Kåñëa is called abhayaìkara, which means that He destroys all fear in the
heart of His devotee.
Sometimes so-called scholars, distraught after many years of impersonal
speculation and enjoyment of materialistic life, become fearful and anxious.
Çréla Bhaktisiddhänta Sarasvaté compares such disturbed philosophers to the
bound vulture in the Chändogya Upaniñad. Desiring liberation from fear, such
speculators unfortunately concoct an imaginary liberation (vimukta-mäninaù) and
try to take shelter of impersonal spiritual existence or voidness. But the
Bhägavatam (10.2.32) states, äruhya kåcchreëa paraà padaà tataù/ patanty adho
’nädåta-yuñmad-aìghrayaù: because such speculators have not rectified their
original mistake of rejecting their eternal relationship with the Supreme
Personality of Godhead, they fall from their concocted liberation and thus
remain in a fearful condition. Vasudeva, however, is openly eager to hear more
and more about devotional service to Kåñëa, and therefore he states, yän çrutvä
çraddhayä martyo mucyate sarvato bhayät: simply by hearing about pure devotional
service to Kåñëa, a conditioned soul can easily free himself from all types of
fear, and this transcendental freedom is certainly eternal.
SB 11.2.8
TEXT 8
TEXT
ahaà kila puränantaà
prajärtho bhuvi mukti-dam
apüjayaà na mokñäya
mohito deva-mäyayä
SYNONYMS
aham—I; kila—indeed; pura—long ago; anantam—the Supreme Lord, who is unlimited;
prajä-arthaù—wanting a child; bhuvi—on the earth; mukti-dam—the Lord, who awards
liberation; apüjayam—I worshiped; na mokñäya—not for liberation;
mohitaù—bewildered; deva-mäyayä—by the illusory energy of the Lord.
TRANSLATION
In a previous birth on this earth, I worshiped the Supreme Lord, Ananta, who
alone can award liberation, but because I desired to have a child, I did not
worship Him for liberation. Thus I was bewildered by the Lord’s illusory energy.
PURPORT
According to Çrédhara Svämé the word kila (meaning “indeed, it is true,” “it is
said” or “as is well known”) indicates that Vasudeva was remembering the words
the Lord had spoken to him when the Lord had appeared as four-armed Viñëu in the
prison of Kaàsa. Çréla Jéva Gosvämé states that from the anxiety of Vasudeva,
which is expressed in this verse by the words apüjayaà na mokñäya mohito
deva-mäyayä, it is to be discerned that Vasudeva had heard of the curse of the
brähmaëas at Piëòäraka against the Yadu dynasty and that he could understand
from this curse that the Lord’s disappearance from the earth was imminent.
Vasudeva understood that the Lord’s manifest pastimes within this universe were
coming to an end, and he now lamented that he had not directly taken advantage
of the opportunity to worship Kåñëa to go back home, back to Godhead.
Significantly, Vasudeva has used the word mukti-dam to describe the Lord.
Mukti-dam is a synonym of Mukunda, or that personality who can give liberation
from the cycle of birth and death. It is stated in Vedic literature that even
the demigods are bound to the cycle of birth and death, although their life span
is inconceivably long by earthly calculations. It is the almighty God alone who
can free the conditioned soul from the reactions to his previous sinful
activities and award him an eternal life of bliss and knowledge.
Vasudeva lamented that he had desired Kåñëa to come to him as a son instead of
desiring to go back to Kåñëa, back to Godhead, to serve the Lord in the
spiritual sky. Commenting on this incident in the Tenth Canto of
Çrémad-Bhägavatam, Çréla Prabhupäda has emphasized that we should desire to go
back home, back to Godhead, rather than try to bring the Lord to this world as
our son. Nor can we artificially imitate the severe penances Vasudeva and Devaké
performed for thousands of heavenly years in their previous births as Sutapä and
Påçni. In this connection Çréla Prabhupäda states, “If we want to get the
Supreme Personality of Godhead to become one of us in this material world, this
requires great penance, but if we want to go back to Kåñëa (tyaktvä dehaà punar
janma naiti mäm eti so ’rjuna), we need only understand Him and love Him.
Through love only we can very easily go back home, back to Godhead.” Çréla
Prabhupäda goes on to explain that Caitanya Mahäprabhu freely bestows the
benediction of love of Kåñëa, which allows one to return to Kåñëa’s abode,
through the chanting of the Hare Kåñëa mantra. This chanting process is far more
effective in this age than artificial attempts to perform severe penances and
austerities. Çréla Prabhupäda concludes, “Therefore, one need not undergo severe
penances for many thousands of years. One need only learn how to love Kåñëa and
be always engaged in His service (sevonmukhe hi jihvädau svayam eva sphuraty
adaù). Then one can very easily go back home, back to Godhead. Instead of
bringing the Lord here for some material purpose, to have a son or whatever
else, if we go back home, back to Godhead, our real relationship with the Lord
is revealed, and we eternally engage in our eternal relationship. By chanting
the Hare Kåñëa mantra, we gradually develop our eternal relationship with the
Supreme Person and thus attain the perfection called svarüpa-siddhi. We should
take advantage of this benediction and go back home, back to Godhead.” (Bhäg.
10.3.38 purport)
Although Vasudeva and Devaké desired that Kåñëa become their son, it should be
understood that they are devotees eternally situated in love of Kåñëa. As stated
by the Lord Himself (Bhäg. 10.3.39), mohitau devamäyayä: Vasudeva and Devaké,
His pure devotees, were covered by His internal potency. In the Fourth Canto of
Çrémad-Bhägavatam (4.1.20) the great sage Atri Muni prayed to the Lord, prajäm
ätma-samäà mahyaà prayacchatu: “Kindly be pleased to offer me a son exactly like
You.” Atri Muni said he wanted a son exactly like the Lord, and therefore he was
not a pure devotee, because he had a desire to be fulfilled and that desire was
material. If he had desired the Supreme Personality of Godhead as his child, he
would have been completely free of material desires because he would have wanted
the Supreme Absolute Truth, but because he wanted a similar child, his desire
was material. Thus Atri Muni cannot be counted among the pure devotees. Vasudeva
and Devaké, however, did want the Lord Himself, and therefore they were pure
devotees of the Lord. In this verse, therefore, Vasudeva’s statement apüjayaà na
mokñäya mohito deva-mäyayä should be taken to mean that Kåñëa’s internal potency
bewildered Vasudeva so that he would desire Kåñëa as his son. This paved the way
for the Lord’s appearance as the son of His loving devotees.
SB 11.2.9
TEXT 9
TEXT
yathä vicitra-vyasanäd
bhavadbhir viçvato-bhayät
mucyema hy aïjasaiväddhä
tathä naù çädhi su-vrata
SYNONYMS
yathä—so that; vicitra-vyasanät—which is full of various dangers;
bhavadbhiù—because of you; viçvataù-bhayät—(from this material world) which is
fearful everywhere; mucyema—I may be liberated; hi—indeed; aïjasä—easily;
eva—even; addhä—directly; tathä—thus; naù—us; çädhi—please instruct; su-vrata—O
you who are always true to your vow.
TRANSLATION
My dear lord, you are always true to your vow. Please instruct me clearly, so
that by your mercy I may easily free myself from material existence, which is
full of many dangers and keeps us constantly bound in fear.
PURPORT
The word mucyema is significant here. In the previous verse Vasudeva stated that
because he had been bewildered by the illusory energy of the Lord he could not
achieve from the Supreme Personality of Godhead the boon of liberation.
Therefore he is now approaching the pure devotee of the Lord, confident that by
the mercy of the Lord’s devotee he will certainly achieve liberation from
material bondage.
In this connection the words aïjasä, “easily,” and addhä, “directly,” are very
important. Although foolish persons proudly want to jump up directly to the
Supreme Personality of Godhead without accepting His pure devotee as spiritual
master, those who are experienced in spiritual science know that by submission
and service at the lotus feet of a pure devotee one directly contacts the
Supreme Personality of Godhead. In the Çrémad-Bhägavatam (11.17.27) Lord Kåñëa
has stated, äcäryaà mäà vijänéyän nävamanyeta karhicit. Thus one should
understand that the pure devotee of Kåñëa stands on the same spiritual level as
the Lord Himself. This does not mean that a pure devotee is also God, but
because of his intimate loving connection with the Lord, he is accepted by the
Lord as being the Lord’s very soul. In other words, Kåñëa is always in the heart
of His pure devotee, and the pure devotee is always in the heart of Kåñëa.
Although Çré Kåñëa is eternally the Supreme Personality of Godhead, one without
a second, the Lord is more pleased to see His pure devotee worshiped. Therefore
the Lord says, äcäryaà mäà vijänéyät. One must offer the same respect to the
Vaiñëava spiritual master as one would offer to the Lord. Therefore as soon as
one pleases the Vaiñëava spiritual master, one immediately pleases Kåñëa and
makes spiritual advancement. The word aïjasä means that this bona fide process
is the easiest method of achieving spiritual perfection. And because the pure
devotee is a transparent medium, the word addhä, “directly,” is used, indicating
that service rendered to the pure devotee goes directly to the lotus feet of
Kåñëa, whereas service one whimsically offers to Kåñëa directly, bypassing the
bona fide spiritual master, is not actually accepted and is therefore useless.
Those who actually desire the highest perfection, that of going back home, back
to the eternal, blissful kingdom of Kåñëa, should study very carefully the
example shown by Çré Vasudeva in these two verses. He indicates that although
one cannot achieve liberation by directly worshiping the Supreme Personality of
Godhead, one can very easily achieve the perfection of life simply by a moment’s
association with a pure devotee of Lord Kåñëa such as Närada Muni, the exalted
Vaiñëava saint among the demigods.
According to Çréla Jéva Gosvämé, the word viçvato-bhayät indicates that Vasudeva
very much feared the curse of the brähmaëas. As one can become perfect by
worshiping the Vaiñëavas, by displeasing the Vaiñëavas one can bring about all
misfortune. Thus Vasudeva feared the curse delivered by the brähmaëas at
Piëòäraka-tértha.
SB 11.2.10
TEXT 10
TEXT
çré-çuka uväca
räjann evaà kåta-praçno
vasudevena dhématä
prétas tam äha devarñir
hareù saàsmärito guëaiù
SYNONYMS
çré-çukaù uväca—Çré Çukadeva Gosvämé said; räjan—O King; evam—thus;
kåta-praçnaù—questioned; vasudevena—by Vasudeva; dhématä—the intelligent;
prétaù—pleased; tam—to him; äha—spoke; deva-åñiù—the sage among the demigods;
hareù—of Lord Hari; saàsmäritaù—made to remember; guëaiù—by the qualities.
TRANSLATION
Çukadeva Gosvämé said: O King, Devarñi Närada was pleased by the questions of
the highly intelligent Vasudeva. Because they suggested the transcendental
qualities of the Supreme Personality of Godhead, they reminded Närada of Lord
Kåñëa. Thus Närada replied to Vasudeva as follows.
SB 11.2.11
TEXT 11
TEXT
çré-närada uväca
samyag etad vyavasitaà
bhavatä sätvatarñabha
yat påcchase bhägavatän
dharmäàs tvaà viçva-bhävanän
SYNONYMS
çré-näradaù uväca—Närada Muni said; samyak—correctly; etat—this;
vyavasitam—determined; bhavatä—by you; sätvata-åñabha—O best of the Sätvata
clan; yat—because; påcchase—you are asking about; bhägavatän dharmän—duties
toward the Supreme Lord; tvam—you; viçva-bhävanän—which can purify the entire
universe.
TRANSLATION
Çré Närada said: O best of the Sätvatas, you have quite correctly asked about
the eternal duty of the living entity toward the Supreme Lord. Such devotional
service to the Lord is so potent that its performance can purify the entire
universe.
PURPORT
A similar statement was made by Çré Çukadeva Gosvämé in the first verse of the
Second Canto when he congratulated Parékñit Mahäräja for asking about Kåñëa.
varéyän eña te praçnaù
kåto loka-hitaà nåpa
ätmavit-sammataù puàsäà
çrotavyädiñu yaù paraù
“My dear King, your question is glorious because it is very beneficial to all
kinds of people. The answer to this question is the prime subject matter for
hearing, and it is approved by all transcendentalists.”
Similarly, Çréla Süta Gosvämé congratulated the inquiring sages of Naimiñäraëya
in the following words:
munayaù sädhu påñöo ’haà
bhavadbhir loka-maìgalam
yat kåtaù kåñëa-sampraçno
yenätmä suprasédati
“O sages, I have been justly questioned by you. Your questions are worthy
because they relate to Lord Kåñëa and so are of relevance to the world’s
welfare. Only questions of this sort are capable of completely satisfying the
self.” (Bhäg. 1.2.5)
Närada will now answer Vasudeva’s inquiry about the process of devotional
service. Later, at the end of their conversation, he will reply to Vasudeva’s
comments about Vasudeva’s own faulty intentions.
SB 11.2.12
TEXT 12
TEXT
çruto ’nupaöhito dhyäta
ädåto vänumoditaù
sadyaù punäti sad-dharmo
deva-viçva-druho ’pi hi
SYNONYMS
çrutaù—heard; anupaöhitaù—subsequently chanted; dhyätaù—meditated on;
ädåtaù—faithfully accepted; vä—or; anumoditaù—praised when performed by others;
sadyaù—immediately; punäti—purifies; sat-dharmaù—pure devotional service;
deva—to the demigods; viçva—and to the universe; druhaù—those who are hateful;
api hi—even.
TRANSLATION
Pure devotional service rendered to the Supreme Lord is spiritually so potent
that simply by hearing about such transcendental service, by chanting its
glories in response, by meditating on it, by respectfully and faithfully
accepting it, or by praising the devotional service of others, even persons who
hate the demigods and all other living beings can be immediately purified.
PURPORT
Çréla Bhaktisiddhänta Sarasvaté Öhäkura has commented that the word sad-dharma
refers to bhägavata-dharma. This is also confirmed by Çrédhara Svämé.
Bhägavata-dharma is spiritually so powerful that even those who by worldly
standards are implicated in various ways in sinful behavior can easily be
purified by adopting any of the processes mentioned in this verse. In the
practice of ordinary piety, one worships God with the expectation of receiving
something in return for one’s service. Similarly, the impersonalist aspires for
his own liberation, wishfully thinking that he will become equal to God. In
bhägavata-dharma, however, there is no such impurity. Bhägavata-dharma is
devotional service to the Lord in which the only objective is the satisfaction
of the Lord. If one rejects this process and instead wants to hear about, teach
or meditate upon another process, the chance for immediate purification is lost.
Neither ordinary materialistic yoga processes meant for achieving mystic powers
nor impersonal processes based on speculation have the power to purify
immediately those who have fallen into sinful behavior. Sad-dharma, or
bhägavata-dharma, pure devotional service to the Supreme Personality of Godhead,
is unique in that even the most fallen souls can immediately rise to the highest
perfectional stage by surrendering at the lotus feet of Kåñëa or His pure
devotee. This was vividly demonstrated in the preaching work of Caitanya
Mahäprabhu, especially in the case of the sinful brothers Jagäi and Mädhäi.
SB 11.2.13
TEXT 13
TEXT
tvayä parama-kalyäëaù
puëya-çravaëa-kértanaù
smärito bhagavän adya
devo näräyaëo mama
SYNONYMS
tvayä—by you; parama—supremely; kalyäëaù—blissful; puëya—very pious;
çravaëa—hearing; kértanaù—and chanting (about whom); smäritaù—brought to memory;
bhagavän—the Supreme Lord; adya—today; devaù näräyaëaù—Lord Näräyaëa; mama—my.
TRANSLATION
Today you have made me remember my Lord, the supremely blissful Personality of
Godhead, Näräyaëa. The Supreme Lord is so auspicious that whoever hears and
chants about Him becomes completely pious.
PURPORT
Çréla Jéva Gosvämé has stated, näräyaëas tädåça-dharme madéya-guru-rüpo
näräyaëarñiù. The word näräyaëa in this verse refers to the incarnation of
Godhead Näräyaëa Åñi, who acted as Närada’s spiritual master in this dharma.
Çréla Jéva Gosvämé has also pointed out, smärita iti kåñëopäsanäveçena tasyäpi
vismaraëät. The word smärita, “he is brought back to memory,” indicates that
because of Närada’s absorption in the worship of Kåñëa he had forgotten Lord
Nara-Näräyaëa. In other words, if intense engagement in devotional service makes
one sometimes forget the Personality of Godhead, by Kåñëa’s arrangement such a
sincere servitor will again be reminded of the Personality of Godhead.
SB 11.2.14
TEXT 14
TEXT
aträpy udäharantémam
itihäsaà purätanam
ärñabhäëäà ca saàvädaà
videhasya mahätmanaù
SYNONYMS
atra api—in this very matter (of describing bhägavata-dharma); udäharanti—is
given as an example; imam—this; itihäsam—historical account; purätanam—ancient;
ärñabhäëäm—of the sons of Åñabha; ca—and; saàvädam—the conversation;
videhasya—with Janaka, King of Videha; mahä-ätmanaù—who was a great broad-minded
soul.
TRANSLATION
To explain the devotional service of the Lord, sages have related the ancient
history of the conversation between the great soul King Videha and the sons of
Åñabha.
PURPORT
The words itihäsam purätanam, meaning “ancient historical account,” are
significant here. Çrémad-Bhägavatam is nigama-kalpa-taror galitam phalam, the
ripe fruit of the desire tree of Vedic knowledge. In the pages of the Bhägavatam
we find true historical narrations relating to the Supreme Personality of
Godhead and the liberation of the conditioned souls. These historical accounts
are not fiction or mythology, but describe the wonderful activities of the Lord
and His devotees that took place in yugas previous to the advent of this puny
age. Although mundane scholars have foolishly tried to depict the Bhägavatam as
a mythological work or a recent creation, the actual fact is that
Çrémad-Bhägavatam is a perfect transcendental literature describing not only the
entire situation of this universe but also that which lies far beyond this
universe, in both the material and spiritual skies. If one seriously studies the
Çrémad-Bhägavatam he becomes the most learned intellectual man. Caitanya
Mahäprabhu desires that all pious persons become highly learned by hearing
Çrémad-Bhägavatam and then preach the glories of the Lord in a scientific way
all over the world. It is essential that we hear these historical narrations,
such as the conversation between the nava-yogendras and King Videha, with
complete faith and submission. Then, as stated in verse 12 of this chapter, even
if our former life is filled with abominable activities, simply by hearing
Çrémad-Bhägavatam we shall be promoted to the same transcendental status as the
Lord and His pure devotees. This is the extraordinary power of bhägavata
history, as contrasted with useless, mundane historical accounts, which
ultimately serve no purpose. Although mundane historians justify their work on
the plea that we have to learn from history, we can practically see that the
world situation is now rapidly deteriorating into unbearable conflict and chaos
while so-called historians stand helplessly by. But the bhägavata historians who
have faithfully heard Çrémad-Bhägavatam can give perfect and potent instructions
for the restoration of a peaceful and blissful world. Therefore those who are
inclined to enrich their intellectual life through the study of history should
educate themselves in the historical narrations of Çrémad-Bhägavatam. This will
bring them the perfection of intellectual and spiritual life.
SB 11.2.15
TEXT 15
TEXT
priyavrato näma suto
manoù sväyambhuvasya yaù
tasyägnédhras tato näbhir
åñabhas tat-sutaù småtaù
SYNONYMS
priyavrataù—Mahäräja Priyavrata; näma—by name; sutaù—the son; manoù
sväyambhuvasya—of Sväyambhuva Manu; yaù—who; tasya—his; ägnédhraù—(son was)
Ägnédhra; tataù—from him (Ägnédhra); näbhiù—King Näbhi; åñabhaù—Lord Åñabhadeva;
tat-sutaù—his son; småtaù—is so remembered.
TRANSLATION
Sväyambhuva Manu had a son named Mahäräja Priyavrata, and among Priyavrata’s
sons was Ägnédhra. From Ägnédhra was born Näbhi, whose son was known as
Åñabhadeva.
PURPORT
The genealogical background of the sons of Åñabhadeva is given in this verse.
SB 11.2.16
TEXT 16
TEXT
tam ähur väsudeväàçaà
mokña-dharma-vivakñayä
avatérëaà suta-çataà
tasyäséd brahma-päragam
SYNONYMS
tam—Him; ähuù—they call; väsudeva-aàçam—a plenary expansion of the Supreme Lord,
Vasudeva; mokña-dharma—the process of attaining liberation; vivakñayä—with the
desire to teach; avatérëam—appeared in this world; suta—sons; çatam—one hundred;
tasya—His; äsét—there were; brahma—the Vedas; pära-gam—who perfectly
assimilated.
TRANSLATION
Çré Åñabhadeva is accepted as an expansion of the Supreme Lord, Väsudeva. He
incarnated in this world to propagate those religious principles that lead
living entities to ultimate liberation. He had one hundred sons, all perfect in
Vedic knowledge.
SB 11.2.17
TEXT 17
TEXT
teñäà vai bharato jyeñöho
näräyaëa-paräyaëaù
vikhyätaà varñam etad yan-
nämnä bhäratam adbhutam
SYNONYMS
teñäm—of them; vai—indeed; bharataù—Bharata; jyeñöhaù—the oldest;
näräyaëa-paräyaëaù—completely devoted to Lord Näräyaëa; vikhyätam—is famous;
varñam—the planet; etat—this; yat-nämnä—by whose name; bhäratam—Bhärata-varña;
adbhutam—wonderful.
TRANSLATION
Of the one hundred sons of Lord Åñabhadeva, the eldest, Bharata, was completely
devoted to Lord Näräyaëa. It is because of Bharata’s fame that this planet is
now celebrated as the great Bhärata-varña.
SB 11.2.18
TEXT 18
TEXT
sa bhukta-bhogäà tyaktvemäà
nirgatas tapasä harim
upäsénas tat-padavéà
lebhe vai janånabhis tribhiù
SYNONYMS
saù—he; bhukta—used up; bhogäm—all the pleasures; tyaktvä—rejecting; imäm—of
this (earth); nirgataù—having left home; tapasä—by austerities; harim—the
Supreme Lord, Hari; upäsénaù—having worshiped; tat-padavém—His destination;
lebhe—he achieved; vai—indeed; janmabhiù—in births; tribhiù—three.
TRANSLATION
King Bharata rejected this material world, considering all types of material
pleasure temporary and useless. Leaving his beautiful young wife and family, he
worshiped Lord Hari by severe austerities and attained the abode of the Lord
after three lifetimes.
PURPORT
The complete narration of the three lives of Bharata—as a king, as a deer and as
an exalted paramahaàsa devotee of the Lord—is given in the Fifth Canto of
Çrémad-Bhägavatam.
SB 11.2.19
TEXT 19
TEXT
teñäà nava nava-dvépa-
patayo ’sya samantataù
karma-tantra-praëetära
ekäçétir dvijätayaù
SYNONYMS
teñäm—of them (the one hundred sons of Åñabhadeva); nava—nine; nava-dvépa—of the
nine islands (comprising Bhärata-varña); patayaù—the masters; asya—of this
varña; samantataù—covering it entirely; karma-tantra—of the path of fruitive
Vedic sacrifices; praëetäraù—initiators; ekäçétiù—eighty-one;
dvi-jätayaù—twice-born brähmaëas.
TRANSLATION
Nine of the remaining sons of Åñabhadeva became the rulers of the nine islands
of Bhärata-varña, and they exercised complete sovereignty over this planet.
Eighty-one sons became twice-born brähmaëas and helped initiate the Vedic path
of fruitive sacrifices [karma-käëòa].
PURPORT
The nine dvépas, or islands, ruled by nine sons of Åñabhadeva are the nine
varñas of Jambüdvépa, namely Bhärata, Kinnara, Hari, Kuru, Hiraëmaya, Ramyaka,
Ilävåta, Bhadräçva and Ketumäla.
SB 11.2.20-21
TEXTS 20–21
TEXT
naväbhavan mahä-bhägä
munayo hy artha-çaàsinaù
çramaëä väta-rasanä
ätma-vidyä-viçäradäù
kavir havir antarékñaù
prabuddhaù pippaläyanaù
ävirhotro ’tha drumilaç
camasaù karabhäjanaù
SYNONYMS
nava—nine; abhavan—there were; mahä-bhägäù—greatly fortunate souls;
munayaù—sages; hi—indeed; artha-çaàsinaù—engaged in explaining the Absolute
Truth; çramaëäù—thus exerting great endeavor; väta-rasanäù—dressed by the wind
(naked); ätma-vidyä—in spiritual science; viçäradäù—learned; kaviù haviù
antarékñaù—Kavi, Havir and Antarékña; prabuddhaù pippaläyanaù—Prabuddha and
Pippaläyana; ävirhotraù—Ävirhotra; atha—also; drumilaù—Drumila; camasaù
karabhäjanaù—Camasa and Karabhäjana.
TRANSLATION
The nine remaining sons of Åñabha were greatly fortunate sages who worked
vigorously to spread knowledge of the Absolute Truth. They wandered about naked
and were very well versed in spiritual science. Their names were Kavi, Havir,
Antarékña, Prabuddha, Pippaläyana, Ävirhotra, Drumila, Camasa and Karabhäjana.
PURPORT
Nimi, the King of Videha, asked the following nine questions of the nine
Yogendras, the saintly sons of Åñabha. ( l ) What is the highest good? (Chapter
Two, verse 30); (2) What are the religious principles (dharma), natural
proclivities (svabhäva), behavior (äcära), speech (väkya) and outward symptoms
(lakñaëa) of a bhägavata, a Vaiñëava devotee of the Lord? (2.44); (3) What is
the external energy of Viñëu, the Supreme Lord? (3.1); (4) How can one become
dissociated from this mäyä? (3.17); (5)What is the true identity of Brahman?
(3.34); (6) What are the three types of karma, namely karma based on the
enjoyment of the fruits of work, karma offered to the Supreme Lord, and
naiñkarmya? (3.41); (7) What are the various pastimes of the various
incarnations of God? (4.1); (8) What is the aim or destination of one who is
against the Supreme Lord and devoid of bhakti (in other words, a nondevotee)?
(5.1); and (9)What are the respective colors, forms and names of the four
yugävatäras, the four incarnations of the Supreme Lord who appear in the four
ages, and what is the process of worshiping each of Them? (5.19).
The transcendental answers to these inquiries were given by the great devotees
Kavi, Havir, Antarékña, Prabuddha, Pippaläyana, Ävirhotra, Drumila, Camasa and
Karabhäjana. These nine paramahaàsas answered the nine questions, each in turn,
in the following verses: (1) 2.33-43; (2)2.45-55; (3) 3.3-16; (4) 3.18-33; (5)
3.35-40; (6) 3.43-55; (7) 4.2-23; (8) 5.2-18; and (9) 5.20-42.
SB 11.2.22
TEXT 22
TEXT
ta ete bhagavad-rüpaà
viçvaà sad-asad-ätmakam
ätmano ’vyatirekeëa
paçyanto vyacaran mahém
SYNONYMS
te ete—these (nine Yogendras); bhagavat—of the Supreme Lord; rüpam—a form;
viçvam—the entire universe; sat-asat-ätmakam—consisting of both gross and subtle
objects; ätmanaù—from the self; avyatirekeëa—as nondifferent; paçyantaù—seeing;
vyacaran—they wandered; mahém—the earth.
TRANSLATION
These sages wandered the earth seeing the entire universe, with all its gross
and subtle objects, as a manifestation of the Supreme Lord and as nondifferent
from the self.
PURPORT
According to Çréla Çrédhara Svämé, it is clearly demonstrated in this and the
following verse that the nine saintly sons of Åñabhadeva known as the
nava-yogendras were situated in the highest stage of spiritual perfection,
called päramahaàsya-caritam, or “having fully developed the character of
paramahaàsas.” In other words, they were pure devotees of the Lord. According to
Çrédhara Svämé and Jéva Gosvämé, the words ätmano ’vyatirekeëa indicate that the
nine sages saw the universe as being nondifferent from themselves as well as
nondifferent from the Supreme Soul, Lord Kåñëa. Viçvanätha Cakravarté Öhäkura
has additionally commented, ätmanaù paramätmanaù sakäçäd avyatirekeëa, viçvasya
tac-chakti-mayatväd iti bhävaù: “Ätmanaù indicates the Supersoul. This universe
is not different from the Supreme Personality of Godhead, Paramätmä, since the
entire universe is composed of His energy.”
Although it is stated here that the cosmic manifestation is nondifferent from
both the living entity and the Supreme Personality of Godhead, one should not
think that either the living entity or the Supreme Lord is material. A Vedic
aphorism states, asaìgo hy ayaà puruñaù: “The living entity and the Supreme
Personality of Godhead have nothing to do with the material world.” Furthermore,
Bhagavad-gétä says that the entire universe, consisting of eight gross and
subtle elements, constitutes the bhinnä prakåti, or aparä prakåti—the separated,
inferior energy—of the Supreme Personality of Godhead. Lord Kåñëa clearly states
in Bhagavad-gétä that He has eternally established His own abode in the kingdom
of God, where life is eternal, full of bliss and knowledge, and that the living
entity, being part and parcel of God, is also eternal (mamaiväàço jéva-loke
jéva-bhütaù sanätanaù). Furthermore, once having gone to that eternal abode of
the Lord the living entity never returns to this temporary manifestation (yaà
präpya na nivartante tad dhäma paramaà mama).
One may therefore ask why the living entity and the Supreme Lord are stated to
be nondifferent from the material universe. The question is very nicely answered
by Çréla Närada Muni in the First Canto of Çrémad-Bhägavatam (1.5.20). Idaà hi
viçvaà bhagavän ivetaro yato jagat-sthäna-nirodha-sambhaväù: “The Supreme Lord
Personality of Godhead is Himself this cosmos, and still He is aloof from it.
From Him only has this cosmic manifestation emanated, in Him it rests, and unto
Him it enters after annihilation.” Commenting on Närada’s statement, Çréla
Prabhupäda has very nicely explained this delicate philosophical point: “For a
pure devotee, the conception of Mukunda, Lord Çré Kåñëa, is both personal and
impersonal. The impersonal cosmic situation is also Mukunda because it is the
emanation of the energy of Mukunda. For example, a tree is a complete unit,
whereas the leaves and branches of the tree are emanated parts and parcels of
the tree. The leaves and branches of the tree are also the tree, but the tree
itself is neither the leaves nor the branches. The Vedic version that the whole
cosmic creation is nothing but Brahman means that since everything is emanating
from the Supreme Brahman, nothing is apart from Him. Similarly, the
part-and-parcel hands and legs are called the body, but the body as the whole
unit is neither the hands nor the legs. The Lord is the transcendental form of
eternity, cognition and beauty. And thus the creation of the energy of the Lord
appears to be partially eternal, full of knowledge and beautiful also....
“According to the Vedic version, the Lord is naturally fully powerful, and thus
His supreme energies are always perfect and identical with Him. Both the
spiritual and the material skies and their paraphernalia are emanations of the
internal and external energies of the Lord. External energy is comparatively
inferior, whereas the internal potency is superior. The superior energy is
living force, and therefore she is completely identical [with the Lord], but the
external energy, being inert, is partially identical. But both the energies are
neither equal to nor greater than the Lord, who is the generator of all
energies; such energies are always under His control, exactly as electrical
energy, however powerful it may be, is always under the control of the engineer.
“The human being and all other living beings are products of His internal
energies. Thus the living being is also identical with the Lord. But he is never
equal or superior to the Personality of Godhead.”
Çréla Prabhupäda has clearly explained here that both the cosmic manifestation
and the living entities are emanations from the Supreme Lord, as confirmed both
in Vedanta-sutra and in the opening statement of Çrémad-Bhägavatam. Janmädy asya
yataù: “The Absolute Truth is that from which everything emanates.” Similarly,
the Éçopaniñad states:
oà pürëam adaù pürëam idaà
pürëät pürëam udacyate
pürëasya pürëam ädäya
pürëam evävaçiñyate
The Supreme Lord, the Absolute Truth, is pürëa, or complete in Himself. And
since this cosmic world is a manifestation of His potency, it also appears to be
pürëa. In other words, because this material world is an emanation from the
Supreme Lord, it is nondifferent from Him, exactly as the sun’s rays are
nondifferent from the sun globe, which is the source of their emanation.
Similarly the living beings, who are expansions of the superior, or conscious,
energy of the Supreme Lord, are also nondifferent from Kåñëa, although this
nondifference is qualitative and not quantitative. The gold found in golden
ornaments such as rings and bracelets is qualitatively identical with the gold
in a mine, but the gold in the mine is quantitatively far superior to the tiny
quantity of gold in a bracelet or ring. Similarly, although we are qualitatively
one with God, being spiritual emanations of His unlimited potency, we are
quantitatively infinitesimal and eternally subordinate to His supreme power.
Therefore the Lord is called vibhu, or infinitely potent, and we are aëu, or
infinitesimal and dependent. This is further confirmed in the Vedic literature
by the statement nityo nityänäà cetanaç cetanänäm/ eko bahünäà yo vidadhäti
kämän (Kaöha Upaniñad 2.2.13). There are innumerable eternal living entities who
are eternally and totally dependent upon the supreme singular living entity, the
Supreme Lord. That dependence is not an illusion created by material existence,
as stated by the impersonalist philosophers, but is an eternal relationship in
which the Lord is eternally superior and we are eternally inferior. The Lord is
eternally independent, and we are eternally dependent. The Lord is eternally
absolute in Himself, and we are eternally relative to His supreme personality.
Although the Lord is infinitely greater than any other living being, or than all
of them combined, every living being is qualitatively nondifferent from the
Lord, because all living beings are parts and parcels emanating from Him
(mamaiväàço jéva-loke jéva-bhütaù sanätanaù). Therefore, in one sense, the
living entity is also not different from the material cosmic manifestation,
which is an inferior sister energy of the Lord. Both the living entity and the
material nature are prakåti, or feminine, dependent expansions of the supreme
puruña. The difference is that the living entity is the superior energy of the
Lord, because the living entity is conscious and eternal like the Lord, whereas
material energy is the inferior energy of the Lord, lacking consciousness and
eternal form.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura has emphasized in this regard that the
absolute substance is one and is called Paramätmä, or the Supersoul. When one
has achieved but a partial vision of the Paramätmä, one’s understanding of life
is called ätma-darçana, or self-realization. And when even this partial
understanding is lacking, one’s existential condition is called anätma-darçana,
or ignorance of the self. In the state of partial realization of the Supersoul,
without recognition of the Paramätmä’s distinction from the individual soul, the
living entity tends to become puffed up by his spiritual achievement, be carried
away by mental concoction, and consider himself equal in all respects with God.
On the other hand, the living entity situated in anätma-darçana, or material
ignorance, feels that he is completely different from the Supreme Lord; and
since everyone in this material world is interested in himself, the living
entity forgets about God, thinking that God is completely different from him and
that there is therefore no substantial relationship between him and God. In this
way the impersonal transcendentalists emphasize only the oneness between God and
the living entity, whereas the ordinary materialists overemphasize the
difference between God and the living entity. But Caitanya Mahäprabhu has
clearly revealed that the Ultimate Truth is simultaneous oneness and difference
(acintya-bhedäbheda-tattva). Actually we are eternally different from God.
Because the living entity and God are eternally separate individual entities,
there exists the possibility of an eternal relationship. And because every
living entity is qualitatively one with the Supreme Lord, that relationship
constitutes the essence of the ultimate reality for every living being. As
stated in the Caitanya-caritämåta (Madhya 20.108), jévera ‘svarüpa’ haya—kåñëera
‘nitya-däsa.’ The ultimate essential identity of every living entity is his
relationship with the Supreme Lord as a servitor of the Lord.
If one can understand that he is an eternal servant of the Supreme Personality
of Godhead, one can correctly understand that both the living entity and the
material universe are identical with Kåñëa, being emanations from Him, and that
they are therefore nondifferent from each other. Çréla Bhaktisiddhänta Sarasvaté
has stated, “The material world is a manifestation of simultaneous difference
and nondifference, and it is a form of the Supreme Lord. Thus the temporary,
perishable and ever-changing material world is different from Vaikuëöha, the
eternal world.”
It should be noted that in this verse the word sad-asad-ätmakam, or “made up of
gross and subtle objects,” does not refer to material and spiritual objects.
This universe is stated to be composed of sat and asat, gross and subtle
material objects. According to Çréla Bhaktisiddhänta Sarasvaté, “The very subtle
state within the manifest world is known as ‘the unmanifest,’ and the realm
beyond the manifest world is called ‘transcendental.’ Within the coverings
surrounding the manifest, in the region of the time factor, is the phase of
material existence experienced by the controlling deities; in this phase exist
the two functions cause (asat) and effect (sat). In the universe, which is a
third tattva, or reality (apart from and containing both sat and asat), and
which is a form of the Supreme Lord, it is impossible to produce any
contradiction to the nondual Absolute Truth.” In other words, although ignorant,
materialistic scientists may zealously carry out research to find a material
principle that can negate or render unnecessary the existence of God, Çréla
Bhaktisiddhänta Sarasvaté clearly states that since the universe is an emanation
from the Lord and therefore spiritually identical with Him, there cannot
possibly exist anywhere within the universe a material law, principle or
phenomenon that in any way contradicts the supremacy of the Personality of
Godhead. In fact, the entire universe, along with the spiritual sky, exists as
eternal testimony to the unlimited glory of the Supreme Personality of Godhead,
Kåñëa. With this understanding, the nine Yogendras were traveling about the
earth in transcendental bliss.
SB 11.2.23
TEXT 23
TEXT
avyähateñöa-gatayaù sura-siddha-sädhya-
gandharva-yakña-nara-kinnara-näga-lokän
muktäç caranti muni-cäraëa-bhütanätha-
vidyädhara-dvija-gaväà bhuvanäni kämam
SYNONYMS
avyähata—unimpeded; iñöa-gatayaù—in moving as they please; sura—of the demigods;
siddha—perfected mystics; sädhya—Sädhyas; gandharva—heavenly musicians;
yakña—associates of Kuvera; nara—human beings; kinnara—minor demigods who can
change their form at will; näga—and serpents; lokän—the worlds; muktäù—free;
caranti—they travel; muni—of the sages; cäraëa—angels; bhüta-nätha—ghostly
followers of Lord Çiva; vidyädhara—Vidyädharas; dvija—brähmaëas; gaväm—and of
the cows; bhuvanäni—the worlds; kämam—however they want.
TRANSLATION
The nine Yogendras are liberated souls who travel freely to the planets of the
demigods, the perfected mystics, the Sädhyas, the heavenly musicians, the
Yakñas, the human beings, and the minor demigods such as the Kinnaras and the
serpents. No mundane force can check their free movement, and exactly as they
wish they can travel as well to the worlds of the sages, the angels, the ghostly
followers of Lord Çiva, the Vidyädharas, the brähmaëas and the cows.
SB 11.2.24
TEXT 24
TEXT
ta ekadä nimeù satram
upajagmur yadåcchayä
vitäyamänam åñibhir
ajanäbhe mahätmanaù
SYNONYMS
te—they; ekadä—once; nimeù—of King Nimi; satram—the soma sacrifice;
upajagmuù—they approached; yadåcchayä—as they wished; vitäyamänam—being carried
out; åñibhiù—by sages; ajanäbhe—in Ajanäbha (the old name for Bhärata-varña);
mahä-ätmanaù—of the great soul.
TRANSLATION
Once in Ajanäbha [the former name of the earth], they came upon the sacrificial
performance of the great soul Mahäräja Nimi, which was being carried out under
the direction of elevated sages.
SB 11.2.25
TEXT 25
TEXT
tän dåñövä sürya-saìkäçän
mahä-bhägavatän nåpa
yajamäno ’gnayo vipräù
sarva evopatasthire
SYNONYMS
tän—them; dåñövä—seeing; sürya—the sun; saìkäçän—who rivaled in brilliance;
mahä-bhägavatän—the pure devotees of the Lord; nåpa—O King (Vasudeva);
yajamänaù—the performer of the sacrifice (Nimi Mahäräja); agnayaù—the fires;
vipräù—the brähmaëas; sarve—everyone; eva—even; upatasthire—stood in respect.
TRANSLATION
My dear King, seeing those pure devotees of the Lord, who rival the sun in
brilliance, everyone present—the performer of the sacrifice, the brähmaëas and
even the sacrificial fires—stood in respect.
SB 11.2.26
TEXT 26
TEXT
videhas tän abhipretya
näräyaëa-paräyaëän
prétaù sampüjayäà cakre
äsana-sthän yathärhataù
SYNONYMS
videhaù—Nimi Mahäräja; tän—them; abhipretya—recognizing; näräyaëa-paräyaëän—as
devotees whose only goal was Näräyaëa; prétaù—satisfied; sampüjayäm cakre—he
fully worshiped them; äsana-sthän—who had been seated; yathä-arhataù—as they
deserved.
TRANSLATION
King Videha [Nimi] understood that the nine sages were exalted devotees of the
Supreme Personality of Godhead. Therefore, overjoyed at their auspicious
arrival, he offered them suitable sitting places and worshiped them in a proper
way, just as one would worship the Supreme Personality of Godhead.
PURPORT
The word yathärhataù is significant here. According to Viçvanätha Cakravarté the
word yathärhataù means yathocitam, or “according to the proper etiquette.” It is
clearly mentioned here that the nava-yogendras are näräyaëa-paräyaëa, exalted
devotees of the Supreme Lord, Näräyaëa, or Kåñëa. Therefore, the word
yathärhataù indicates that the King worshiped the nine sages according to the
standard Vaiñëava etiquette. The etiquette for worshiping exalted Vaiñëavas is
expressed by Viçvanätha Cakravarté Öhäkura with the words säkñäd-dharitvena
samasta-çästraiù: an exalted Vaiñëava, being totally surrendered to the will of
the Supreme Lord, is taken to be a transparent medium for the Lord’s will. In
the Caitanya-caritämåta it is stated that even by a moment’s association with
the pure devotees of the Lord one can achieve all perfection in life. Therefore,
as indicated by the word prétaù, King Nimi was overjoyed by the auspicious
arrival of the sages, and therefore he worshiped them just as one would worship
the Supreme Personality of Godhead.
Although impersonalist philosophers claim that every living entity is equal to
God, they callously step over the heads of their so-called spiritual masters and
freely speculate on the nature of the Absolute, giving their own whimsical
opinions in defiance of the impersonal whims of their so-called gurus. In other
words, although Mäyävädé impersonalists claim that everyone is God, they
ultimately show an offensive mentality toward the Supreme Personality of Godhead
in rejecting the reality of His eternal form and pastimes. Thus, they
unwittingly belittle the eternal position of all living beings by denying their
eternal personality and activities in the kingdom of God. The impersonalists,
through their mental concoctions, try to minimize the position of the Supreme
Personality of Godhead and the living entities who are part of Him, reducing
them theoretically to a formless, nameless light, which by their concoction they
claim to be the Absolute God. The Vaiñëavas, however, welcome the Supreme
Personality of Godhead and easily understand that the unlimited Supreme
Personality has nothing to do with the conditioned, limited, mundane
personalities we find in the material world. The impersonalists arrogantly
assume that there could not be any transcendental or unlimited personality
beyond our present experience. But the Vaiñëavas intelligently understand that
there are many wonderful things far beyond our limited experience. Therefore
they accept the words of Kåñëa, who states in Bhagavad-gétä (15.19):
yo mäm evam asammüòho
jänäti puruñottamam
sa sarva-vid bhajati mäà
sarva-bhävena bhärata
“Whoever knows Me as the Supreme Personality of Godhead, without doubting, is
the knower of everything, and he therefore engages himself in full devotional
service, O son of Bharata.” In this connection Çréla Prabhupäda states, “There
are many philosophical speculations about the constitutional position of the
living entities and the Supreme Absolute Truth. Now in this verse the Supreme
Personality of Godhead clearly explains that anyone who knows Lord Kåñëa as the
Supreme Person is actually the knower of everything. The imperfect knower goes
on simply speculating about the Absolute Truth, but the perfect knower, without
wasting his valuable time, engages directly in Kåñëa consciousness, the
devotional service of the Supreme Lord.... It is not that one should simply
speculate academically. One should submissively hear from Bhagavad-gétä that
these living entities are always subordinate to the Supreme Personality of
Godhead. Anyone who is able to understand this, according to the Supreme
Personality of Godhead, Çré Kåñëa, knows the purpose of the Vedas; no one else
knows the purpose of the Vedas.” Therefore, exalted devotees such as the nine
Yogendras always accept the supremacy of the Supreme Personality of Godhead, as
expressed here by the word näräyaëa-paräyaëän.
King Nimi was a Vaiñëava, and therefore he worshiped the great sages with the
same respect with which he would worship the Supreme Personality of Godhead, as
shown by the word yathärhataù. Although impersonalists falsely claim that every
living entity is equal to God, they cannot properly respect any living being,
because of their original offense at the lotus feet of the Supreme Personality.
Their so-called worship, even of their own gurus, is ultimately self-serving and
opportunistic. When an impersonalist imagines that he has become God, he has no
further need for his so-called guru. The Vaiñëava, however, because he accepts
the supremacy of the eternal Personality of Godhead, is ready and willing to
offer eternal respect to all living beings, especially to those most fortunate
living beings who have achieved shelter at the lotus feet of the Lord. A
Vaiñëava’s worship of the Lord’s representative is not self-serving or
opportunistic, but is an expression of eternal love for the Lord and His
representatives, as indicated here by the word prétaù. Therefore it is clear
from this verse that not only the nine exalted sons of Åñabhadeva but also King
Nimi himself were all great devotees of the Supreme Personality of Godhead, in
defiance of the artificial and limited concept of impersonalism.
SB 11.2.27
TEXT 27
TEXT
tän rocamänän sva-rucä
brahma-putropamän nava
papraccha parama-prétaù
praçrayävanato nåpaù
SYNONYMS
tän—them; rocamänän—glowing; sva-rucä—by their own effulgence;
brahma-putra-upamän—just like the sons of Brahmä; nava—nine; papraccha—he asked;
parama-prétaù—transcendentally overjoyed; praçraya—with humility; avanataù—bowed
down; nåpaù—the King.
TRANSLATION
Overwhelmed by transcendental joy, the King humbly bowed his head and then
proceeded to question the nine sages. These nine great souls glowed with their
own effulgence and thus appeared equal to the four Kumäras, the sons of Lord
Brahmä.
PURPORT
Çréla Çrédhara Svämé has pointed out that the word sva-rucä indicates that the
nava-yogendras glowed from their own spiritual effulgence and not due to their
ornaments or any other cause. The Supreme Soul, Lord Kåñëa, is the original
source of all light. His brilliantly glowing body is the source of the
all-pervading brahmajyoti, the immeasurable spiritual light that is the resting
place of innumerable universes (yasya prabhä prabhavato jagad-aëòa-koöi). The
individual soul, being part and parcel of the Lord, is also self-effulgent. In
fact, everything in the kingdom of God is self-effulgent, as described in
Bhagavad-gétä (15.6):
na tad bhäsayate süryo
na çaçaìko na pävakaù
yad gatvä na nivartante
tad dhäma paramaà mama
It has already been described in many ways that the nava-yogendras were pure
devotees of the Lord. Being completely Kåñëa conscious souls, they naturally
radiated the intense effulgence of the soul, as indicated here by the word
sva-rucä. Çréla Çrédhara Svämé has also pointed out that the word
brahma-putropamän, meaning “equal to the sons of Brahmä,” indicates that the
nava-yogendras were on the same spiritual platform as the four exalted Kumära
brothers. It has been described in the Fourth Canto that Mahäräja Påthu received
the four Kumäras with great love and reverence, and here King Nimi is similarly
receiving the nine sons of Lord Åñabhadeva. Receiving exalted Vaiñëavas with
love and reverence is standard spiritual etiquette for those who desire progress
and happiness in life.
SB 11.2.28
TEXT 28
TEXT
çré-videha uväca
manye bhagavataù säkñät
pärñadän vo madhu-dvisaù
viñëor bhütäni lokänäà
pävanäya caranti hi
SYNONYMS
çré-videhaù uväca—King Videha said; manye—I consider; bhagavataù—of the Supreme
Lord; säkñät—directly; pärñadän—personal associates; vaù—you; madhu-dviñaù—of
the enemy of Madhu; visëoù—of Lord Viñëu; bhütäni—the servants; lokänäm—of all
the worlds; pävanäya—for the purification; caranti—they move about; hi—indeed.
TRANSLATION
King Videha said: I think that you must be direct associates of the Supreme
Personality of Godhead, who is famous as the enemy of the demon Madhu. Indeed,
the pure devotees of Lord Viñëu wander throughout the universe not for their
personal, selfish interest, but to purify all the conditioned souls.
PURPORT
King Nimi here welcomes the great sages by glorifying their transcendental
activities. It is well known that the Supreme Personality of Godhead is
transcendental to the three modes of material nature, as stated in Bhagavad-gétä
(7.13): mäm ebhyaù param avyayam. Similarly, His pure devotees are also on the
transcendental platform. One may ask how such transcendental living beings as
the associates of Lord Viñëu could be seen within the material world. Therefore
it is stated here, pävanäya caranti hi: the associates of Lord Viñëu travel
throughout the universe to reclaim the fallen, conditioned souls on behalf of
the Supreme Personality of Godhead. A representative of the governor may be seen
moving within the prison house, but that does not mean that the governor’s
representative has become a conditioned prisoner. It is understood that he is
within the prison to negotiate the possible release of those prisoners who have
rectified their criminal propensity. Similarly, the devotees of the Supreme
Personality of Godhead called parivräjakäcäryas wander throughout the universe
inviting everyone to surrender to Lord Kåñëa and go back home, back to Godhead,
for an eternal life of bliss and knowledge.
In the Sixth Canto of Çrémad-Bhägavatam the mercy of the associates of Lord
Viñëu has been described in connection with the salvation of Ajämila. Çréla
Bhaktisiddhänta Sarasvaté Öhäkura has pointed out that the associates of Lord
Viñëu are as merciful as the Lord Himself. Even though the ignorant members of
human society are not interested in approaching the servants of Lord Viñëu, the
devotees of the Lord, without any false prestige, act to liberate the
conditioned souls from their perpetual misfortune.
SB 11.2.29
TEXT 29
TEXT
durlabho mänuño deho
dehinäà kñaëa-bhaìguraù
taträpi durlabhaà manye
vaikuëöha-priya-darçanam
SYNONYMS
durlabhaù—difficult to achieve; mänuñaù—human; dehaù—body; dehinäm—for embodied
beings; kñaëa-bhaìguraù—prone to be destroyed at any moment; tatra—in that human
body; api—even; durlabham—more difficult to achieve; manye—I consider;
vaikuëöhapriya—of those who are dear to the Supreme Lord, Vaikuëöha;
darçanam—the vision.
TRANSLATION
For the conditioned souls, the human body is most difficult to achieve, and it
can be lost at any moment. But I think that even those who have achieved human
life rarely gain the association of pure devotees, who are dear to the Lord of
Vaikuëöha.
PURPORT
According to Çréla Çrédhara Svämé, the word dehinäm means bahavo dehä bhavanté
yeñäà te, “the conditioned souls, who accept innumerable material bodies.”
According to some wishful thinkers a living entity in the human form of life
will never be degraded to a lower form such as that of an animal or plant. But
despite this wishful thinking, it is a fact that according to our activities at
the present, we will be elevated or degraded by the laws of God. At the present
time in human society there is no clear or precise understanding of the nature
of life. Foolish scientists have invented highly sophisticated terminologies and
theories to bluff innocent people into believing that life comes from chemical
reactions. His Divine Grace A. C. Bhaktivedanta Swami Prabhupäda has exposed
this bluff in his book Life Comes From Life, which points out that although
scientists claim that life comes from chemicals, they cannot produce so much as
an insect, even from unlimited quantities of chemicals. Actually, life and
consciousness are symptoms of the spirit soul.
In Life Comes From Life (page 43), Çréla Prabhupäda has stated, “Living beings
move from one bodily form to another. The forms already exist. The living entity
simply transfers himself, just as a man transfers himself from one apartment to
another. One apartment is first class, another is second class, and another is
third class. Suppose a person comes from a lower-class apartment to a
first-class apartment. The person is the same. But now, according to his
capacity for payment, or karma, he is able to occupy a higher-class apartment.
Real evolution does not mean physical development, but development of
consciousness.” Within every species of life there is consciousness, and that
consciousness is the symptom of the living entity, who is the superior energy of
the Supreme Personality of Godhead. Without understanding this essential point
of the transmigration of the conscious living entity throughout 8,400,000
species of life, one cannot possibly understand the words durlabho mänuño dehaù,
“the human body is very rarely achieved.”
People are now being cheated of this essential understanding. They are
completely unaware of the danger of slipping back into the eight million species
that lie below the human species. It is natural that a human being think in
terms of progress. We want to feel that our life is progressing and that we are
advancing and improving the quality of our life. Therefore, it is urgent that
people be informed of the great danger of misusing the valuable human life and
that they know of the great opportunity the human life affords, the opportunity
to take to Kåñëa consciousness. Just as on earth different residential areas are
divided into high class, middle class and low class, within the universe there
are upper-class, middle-class and lower-class planets. By practice of the yoga
system, or by meticulous execution of religious rituals, one can transfer
himself to the higher planets within this universe. On the other hand, by
neglecting religious principles one will degrade himself to a lower planet. But
the Supreme Lord, Kåñëa, declares in Bhagavad-gétä (8.16), äbrahma-bhuvanäl
lokäù punar ävartino ’rjuna. Thus the final conclusion is that every planet
within the material universe is an unsuitable and inappropriate residence,
because on each planet there are the primal defects old age and death. The Lord
assures us, however, that in His transcendental abode, which lies far beyond the
material cosmos, life is everlasting, blissful and absolutely cognizant. The
material world is temporary, troublesome and rife with ignorance, but the
spiritual world, called Vaikuëöha, is eternal, blissful and full of perfect
knowledge.
The highly evolved human brain is a gift given by God so that we may use our
intelligence to distinguish between that which is eternal and that which is
temporary. As stated in Bhagavad-gétä (2.16),
näsato vidyate bhävo
näbhävo vidyate sataù
ubhayor api dåñöo ’ntas
tv anayos tattva-darçibhiù
“Those who are seers of the truth have concluded that matter has no permanent
existence whereas the spirit soul never ceases to exist. Learned seers have
concluded this by studying the nature of both.”
Those who have accepted the Supreme Lord and His abode as the ultimate goal of
life are called vaikuëöha-priya. Here King Nimi states that to have the personal
association of such learned transcendentalists is certainly the perfection of
human life. In this connection Çréla Bhaktisiddhänta Sarasvaté Öhäkura suggests
that we consider the following verse:
nå-deham ädyaà su-labhaà su-durlabhaà
plavaà su-kalpaà guru-karëadhäram
mayänukülena nabhasvateritaà
pumän bhaväbdhià na taret sa ätma-hä
“[The Supreme Lord said:] The best of bodies, a human body, is a great
attainment, rarely achieved, and may be compared to a boat. The guru is an
expert captain for this boat, and I have sent favorable winds (the Vedas). Thus
I have given all facilities for crossing over the ocean of material existence.
Any human being who has achieved these excellent facilities of human life but
does not cross over the material ocean is to be considered the killer of his own
self.” (Bhäg. 11.20.17)
According to Çréla Bhaktisiddhänta Sarasvaté, the eternal servants of the
Supreme Lord, being controlled by powerful feelings of mercy, descend into the
material world as Vaiñëavas to deliver the conditioned souls who are bound by
the results of their own mundane work. Such Vaiñëavas also distribute their
mercy to those who are laboriously searching after the impersonal Absolute. Çré
Närada Muni has stated that without ecstatic love of Godhead such laborious,
impersonal contemplation of the Absolute is certainly troublesome (naiñkarmyam
apy acyuta-bhäva-varjitam), and what to speak of the innumerable problems of
ordinary gross materialistic life. We have practical experience that in the
Western countries most people are working hard to get money, laboring under
heavenly dreams of sense gratification. Others, having become frustrated with
ordinary materialistic life, are trying to negate their personal existence and
merge into the existence of God through so-called yoga and meditation. Both
classes of unhappy people are receiving the mercy of the Kåñëa consciousness
movement, putting aside their dreams of sense gratification as well as their
troublesome impersonal speculation. They are learning to chant the holy names of
God, dance in ecstasy, and feast on the holy food offered to the Lord. They
become enlivened by the transcendental knowledge spoken by the Lord Himself in
the Bhagavad-gétä. As the Lord states in Bhagavad-gétä (9.2), susukhaà kartum
avyayam. The actual process of spiritual freedom is joyful to perform and has
nothing to do with fruitive activities aimed at sense gratification or with dry
impersonal speculation. More and more people are taking to the process of Kåñëa
consciousness, becoming joyful, and eagerly distributing Kåñëa’s mercy to
others. Thus the whole world will be enlivened and inspired by the Kåñëa
consciousness movement, which is the practical demonstration of the mercy of the
Vaiñëavas.
SB 11.2.30
TEXT 30
TEXT
ata ätyantikaà kñemaà
påcchämo bhavato ’naghäù
saàsäre ’smin kñaëärdho ’pi
sat-saìgaù çevadhir nåëäm
SYNONYMS
ataù—therefore; ätyantikam—supreme; kñemam—good; påcchämaù—I am asking;
bhavataù—from you; anaghäù—O sinless ones; saàsäre—in the cycle of birth and
death; asmin—this; kñaëa-ardhaù—lasting only half of one moment; api—even;
sat-saìgaù—the association of devotees of the Lord; çevadhiù—a great treasure;
nåëäm—for human beings.
TRANSLATION
Therefore, O completely sinless ones, I ask you to kindly tell me what the
supreme good is. After all, even half a moment’s association with pure devotees
within this world of birth and death is a priceless treasure for any man.
PURPORT
The word çevadhiù, or “a great treasure,” is significant in this verse. Just as
an ordinary man is overjoyed to discover an unexpected treasure, one who is
actually intelligent is overjoyed to gain the association of a pure devotee of
the Lord, by which one’s life can easily be perfected. According to Çréla Jéva
Gosvämé the words ätyantikaà kñemam, or “the supreme good,” indicate that
situation in which one cannot be touched by even the slightest fear. Now we are
entangled in the cycle of birth, old age, disease and death (saàsäre). Because
our entire situation can be devastated in a single moment, we are constantly in
fear. But the pure devotees of the Lord can teach us the practical way to free
ourselves from material existence and thus to abolish all types of fear.
According to Viçvanätha Cakravarté Öhäkura, normal etiquette would dictate that
a host immediately ask a guest who has arrived about his well-being. But such an
inquiry is unsuitable to place before self-satisfied devotees of the Lord, who
are themselves the bestowers of all well-being. According to Çréla Viçvanätha,
the King knew that it would be useless to ask the sages about their business
affairs, since the only business of the pure devotees of the Lord is the
achievement of the supreme goal of life. According to Bhagavad-gétä, the goal of
life is to free oneself from the cycle of birth and death and reinstate oneself
as an eternal servant of God on the platform of spiritual bliss. Pure devotees
of the Lord do not waste their time with ordinary mundane affairs. Sometimes
foolish relatives of a Vaiñëava preacher lament that such a transcendental
preacher has not used his life for material business and that so much money has
therefore been lost by the practice of spiritual life. Such ignorant persons
cannot imagine the unlimited prosperity available on the spiritual platform to
those who have surrendered heart and soul to the mission of the Lord. King Nimi
was himself a learned Vaiñëava, and therefore he did not foolishly ask the sages
about ordinary worldly affairs. He immediately inquired about ätyantikaà kñemam,
the highest, most perfect goal of life.
According to Viçvanätha Cakravarté Öhäkura, the word anaghäù, “O sinless ones,”
has two meanings. Anaghäù indicates that the nine Yogendras were themselves
completely free of sins. It also indicates that merely by the great fortune of
seeing them and hearing from them submissively, an ordinary, sinful man could
also be freed of his sins and achieve everything he desired.
One might object that since the great sages had just arrived, the King should
not have been so impatient as to inquire from them about the perfection of life.
Perhaps the King should have waited until the sages themselves invited his
inquiry. Such a hypothetical objection is answered by the words kñaëärdho pi.
Even a single moment’s association with pure devotees, or even half a moment’s
association, is sufficient to give one the perfection of life. An ordinary
person who is offered a great treasure will immediately desire to claim such a
treasure. Similarly, King Nimi was thinking, “Why should I consider myself
fortunate enough to have such great sages stay here for a long time? Because I
am an ordinary person, undoubtedly you will soon be leaving. Therefore, let me
immediately take advantage of your holy association.”
According to Çréla Bhaktisiddhänta Sarasvaté, in this world there are different
varieties of mercy. But ordinary mercy cannot bring about the cessation of all
unhappiness. In other words, there are many humanitarians, altruists and social
reformers who certainly work for the betterment of humanity. Such persons are
universally considered merciful. But in spite of their mercy, humanity continues
to suffer in the grip of birth, old age, disease and death. I may distribute
free food to the needy, but even after eating my merciful gift, the recipient
will again become hungry, or he will suffer in some other way. In other words,
by mere humanitarianism or altruism, people do not actually become free from
unhappiness. Their unhappiness is merely postponed or altered. King Nimi was
joyful upon seeing the nava-yogendras because he knew that they were eternally
perfect associates of the Supreme Lord. Therefore he thought, “You are not prone
to sinful activities like unfortunate mundane people such as me. Thus the words
you speak carry no deception or exploitation.”
The materially conditioned souls spend their days and nights discussing various
topics of sense gratification. They never find time to hear about transcendental
knowledge. But if even only briefly or accidentally they hear hari-kathä, topics
of Kåñëa, in the association of pure devotees of the Lord, their propensity to
suffer in material existence will slacken. When one sees liberated persons,
hears about Kåñëa from them, remembers their saintly behavior and so on, one’s
tendency to bind himself in the illusion of sense gratification is diminished,
and he becomes eager to serve the Supreme Lord.
SB 11.2.31
TEXT 31
TEXT
dharmän bhägavatän brüta
yadi naù çrutaye kñamam
yaiù prasannaù prapannäya
däsyaty ätmänam apy ajaù
SYNONYMS
dharmän bhägavatän—the science of devotional service; brüta—please speak;
yadi—if; naù—of us; çrutaye—to hear properly; kñamam—there is the capacity;
yaiù—by which (devotional service); prasannaù—being satisfied; prapannäya—to one
who has taken shelter; däsyati—He will give; ätmänam—Himself; api—even; ajaù—the
unborn Supreme Lord.
TRANSLATION
Please speak about how one engages in the devotional service of the Supreme
Lord, if you consider me capable of properly hearing these topics. When a living
entity offers loving service to the Supreme Lord, the Lord is immediately
satisfied, and in return He will give even His own self to the surrendered soul.
PURPORT
Within the material world there are two classes of mundane philosophers who
present their opinions about the Supreme Lord. Some so-called theologians claim
that we are infinitely different from God, and therefore they tend to look upon
the Lord as something far beyond our power to understand. Such extreme dualistic
philosophers outwardly or officially claim to be pious and religious believers
in God, but they consider God so much different from that which is within our
experience that according to them there is little profit in even trying to
discuss the personality or attributes of the Supreme Lord. Such outwardly
faithful persons generally take to fruitive activities and gross materialistic
sense gratification, being infatuated with the mundane relationships of the
material world, which appear under the headings society, friendship and love.
The advaita-vädés, or nondualistic philosophers, claim that there is no
difference between God and the living entity and that the highest goal of life
is to give up our personal existence, which is due to illusion, and merge into
the impersonal Brahman effulgence, which is devoid of name, form, paraphernalia
and personality. Thus neither class of speculative philosopher is able to
understand the transcendental Personality of Godhead.
Caitanya Mahäprabhu, in His sublime teaching of acintya-bhedäbhedha-tattva, or
simultaneous oneness and difference, has clearly demonstrated that we are
qualitatively one with God but quantitatively different. God is personal
consciousness, and He has His personal form. Similarly we are also personal
consciousness, and ultimately, when liberated, we also have eternal forms. The
difference is that the eternal form and personality of the Supreme Lord contain
unlimited potency and opulence whereas our potency and opulence are
infinitesimal. We are conscious of our personal body, whereas Lord Kåñëa, the
Absolute Truth, is conscious of everyone’s body, as stated in Bhagavad-gétä
(kñetra-jïaà cäpi mäà viddhi sarva-kñetreñu bhärata). But although God is
infinitely greater than the living entity, both God and the living entities are
eternal personalities with form, activities and feelings.
The Supreme Lord, Kåñëa, expands Himself into innumerable living entities to
enjoy rasas, or ecstatic relationships, with them. The living entities are part
and parcel of Lord Kåñëa, and they are meant to serve Him with love. Although
the Supreme Lord is eternally the predominator and the living entity is
eternally the predominated, when the living entity surrenders unto the Lord with
a sincere loving attitude, desiring to serve the Lord eternally without the
slightest expectation of personal reward for such service, the Lord immediately
is pleased, as expressed here by the word prasannaù. Kåñëa, the Supreme
Personality of Godhead, is so unlimitedly merciful and magnanimous that in His
gratitude to such a surrendered and loving servitor, He is immediately inclined
to offer anything, even Himself, to His surrendered devotee.
There are numerous practical, historical examples of this loving propensity of
the Supreme Personality of Godhead. Because of the love of Mother Yaçodä, child
Kåñëa, in His form as Dämodara, surrendered Himself to His loving mother and
allowed Himself to be bound with ropes as a childhood punishment. Similarly,
feeling indebted to the Päëòavas for their intense love for Him, Kåñëa in His
form as Pärtha-särathi happily agreed to drive the chariot of Arjuna on the
Battlefield of Kurukñetra. Similarly, Kåñëa in Våndävana is always thinking of
ways to satisfy the gopés, who are universally recognized as the most exalted
loving devotees of the Lord.
Such intense loving feelings exchanged between the Lord and His pure devotees
would not be possible were the living entities not qualitatively one with the
Supreme Personality of Godhead and indeed inseparable parts and parcels of the
Lord. On the other hand, because both the Supreme Personality of Godhead and the
living entities are eternally individuals, each with his own eternal individual
consciousness, such loving exchanges are a perpetual reality in the kingdom of
God. In other words, absolute oneness with God and absolute difference from God
are theoretical imaginations of different schools of speculative philosophy. The
perfection of spiritual love, as described in this verse, is based on
simultaneous oneness and difference, and this absolute reality was elaborately
presented by Lord Kåñëa Himself in His brahminical incarnation as Caitanya
Mahäprabhu. The followers of Caitanya Mahäprabhu have expounded this perfect
doctrine in innumerable books, culminating in the teachings of His Divine Grace
A. C. Bhaktivedanta Swami Prabhupäda, who has most perfectly presented this
knowledge in a way that is understandable not only in India but to all the
people of the world. Our present insignificant attempt is simply to complete his
translation and commentary on Çrémad-Bhägavatam, and we are constantly praying
for his guidance so that this work can simply be completed exactly as he would
have desired. If one can understand these teachings of Caitanya Mahäprabhu as
they are being presented in Western languages, surely the Lord will be satisfied
with such a sincere seeker of spiritual truth.
SB 11.2.32
TEXT 32
TEXT
çré-närada uväca
evaà te niminä påñöä
vasudeva mahattamäù
pratipüjyäbruvan prétyä
sa-sadasyartvijaà nåpam
SYNONYMS
çré-näradaù uväca—Çré Närada said; evam—thus; te—they; niminä—by King Nimi;
påñöäù—questioned; vasudeva—O Vasudeva; mahat-tamäù—those best of saints;
pratipüjya—offering him words of respect in return; abruvan—they spoke;
prétyä—affectionately; sa-sadasya—who was accompanied by the members of the
sacrificial assembly; åtvijam—and by the priests; nåpam—to the King.
TRANSLATION
Çré Närada said: O Vasudeva, when Mahäräja Nimi had thus inquired from the nine
Yogendras about devotional service to the Lord, those best of saintly persons
sincerely thanked the King for his questions and spoke to him with affection in
the presence of the members of the sacrificial assembly and the brähmaëa
priests.
PURPORT
According to Çrédhara Svämé, not only the King but also the members of the
assembly and the priests conducting the sacrifice were all devoted to hearing
and chanting the glories of devotional service to the Supreme Personality of
Godhead. The sages, beginning with Kavi, will now each speak in turn, answering
the questions of the King.
SB 11.2.33
TEXT 33
TEXT
çré-kavir uväca
manye ’kutaçcid-bhayam acyutasya
pädämbujopäsanam atra nityam
udvigna-buddher asad-ätma-bhäväd
viçvätmanä yatra nivartate bhéù
SYNONYMS
çré-kaviù uväca—Çré Kavi said; manye—I consider; akutaçcit-bhayam—fearlessness;
acyutasya—of the infallible Lord; päda-ambuja—of the lotus feet; upäsanam—the
worship; atra—in this world; nityam—constantly; udvigna-buddheù—of one whose
intelligence is disturbed; asat—that which is only temporary; ätma-bhävät—by
thinking to be the self; viçva-ätmanä—thoroughly; yatra—in which (service to the
Lord); nivartate—ceases; bhéù—fear.
TRANSLATION
Çré Kavi said: 1 consider that one whose intelligence is constantly disturbed by
his falsely identifying himself with the temporary material world can achieve
real freedom from fear only by worshiping the lotus feet of the infallible
Supreme Lord. In such devotional service, all fear ceases entirely.
PURPORT
In the opinion of Çréla Çrédhara Svämé the word asad-ätma-bhävät in this verse
indicates that the living entity is constantly disturbed by fear because he
identifies his eternal self with the temporary material body and its
paraphernalia. Similarly, Çréla Viçvanätha Cakravarté Öhäkura has stated,
bhakti-pratiküla-deha-gehädiñv äsaktim. Because of one’s attachment to one’s
temporary body and so-called home, family, friends and so on, one’s intelligence
is always disturbed by fear, and one is unable to appreciate or practice pure
devotional service to the Supreme Lord. So-called religious activities executed
in the bodily conception of life are always accompanied by fear and anxiety
about the ultimate result. But pure devotional service to the Supreme
Personality of Godhead frees one from fear and anxiety because it is executed on
the platform of Vaikuëöha, or the spiritual plane, where there is no fear or
anxiety. According to Çréla Jéva Gosvämé, the process of bhakti-yoga is so
powerful that even in the stage of sädhana-bhakti, in which one is practicing
devotional service through rules and regulations, the neophyte can have a direct
experience of fearlessness by the mercy of the Lord. As one’s devotional service
becomes mature, the Lord reveals Himself to the devotee, and all fear is totally
vanquished forever.
Every living entity has a natural propensity to serve God, but because of false
identification with the temporary body one loses touch with this pure,
constitutional propensity and instead inauspiciously becomes attached to
temporary sense gratification in the form of body, home, family and so on. The
result of such false attachment is continuing distress, which can be eradicated
only by devotional service to the Supreme Lord.
In this connection, Çréla Bhaktisiddhänta Sarasvaté has quoted the following
verse:
tävad bhayaà draviëa-deha-suhån-nimittaà
çokaù spåhä paribhavo vipulaç ca lobhaù
tävan mamety asad-avagraha ärti-mülaà
yävan na te ’ìghrim abhayaà pravåëéta lokaù
“O my Lord, the people of the world are embarrassed by all material
anxieties—they are always afraid. They always try to protect wealth, body and
friends, they are filled with lamentation and unlawful desires and
paraphernalia, and they avariciously base their undertakings on the perishable
conceptions of ‘I’ and ‘mine.’ As long as they do not take shelter of Your safe
lotus feet, they are full of such anxieties.” (Bhäg. 3.9.6)
SB 11.2.34
TEXT 34
TEXT
ye vai bhagavatä proktä
upäyä hy ätma-labdhaye
aïjaù puàsäm aviduñäà
viddhi bhägavatän hi tän
SYNONYMS
ye—which; vai—indeed; bhagavatä—by the Supreme Personality of Godhead;
proktaù—spoken; upäyäù—means; hi—indeed; ätma-labdhaye—for realizing the Supreme
Soul; aïjaù—easily; puàsäm—by persons; aviduñäm—less intelligent; viddhi—know;
bhägavatän—to be bhägavata-dharma; hi—certainly; tän—these.
TRANSLATION
Even ignorant living entities can very easily come to know the Supreme Lord if
they adopt those means prescribed by the Supreme Lord Himself. The process
recommended by the Lord is to be known as bhägavata-dharma, or devotional
service to the Supreme Personality of Godhead.
PURPORT
There are many Vedic scriptures, such as Manu-saàhitä, that present standard
injunctions for the peaceful management of human society. Such Vedic knowledge
is based on the varëäçrama system, which scientifically divides human society
into four occupational divisions as well as four spiritual divisions. According
to Çréla Çrédhara Svämé, however, knowledge that can bring one directly in
contact with the Supreme Personality of Godhead is called ati-rahasyam, or the
most confidential knowledge (ati-rahasyatvät sva-mukhenaiva bhagavatäviduñäm api
puàsäm aïjaù sukhenaivätma-labdhaye).
Bhägavata-dharma is so confidential that it is spoken by the Lord Himself. The
essence of bhägavata-dharma is given in Bhagavad-gétä, wherein Kåñëa personally
instructs Arjuna. Yet in the Eleventh Canto of Çrémad-Bhägavatam the Lord will
give instructions to Uddhava that surpass even the teachings given to Arjuna in
Bhagavad-gétä. As Çréla Prabhupäda has stated, “Undoubtedly Bhagavad-gétä was
spoken by the Lord on the Battlefield of Kurukñetra just to encourage Arjuna to
fight, and yet to complete the transcendental knowledge of Bhagavad-gétä the
Lord instructed Uddhava. The Lord wanted Uddhava to fulfill His mission and
disseminate knowledge which He had not spoken even in Bhagavad-gétä.“(Bhäg.
3.4.32 purport) Similarly, it is understood that the knowledge that will be
presented here by the nine Yogendras is not their personal concoction but is
authorized knowledge originally spoken by the Lord Himself.
According to Çréla Bhaktisiddhänta Sarasvaté, the living entities, in the course
of their wanderings throughout the cycle of birth and death, lose all trace of
the Personality of Godhead. But when they hear the eternally auspicious topics
spoken by the Supreme Lord for their benefit and understand their eternal
identities as spirit souls, the realized experience of being an eternal servant
of Kåñëa becomes the basis of bhägavata-dharma. In the soul’s experience as a
pure Vaiñëava, or servant of God, there is no consideration of being different
from God or the same as God, nor is one interested in the kingdom of material
sense gratification. The pure devotee simply perceives his particular devotional
service to the Supreme Lord and sees himself as an individual part and parcel of
the ultimate shelter. A pure devotee experiences that his very being is tied, by
ropes of loving devotion, to the ultimate shelter Himself in one of His direct
personal expansions. And in such a perfect state of consciousness, the devotee
can perceive the all-pervading variegated forms of the Absolute Truth.
SB 11.2.35
TEXT 35
TEXT
yän ästhäya naro räjan
na pramädyeta karhicit
dhävan nimélya vä netre
na skhalen na pated iha
SYNONYMS
yän—which (means); ästhäya—accepting; naraù—a man; räjan—O King; na
pramädyeta—is not bewildered; karhicit—ever; dhävan—running; nimélya—closing;
vä—or; netre—his eyes; na skhalet—will not trip; na patet—will not fall; iha—on
this path.
TRANSLATION
O King, one who accepts this process of devotional service to the Supreme
Personality of Godhead will never blunder on his path in this world. Even while
running with eyes closed, he will never trip or fall.
PURPORT
According to Çréla Çrédhara Svämé, the word aïjaù (“easily”), which is used in
the previous verse, is explained in this verse. He states, aïjaù-padenoktaà
su-karatvaà vivåëoti: “By the word aïjaù the ease of performing bhakti-yoga is
established, and this will be elaborated in the present verse.” In Bhagavad-gétä
(9.2) the Lord Himself states, pratyakñävagamaà dharmyaà susukhaà kartum
avyayam: “The process of devotional service to the Supreme Personality of
Godhead is eternal, and it is very joyfully and naturally performed.” Çréla
Prabhupäda comments, “The process of devotional service is a very happy one.
Why? Devotional service consists of çravaëaà kértanaà viñëoù, so one can simply
hear the chanting of the glories of the Lord or can attend philosophical
lectures on transcendental knowledge given by authorized äcäryas. Simply by
sitting, one can learn; then one can eat the remnants of the food offered to
God, nice palatable dishes. In every state devotional service is joyful. One can
execute devotional service even in the most poverty-stricken condition. The Lord
says, patraà puñpaà phalam: He is ready to accept from the devotee any kind of
offering, never mind what. Even a leaf, a flower, a bit of fruit or a little
water, which are all available in every part of the world, can be offered by any
person, regardless of social position, and will be accepted if offered with
love. There are many instances of this in history. Simply by tasting the tulasé
leaves offered to the lotus feet of the Lord, great sages like Sanat-kumära
became great devotees. Therefore the devotional process is very nice, and it can
be executed in a happy mood. God accepts only the love with which things are
offered to Him.”
The essential point to be understood here is that when a living entity
surrenders to the Supreme Personality of Godhead, he tells the Lord, “My dear
Lord, although I am most sinful and unqualified and for so long have been trying
to forget You, now I am taking shelter at Your lotus feet. From this day on I am
Yours. Whatever I possess—my body, mind, words, family, riches—I am now offering
at Your lotus feet. Please do with me as You like.” The Supreme Lord, Kåñëa, has
repeatedly given assurance in Bhagavad-gétä that He will protect and redeem such
a surrendered living entity, bringing him back home, back to Godhead, for an
eternal life in the Lord’s own kingdom. Thus the qualification of surrendering
to the Lord is so great and spiritually potent that even if a surrendered soul
is deficient in other aspects of pious life, his elevated status is protected by
the Lord Himself. In other processes, however, such as yoga, because one depends
upon his own determination and intelligence and does not actually seek shelter
of the Lord, one is subject to fall at any moment, being protected only by one’s
own flimsy, limited potency. Therefore, as stated in Çrémad-Bhägavatam
(10.2.32), äruhya kåcchreëa paraà padaà tataù/ patanty adho
’nädåta-yuñmad-aìghrayaù: if one gives up the shelter of the lotus feet of the
Supreme Lord and instead tries to advance in the yoga process by one’s own
determination, or if one tries to make progress in knowledge by one’s own
speculative power, surely one will eventually fall again to a mediocre material
platform, having no protection other than one’s own fallible strength. Therefore
the Vaiñëava äcäryas, in their commentaries on this verse, have illustrated in
various ways the vast superiority of bhakti-yoga, or pure devotional service. In
this connection, Çrédhara Svämé states, nimélya netre dhävann api iha eñu
bhägavata-dharmeñu na skhalet. nimélanaà nämäjïänaà, yathähuù—‘çruti-småté ubhe
netre vipräëäà parikértite/ ekena vikalaù käëo dväbhyäm andhaù prakértitaù’ iti.
“Even if running with both eyes closed, a devotee on this path of
bhägavata-dharma will not stumble. ‘Closing one’s eyes’ refers to being in
ignorance [of standard Vedic literatures]. As it is said, ‘The çruti and småti
scriptures are the two eyes of the brähmaëas. Lacking one of them, a brähmaëa is
half blind, and deprived of both he is considered completely blind.’ ”
In Bhagavad-gétä (10.10–11) the Lord has clearly stated that even if a devotee
is lacking in Vedic knowledge or ignorant of Vaiñëava literature, the Lord
personally enlightens him from within his heart if the devotee is actually
engaged in loving service to the Lord. In this connection, Çréla Prabhupäda
states, “When Lord Caitanya was in Benares promulgating the chanting of Hare
Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare
Hare, thousands of people were following Him. Prakäçänanda, a very influential
and learned scholar in Benares at that time, derided Lord Caitanya for being a
sentimentalist. Sometimes philosophers criticize the devotees because they think
that most of the devotees are in the darkness of ignorance and are
philosophically naive sentimentalists. Actually that is not the fact. There are
very, very learned scholars who have put forward the philosophy of devotion, but
even if a devotee does not take advantage of their literatures or of his
spiritual master, if he is sincere in his devotional service he is helped by
Kåñëa Himself within his heart. So the sincere devotee engaged in Kåñëa
consciousness cannot be without knowledge. The only qualification is that one
carry out devotional service in full Kåñëa consciousness.”
Yet this facility given by the Lord cannot justify unauthorized concoctions put
forward about the process of devotional service in the name of spontaneous
devotion. In this connection Çréla Viçvanätha Cakravarté Öhäkura has stated,
bhagavat-präpty-arthaà påthäì-märga-karaëaà tv ati-düñaëävaham eva: “If one
manufactures his own process of devotional service for the sake of attaining the
Supreme Lord, such a concoction will cause total ruination.” Çréla Viçvanätha
Cakravarté Öhäkura goes on to quote:
çruti-småti-puräëädi-
païcarätra-vidhià vinä
aikäntiké harer bhaktir
utpätäyaiva kalpate
“If one’s so-called unalloyed devotion to Lord Hari does not take into account
the regulations of the çruti, småti, Puräëas and Païcarätra, it is nothing more
than a disturbance to society.” In other words, even if one is not learned in
the Vedic literatures, if he is engaged in the loving service of the Lord he is
to be accepted as a pure devotee; nonetheless, such loving devotion cannot in
any way contradict the injunctions of revealed scriptures.
Such groups as the präkåta-sahajiyäs ignore the standard regulations of Vaiñëava
dharma and engage in illicit, degraded activities, dressing as Rädhä and Kåñëa
in the name of spontaneous devotion. They claim that because such spontaneous
devotion is revealed by the Lord Himself, they need not refer to standard
scriptures. Similarly, all over the world there are pseudoreligionists who
manufacture their own processes and claim they are receiving knowledge from the
Lord Himself within their hearts. Therefore it is very important to understand,
as stated here, that spontaneous revelation by the Lord within the heart is
meant not to alter the eternal process of devotional service to the Lord, but to
give a supplementary facility to a sincere devotee who is ignorant of revealed
scriptures. In other words, the revealed scriptures describe the eternal process
of service to the Lord. Since the Lord is eternal and the living entity is
eternal, the process of their loving relationship is also eternal. The Lord
never changes His essential nature, nor does the living entity. Therefore there
is no need to change the essential process of loving service to the Lord.
Special revelation by the Lord is meant to give scriptural knowledge by another
means, and not to contradict scriptural knowledge.
On the other hand, Çréla Viçvanätha Cakravarté Öhäkura has stated that if a
devotee is executing all the basic principles of bhakti-yoga and advancing in
devotional service, such a Vaiñëava should not be criticized for neglecting the
secondary procedures. For example, His Divine Grace A. C. Bhaktivedanta Swami
Prabhupäda established hundreds of spiritual communities in the Western
countries for practicing Kåñëa consciousness. The devotees in these communities
give up all illicit sex, gambling, intoxication and meat-eating and constantly
engage in service to Kåñëa. Such followers of Çréla Prabhupäda are able to make
wonderful spiritual advancement and convert many thousands of people to the
process of devotional service. In fact, all the faithful members of ISKCON who
follow the standard regulations remain free from material contamination and make
visible progress in going back home, back to Godhead. Such members of ISKCON
cannot possibly execute all the details of the varëäçrama-dharma system. In
fact, many Western devotees can barely pronounce Sanskrit words and are not very
expert in performing elaborate sacrifices based on chanting of mantras and
offering of oblations. But because they are executing all the essential
principles of bhakti-yoga by giving up material sense gratification and
constantly engaging in loving service to Kåñëa, their position is guaranteed
both in this life and in the next.
We have seen many sophisticated Sanskrit scholars and learned experts in the
details of Vedic sacrifice who can hardly even follow the basic principles of
human life, namely no illicit sex, no meat-eating, no gambling and no
intoxication. Such brilliant scholars and ritualistic performers are generally
seen to be attached to a materialistic conception of life and are fond of mental
speculation. Although in Bhagavad-gétä the Lord Himself has given perfect
knowledge for all time, such so-called scholars consider themselves more
intelligent than the Lord and thus speculate on the meaning of Vedic literature.
Such speculation certainly constitutes a fall from perfect spiritual life, and
what then is to be said of materialistic fruitive activities, which are illusory
in every sense of the term. The transcendental devotees are able to remain aloof
from the pollution of fruitive activity and mental speculation, and that is the
essential purport of this verse.
Çréla Viçvanätha Cakravarté Öhäkura has warned that the words yän ästhäya
indicate that the exalted status of a Vaiñëava can never be accorded to one who
is not following the basic regulations of bhakti-yoga. Nor can it apply to one
who is sometimes serving Kåñëa and sometimes serving the illusory energy, mäyä,
by mental speculation or fruitive activities. Çréla Bhaktisiddhänta Sarasvaté
Öhäkura has concluded, “In all dharmas other than bhägavata-dharma one must
consider the conditioned soul’s qualification. But a soul surrendered to the
Lord is never confounded by error, even if unqualified in all other respects.
His feet never stumble, and he never falls. Even though wandering in the world
at whim, he always resides in an auspicious place by the influence of his
unswerving worship. The unique potency of bhagavata-dharma does not appear in
any of the other dharmas of the world. There is no comparison between a
surrendered individual who has taken shelter of bhägavata-dharma and the
practitioner of any other dharma.”
SB 11.2.36
TEXT 36
TEXT
käyena väcä manasendriyair vä
buddhyätmanä vänusåta-svabhävät
karoti yad yat sakalaà parasmai
näräyaëäyeti samarpayet tat
SYNONYMS
käyena—with the body; väcä—speech; manasä—mind; indriyaiù—senses; vä—or;
buddhyä—with the intelligence; ätmanä—the purified consciousness; vä—or;
anusåta—followed; svabhävät—according to one’s conditioned nature; karoti—one
does; yat yat—whatever; sakalam—all; parasmai—to the Supreme; näräyaëäya
iti—thinking, “This is for Näräyaëa”; samarpayet—he should offer; tat—that.
TRANSLATION
In accordance with the particular nature one has acquired in conditioned life,
whatever one does with body, words, mind, senses, intelligence or purified
consciousness one should offer to the Supreme, thinking, “This is for the
pleasure of Lord Näräyaëa.”
PURPORT
Çréla Bhaktisiddhänta Sarasvaté Öhäkura has commented in this regard that a
person who engages all the sensory activities of his body, mind, words,
intelligence, ego and consciousness in the service of the Supreme Lord cannot be
considered to be on the same level as a karmé working for his personal sense
gratification. Although apparently still a conditioned soul, one who offers the
fruits of all his activities to the Lord can no longer be touched by the
countless miseries that arise from the reactions to materialistic activities.
Because of enmity against the Supreme Personality of Godhead and His omnipotent
authority, the conditioned living entity performs activities against the order
of the Lord. Yet self-realized souls continue to perform all types of work
within this world to carry out the mission of the Supreme Lord. According to
Çréla Bhaktisiddhänta Sarasvaté Öhäkura, those karmés who are sufficiently pious
follow the example of the self-realized souls by trying to offer the fruits of
their own duties at the lotus feet of the Lord. Although this is counted as
karma-miçrä bhakti, or devotional service mixed with the desire to execute
fruitive activities, such mixed devotional service is gradually transformed into
pure devotional service. As the pious fruitive workers disengage themselves,
step by step, from the bogus philosophy of “enjoyment of one’s hard-earned
rewards,” pure devotional service rewards them with complete good fortune.
Çréla Çrédhara Svämé has commented, ätmanä cittenähaìkäreëa vä anusåto yaù
svabhävas tasmät: although one may still be in the bodily concept of life, he
should offer the fruit of his work to the Supreme Personality of Godhead. Those
with a primitive, materialistic concept of the Supreme Lord consider the Lord
present only in a temple or church. They make some offering to the Lord in the
place of worship, but in their normal activities they claim proprietorship, not
thinking that God is present everywhere and within everyone. We have practical
experience of many so-called religious men who become very offended if their
children try to become servants of the Supreme Lord. They feel, “God should be
pleased with whatever humble offering I give Him, but my family and ordinary
business affairs belong to me and are under my control.” The perception of
anything as separate from the Supreme Personality of Godhead or His
proprietorship is called mäyä, or illusion. Çréla Çrédhara Svämé has quoted, na
kevalaà vidhitaù kåtam eveti niyamaù; svabhävänusäri laukikam api: “The
regulation that one should serve the Supreme Lord does not refer only to
prescribed religious paths, ceremonies and regulations; rather, all the
activities one performs in this world according to one’s personal nature should
be dedicated to the Supreme Personality of Godhead.”
The words karoti yad yat sakalaà parasmai näräyaëäyeti samarpayet tat in this
verse are very significant. A similar verse is found in Bhagavad-gétä (9.27):
yat karoñi yad açnäsi
yaj juhoñi dadäsi yat
yat tapasyasi kaunteya
tat kuruñva mad-arpaëam
“O son of Kunté, all that you do, all that you eat, all that you offer and give
away, and all the austerities that you perform should be done as an offering
unto Me.” The objection may be raised, Since our ordinary activities are
performed with a material body and material mind, not by the spirit soul, how
can such activities be offered to the Supreme Lord, who is completely
transcendental to the material world? How can such activities be considered
spiritual? In answer to this it is stated in the Viñëu Puräëa (3.8.8):
varëäçramäcära-vatä
puruñeëa paraù pumän
viñëur ärädhyate panthä
nänyat tat-toña-käraëam
One who wants to satisfy the Supreme Personality of Godhead, Viñëu, must accept
the system of varëäçrama-dharma and worship the Lord through the execution of
his prescribed duties. In Bhagavad-gétä (4.13) the Supreme Lord has personally
taken credit for establishing the system of varëäçrama-dharma: cätur-varëyaà
mayä såñöaà guëa-karma-vibhägaçaù. Therefore if one offers his work within the
varëäçrama-dharma system to the Supreme Lord, such work is counted as devotional
service. According to one’s svabhäva, or nature, one may work as an intellectual
or priest, as an administrator or military man, as an agriculturist or
mercantile man, or as a laborer or craftsman. And while working, everyone should
meditate on the Supreme Personality of Godhead, thinking, yat sakalaà parasmai
näräyaëäya: “I am working for the Supreme Lord. Whatever result comes from my
work, I shall accept the bare minimum for my personal maintenance, and the rest
I shall offer for the glorification of Lord Näräyaëa.”
Çréla Jéva Gosvämé has pointed out, käminäà tu sarvathaiva na duñkarmärpaëam:
one cannot offer duñkarma, or sinful, wicked activities, to the Supreme
Personality of Godhead. The four pillars of sinful life are illicit sex,
meat-eating, gambling and intoxication. Such activities are never acceptable as
offerings to the Supreme Personality of Godhead. The example may be given that
although in a free society each person is allowed to choose his own occupation,
even a democratic government will not allow a citizen to choose the occupation
of thief or murderer. In the same way, according to the laws of God one is
invited to work according to his own nature in the varëäçrama system, but one is
forbidden to adopt a criminal life of sinful activities violating the laws of
God.
Çréla Viçvanätha Cakravarté Öhäkura has given a nice description of how one
should offer one’s ordinary activities to the Supreme Lord. He says that an
ordinary sense gratifier begins his activities in the morning by passing stool
and urine, cleaning his mouth, brushing his teeth, bathing, meeting his friends
and family members and discussing with them the day’s business. In this way one
has so many activities during the day, and a sense gratifier executes all these
activities for his personal material enjoyment. A karmé, on the other hand,
working under the jurisdiction of the karma-käëòa section of the Vedas, will
perform the same activities for the pleasure of the demigods and his
forefathers. Thus, according to Çréla Viçvanätha Cakravarté Öhäkura, a devotee
of the Supreme Lord, Näräyaëa, should similarly perform all of his daily
activities for the pleasure of the Supreme Lord. In this way everything we do
throughout the day will become bhakty-aìga, or a supplementary aspect of our
devotional service to Kåñëa.
It should be understood that as long as one identifies oneself in terms of the
varëäçrama-dharma system rather than as part and parcel of Kåñëa one is still on
the platform of ahaìkära, or false ego, because the varëäçrama system is
designed according to the modes of nature acquired by the living entity through
his material body. But the äcäryas have emphasized in their commentaries on this
verse that such a false ego, by which one identifies oneself as a brähmaëa,
kñatriya, vaiçya, çüdra, sannyäsé, gåhastha and so on, should also be offered to
the Supreme Personality of Godhead.
According to Çréla Jéva Gosvämé, when one becomes very much attracted to hearing
and chanting about the Supreme Lord and not merely offering Him the fruits of
one’s work, one has attained the stage called svarüpa-siddhä bhakti, or the
stage in which actual devotion becomes visible. The example may be given that
although any good citizen will pay his taxes to the government, he may not
necessarily love the government or its leaders. Similarly a pious living entity
can understand that he is working under the laws of God, and therefore in
accordance with Vedic injunctions or the injunctions of other scriptures he
offers a portion of his assets to the Supreme Lord in religious ceremonies. But
when such a pious person actually becomes attached to chanting and hearing about
the personal qualities of the Lord and when love thus becomes visible, he is
considered to be reaching the mature stage of life. In this regard, Çréla Jéva
Gosvämé has quoted several verses that very nicely show the development of love
for Godhead. Anena durväsanä-duùkha-darçanena sa karuëä-mayaù karuëäà karotu:
“May the merciful Lord show mercy on me by demonstrating the misery created by
sinful desires.” Yä prétir avivekänäà visayeñv anapäyiné/ tväm anusmarataù sä me
hådayän näpasarpatu: “Unintelligent persons have unflinching affection for the
objects of sense gratification. Similarly, may I always remember You, so that
that same attachment, applied to You, never leaves my heart.” (Viñëu Puräëa
1.20.19) Yuvaténäà yathä yüni yünäà ca yuvatau yathä/ mano ’bhiramate tadvan
mano me ramatäà tvayi: “As the minds of young girls take pleasure in thinking of
a young boy and those of young boys take pleasure in thinking of a young girl,
may my mind take pleasure in You.” Mama sukarmaëi duñkarmaëi ca yad
räga-sämänyam, tad sarvato-bhävena bhagavad-viñayam eva bhavatu: “Whatever
attraction I have for pious or sinful activities, let that attraction be
wholeheartedly invested in You.”
SB 11.2.37
TEXT 37
TEXT
bhayaà dvitéyäbhiniveçataù syäd
éçäd apetasya viparyayo ’småtiù
tan-mäyayäto budha äbhajet taà
bhaktyaikayeçaà guru-devatätmä
SYNONYMS
bhayam—fear; dvitéya—in something seeming to be other than the Lord;
abhiniveçataù—because of absorption; syät—it will arise; éçät—from the Supreme
Lord; apetasya—for one who has turned away; viparyayaù—misidentification;
asmåtiù—forgetfulness; tat—of the Lord; mäyayä—by the illusory energy;
ataù—therefore; budhaù—an intelligent person; äbhajet—should worship fully;
tam—Him; bhaktyä—with devotion; ekayä—unalloyed; éçam—the Lord;
guru-devatä-ätmä—one who sees his own spiritual master as his lord and very
soul.
TRANSLATION
Fear arises when a living entity misidentifies himself as the material body
because of absorption in the external, illusory energy of the Lord. When the
living entity thus turns away from the Supreme Lord, he also forgets his own
constitutional position as a servant of the Lord. This bewildering, fearful
condition is effected by the potency for illusion, called mäyä. Therefore, an
intelligent person should engage unflinchingly in the unalloyed devotional
service of the Lord, under the guidance of a bona fide spiritual master, whom he
should accept as his worshipable deity and as his very life and soul.
PURPORT
According to Çréla Çrédhara Svämé the objection may be raised that since fear is
caused by ignorance, it can be dispelled by knowledge and there is no need to
worship the Supreme Lord. The living entity falsely identifies with his material
body, family, society and so on, and he simply has to give up this false
identification. Then what will mäyä be able to do?
In reply to this argument, Çréla Çrédhara Svämé has quoted the following verse
from Bhagavad-gétä (7.14):
daivé hy eñä guëa-mayé
mama mäyä duratyayä
mäm eva ye prapadyante
mäyäm etäà taranti te
“This divine energy of Mine consisting of the three modes of material nature is
difficult to overcome. But those who have surrendered unto Me can easily cross
beyond it.” The living entity, called jéva-tattva, is one of the potencies of
the Supreme Lord, but the constitutional position of the living entity is
taöa-stha, or marginal. Being minute, every living entity is eternally dependent
upon the supreme living entity, Kåñëa. This is confirmed in the Vedic literature
as follows: nityo nityänäà cetanaç cetanänäà/ eko bahünäà yo vidadhäti kämän.
“Among all the eternally conscious beings there is one supreme eternal living
being who is supplying the needs of all the innumerable others.” (Kaöha Upaniñad
2.1.12) Kåñëadäsa Kaviräja has stated, ekale éçvara kåñëa, ära saba bhåtya:
“Kåñëa is the only independent controller; all other living entities depend upon
Him.” (Cc. Ädi 5.142) Just as the finger is part and parcel of the body and
therefore must always be engaged in bodily service, we as parts and parcels of
Kåñëa (mamaiväàço jéva-loke jéva-bhütaù sanätanaù) have the eternal duty
(sanätana-dharma) of engaging in the unalloyed service of the Lord.
The potency of the Lord that enlightens us in the Lord’s service is called
cit-çakti. Çréla Bhaktisiddhänta Sarasvaté Öhäkura comments that when the living
entity develops a spirit of independence he is forced to come to the material
world, where he enters into various types of petty and undesirable behavior that
create a fearful situation for him. The bahiraìgä-çakti, the illusory potency of
the Supreme Lord, covers all trace of the cit-çakti and imposes one material
body after another upon the living entity for his gross sinful enjoyment. As
further punishment, the living entity who has given up his loving relationship
with Kåñëa loses all power to perceive the eternal, blissful form of the Supreme
Lord, who is his actual shelter. Instead the living entity becomes attached to
many temporary, phantasmagorical forms, such as his personal body, the bodies of
his family members and friends, his nation, his city, with its buildings and
cars, and innumerable types of ephemeral material scenery. In such a state of
gross ignorance the idea of returning to one’s original identity no longer even
crosses the mind.
By the laws of God the three modes of material nature are constantly in
conflict, as stated in the Bhagavad-gétä. This conflict is described in many
places in the Bhägavatam as guëa-vyatikaram. When the living entity is
bewildered by the interactions of the modes of material nature, he comes to the
conclusion of relativity and assumes that God and worship of God are simply
by-products of the relative, contradictory interactions of nature’s modes. In
the name of anthropological, sociological or psychological perspective, the
living entity falls deeper and deeper into the darkness of materialistic
ignorance, dedicating himself to mundane piety, economic development, sense
gratification, or speculation in which he regards the Absolute as lacking
variety and personality, which he assumes to be products of the interactions of
nature’s modes.
The illusory potency of the Supreme Lord is duratyayä; it is impossible to
escape without the direct mercy of Kåñëa (mäm eva ye prapadyante mäyäm etäà
taranti te). The example may be given that when the sun is covered by clouds, no
man-made apparatus can remove them from the sky, but the sun itself, which
created the clouds, can immediately burn away the cloudy covering and reveal
itself. Similarly, when we become covered by the illusory potency of the Lord we
identify with our temporary material body, and thus we are always in fear and
anxiety. But when we surrender to the Lord Himself, He can immediately free us
from this illusion. The material world is padaà padaà yad vipadäm; it is
dangerous at every step. When a living entity understands that he is not the
material body but an eternal servant of God, his fear is vanquished. As stated
by Çréla Viçvanätha Cakravarté Öhäkura, atra bhaktaiù saàsära-bandhän na
bhetavyaà sa hi bhaktau pravartamänasya svata eväpayäti: “In this
bhägavata-dharma devotees have no need to fear the bondage of material
existence. That fear goes away of its own accord for one who engages in
devotional service.”
It is important to make clear that bhayam, or fear, cannot ultimately be
vanquished simply by impersonal self-realization as expressed by the words ahaà
brahmäsmi, “I am spirit soul.” In Çrémad-Bhägavatam (1.5.12) Närada Muni says to
Vyäsadeva, naiñkarmyam apy acyuta-bhäva-varjitaà na çobhate: mere naiñkarmyam,
or cessation of material activities and repudiation of the bodily concept of
life, cannot ultimately save one. The living entity must find a superior shelter
on the spiritual platform; otherwise he will come back to the fearful situation
of material existence. That is stated in çästra: äruhya kåcchreëa paraà padaà
tataù patanty adho ’nädåta-yuñmad-aìghrayaù (Bhäg. 10.2.32). Although one may
with great labor and effort struggle up to the Brahman platform (kleço
’dhikataras teñäm avyaktäsakta-cetasäm), if he does not find a suitable shelter
he will come back to the material platform. His so-called liberation is
vimukta-mäna, liberation by imagination.
The living entity is by nature pleasure-seeking, änanda-maya. Now we are
suffering because we are falsely seeking pleasure on the material platform and
as a result we are becoming entangled in the painful complexities of material
existence. But if we try to give up the pleasure-seeking propensity altogether,
we shall eventually become frustrated and return to the platform of material
pleasure-seeking. Although there is eternal existence on the Brahman platform of
impersonal realization, there is no änanda. Variety is the mother of enjoyment.
In the Vaikuëöha planets there is actual, spiritual änanda. Kåñëa is there in
His ecstatic, spiritual form, surrounded by His blissful associates, all of them
eternally full of bliss and knowledge. They have nothing to do with material
existence. In the spiritual planets even the scenery and birds and animals are
fully conscious of Kåñëa and are absorbed in transcendental bliss. Yad gatvä na
nivartante tad dhäma paramaà mama (Bg. 15.6). One who goes to the blissful,
spiritual planet of Kåñëa will be fully satisfied and never come back to the
material platform. Therefore Viçvanätha Cakravarté Öhäkura has said, kià cätra
bhaktaiù saàsära-bandhän na bhetavyam. Only the bhakta actually becomes free
from fear.
In this connection Çréla Bhaktisiddhänta Sarasvaté Öhäkura has emphasized the
necessity of accepting a bona fide spiritual master who is
vrajendranandana-preñöha, the dearmost servitor of the son of Nanda Mahäräja,
Kåñëa. The bona fide spiritual master is completely free from envy of other
living entities, and therefore he freely distributes knowledge of devotional
service to the Supreme Personality of Godhead. When the living entities who are
inimical to the service of the Lord somehow hear this knowledge submissively,
they become free from the illusory potency of the Lord, which has covered them
and thrown them into various miserable species of life. According to Çréla
Bhaktisiddhänta Sarasvaté Öhäkura, by the mercy of the spiritual master the
faithful disciple gradually realizes the transcendental position of Lord
Näräyaëa, who is served with great awe and reverence by hundreds and thousands
of goddesses of fortune. As the disciple’s transcendental knowledge gradually
increases, even the paramaiçvarya, or supreme opulence, of the Lord of Vaikuëöha
becomes pale in the light of the beauty of Govinda, Kåñëa. Govinda has
inconceivable potency to enchant and give pleasure, and by the mercy of the
spiritual master the disciple gradually develops his own blissful relationship
(rasa) with Govinda. Having understood the blissful pastimes of Lakñmé-Näräyaëa,
Çré Sétä-Räma, Rukmiëé-Dvärakädhéça and finally Lord Kåñëa Himself, the purified
living entity is given the unique privilege of participating directly in the
devotional service of Kåñëa, who becomes his only object and shelter.
SB 11.2.38
TEXT 38
TEXT
avidyamäno ’py avabhäti hi dvayo
dhyätur dhiyä svapna-manorathau yathä
tat karma-saìkalpa-vikalpakaà mano
budho nirundhyäd abhayaà tataù syät
SYNONYMS
avidyamänaù—not present in reality; api—although; avabhäti—is manifest;
hi—indeed; dvayaù—duality; dhyätuù—of the person experiencing; dhiyä—by the
intelligence; svapna—a dream; manaù-rathau—or the conceiving of a desire;
yathä—as; tat—therefore; karma—of material activities;
saìkalpa-vikalpakam—having the functions of forming positive and negative
desires; manaù—the mind; budhaù—an intelligent person; nirundhyät—should bring
under control; abhayam—fearlessness; tataù—in this way; syät—there may be.
TRANSLATION
Although the duality of the material world does not ultimately exist, the
conditioned soul experiences it as real under the influence of his own
conditioned intelligence. This imaginary experience of a world separate from
Kåñëa can be compared to the acts of dreaming and desiring. When the conditioned
soul dreams at night of something desirable or horrible, or when he daydreams of
what he would like to have or avoid, he creates a reality that has no existence
beyond his own imagination. The tendency of the mind is to accept and reject
various activities based on sense gratification. Therefore an intelligent person
should control the mind, restricting it from the illusion of seeing things
separate from Kåñëa, and when the mind is thus controlled he will experience
actual fearlessness.
PURPORT
Although the conditioned mind is bewildered by the objects of sense
gratification offered by mäyä, illusion, if one takes to the unalloyed
devotional service of the Lord such material sense gratification gradually
dissipates, for it is merely a mental concoction of the conditioned soul. Çréla
Çrédhara Svämé has emphasized by the words avyabhicäriëé bhakti that one cannot
dissipate the illusion of material sense gratification unless one takes to the
unalloyed devotional service of the Lord. As Çréla Rüpa Gosvämé has stated:
anyäbhiläñitä-çünyaà
jïäna-karmädy-anävåtam
änukülyena kåñëänu-
çélanaà bhaktir uttamä
(Bhakti-rasämåta-sindhu 1.1.11)
Unalloyed devotional service cannot be mixed with material sense gratification
or mental speculation. The servant must act only for the satisfaction of the
master. Similarly, Lord Kåñëa states in Bhagavad-gétä, mäm ekaà çaraëaà vraja.
One must see only Kåñëa everywhere and must act exclusively for the satisfaction
of Lord Kåñëa, the eternal master of every living entity.
Çréla Madhväcärya has quoted several verses from the Hari-vaàça illustrating
that the living entity bewildered by identifying with his material body, home,
family, friends and so on and thus entangled in the cycle of birth and death
accepts phantasmagoria as reality. According to Çréla Jéva Gosvämé,
çravaëa-kértanädi-lakñaëa-mätratvaà yato na vyähanyeta: if one seriously desires
to vanquish the duality of material illusion, one must adopt the process of
chanting and hearing the glories of the Supreme Lord. Çré Caitanya Mahäprabhu
also cited the following Vedic reference:
harer näma harer näma
harer nämaiva kevalam
kalau nästy eva nästy eva
nästy eva gatir anyathä
(Båhan-näradéya Puräëa)
According to Vedic literatures the living entities of this Kali-yuga are very
feeble in their power to understand spiritual knowledge (mandäù sumanda-matayo
manda-bhägyä hy upadrutäù). Their minds are always disturbed. and they are lazy
and misguided by so many bogus leaders. They are further described in the
Bhägavatam as niùsattvän (impatient and impious). durmedhän (possessed of weak
intelligence) and hrasitäyuñaù (very short lived). Therefore one who seriously
wants to overcome the ignorance of material life must surrender to the process
of chanting and hearing the holy name of the Lord—Hare Kåñëa, Hare Kåñëa, Kåñëa
Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare—as well as reciting
and rendering submissive aural reception to the transcendental literatures
presented by the Lord, such as Bhagavad-gétä, Çrémad-Bhägavatam and
Caitanya-caritämåta. It should be understood that the living entity is
completely spiritual and never actually becomes mixed with material energy
(asaìgo hy ayaà puruñaù). According to Çréla Jéva Gosvämé, tasmin çuddhe ’pi
kalpyate: although the living entity is çuddha, pure spirit soul, he imagines
that he is a material creation and thus entangles himself in the network of
illusion called dehäpatya-kalaträdi.
Çréla Viçvanätha Cakravarté Öhäkura has used the word mänasa-pratyakña to
describe the experience of material life. Mänasa-pratyakña means “that which is
experienced only within the mind.” The actual pratyakña is described in
Bhagavad-gétä (9.2):
räja-vidyä räja-guhyaà
pavitram idam uttamam
pratyakñävagamaà dharmyaà
susukhaà kartum avyayam
When one submissively hears the instructions given by the Lord Himself in
Bhagavad-gétä, which constitute the king of all knowledge (räja-vidyä) and the
most confidential of all information (räja-guhyam), by associating with such
spotless spiritual knowledge (pavitram idam uttamam) one can directly experience
one’s eternal nature (pratyakñävagamam). By experiencing one’s eternal nature,
one becomes thoroughly religious (dharmyam), blissful (susukham) and eternally
engaged in the devotional service of the Lord (kartum avyayam).
Çréla Viçvanätha Cakravarté Öhäkura has quoted the following çruti-mantra in
this connection: vijita-håñéka-väyubhir adänta-manas turagam. “By the very
senses and life air one has conquered, the uncurbed mind will again drag one
away.” According to Çréla Viçvanätha Cakravarté Öhäkura the meaning of this
verse is samavahäya guroç caraëam: if one rejects the lotus feet of one’s
spiritual master, all of one’s previous spiritual advancement becomes null and
void. This has already been indicated in the previous verse by the words
guru-devatätmä. Unless one accepts a bona fide spiritual master in the
authorized paramparä as one’s worshipable deity and life and soul, there is no
question of overcoming the duality of material life.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura has made the following comments on this
verse. “Control of the mind is a result of living a life of devotional service
to the Lord. By the influence of fixed devotional service, the accepting and
rejecting mind can stop its thirst for sensory enjoyment apart from Kåñëa. In
transcendental Kåñëa consciousness there is no contradiction, pettiness or lack
of ecstasy. In other words, it is not like a material object, which always
proves temporary and constantly miserable. Having forgotten Kåñëa, the
conditioned living entity is suffering the misdirection and perversion of his
own so-called intelligence. The living entities are fragmental parts of the
supreme shelter, Kåñëa, but have fallen from Kåñëa’s kingdom of spiritual
pastimes. Because of forgetting the Supreme Lord, they become prone to sinful
life and turn their attention to dangerous material objects, which fill them
with constant fear. If one desires to subdue the mind, which is constantly
engaged in the duality of mental concoction, one must take to the devotional
service of Lord Kåñëa.”
SB 11.2.39
TEXT 39
TEXT
çåëvan su-bhadräëi rathäìga-päëer
janmäni karmäëi ca yäni loke
gétäni nämäni tad-arthakäni
gäyan vilajjo vicared asaìgaù
SYNONYMS
çåëvan—hearing; su-bhadräëi—all-auspicious; ratha-aìga-päëeù—of the Supreme
Lord, who holds a chariot wheel in His hand (in His pastime of fighting with
grandfather Bhéñma); janmäni—the appearances; karmäëi—activities; ca—and;
yäni—which; loke—in this world; gétäni—are chanted; nämäni—names;
tat-arthakäni—signifying these appearances and activities; gäyan—singing;
vilajjaù—free from embarrassment; vicaret—one should wander; asaìgaù—without
material association.
TRANSLATION
An intelligent person who has controlled his mind and conquered fear should give
up all attachment to material objects such as wife, family and nation and should
wander freely without embarrassment, hearing and chanting the holy names of the
Lord, the bearer of the chariot wheel. The holy names of Kåñëa are
all-auspicious because they describe His transcendental birth and activities,
which He performs within this world for the salvation of the conditioned souls.
Thus the holy names of the Lord are sung throughout the world.
PURPORT
Since the holy names, forms and pastimes of the Supreme Personality of Godhead
are unlimited, no one can hear or chant about all of them. Therefore the word
loke indicates that one should chant the holy names of the Lord that are well
known on this particular planet. Within this world, Lord Räma and Lord Kåñëa are
very famous. Their books, Rämäyaëa and Bhagavad-gétä, are studied and relished
all over the world. Similarly, Caitanya Mahäprabhu is gradually becoming famous
all over the world, as He Himself predicted. Påthivéte äche yata nagarädi gräma/
sarvatra pracära haibe mora näma: “In every town and village on this earth the
glories of My name will be chanted.” Therefore in conformity with the authorized
statement of this verse of Çrémad-Bhägavatam, the Kåñëa consciousness movement
emphasizes the mahä-mantra—Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare
Räma, Hare Räma, Räma Räma, Hare Hare—along with the Païca-tattva
mahä-mantra—çré-kåñëa-caitanya prabhu-nityänanda çré-advaita gadädhara
çréväsädi-gaura-bhakta-vånda.
According to Çréla Çrédhara Svämé, this blissful process of chanting the holy
names of the Lord without any material conception is called sugamaà märgam, a
very enjoyable path. Similarly, Lord Kåñëa has described the process of
bhakti-yoga as susukhaà kartum, very joyfully performed, and Çréla Locana däsa
Öhäkura has sung, saba avatära sära çiromaëi kevala änanda-käëòa. Caitanya
Mahäprabhu’s process for worshiping Kåñëa is kevala änanda-käëòa, simply joyful.
In this connection Çréla Prabhupäda has stated that people in any part of the
world can assemble, chant the Hare Kåñëa mantra, read from authorized books such
as Bhagavad-gétä As It Is, and accept kåñëa-prasädam sumptuously, just as
Caitanya Mahäprabhu did in Navadvépa.
To be successful in this program, however, Locana däsa Öhäkura has warned,
viñaya chäòiyä: one must give up material sense gratification. If one indulges
in material sense gratification, surely he will be in the bodily concept of
life. One who is in the bodily concept of life will undoubtedly have a
materialistic understanding of the pastimes of the Supreme Personality of
Godhead. Thus, by considering the Lord’s pastimes mundane, one will come within
the category of Mäyäväda, or impersonalism, in which one considers the
transcendental body of the Lord to be a creation of material nature. Therefore
the word asaìgaù in this verse is very significant. One must chant the holy name
of the Lord without mental speculation. One must accept Lord Kåñëa as He
presents Himself in Bhagavad-gétä, wherein He states that He alone is
Puruñottama, the Supreme Personality of Godhead, and that His transcendental
form is eternal (ajo ’pi sann avyayätmä).
Çréla Jéva Gosvämé has emphasized, yäni çästra-dvärä sat-paramparä-dvärä ca loke
gétäni janmäni karmäëi ca, täni çåëvan gäyaàç ca: if one wants to be successful
in chanting and hearing the holy name of the Lord, one must adopt the process as
it is coming down in the sat-paramparä, the transcendental disciplic succession.
And the sat-paramparä can be identified by reference to bona fide Vedic
scriptures. Contrary to the opinion of uninformed critics, the followers of
Kåñëa consciousness are not mindless or fanatical. They intelligently follow the
system of checks and balances called guru, sädhu and çästra. That is, one must
accept a bona fide spiritual master, who must in turn be confirmed by the
opinion of great saintly persons and revealed scriptures. If one accepts a bona
fide spiritual master, follows the example of great saintly persons and becomes
conversant with authorized literature such as Bhagavad-gétä As It Is and
Çrémad-Bhägavatam, one’s program of chanting the holy names of the Lord and
hearing about the Lord’s pastimes will be completely successful. As Kåñëa states
in Bhagavad-gétä (4.9):
janma karma ca me divyam
evaà yo vetti tattvataù
tyaktvä dehaà punar janma
naiti mäm eti so ’rjuna
“One who knows the transcendental nature of My appearance and activities does
not, upon leaving the body, take his birth again in the material world, but
attains My eternal abode, O Arjuna.”
Çréla Viçvanätha Cakravarté Öhäkura has stated that throughout the world the
Supreme Lord is known by many names, some of them expressed in vernacular
language, but any name used to indicate the Supreme Personality of Godhead, who
is one without a second, beyond the influence of material nature, can be
accepted as a holy name of God, according to this verse. That is indicated by
the word loke.
One should not misinterpret the word vicaret, “one should wander,” to mean that
while chanting the holy names of Kåñëa one may go anywhere or engage in any
activity without discrimination. Therefore it is stated, vicared asaìgaù: one
may wander freely, but at the same time one must strictly avoid the association
of those who are not interested in Kåñëa consciousness or who are engaged in
sinful life. Çré Caitanya Mahäprabhu has stated, asat-saìga-tyäga—ei vaiñëava
äcära (Cc. Madhya 22.87): a Vaiñëava is known by his complete avoidance of all
mundane association. If in the course of traveling and chanting the glories of
the Lord a Vaiñëava preacher finds a submissive nondevotee who is willing to
hear about Kåñëa, the preacher will always give his merciful association to such
a person. But a Vaiñëava should strictly avoid those who are not interested in
hearing about Kåñëa.
According to Çréla Bhaktisiddhänta Sarasvaté Öhäkura, those who do not engage in
hearing the astonishing pastimes and holy names of the Supreme Personality of
Godhead and who do not relish the Lord’s pastimes are simply executing mundane,
illusory activities or indulging in false, materialistic renunciation.
Frustrated living entities sometimes take to dry impersonalism and avoid the
descriptions of the Supreme Lord’s eternal name, form, qualities, entourage and
pastimes. But if one gains the association of a pure devotee, one gives up the
path of dry speculative argument and becomes situated on the actual Vedic path
of devotional service to the Lord.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura says that the word dvaita, or “duality,”
expresses the false understanding that some object has a substantial existence
independent of Kåñëa. The Mäyäväda conception of advaita, which lacks any
spiritual distinctions, is simply another manifestation of the mind’s function
of acceptance and rejection. The eternal appearance and pastimes of the Supreme
Personality of Godhead never contradict the concept of advaya-jïäna, or
transcendental knowledge beyond duality.
SB 11.2.40
TEXT 40
TEXT
evaà-vrataù sva-priya-näma-kértyä
jätänurägo druta-citta uccaiù
hasaty atho roditi rauti gäyaty
unmäda-van nåtyati loka-bähyaù
SYNONYMS
evam-vrataù—when one thus engages in the vow to chant and dance; sva—own;
priya—very dear; näma—holy name; kértya—by chanting; jäta—in this way develops;
anurägaù—attachment; druta-cittaù—with a melted heart; uccaiù—loudly;
hasati—laughs; atho—also; roditi—cries; rauti—becomes agitated; gäyati—chants;
unmäda-vat—like a madman; nåtyati—dancing; loka-bähyaù—without caring for
outsiders.
TRANSLATION
By chanting the holy name of the Supreme Lord, one comes to the stage of love of
Godhead. Then the devotee is fixed in his vow as an eternal servant of the Lord,
and he gradually becomes very much attached to a particular name and form of the
Supreme Personality of Godhead. As his heart melts with ecstatic love, he laughs
very loudly or cries or shouts. Sometimes he sings and dances like a madman, for
he is indifferent to public opinion.
PURPORT
In this verse, pure love of God is being described. Çréla Çrédhara Svämé has
described this spiritual situation as sampräpta-prema-lakñana-bhakti-yogasya
saàsära-dharmätétäà gatim, or the perfectional stage of life in which one’s
devotional service to the Supreme Lord is enriched by ecstatic love. At that
time, one’s spiritual duties are entirely beyond the scope of worldly affairs.
In Çré Caitanya-caritämåta (Ädi 7.78), there is the following statement by Çré
Caitanya Mahäprabhu:
dhairya dharite näri, hailäma unmatta
häsi, kändi, näci, gäi, yaiche mada-matta
“While chanting the holy name of the Lord in pure ecstasy, I lose myself, and
thus I laugh, cry, dance and sing just like a madman.” Caitanya Mahäprabhu
immediately approached His spiritual master to ask him why He had apparently
become mad by chanting the holy name of Kåñëa. His guru replied:
kåñëa-näma-mahä-mantrera ei ta ’ svabhäva
yei jape, tära kåñëe upajaye bhäva
“It is the nature of the Hare Kåñëa mahä-mantra that anyone who chants it
immediately develops his loving ecstasy for Kåñëa.” (Cc. Ädi 7.83) In this
connection Çréla Prabhupäda has commented, “These symptoms are very prominently
manifest in the body of a pure devotee. Sometimes when our students of the Kåñëa
consciousness movement chant and dance, even in India people are astonished to
see how these foreigners have learned to chant and dance in this ecstatic
fashion. As explained by Caitanya Mahäprabhu, however, actually this is not due
to practice, for without extra endeavor these symptoms become manifest in anyone
who sincerely chants the Hare Kåñëa mahä-mantra.”
Çréla Bhaktisiddhänta Sarasvaté Öhäkura has warned us in this regard about the
ungodly sahajiyäs who imitate the pastimes of the Supreme Lord in an
unauthorized way, neglecting the standard injunctions of Vedic scriptures,
foolishly trying to take the position of Kåñëa as Puruñottama, and thus making a
cheap farce of the exalted pastimes of the Lord. Their so-called ecstatic
symptoms like crying, shivering and falling on the ground are not to be confused
with the advanced features of devotional service described by Çrédhara Svämé as
sampräpta-prema-lakñaëa-bhakti-yoga. Çréla Prabhupäda comments in this regard,
“One who has attained this bhäva stage is no longer under the clutches of the
illusory energy.” Similarly, Kåñëadäsa Kaviräja states:
païcama puruñärtha—premänandämåta-sindhu
mokñädi änanda yära nahe eka bindu
“For a devotee who has actually developed bhäva [love of Godhead], the pleasure
derived from dharma, artha, käma and mokña appears like a drop in the presence
of the sea.” (Cc. Ädi 7.85) As already stated in the previous verse of this
chapter, gäyan vilajjo vicared asaìgaù: one exhibits the ecstatic symptoms of
love of Godhead when he is asaìga, free from all attachment to material sense
gratification.
The word loka-bähyaù in this verse indicates that a pure devotee on the platform
of prema, love of Godhead, is not at all concerned with ridicule, praise,
respect or criticism from ordinary people in the bodily concept of life. Kåñëa
is the Absolute Truth, the Supreme Personality of Godhead, and when He reveals
Himself to a surrendered servant, all doubt and speculation about the nature of
the Absolute are vanquished forever.
In this connection Çrépäda Madhväcärya has quoted a verse from the Varäha
Puräëa:
kecid unmäda-vad bhaktä
bähya-liìga-pradarçakäù
kecid äntara-bhaktäù syuù
kecic caivobhayätmakäù
mukha-prasädäd däròhyäc ca
bhaktir jïeyä na cänyataù
“Some devotees of the Lord exhibit external symptoms, acting like madmen, others
are introspective devotees, and still others partake of both natures. It is by
one’s steadfastness and by the merciful vibrations emanating from one’s mouth
that one’s devotion can be judged, not otherwise.”
Çréla Viçvanätha Cakravarté Öhäkura has given a very nice example to illustrate
ecstatic laughing and other symptoms of love of Godhead: ‘Oh, that thief Kåñëa,
the son of Yaçodä, has entered the house to steal the fresh butter. Grab Him!
Keep Him away!’ Hearing these menacing words spoken by the elderly gopé Jaraté,
Kåñëa immediately prepares to leave the house. The devotee to whom this
transcendental pastime is revealed laughs in ecstasy. But suddenly he can no
longer see Kåñëa. He then cries in great lamentation, ‘Oh! I achieved the
greatest fortune in the world, and now it has suddenly slipped from my hands!’
Thus the devotee cries loudly, ‘So my Lord! Where are You? Give me Your answer!’
The Lord answers, ‘My dear devotee, I heard your loud complaint, and so I have
again come before you.’ Upon seeing Lord Kåñëa again, the devotee begins to
sing, ‘Today my life has become perfect.’ Thus overwhelmed with transcendental
bliss, he begins to dance like a madman.”
Çréla Viçvanätha Cakravarté Öhäkura also notes that the word druta-cittaù or
“with a melted heart,” indicates that one’s heart, melted by the fire of anxiety
to see the Lord, becomes like Jambünadé, a river of roseapple juice. The äcärya
further points out, näma-kértanasya sarvotkarñam: the present and previous verse
clearly distinguish the exalted position of çravaëaà kértanaà viñëoù, chanting
and hearing the name and glories of the Supreme Personality of Godhead. Caitanya
Mahäprabhu also emphasized this by quoting:
harer näma harer näma
harer nämaiva kevalam
kalau nästy eva nästy eva
nästy eva gatir anyathä
“In this age of Kali there is no alternative, there is no alternative, there is
no alternative for spiritual progress but the holy name, the holy name, the holy
name of the Lord.” In his purports to Caitanya-caritämåta (Ädi 7.76), Çréla
Prabhupäda has given an elaborate explanation of this verse.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura recommends that we study the following
verse in this connection:
parivadatu jano yathä tathä vä
nanu mukharo na vayaà vicärayämaù
hari-rasa-madirä-madäti-mattä
bhuvi viluöhämo naöämo nirviçämaù
“Let the garrulous populace say whatever they like; we shall pay them no regard.
Thoroughly maddened by the ecstasy of the intoxicating beverage of love for
Kåñëa, we shall enjoy life running about, rolling on the ground and dancing in
ecstasy.” (Padyävalé 73)
SB 11.2.41
TEXT 41
TEXT
khaà väyum agnià salilaà mahéà ca
jyotéàñi sattväni diço drumädén
sarit-samudräàç ca hareù çaréraà
yat kià ca bhütaà praëamed ananyaù
SYNONYMS
kham—ether; väyum—air; agnim—fire; salilam—water; mahém—earth; ca—and;
jyotéàñi—the sun, moon and other celestial luminaries; sattväni—all living
beings; diçaù—the directions; druma-ädén—trees and other immovable creatures;
sarit—the rivers; samudrän—and oceans; ca—also; hareù—of the Supreme Lord, Hari;
çaréram—the body; yat kim ca—whatever; bhütam—in created existence; praëamet—one
should bow to; ananyaù—thinking nothing to be separate from the Lord.
TRANSLATION
A devotee should not see anything as being separate from the Supreme Personality
of Godhead, Kåñëa. Ether, fire, air, water, earth, the sun and other luminaries,
all living beings, the directions, trees and other plants, the rivers and
oceans—whatever a devotee experiences he should consider to be an expansion of
Kåñëa. Thus seeing everything that exists within creation as the body of the
Supreme Lord, Hari, the devotee should offer his sincere respects to the entire
expansion of the Lord’s body.
PURPORT
Çréla Jéva Gosvämé has given this example from the Puräëas: yat paçyati, tat tv
anurägätiçayena “jagad dhana-mayaà lubdhäù kämukäù käminé-mayam” iti-vat hareù
çaréram. “Because of a greedy person’s obsession with money, wherever he goes he
sees an opportunity for acquiring wealth. Similarly a very lusty man notices
women everywhere.” In the same way, a pure devotee should see the transcendental
form of the Lord within everything, since everything is an expansion of the
Lord. It is our practical experience that a greedy man will see money
everywhere. If he goes to the forest he will immediately consider whether it
would be profitable to purchase the forest land and sell the trees to a paper
mill. Similarly, if a lusty man goes to the same forest he will look everywhere
for beautiful women tourists who might happen to be there. And if a devotee goes
to the same forest he will see Kåñëa there, knowing correctly that the entire
forest, as well as the sky canopy above, is the inferior energy of the Lord.
Kåñëa is supremely sacred, being the Supreme Personality of Godhead, and since
everything that exists expands directly or indirectly from the body of the Lord,
everything is sacred when seen through the eyes of a self-realized person.
Therefore as stated in this verse, praëamet: one should offer one’s sincere
respects to everything. Çréla Jéva Gosvämé has mentioned that we should see the
personal form of Kåñëa everywhere.
This verse does not approve of the impersonal, atheistic philosophy that
everything is God. In this regard, Çréla Madhväcärya has quoted from the
Hari-vaàça:
sarvaà harer vaçatvena
çaréraà tasya bhaëyate
ananyädhipatitväc ca
tad ananyam udéryate
na cäpy abhedo jagatäà
viñëoù pürëa-guëasya tu
“Because everything is under the control of the Supreme Lord, Hari, everything
is considered to be His body. He is the original source and master of
everything, and therefore nothing should be seen as different from Him.
Nonetheless, one should not foolishly conclude that there is absolutely no
difference between the material universe and Lord Viñëu, who is full of His own
unique spiritual qualities.”
The example is often given of the sun and the sun’s rays. The sunshine is
nothing but an expansion of the sun globe, and therefore there is no qualitative
difference between the sun and its rays. But although the sunshine is situated
everywhere and although everything is a transformation of the sun’s energy, the
sun globe itself, the source of the sunshine, is not everywhere, but is situated
in a particular place in the vast sky and has its own specific form.
If we penetrate further into the sun globe we shall find the sun-god, Vivasvän.
Although pseudointellectuals of the modern age who are incapable of even
counting the hairs on their own heads will consider the sun-god a mythological
figure, it is actually the foolish mythology of modern men to think that such a
sophisticated apparatus as the sun, which provides heat and light for the entire
universe, can function without intelligent administration. Transformations of
solar energy make life possible on earth, and thus the earth can be understood
to consist of an endless variety of secondary manifestations of all-pervading
solar energy.
So within the sun planet is the personality Vivasvän, the chief administrator of
the solar functions; the sun globe itself is localized; and the sun’s rays
expand everywhere. Similarly Çré Kåñëa, Çyämasundara, is the original
Personality of Godhead (bhagavän svayam); He expands Himself as the localized
Supersoul (Paramätmä) in everyone’s heart; and finally He expands His potency by
His personal bodily glow, the all-pervading spiritual effulgence called the
brahmajyoti. The entire material manifestation floats within the rays of this
brahmajyoti. Just as all life on earth is a transformation of the all-pervading
rays of the sun, the entire cosmic manifestation is a transformation of the
spiritual rays of the brahmajyoti. As stated in the Brahma-saàhitä (5.40):
yasya prabhä prabhavato jagad-aëòa-koöi-
koöiñv açeña-vasudhädi vibhüti-bhinnam
tad brahma niñkalam anantam açeña-bhütaà
govindam ädi-puruñaà tam ahaà bhajämi
“I worship Govinda, the primeval Lord, who is endowed with great power. The
glowing effulgence of His transcendental form is the impersonal Brahman, which
is absolute, complete and unlimited and which displays the varieties of
countless planets, with their different opulences, in millions and millions of
universes.” Therefore, the brahmajyoti is the spiritual light that emanates
directly from the body of the Lord. This universe is a transformation of that
spiritual energy, and therefore everything that exists is in one sense connected
directly with the personal body of the Supreme Personality of Godhead.
It is emphasized here that we should offer respect to everything that exists,
recognizing it to be the energy of the Lord. The example may be given that if a
man is important his property is also important. The president of a country is
the most important person in the country, and therefore everyone must respect
his property. Similarly, everything that exists is an expansion of the Supreme
Personality of Godhead and should be respected accordingly. If we fail to see
everything that exists as the energy of the Lord, we risk the danger of drifting
into the Mäyäväda philosophy, which according to Caitanya Mahäprabhu is the most
deadly poison for one trying to advance in actual spiritual life.
Mäyävädi-bhäñya çunile haya sarva-näça (Cc. Madhya 6.169). If we try to
understand Kåñëa alone, without the expansion of His potency, we shall not
understand such statements in Bhagavad-gétä as väsudevaù sarvam and ahaà
sarvasya prabhavaù.
As already explained in this chapter, bhayaà dvitiyäbhiniveçataù syät: fear or
illusion arises from thinking that there is something not dependent upon the
Supreme Personality of Godhead. Now, in this verse, the specific process for
overcoming this fearful illusion is given. One must train one’s mind to see
everything that exists as an expansion of the potency of the Supreme Lord. By
offering respects to everything and meditating upon everything as part of the
body of the Lord, one will become free from fear. As stated in Bhagavad-gétä
(5.29), suhådaà sarva-bhütänäm: Kåñëa is the well-wishing friend of every living
being. As soon as one understands that everything that exists is under the
powerful control of one’s most beloved friend, one comes to the stage in which
the whole universe becomes a blissful abode (viçvaà pürëa-sukhäyate), because he
sees Kåñëa everywhere.
If Kåñëa’s personality were not the source of everything and if everything were
not connected to Kåñëa, one might be proper in concluding that Kåñëa’s
personality is a material manifestation of some impersonal truth. As stated in
Vedänta-sütra, janmädy asya yataù: the Absolute Truth is that from which
everything emanates. Similarly, Kåñëa says, ahaà sarvasya prabhavaù: “I am the
source of everything.” If we see anything totally disconnected from the personal
body of Kåñëa, we may doubt whether Kåñëa’s personality is actually the absolute
source described in Vedänta-sütra. As soon as one feels this way, he becomes
fearful and should be understood to be under the control of the Lord’s illusory
energy.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura has warned us that if we do not see
everything as a manifestation of the Supreme Personality of Godhead, we shall
become victims of phalgu-vairägya, or immature renunciation. Whatever we see as
disconnected from Kåñëa will have in our mind no relationship to Kåñëa’s
service. But if we see everything as connected to Kåñëa, we shall use everything
for Kåñëa’s satisfaction. This is called yukta-vairägya. According to Çréla
Bhaktisiddhänta Sarasvaté Öhäkura, “One who has experienced his own true
identity understands that all things exist as paraphernalia for giving ecstatic
pleasure to the Supreme Lord. Thus one becomes free from the separatist vision
in which one sees the world as existing for one’s own enjoyment. In the
transcendental state, whatever a devotee sees reminds him of Kåñëa, and thus his
transcendental knowledge and bliss increase.” Because the impersonalist
philosophers fail to see everything as belonging to the personal form of Kåñëa,
they reject this world as having no true existence (jagan mithyä). But since the
material world is an emanation from the supreme reality, Kåñëa, it does in fact
exist. Its nonexistence is simply a creation of the imagination, and one cannot
possibly act on such an imaginary platform. Therefore, having proposed an
illusory theory and being unable actually to live on such a platform, the
impersonalist comes back to the material platform for altruistic or gross sense
gratificatory activities. Since the impersonalist does not accept the personal
proprietorship of the Supreme Personality of Godhead, he does not know how or
for whom to engage the things of this world, and since it is impossible to
reject this world totally while living within it, he runs the risk of again
becoming entangled in material fruitive activities. Therefore as stated in
Bhagavad-gétä (12.5), kleço ’dhikataras teñäm: the impersonal path of imaginary
philosophy is very painful to follow.
The conclusion is that this verse is spoken to help the devotee of the Supreme
Lord advance in Kåñëa consciousness. It can be understood from the previous
verses of this chapter that the ultimate goal is pure devotional service to Lord
Kåñëa. If one falsely interprets this verse to sanction the imaginary Mäyäväda
philosophy that everything is God, one will simply become bewildered and fall
from the path of spiritual advancement.
SB 11.2.42
TEXT 42
TEXT
bhaktiù pareçänubhavo viraktir
anyatra caiña trika eka-kälaù
prapadyamänasya yathäçnataù syus
tuñöiù puñöiù kñud-apäyo ’nu-ghäsam
SYNONYMS
bhaktiù—devotion; para-éça—of the Supreme Personality of Godhead;
anubhavaù—direct perception; viraktiù—detachment; anyatra—from everything else;
ca—and; eñaù—this; trikaù—group of three; eka-kälaù—simultaneously;
prapadyamänasya—for one in the process of taking shelter of the Supreme Lord;
yathä—in the same way as; açnataù—for one engaged in eating; syuù—they occur;
tuñöiù—satisfaction; puñöiù—nourishment; kñut-apäyaù—eradication of hunger;
anu-ghäsam—increasingly with each morsel.
TRANSLATION
Devotion, direct experience of the Supreme Lord, and detachment from other
things—these three occur simultaneously for one who has taken shelter of the
Supreme Personality of Godhead, in the same way that pleasure, nourishment and
relief from hunger come simultaneously and increasingly, with each bite, for a
person engaged in eating.
PURPORT
Çréla Jéva Gosvämé has explained this analogy as follows: Bhakti, or devotion,
may be compared to tuñöi (satisfaction) because they both take the form of
pleasure. Pareçänubhava (experience of the Supreme Lord) and puñöi (nourishment)
are analogous because both sustain one’s life. Finally, virakti (detachment) and
kñud-apäya (cessation of hunger) may be compared because both free one from
further hankering so that one may experience çänti, or peace.
A person who is eating not only becomes uninterested in other activities but
increasingly becomes uninterested in the food itself, according to his
satisfaction. On the other hand, according to Çréla Jéva Gosvämé, although one
who is experiencing the blissful personality of Godhead, Kåñëa, becomes
uninterested in anything other than Kåñëa, his attachment to Kåñëa increases at
every moment. Therefore it is to be understood that the transcendental beauty
and qualities of the Supreme Lord are not material, since one never becomes
satiated by relishing the bliss of the Supreme Lord.
The word viraktiù is very significant in this verse. Virakti means “detachment,”
whereas tyäga means “renunciation.” According to Çréla Bhaktisiddhänta Sarasvaté
Öhäkura, the word renunciation can be used in a situation in which one considers
giving up an enjoyable object. But by considering everything to be potential
paraphernalia in the service of Lord Kåñëa, as described in the previous verse,
one need not give thought to renunciation, for one uses everything in the proper
way in the service of the Lord. Yukta-vairägyam ucyate.
The very pleasant analogy of a good meal is given in this verse. A hungry man
busily consuming a sumptuous plate of food is not interested in anything else
happening around him. In fact, he considers any other topic or activity a
disturbance to his concentration on the delicious meal. Similarly, as one
advances in Kåñëa consciousness one considers anything unrelated to the
devotional service of Kåñëa an obnoxious disturbance. Such concentrated love of
Godhead has been described in the Second Canto of the Bhägavatam by the words
tévreëa bhakti-yogena yajeta puruñaà param (Bhäg. 2.3.10). One should not make
an artificial show of renouncing the material world; rather, one should
systematically train the mind to see everything as an expansion of the opulence
of the Supreme Personality of Godhead. Just as a hungry materialistic man, upon
seeing sumptuous food, immediately desires to put it in his mouth, an advanced
devotee of Kåñëa, upon seeing a material object, immediately becomes eager to
use it for the pleasure of Kåñëa. Without the spontaneous hunger to engage
everything in the service of Kåñëa and to dive deeper and deeper into the ocean
of love of Kåñëa, so-called realization of God or loose talk about so-called
religious life is irrelevant to the actual experience of entering the kingdom of
God.
According to Çréla Viçvanätha Cakravarté Öhäkura, the path of bhakti-yoga is so
joyful and practical that even in the stage of sädhana-bhakti, in which one
follows rules and regulations without an advanced understanding, one can
perceive the ultimate result. As stated by Çréla Rüpa Gosvämé
(Bhakti-rasämåta-sindhu 1.2.187),
éhä yasya harer däsye
karmaëä manasä girä
nikhiläsv apy avasthäsu
jévan-muktaù sa ucyate
As soon as one surrenders to the Supreme Lord, Kåñëa (prapadyamänasya), giving
up all other activities (viraktir anyatra ca), one is immediately to be
considered a liberated soul (jévan-muktaù). The Supreme Lord, Kåñëa, is so
merciful that when a living entity understands that the personality Kåñëa is the
source of everything and surrenders to the Lord, Kåñëa personally takes charge
of him and reveals to him within his heart that he is under the Lord’s full
protection. Thus devotion, direct experience of the Personality of Godhead, and
detachment from other objects become manifest even in the beginning stage of
bhakti-yoga, since bhakti-yoga begins at the point of liberation. Other
processes have as their final goal salvation or liberation, but according to
Bhagavad-gétä (18.66),
sarva-dharmän parityajya
mäm ekaà çaraëaà vraja
ahaà tväà sarva-päpebhyo
mokñayiñyämi mä çucaù
If one surrenders to Kåñëa one is immediately liberated and thus begins his
career as a transcendental devotee with complete confidence in the Lord’s
protection.
SB 11.2.43
TEXT 43
TEXT
ity acyutäìghrià bhajato ’nuvåttyä
bhaktir viraktir bhagavat-prabodhaù
bhavanti vai bhägavatasya räjaàs
tataù paräà çäntim upaiti säkñät
SYNONYMS
iti—thus; acyuta—of the infallible Supreme Lord; aìghrim—the feet; bhajataù—for
one who is worshiping; anuvåttyä—by constant practice; bhaktiù—devotion;
viraktiù—detachment; bhagavat-prabodhaù—knowledge of the Personality of Godhead;
bhavanti—they manifest; vai—indeed; bhägavatasya—for the devotee; räjan—O King
Nimi; tataù—then; paräm çäntim—supreme peace; upaiti—he attains;
säkñät—directly.
TRANSLATION
My dear King, the devotee who worships the lotus feet of the infallible
Personality of Godhead with constant endeavor thus achieves unflinching
devotion, detachment and experienced knowledge of the Personality of Godhead. In
this way the successful devotee of the Lord achieves supreme spiritual peace.
PURPORT
As stated in Bhagavad-gétä (2.71):
vihäya kämän yaù sarvän
pumäàç carati niùspåhaù
nirmamo nirahaìkäraù
sa çäntim adhigacchati
“A person who has given up all desires for sense gratification, who lives free
from desires, who has given up all sense of proprietorship and who is devoid of
false ego—he alone can attain real peace.” Çréla Prabhupäda comments, “To become
desireless means not to desire anything for sense gratification. In other words,
desire for becoming Kåñëa conscious is actually desirelessness.” There is a
similar statement in the Caitanya-caritämåta (Madhya 19.149):
kåñëa-bhakta—niñkäma, ataeva ‘çänta’
bhukti-mukti-siddhi-kämé sakali ‘açänta’
“Because a devotee of Lord Kåñëa is desireless, he is peaceful. Fruitive workers
desire material enjoyment, jïänés desire liberation, and yogés desire material
opulence; therefore they are all lusty and cannot be peaceful.”
Generally there are three classes of living entities afflicted with selfish
desire. These are the bhukti-kämé, mukti-kämi and siddhi-kämi. Bhukti-kämé
refers to those ordinary persons who desire money and everything money can buy.
Such a primitive mentality is based on the desire to enjoy money, sex and social
prestige. When a living being becomes frustrated with this hallucination, he
takes to the path of speculative philosophy and analytically tries to track down
the source of illusion. Such a person is called mukti-kämé because he desires to
negate material illusion and merge into an impersonal spiritual state, free from
anxiety. The mukti-kämé is also motivated by personal desire, although the
desire is somewhat more elevated. Similarly the siddhi-kämé, or the mystic yogé
who desires the spectacular powers of mystic yoga, such as reaching one’s hand
across the world or making oneself smaller than the smallest or lighter than the
lightest, is also infected by material or selfish desire. Therefore it is said,
sakali ‘açänta.’ If one has any personal desire, whether it be material,
philosophical or mystic, he will be açänta, or ultimately frustrated, because he
will see himself as the central object of satisfaction. This egocentric concept
is in itself illusory and therefore ultimately frustrating.
On the other hand, kåñëa-bhakta niñkäma, ataeva ‘çänta’: a devotee of Lord Kåñëa
is niñkäma; he has no personal desire. His only desire is to please Kåñëa. Lord
Çiva himself has praised this outstanding quality of the pure devotees of the
Lord by stating,
näräyaëa-paräù sarve
na kutaçcana bibhyati
svargäpavarga-narakeñv
api tulyärtha-darçinaù
“A person who is devoted to the Supreme Personality of Godhead, Näräyaëa, is not
afraid of anything. Elevation to the heavenly kingdom, condemnation to hell and
liberation from material bondage all appear the same to a devotee.” (Bhäg.
6.17.28) Although the impersonalist philosopher proposes that everything is one,
the devotee of the Lord is actually tulyärtha-darçé, or empowered with the
vision of oneness. The devotee sees everything as the potency of the Supreme
Personality of Godhead and therefore desires to engage everything in the service
of the Lord, for the Lord’s satisfaction. Since the devotee does not see
anything as dvitéya, or outside the scope of the Lord’s potency, he is happy in
any situation. Having no personal desire, the devotee of Kåñëa is actually
çänta, or peaceful, because he has achieved the perfection of life, love of
Kåñëa. He is actually situated in his eternal constitutional position under the
direct shelter and protection of the omnipotent Parameçvara, Kåñëa.
According to Çréla Bhaktisiddhänta Sarasvaté Öhäkura, this verse ends the answer
given by the first of the nine Yogendras, Kavi, to Mahäräja Nimi’s first
question, “What is the highest good?”
SB 11.2.44
TEXT 44
TEXT
çré-räjoväca
atha bhägavataà brüta
yad-dharmo yädåço nåëäm
yathäcarati yad brüte
yair liìgair bhagavat-priyaù
SYNONYMS
çré-räjä uväca—the King spoke; atha—next; bhägavatam—about the devotee of the
Personality of Godhead; brüta—please tell me; yat-dharmaù—having what duties;
yädåçaù—having what nature; nåëäm—among men; yathä—how; äcarati—he behaves;
yat—what; brüte—he speaks; yaiù—by which; liìgaiù—visible symptoms;
bhagavat-priyaù—(he is known as) one dear to the Supreme Lord.
TRANSLATION
Mahäräja Nimi said: Now please tell me in greater detail about the devotees of
the Supreme Lord. What are the natural symptoms by which I can distinguish
between the most advanced devotees, those on the middle level and those who are
neophytes? What are the typical religious activities of a Vaiñëava, and how does
he speak? Specifically, please describe those symptoms and characteristics by
which Vaiñëavas become dear to the Supreme Personality of Godhead.
PURPORT
The great sage Kavi has informed King Nimi about the general external symptoms
of a devotee of the Lord, namely his appearance, personal qualities and
activities. But now King Nimi asks how to make further distinctions among the
servants of the Supreme Personality of Godhead so that the first-class,
second-class and lower-class Vaiñëavas can be clearly identified.
According to Çréla Rüpa Gosvämé, kåñëeti yasya giri taà manasädriyeta: “One
should mentally honor any devotee who chants the holy name of Lord Kåñëa.”
(Upadeçämåta 5) Any living entity who is faithfully chanting the holy name of
Kåñëa is to be considered a Vaiñëava and at least within the mind is to be
offered respect. But for practical advancement in Kåñëa consciousness one should
associate at least with a second-class devotee. And if one can receive the mercy
of a first-class devotee of the Lord, one’s perfection is very easily
guaranteed. Thus Nimi Mahäräja is humbly inquiring, “What are the character,
behavior and speech of devotees?” The King wants to know the particular symptoms
of body, mind and speech by which the different categories uttama-adhikäré,
madhyama-adhikäré and kaniñöha-adhikäré are clearly identified. In response to
the King’s inquiry, another of the nava-yogendras, namely Havir, will give a
further elaboration of the science of Kåñëa consciousness.
SB 11.2.45
TEXT 45
TEXT
çré-havir uväca
sarva-bhüteñu yaù paçyed
bhagavad-bhävam ätmanaù
bhütäni bhagavaty ätmany
eña bhägavatottamaù
SYNONYMS
çré-haviù uväca—Çré Havir said; sarva-bhüteñu—in all objects (in matter, spirit,
and combinations of matter and spirit); yaù—anyone who; paçyet—sees;
bhagavat-bhävam—the ability to be engaged in the service of the Lord; ätmanaù—of
the supreme spirit soul, or the transcendence beyond the material concept of
life; bhütäni—all beings; bhagavati—in the Supreme Personality of Godhead;
ätmani—the basic principle of all existence; eñaù—this; bhagavata-uttamaù—a
person advanced in devotional service.
TRANSLATION
Çré Havir said: The most advanced devotee sees within everything the soul of all
souls, the Supreme Personality of Godhead, Çré Kåñëa. Consequently he sees
everything in relation to the Supreme Lord and understands that everything that
exists is eternally situated within the Lord.
PURPORT
In Bhagavad-gétä (6.30) the Lord says,
yo mäà paçyati sarvatra
sarvaà ca mayi paçyati
tasyähaà na praëaçyämi
sa ca me na praëaçyati
“For one who sees Me everywhere and sees everything in Me, I am never lost, nor
is he ever lost to Me.” Çréla Prabhupäda comments, “A person in Kåñëa
consciousness certainly sees Lord Kåñëa everywhere, and he sees everything in
Kåñëa. Such a person may appear to see all separate manifestations of the
material nature, but in each and every instance he is conscious of Kåñëa,
knowing that everything is the manifestation of Kåñëa’s energy. Nothing can
exist without Kåñëa, and Kåñëa is the Lord of everything—this is the basic
principle of Kåñëa consciousness.”
The qualification for seeing Kåñëa everywhere is stated in the Brahma-saàhitä
(5.38):
premäïjana-cchurita-bhakti-vilocanena
santaù sadaiva hådayeñu vilokayanti
yaà syämasundaram acintya-guëa-svarüpaà
govindam ädi-puruñaà tam ahaà bhajämi
“I worship the primeval Lord, Govinda, who is always seen by the devotee whose
eyes are anointed with the pulp of love. He is seen in His eternal form of
Çyämasundara, situated within the heart of the devotee.” A devotee of the
highest level of spiritual qualification is glorified for the expansiveness of
his spiritual vision. For example, when the stalwart demon Hiraëyakaçipu
questioned his self-realized son Prahläda Mahäräja as to the whereabouts of the
Supreme Personality of Godhead, Prahläda, being a mahä-bhägavata, or pure
devotee, answered straightforwardly that the Supreme Lord is everywhere. The
demoniac father then asked if God was in the pillar of the palace. When Prahläda
answered yes, Hiraëyakaçipu, being a bona fide demon, struck the pillar with his
sword, trying to kill God, or at least disprove His existence. Then Lord
Nåsiàhadeva, the most ferocious form of the Supreme Lord, immediately appeared
and finished forever the illicit program of Hiraëyakaçipu. Thus Prahläda
Mahäräja can be accepted as an uttama-adhikäré devotee.
A pure devotee is completely free from the tendency to enjoy things separately
from the Lord’s service. He does not see anything in the universe as
unfavorable, because he sees everything as the expanded potency of the Supreme
Personality of Godhead. Such a devotee’s purpose in existing is to give pleasure
somehow or other to the Supreme Lord. Thus everything that a pure devotee
experiences, moment by moment, increases his ecstatic loving desire to satisfy
the transcendental senses of the Lord.
The three modes of material nature torment the conditioned soul, who absorbs his
mind in the separated, material energy of the Lord. The function of this
separated energy, bhinnä prakåti, is to take the living entity away from the
reality, which is that everything is within Kåñëa and Kåñëa is within
everything. Being covered by gross ignorance, the bewildered conditioned soul
believes that only the objects of his own limited vision actually exist.
Sometimes such foolish persons speculate that if a tree falls in a forest with
no one to hear it, there will actually be no sound. The conditioned souls do not
consider that since the Supreme Personality of Godhead is all-pervading, there
is no question of no one’s hearing; the Lord always hears. As stated in the
Thirteenth Chapter of Bhagavad-gétä (13.14), sarvataù çrutimal loke: the Supreme
Lord hears everything. He is upadrañöa, the witness of everything (Bg. 13.23).
In this verse the word bhägavatottamaù, “the most advanced devotee,” indicates
that there are those who are not gross materialists but who are not the highest
devotees. According to Çréla Bhaktisiddhänta Sarasvaté Öhäkura, those who cannot
properly distinguish between devotees and nondevotees and who therefore never
worship the pure devotees of the Lord are to be known as kaniñöha-adhikäris,
devotees on the lowest stage of devotional service. Such kaniñöha-adhikäris
engage in worship of the Supreme Lord, especially in the temple, but are
indifferent to the Lord’s devotees. Thus they misunderstand this statement by
Lord Çiva in the Padma Puräëa:
ärädhanänäà sarveñäà
viñëor ärädhanaà param
tasmäd parataraà devi
tadéyänäà samarcanam
“O Devé, the most exalted system of worship is the worship of Lord Viñëu.
Greater than that is the worship of tadéya, or anything belonging to Viñëu.”
Çréla Prabhupäda comments on this verse, “Çré Viñëu is sac-cid-änanda-vigraha.
Similarly the most confidential servant of Kåñëa, the spiritual master, and all
devotees of Viñëu are tadéya. The sac-cid-änanda-vigraha, guru, Vaiñëavas and
things used by them must be considered tadéya, and without a doubt worshipable
by all living beings.” (Cc. Madhya 12.38 purport)
Typically the kaniñöha-adhikäré is eager to engage his materialistic
qualifications in the service of the Lord, mistaking such material expertise to
be the sign of advanced devotion. But by continuing to serve the Supreme Lord
and the devotees engaged in propagating the Lord’s mission, the
kaniñöha-adhikäré also advances in his realization and comes to the stage of
dedicating his activities to helping more advanced Vaiñëavas. Even such
kaniñöha-adhikärés can help ordinary living entities by their association, since
at least the kaniñöha-adhikärés have faith that Kåñëa is the Supreme Personality
of Godhead. Because of this faith, the kaniñöha-adhikäré gradually becomes
inimical to those who are opposed to the Lord. As he gradually becomes more and
more inimical to those who hate the supremacy of the Supreme Personality of
Godhead and becomes more attracted to friendship with other faithful servants of
the Lord, the kaniñöha-adhikäré approaches the second-class stage, called
madhyama. In the madhyama stage the Vaiñëava sees the Lord as the cause of all
causes and the chief goal of everyone’s loving propensity. He sees the Vaiñëavas
as his only friends within this morbid world and is eager to bring innocent
people within the shelter of Vaiñëava society. Also, a madhyama-adhikäré
strictly avoids associating with the self-proclaimed enemies of God. When such
an intermediate qualification becomes mature, the concept of supreme
qualification begins to present itself; that is, one comes to the stage of
uttama-adhikäré.
A kaniñöha-adhikäré guru, one who is simply attached to performing religious
ceremonies and worshiping the Deity, without appreciation for other Vaiñëavas,
especially those who are preaching the message of the Lord, will especially
appeal to persons interested in the dry cultivation of knowledge. As a living
entity develops mundane piety, he proudly devotes himself to regulated work and
nobly tries to detach himself from the fruits of his work. Through such
regulated detached work, knowledge or wisdom gradually arises. As knowledge or
wisdom becomes prominent, the pious materialist becomes attracted to altruistic
and charitable work and gives up gross sinful activities. If he is fortunate, he
then becomes favorable to the transcendental devotional service of the Lord.
Desiring a mere intellectual understanding of devotional service, such a pious
materialist may seek shelter at the feet of a kaniñöha-adhikäré. If able to
advance to the madhyama qualification, he then becomes attracted to a Vaiñëava
actively engaged in preaching Kåñëa consciousness. And when fully mature on the
platform of intermediate devotion, he becomes attracted to the mahä-bhägavata
level and is awarded a glimpse of the exalted position of the mahä-bhägavata
spiritual master by the grace of Kåñëa within his heart. If one gradually goes
on in the devotional service of the Lord, one becomes established as a
paramahaàsa mahä-bhägavata. At this stage all of his actions. movements and
engagements in preaching are dedicated solely to the satisfaction of Kåñëa. The
illusory potency, mäyä, has no power to throw or cover such a purified living
entity. In Upadeçämåta (5) Çréla Rüpa Gosvämé has described this stage of life
as bhajana-vijïam ananyam anya-nindädi-çünya-hådam.
A mahä-bhägavata, being empowered by the Supreme Lord, Yogeçvara, is endowed
with the supernatural power to inspire and give success to the madhyama-adhikäré
who follows in his footsteps and to elevate a kaniñöha-adhikäré gradually to the
intermediate platform. Such devotional power springs automatically from the
ocean of mercy found within the heart of a pure devotee. Çréla Bhaktisiddhänta
Sarasvaté Öhäkura points out that a mahä-bhägavata has no desire to inflict
punishment on the enemies of the Lord. Rather, he engages the madhyama-adhikärés
and kaniñöha-adhikärés in preaching work to purify the polluted mentality of the
inimical souls, who are falsely imagining the material world to be separate from
Kåñëa.
There are unfortunate living entities who are unable to understand the glory of
a kaniñöha-adhikäré within the realm of devotional service, have no praise for
the more advanced state of intermediate devotion and cannot even begin to
understand the most exalted stage, that of the uttama-adhikäré. Such unfortunate
souls, attracted to impersonal Mäyäväda speculation, follow faithfully in the
footsteps of Kaàsa, Agha, Baka and Pütanä and are thus killed by Çré Hari. In
this way the community of sense gratifiers remains uninterested in service at
the lotus feet of the Supreme Lord, and according to the individual perverted
vision of so-called self-interest, each materialist chooses his own misfortune
in the form of repeated birth and death in various types of material bodies.
There are 8,400,000 species of material forms, and the materialistic living
entities select the particular flavors of birth, old age, disease and death they
wish to inflict upon themselves under the hallucinations of so-called material
progress.
The analogy is given that a lusty man, being agitated by sexual desire, sees the
whole world as filled with sensuous women. In a similar way, a pure devotee of
Kåñëa sees Kåñëa consciousness everywhere, although it may be temporarily
covered. Thus one sees the world just as one sees himself (ätmavan manyate
jagat). On this basis one may argue that the vision of the mahä-bhagavata is
also illusioned, since the Bhägavatam has already stated throughout that those
conditioned by the three modes of material nature are not at all Kåñëa conscious
but in fact are inimical to Kåñëa. But although the conditioned living entity
may appear inimical to the Lord, the eternal, unalterable fact is that every
living being is part and parcel of Kåñëa. Although one’s ecstatic love for Kåñëa
may now be covered by the influence of mäyä, by the causeless mercy of the
Supreme Personality of Godhead the conditioned soul will gradually be promoted
to the stage of Kåñëa consciousness.
In fact, everyone is suffering the pangs of separation from Kåñëa. Because the
conditioned soul imagines that he has no eternal relationship with Kåñëa, he is
unable to ascertain that all his miseries are due to this separation. This is
mäyä, or “that which is not.” Actually, to think that misery arises from
anything other than separation from Kåñëa is to be in illusion. So when a pure
devotee sees living entities suffering within this world, he correctly feels
that just as he is suffering because of separation from Kåñëa, all other living
beings are also suffering from separation from Kåñëa. The difference is that a
pure devotee correctly ascertains the cause of his heartbreak whereas the
conditioned soul, bewildered by mäyä, is unable to understand his eternal
relationship with Kåñëa and the unlimited pain arising from neglect of that
relationship.
Çréla Jéva Gosvämé has quoted the following verses, which illustrate the
ecstatic feelings of the topmost devotees of the Lord. In the Tenth Canto of
Çrémad-Bhägavatam (10.35.9) the goddesses of Vraja speak as follows:
vana-latäs tarava ätmani viñëuà
vyaïjayantya iva puñpa-phaläòhyäù
praëata-bhära-viöapä madhu-dhäräù
prema-håñöa-tanavo vavåñuù sma
“The creepers and trees of the forest, their branches weighed down by rich
coverings of flowers and fruits, seemed to manifest Lord Viñëu within their
hearts. Exhibiting eruptions of ecstatic love upon their bodies, they poured
down rains of honey.” Elsewhere in the Tenth Canto (Bhäg. 10.21.15) it is said:
nadyas tadä tad upadhärya mukunda-gétam
ävarta-lakñita-mano-bhava-bhagna-vegäù
äliìgana-sthagitam ürmi-bhujair murärer
gåhëanti päda-yugalaà kamalopahäräù
“Hearing the song of Lord Mukunda’s flute, the rivers then stopped their
currents, although the minds of the rivers could still be ascertained from the
presence of whirlpools. With the arms of their waves the rivers seized the two
lotus feet of Muräri, taking help from the lotus plants, and thus He became
trapped in their embrace.” And in the last chapter of the Tenth Canto
(10.90.15), the queens of Dvärakä pray:
kurari vilapasi tvaà véta-nidrä na çeñe
svapiti jagati rätryäm éçvaro gupta-bodhaù
vayam iva sakhi kaccid gäòha-nirviddha-cetä
nalina-nayana-häsodära-lélekñitena
“Dear kuraré, now it is very late at night. Everyone is sleeping. The whole
world is now calm and peaceful. At this time, the Supreme Personality of Godhead
is sleeping, although His knowledge is undisturbed by any circumstance. Then why
are you not sleeping? Why are you lamenting like this throughout the whole
night? Dear friend, is it that you are also attracted by the lotus eyes of the
Supreme Personality of Godhead and by His sweet smiling and attractive words,
exactly as we are? Do those dealings of the Supreme Personality of Godhead pinch
your heart as they do ours?” Çréla Viçvanätha Cakravarté Öhäkura has also given
mother Yaçodä as an example of an uttama-adhikäré, for mother Yaçodä actually
saw all living beings within the mouth of Kåñëa during the Lord’s Våndävana
lélä.
Çréla Viçvanätha Cakravarté Öhäkura also points out in his commentary, atra
paçyed iti tathä darçana-yogyataiva vivakñitä, na tu tathä darçanasya
särva-kälikatä. “In this verse the word paçyet, or ‘one must see,’ does not mean
that at every moment one is visualizing the form of Kåñëa; rather, it means that
one has reached the exalted platform of devotional service on which he is fit to
see or is capable of seeing Kåñëa’s form.” If only those who constantly see the
form of Kåñëa are to be considered uttama-adhikärés, then Närada, Vyäsa and
Çukadeva cannot be considered topmost devotees, since they do not always see the
Lord everywhere. Of course, Närada, Vyäsa and Çukadeva are considered to be on
the highest standard of pure devotional service, and therefore the real
qualification is tad-didåkñädhikya, or having an overwhelming desire to see the
Lord. Therefore the statement of Bhagavad-gétä that a devotee should see Kåñëa
everywhere (yo mäà paçyati sarvatra) can be understood in terms of the example
of a lusty man’s thinking that the world is full of beautiful women. Similarly,
one should become transcendentally so desirous of seeing the Lord that one can
perceive within the entire universe nothing but Kåñëa and His potency. Väsudevaù
sarvam iti. In Çréla Prabhupäda’s correspondence in 1969 with Professor J. F.
Staal of the University of California, Çréla Prabhupäda claimed that all of his
disciples who were strictly following the intense program of Kåñëa consciousness
were in fact sudurlabha-mahätmäs who were seeing väsudevaù sarvam. In other
words, if one is constantly engaged in Kåñëa consciousness with an intense
desire to please the Lord and one day gain His association, it is to be
understood that in one’s life there is nothing but Kåñëa. Çréla Viçvanätha
Cakravarté Öhäkura has warned us, however, that a mere theoretical or academic
understanding that Kåñëa is everything does not qualify one as a first-class
devotee. One must actually have developed love for Kåñëa. Therefore it can be
practically understood that anyone who enthusiastically adopts the Kåñëa
consciousness program and eagerly participates in the preaching activities of
the International Society for Krishna Consciousness is acting on the platform of
a madhyama-adhikäré devotee. When such a devotee becomes overwhelmed by his
desire to serve Kåñëa and associate with the Lord, so much so that he is not
attracted to anything else within the universe, he should be understood to be an
uttama-adhikäré Vaiñëava, as mentioned in this verse.
SB 11.2.46
TEXT 46
TEXT
ésvare tad-adhéneñu
bäliçeñu dviñatsu ca
prema-maitré-kåpopekñä
yaù karoti sa madhyamaù
SYNONYMS
éçvare—unto the Supreme Personality of Godhead; tat-adhéneñu—to persons who have
taken fully to Kåñëa consciousness; bäliçeñu—unto the neophytes or the ignorant;
dviñatsu—to persons envious of Kåñëa and Kåñëa’s devotees; ca—and; prema—love;
maitré—friendship; kåpä—mercy; upekñäù—negligence; yaù—anyone who; karoti—does;
saù—he; madhyamaù—a second-class devotee.
TRANSLATION
An intermediate or second-class devotee, called madhyama-adhikäré, offers his
love to the Supreme Personality of Godhead, is a sincere friend to all the
devotees of the Lord, shows mercy to ignorant people who are innocent and
disregards those who are envious of the Supreme Personality of Godhead.
PURPORT
According to Bhagavad-gétä, every living entity within the material world is
eternally a minute fragmental portion of the Supreme Personality of Godhead.
Mamaiväàço jéva-loke jéva-bhütaù sanätanaù (Bg. 15.7). But because of the
influence of mäyä the puffed-up conditioned souls become inimical to the service
of the Lord and the Lord’s devotees, choose leaders among the materialistic
sense gratifiers, and thus engage busily in a useless society of the cheaters
and the cheated, a society of the blind leading the blind into a ditch. Although
the community of Vaiñëavas is sincerely eager to serve the conditioned souls by
bringing them back to their constitutional position, by mäyä’s influence the
materialistic living entity becomes hardhearted and rejects the mercy of the
Lord’s devotees.
According to Çréla Bhaktisiddhänta Sarasvaté Öhäkura, although a second-class
devotee is eager to preach to the innocent conditioned souls, he should avoid
the atheistic class of men so that he will not become disturbed or polluted by
their association. Çréla Viçvanätha Cakravarté Öhäkura has confirmed that a
Vaiñëava should be indifferent to those who are envious of the Supreme Lord. It
is practically seen that when such persons are informed of the glories of the
Supreme Personality of Godhead, they attempt to ridicule the Supreme Lord, thus
further deteriorating their polluted existence. In this connection Çréla
Viçvanätha Cakravarté Öhäkura has quoted from the Tenth Canto of
Çrémad-Bhägavatam (10.20.36):
girayo mumucus toyaà
kvacin na mumucuù çivam
yathä jïänämåtaà käle
jïänino dadate na vä
“Sometimes in autumn the water falls down from the tops of the hills to supply
clean water, and sometimes the water stops. Similarly, sometimes great saintly
persons distribute clear knowledge, and sometimes they are silent.”
In this regard, Çréla Jéva Gosvämé has mentioned that although the first-class
devotee of the Lord may at times exhibit apparent hatred toward the demons
because of entering the mood of the Lord’s pastimes, the intermediate devotees
should avoid such feelings. Furthermore, the intermediate devotee should not in
any way associate with the powerful atheistic class of men, because there is
danger that his mind will become bewildered by such association. According to
Çréla Viçvanätha Cakravarté Öhäkura, if a Vaiñëava preacher encounters one who
is envious of him, the preacher should remain far away from such an envious
person. But the Vaiñëava preacher may meditate upon ways to save the envious
class of men. Such meditation is called sad-äcära, or saintly behavior. Çréla
Jéva Gosvämé has mentioned Prahläda Mahäräja as an example of a saintly person.
In Çrémad-Bhägavatam (7.9.43) there is the following statement by Prahläda:
naivodvije para duratyaya-vaitaraëyäs
tvad-vérya-gäyana-mahämåta-magna-cittaù
çoce tato vimukha-cetasa indriyärtha-
mäyä-sukhäya bharam udvahato vimüòhän
“O best of the great personalities, I am not at all afraid of material
existence, for wherever I stay I am fully absorbed in thought of Your glories
and activities. My concern is only for the fools and rascals who are making
elaborate plans for material happiness and maintaining their families, societies
and countries. I am simply concerned with love for them.” Although a Vaiñëava
preacher constantly meditates on the welfare of all living entities, he will not
associate with those who are unreceptive to the message of the Supreme Lord,
Kåñëa. In this regard Çréla Viçvanätha Cakravarté Öhäkura states that even
Bharata Mahäräja, Vyäsadeva and Çukadeva Gosvämé do not exhibit their mercy
indiscriminately.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura has given an elaborate explanation to
prove that the discrimination employed by a madhyama-adhikäré preacher does not
at all show a lack of mercy. He states that upekñä, or neglect, as mentioned in
this verse, is the proper medicine for those who are inimical to the Supreme
Lord and His devotees. Indifference from the preacher checks feelings of
hostility on both sides. Although there is a Vedic injunction that one should
cut out the tongue of a person who offends the Supreme Lord and His devotees, in
this age it is best simply to avoid potential offenders and thus prevent them
from committing further sinful activities against the Vaiñëavas. It is the duty
of a Vaiñëava preacher to point out the futility of any process besides
surrendering to the Supreme Lord. An envious person, however, will resent such
strong preaching by a Vaiñëava and disrespect him, considering the devotee to be
unnecessarily criticizing others. Such a person, who cannot appreciate the mercy
of Vaiñëavas, should be neglected. Otherwise, according to Çréla Bhaktisiddhänta
Sarasvaté Öhäkura, his cheating mentality will increase day by day.
Those who are not attracted to the saìkértana movement of Çré Caitanya
Mahäprabhu and who disrespect the faithful servants of Lord Caitanya,
considering their strong statements about the saìkértana movement to be
obstacles to their own worship of the Lord, will never be able to fix their
minds on Kåñëa, but will gradually fall down from the path of devotion by
confusing the external activities of the material world with the actual worship
of the Supreme Personality of Godhead, Kåñëa. Such bewilderment has been
expressed by the words bhayaà dvitéyäbhiniveçataù syät.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura has strongly rejected those foolish
persons who, under a plea of mercy and equal vision, perceive that a faithless
person is also a devotee of the Supreme Lord and who thus try to thrust the
hari-näma, or holy name of God, upon such offensive people. Çréla
Bhaktisiddhänta has stated, “When childish people think themselves
mahä-bhägavatas and act in defiance of the Vaiñëava spiritual master, such
behavior simply holds them back from receiving the mercy of the Vaiñëava guru.
Bewildered by false ego, these self-proclaimed devotees gradually become fit to
be ignored by pure devotees on the intermediate platform and are cheated of the
mercy that comes from the devotees’ satisfaction. Thus they become asädhu by
constantly committing offenses against the devotees who preach the holy name of
Kåñëa. Pure devotees, therefore, in all circumstances display indifference to
those who falsely imagine themselves to be viçuddha-bhaktas, or pure devotees of
the Lord. This indifference is an excellent manifestation of their mercy.” In
other words, those who criticize the Vaiñëava preachers on the second-class
platform for discriminating between those who are fit to receive the Lord’s
mercy and those who are simply envious are misunderstanding the mission of the
Lord. Kåñëa Himself states in Bhagavad-gétä (4.8):
pariträëäya sädhünäà
vinäçäya ca duñkåtäm
dharma-saàsthäpanärthäya
sambhavämi yuge yuge
“To deliver the pious and to annihilate the miscreants, as well as to
reestablish the principles of religion, I advent Myself millennium after
millennium.” Even such a great Vaiñëava as Çukadeva Gosvämé, one of the twelve
mahäjanas in this universe, expressed his contempt for the evil Kaàsa.
Çréla Jéva Gosvämé has pointed out that even though the mahä-bhägavata devotee
may act on the second-class platform for preaching, his rejection of the envious
living entities does not obstruct his vision of the Lord as all-pervading.
Rather, when a first-class devotee or even a second-class devotee rejects the
atheistic class of men, he is expressing the mission of the Supreme Personality
of Godhead. A first-class or second-class Vaiñëava never actually becomes
envious of another living entity, but out of intense love for the Supreme Lord
he becomes angry when the Lord is offended. Also, understanding the Lord’s
mission, he discriminates according to the position of a particular living
entity. To consider such a Vaiñëava preacher an ordinary, envious person, or to
consider him sectarian because of his proclamation of pure devotional service as
the most exalted of all methods of spiritual advancement, reflects a
materialistic vision called vaiñëave jäti-buddhiù or guruñu nara-matiù. Such an
offense drags the offender down to a hellish condition of life by the laws of
nature.
According to Çréla Jéva Gosvämé, although a mahä-bhägavata sees every living
entity as a pure spirit soul, such a mahä-bhägavata still experiences special
ecstasies and other symptoms upon meeting another Vaiñëava. This is not
contradictory to his vision as a topmost devotee; rather, it is a symptom of his
love for Kåñëa. A pure devotee sees every living entity as part and parcel of
Kåñëa and therefore expresses his love for Kåñëa through love for all the
expansions and creations of Kåñëa. Still, such a mahä-bhägavata feels special
ecstatic love upon seeing another living entity directly pleasing the senses of
the Supreme Lord. Such feelings are manifest in the statement of Lord Çiva to
the Pracetäs:
kñaëärdhenäpi tulaye
na svargaà näpunar-bhavam
bhagavat-saìgi-saìgasya
martyänäà kim utäçiñaù
“If one by chance associates with a devotee, even for a fraction of a moment, he
no longer is subject to attraction by the results of karma or jïäna. What
interest then can he have in the benedictions of the demigods, who are subject
to the laws of birth and death?” (Bhäg. 4.24.57) Similarly, Lord Çiva also
stated:
atha bhägavatä yüyaà
priyäù stha bhagavän yathä
na mad bhägavatänäà ca
preyän anyo ’sti karhicit
“You are all devotees of the Lord, and as such I appreciate that you are as
respectable as the Supreme Personality of Godhead Himself. I know that in this
way the devotees also respect me and that I am dear to them. Thus no one can be
as dear to the devotees as I am.” (Bhäg. 4.24.30) Similarly, in the First Canto
of Çrémad-Bhägavatam (1.7.11) Çréla Çukadeva Gosvämé is mentioned as nityaà
viñëu-jana-priyaù, especially dear to the pure devotees of the Lord.
The wonderful loving dealings between Vaiñëavas on the topmost platform are
demonstrated in the pastimes of Caitanya-caritämåta. In other words, although a
Vaiñëava sees every living entity as part and parcel of Kåñëa, he must
discriminate in his external behavior so as not to interfere with the original
purpose of the Lord’s creation, which is to reform the living entities so that
they can gradually come back home, back to Godhead. A pure devotee does not
foolishly pretend equal vision and approach envious persons; rather, he respects
the mission of the Lord, as stated in Bhagavad-gétä (4.11) by the words ye yathä
mäà prapadyante täàs tathaiva bhajämy aham.
On the other hand, if it is the Lord’s desire, a pure devotee can offer his
respects to all living beings. For example, Çréla Jéva Gosvämé mentions that
Uddhava and other pure devotees of the Lord were always prepared to offer
respectful obeisances even to such persons as Duryodhana. Madhyama-adhikärés,
however, should not imitate such uttama-adhikäré behavior. In this connection,
the distinction between madhyama-adhikäré and uttama-adhikäré is stated by Çréla
Viçvanätha Cakravarté Öhäkura as follows: atra sarva-bhüteñu
bhagavad-darçana-yogyatä yasya kadäcid api na dåñöä. A madhyama-adhikäré cannot
at any time perceive the presence of the Supreme Lord within all living beings,
whereas an uttama-adhikäré, however he acts on the second-class platform to
carry out the Lord’s mission, is aware that every living entity is ultimately a
forgetful Kåñëa conscious living entity. Therefore, although a devotee may
externally engage four different types of behavior, as mentioned in this
verse—namely, worship of the Lord, friendship with the devotees, preaching to
the innocent and rejection of the demons—he is not necessarily on the
second-class platform, since an uttama-adhikäré also may exhibit these symptoms
to carry out the Lord’s mission. In this regard, Çréla Bhaktisiddhänta Sarasvaté
Öhäkura mentions that it is the duty of the madhyama-adhikäré to extend himself
as the right hand of the uttama-adhikäré, vowing to work for the benefit of
others and offering to help in distributing love of Kåñëa.
Finally, Çréla Bhaktisiddhänta Sarasvaté Öhäkura has given a nice explanation of
the difference between arcana and bhajana. Arcana refers to the platform of
sädhana-bhakti, in which one serves the Lord to carry out the rules and
regulations of the process. One who has achieved the shelter of the Lord’s holy
name and is totally engaged in the attempt to serve the Lord should be
considered to be on the platform of bhajana, even though his external activities
may sometimes be less strict than those of the neophyte engaged in arcana. This
apparent lack of strictness, however, refers to laxity not in the basic
principles of sane behavior and renunciation of sense gratification, but rather
in the details of Vaiñëava ceremonies.
SB 11.2.47
TEXT 47
TEXT
arcäyäm eva haraye
püjäà yaù çraddhayehate
na tad-bhakteñu cänyeñu
sa bhaktaù präkåtaù småtaù
SYNONYMS
arcäyäm—Deity; eva—certainly; haraye—to Lord Hari; püjäm—worship; yaù—who;
çraddhayä—faithfully; éhate—engages; na—not; tat—of Kåñëa; bhakteñu—toward the
devotees; ca—and; anyeñu—toward people in general; saù—he; bhaktaù
präkåtaù—materialistic devotee; småtaù—is called.
TRANSLATION
A devotee who faithfully engages in the worship of the Deity in the temple but
does not behave properly toward other devotees or people in general is called a
präkåta-bhakta, a materialistic devotee, and is considered to be in the lowest
position.
PURPORT
Çréla Madhväcärya comments that one in the lowest stage of devotional service
faithfully worships the Deity in the temple but is not aware that the Supreme
Personality of Godhead is actually all-pervading. This same mentality can be
seen in the Western countries, where people commit all types of sinful
activities in their homes and in the street but then piously go to a church and
pray to God for mercy. Actually, God is in our home, God is in the street, God
is in our office, God is in the forest, God is everywhere, and therefore God
should be worshiped everywhere by the process of devotional service at His lotus
feet. As stated in verse 41 of this chapter,
khaà väyum agnià salilaà mahéà ca
jyotéàñi sattväni diço drumädén
sarit-samudräàç ca hareù çaréraà
yat kià ca bhütaà praëamed ananyaù
“A devotee should not see anything as being separate from the Supreme
Personality of Godhead, Kåñëa. Ether, fire, air, water, earth, the sun and other
luminaries, all living beings, the directions, trees and other plants, the
rivers and oceans—whatever a devotee experiences he should consider to be an
expansion of Kåñëa. Thus seeing everything that exists within creation as the
body of the Supreme Lord, Hari, the devotee should offer his sincere respects to
the entire expansion of the Lord’s body.” This is the vision of the
mahä-bhagavata devotee of the Lord.
Çréla Madhväcärya states that a madhyama-adhikäré, a devotee in the intermediate
stage, sees the Supreme Personality of Godhead as the cause of all causes and
therefore offers his love to the Lord. Such a devotee is a sincere friend of
other devotees, is merciful to the ignorant and avoids the atheists.
Nonetheless, tad-vaçatvaà na jänäti sarvasya jagato ’pi tu: his realization of
the all-pervading feature of the Supreme Lord is imperfect. Although he does
have a general sense that everyone is ultimately meant to be a devotee of the
Supreme Lord and he tries to use everything in the service of Kåñëa, aware that
everything belongs to the Lord, he may be bewildered by association with
atheistic men.
Çréla Madhväcärya states, arcäyäm eva saàsthitam/ viñëum jïätvä tad-anyatra
naiva jänäti yaù pumän. A kaniñöha-adhikäré has no idea that the Supreme Lord
has the power to exist outside a church or temple. Furthermore, being puffed up
by his own ceremonial worship (ätmano bhakti-darpataù), a kaniñöha-adhikäré
cannot imagine that anyone is more pious or religious than he, and he is not
even aware that other devotees are more advanced. Thus he cannot understand the
madhyama or uttama standard of devotional service, and sometimes, because of his
false pride, he criticizes the more advanced devotees of the Lord, neglects them
or simply has no understanding of their exalted position as preachers or
completely self-realized souls.
Another symptom of the kaniñöha-adhikäré is that he is infatuated by the
material qualifications of so-called great materialistic persons. Having a
bodily concept of life himself, he is attracted by material opulence and thus
minimizes the position of the Supreme Lord, Viñëu. Such a kaniñöha-adhikäré,
therefore, is disturbed if a second-class devotee criticizes the nondevotees of
the Lord. In the name of compassion or kindness, a kaniñöha-adhikäré approves of
the nondevotional activities of such materialistic men. Because the
kaniñöha-adhikäré is ignorant of the higher realms of devotional service and the
unlimited transcendental bliss of Kåñëa consciousness, he sees devotional
service merely as the religious aspect of life but thinks that life has many
enjoyable and worthwhile nondevotional aspects. Therefore he becomes angry when
second-class devotees, who are experiencing that Kåñëa is everything, criticize
the nondevotees. Madhväcärya says that such a person, because of his rudimentary
faith in Kåñëa, is considered a devotee, but he is bhaktädhama, a devotee on the
lowest standard. If such materialistic devotees follow the rules and regulations
of Deity worship, they will gradually be elevated to a higher standard and
eventually become pure devotees of the Lord, unless they commit offenses against
other devotees, in which case their advancement will be checked.
Çréla Madhväcärya states, tad-bhaktänäm upekñakäù kuryur viñëäv api dveñam.
Those who neglect or show indifference to the devotees of the Lord are to be
considered offenders at the lotus feet of Viñëu. Similarly, those who disrespect
the demigods will become bereft of devotional service and be forced to rotate
again and again within saàsära, the cycle of birth and death. Püjyä deväs tataù
sadä: the demigods are always to be offered respect, since they are devotees of
the Supreme Personality of Godhead. If someone is envious of the demigods, he is
to be considered envious of the Supreme Personality of Godhead. Similarly, one
who offers sincere respect to the demigods is considered to be respecting the
will of the Supreme Lord. A Vaiñëava does not foolishly think that there are
many gods. He knows that there is one Supreme Personality of Godhead. But as
stated many times in Çrémad-Bhägavatam, the Lord has a mission within this
material world, which is to reform the conditioned living entities through the
cruel laws of nature. In the Lord’s mission within this world, the demigods are
to be considered limbs of the Lord’s body. It is stated in Bhagavad-gétä (7.20):
kämais tais tair håta-jïänäù
prapadyante ’nya-devatäù
taà taà niyamam ästhäya
prakåtyä niyatäù svayä
“Those whose minds are distorted by material desires surrender unto demigods and
follow the particular rules and regulations of worship according to their own
natures.” But there are many examples of devotees who worshiped the demigods to
get benedictions for serving Lord Kåñëa. The gopés worshiped the demigods to
achieve Kåñëa, and similarly Rukmiëédevé, on the day of her marriage, engaged in
such demigod worship, her only goal being Kåñëa. Even today the preachers of the
Kåñëa consciousness movement cultivate important people with all kindness and
diplomacy so that such wealthy or influential people will engage their resources
in the devotional service of Kåñëa to glorify Kåñëa all over the world.
Similarly, offering all respects to the demigods so that they will give facility
for the devotional service of Kåñëa is not against the bhakti-märga, although
nowadays such demigod worship has also deteriorated. Therefore, Caitanya
Mahäprabhu has recommended hari-näma saìkértana, chanting the holy names of
Kåñëa, as the only realistic process for this age. Nonetheless, a devotee of the
Lord should not misinterpret Bhagavad-gétä’s injunctions against demigod worship
as a license to offend the demigods, who are bona fide Vaiñëavas.
Çréla Madhväcärya notes,
viñëor upekñakaà sarve
vidviñanty adhikaà suräù
pataty avaçyaà tamasi
hariëä taiç ca pätitaù
“All the demigods are extremely inimical to one who does not respect Lord Viñëu.
Such a person is pushed into the darkest regions by the Lord, as well as by the
demigods.” From this statement by Çréla Madhväcärya, the devotional sentiments
of the demigods can be understood. It is stated that in the supreme liberation
achieved by an uttama-adhikäré, the most exalted devotee of the Lord, the
devotee enjoys transcendental bliss in the direct association of the Supreme
Lord and the demigods.
According to Çréla Jéva Gosvämé, since a kaniñöha-adhikäré who cannot properly
respect other devotees will certainly fail to offer respects to ordinary living
entities who are not even devotees, a kaniñöha-adhikäré is useless for practical
preaching work unless he comes to a higher platform of understanding. Çréla Jéva
Gosvämé says, iyaà ca çraddhä na çästrärthävadhäraëa-jätä. Because the
kaniñöha-adhikäré’s faith is not actually based on the statements of Vedic
literature, he cannot understand the exalted position of the Supreme Personality
of Godhead within everyone’s heart. Therefore he cannot actually manifest love
of Godhead, nor can he understand the exalted position of the devotees of the
Lord. Kåñëa is so glorious that Kåñëa’s intimate associates must also be
glorious. But this is unknown to a kaniñöha-adhikäré. Similarly, the essential
qualification of a Vaiñëava, which is to offer all respects to others (amäninä
manädena kértanéyaù sadä hariù), is also conspicuous by its absence in a
kaniñöha-adhikäré. If such a person, however, has faith in the Vedic literatures
and tries to understand the statements of Bhagavad-gétä and Çrémad-Bhägavatam,
he will gradually be elevated to the second-and first-class stages of devotional
service.
According to Çréla Bhaktisiddhänta Sarasvaté Öhäkura, a kaniñöha-adhikäré should
very seriously engage in regulated worship of the Deity. The Deity is a
particular incarnation of the Supreme Personality of Godhead. Lord Kåñëa can
present Himself before the worshiper in five different manifestations, namely
His original form as Kåñëa (para), His quadruple expansions (vyüha), His pastime
incarnations (vaibhava), the Supersoul (antaryämé) and the Deity (arcä). Within
the Deity form (arcä) is the Supersoul, who in turn is included within the
Lord’s pastime forms (vaibhava). The Supreme Lord’s vaibhava-prakäça is an
emanation from the catur-vyüha. This quadruple expansion of the Lord is situated
within the supreme truth, Väsudeva, who Himself is situated within the
svayaà-prakäça-tattva. This svayaà-prakäça consists of expansions of the
ultimate svayaà-rüpa-tattva, the original form of Kåñëa within Goloka Våndävana
in the spiritual sky. This hierarchy of the expansions of the Supreme Lord in
the spiritual world is realized even within the material world in terms of one’s
eagerness to render service to the Lord. A beginner in the lowest stage of
devotional service should try to dedicate all his activities to the satisfaction
of the Lord and cultivate the worship of Kåñëa in the temple.
According to Çréla Bhaktisiddhänta Sarasvaté Öhäkura, all the plenary expansions
of the Supreme Lord mentioned above descend into this world and enter within the
Deity, who exhibits the function of the Supersoul by accompanying the daily life
of the Vaiñëava. Although the vaibhava, or pastime expansions, of the Lord
incarnate at specific times (rämädi-mürtiñu kalä-niyamena tiñöhan), the
Supersoul and Deity forms are constantly available for the spiritual advancement
of the devotees in this world. As one comes to the madhyama-adhikäré platform,
one is able to understand the expansions of the Supreme Lord, whereas the
kaniñöha-adhikäré’s entire knowledge of the Lord is limited to the Deity.
Nonetheless, Kåñëa is so kind that to encourage even the lowest class of
Vaiñëavas He condenses all of His various forms into the Deity so that by
worshiping the Deity the kaniñöha-adhikäré devotee is worshiping all the forms
of the Lord. As the devotee makes advancement, he can understand these forms as
they appear in their own way, both within this world and in the spiritual sky.
As long as one remains on the third-class platform, one has no transcendental
appreciation of the blissful reality of the Supreme Lord’s paraphernalia and
entourage. Çré Caitanya Mahäprabhu was very pleased with King Pratäparudra when
the King, upon receiving an outer cloth from the Lord, immediately installed it
as a Deity and began to worship it as being as good as the Lord Himself. Lord
Çiva himself has stated, tasmäd parataraà devi tadéyänäà samarcanam. Worship of
the paraphernalia, entourage or devotees of the Lord is even better than worship
of the Lord, because the Lord is more pleased by worship of His devotees and
entourage than by worship of Himself personally.
According to Çréla Bhaktisiddhänta Sarasvaté Öhäkura, the inability of the
kaniñöha-adhikäré to appreciate the Lord’s devotees, entourage and paraphernalia
indicates that such a materialistic Vaiñëava is still affected by the
speculative understanding of the karma-vadés and Mäyävädés, those who are
dedicated to sense gratification and impersonal speculation about the Absolute.
Çréla Prabhupäda often said that only the impersonalist desires to see Kåñëa
alone; we desire to see Kåñëa with His cows, His friends, His parents, His
gopés, His flute, jewelry, forest scenery and so on. Kåñëa is gorgeous in the
setting of Våndävana. It is in the land of Våndävana that Lord Kåñëa, surrounded
by so many beautiful associates, manifests His exalted indescribable beauty.
Similarly, the unique mercy of the Supreme Personality of Godhead is exhibited
in the activities of His pure devotees who selflessly travel around the universe
distributing the dust particles from Kåñëa’s lotus feet on the heads of the
conditioned souls. One who is uninterested in the Lord’s paraphernalia,
entourage and devotees has a stunted conception of the Supreme Personality of
Godhead. This must be due to contamination from the impersonal and sensuous
understandings of life.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura states that after hundreds of lifetimes
of faithfully worshiping the Deity of Lord Väsudeva with external paraphernalia,
one realizes the true nature of His transcendental name and mantras, and the
bondage of one’s materialistic mentality slackens. In this way, as a
kaniñöha-adhikäré gradually comes to perceive the mental activities of a devotee
and tries seriously to advance to a higher stage, his materialistic conceptions
will go away of their own accord. He then exhibits loving service to the Supreme
Personality of Godhead and makes friendship with the devotees who are the
dearmost sons of the Lord, and by appreciating the universal quality of
devotional service to Kåñëa he becomes very much eager to engage other innocent
people in the service of the Lord. Further, as he begins to make significant
advancement he becomes inimical to anything or anyone that hinders the progress
of his devotional life, and thus he avoids atheistic people who cannot benefit
by good instruction.
The International Society for Krishna Consciousness, founded by His Divine Grace
Oà Viñëupäda Paramahaàsa Parivräjakäcärya 108 Çré Çrémad Bhaktivedanta Swami
Prabhupäda, is so nice that anyone who helps this society immediately engages in
preaching work for the Lord. Thus there is great facility for the members of
this society to come quickly to the second-class stage of devotional service. If
in the name of Kåñëa consciousness one gives up preaching and instead becomes
interested simply in collecting funds for maintenance, he is showing a type of
envy of other living entities. This is a symptom of the third-class platform.
According to Çréla Viçvanätha Cakravarté Öhäkura, verses 45 through 47
constitute the answer to King Nimi’s two questions “What is the nature of
devotional service to the Lord?” and “What are the specific duties of the
Vaiñëavas?”
SB 11.2.48
TEXT 48
TEXT
gåhétväpéndriyair arthän
yo na dveñöi na håñyati
viñëor mäyäm idaà paçyan
sa vai bhägavatottamaù
SYNONYMS
gåhétvä—accepting; api—even though; indriyaiù—with his senses; arthän—objects of
the senses; yaù—who; na dveñöi—does not hate; na håñyati—does not rejoice;
viñëoù—of the Supreme Lord, Viñëu; mäyäm—the illusory potency; idam—this
material universe; paçyan—seeing as; saù—he; vai—indeed; bhägavata-uttamaù—a
first-class devotee.
TRANSLATION
Even while engaging his senses in contact with their objects, one who sees this
whole world as the energy of Lord Viñëu is neither repelled nor elated. He is
indeed the greatest among devotees.
PURPORT
According to Çréla Çrédhara Svämé, the position of the uttama-adhikäré, or
first-class devotee of the Lord, is so worshipable that additional symptoms are
now given in eight verses. It should be understood that unless one comes in
contact with the lotus feet of a pure devotee of the Lord, the path of freedom
from material illusion is very difficult to understand. In the fifth verse of
Çré Upadeçämåta Çréla Rüpa Gosvämé has stated, çuçrüñayä bhajana-vijïam ananyam
anya-nindädi-çünya-hådam épsita-saìga-labdhyä: “One should associate with and
faithfully serve that pure devotee who is advanced in undeviated devotional
service and whose heart is completely devoid of the propensity to criticize
others.” Çréla Prabhupäda comments, “In this verse Çréla Rüpa Gosvämé advises
the devotee to be intelligent enough to distinguish between the
kaniñöha-adhikäré, madhyama-adhikäré and uttama-adhikäré. . .. A neophyte
Vaiñëava or a Vaiñëava situated on the intermediate platform can also accept
disciples, but such disciples must be on the same platform, and it should be
understood that they cannot advance very well toward the ultimate goal of life
under his insufficient guidance. Therefore a disciple should be careful to
accept an uttama-adhikäré as a spiritual master.” Therefore additional symptoms
will now be given so that the conditioned soul who desires to go back home, back
to Godhead, can properly identify the bona fide spiritual master.
According to Çréla Çrédhara Svämé and Çréla Jéva Gosvämé, associating with a
pure devotee of the Lord is so important that now that the various categories of
devotional service have been defined, eight additional verses are given
concerning the qualifications of a pure devotee, so that students of
Çrémad-Bhägavatam will make no mistake in this connection. Similarly, in the
Second Chapter of Bhagavad-gétä Arjuna asked Kåñëa about the symptoms of a
completely Kåñëa conscious person, and Kåñëa elaborately explained the symptoms
of one who is prajïä pratiñöhitä, or established in Kåñëa consciousness.
The particular qualification mentioned in this verse is viñëor mäyäm idaà
paçyan: one should see the entire material universe as a product of the illusory
energy of the Lord. There is no question of lamenting or rejoicing for that
which is the property of the Supreme Personality of Godhead. Within this world
one generally laments upon losing something desirable and rejoices upon
acquiring the object of his wish. But since a pure devotee has no personal
desire whatsoever (kåñëa-bhakta niñkäma—ataeva ‘çänta’), there is no question of
gain or loss. As the Lord says in Bhagavad-gétä (18.54):
brahma-bhütaù prasannätmä
na çocati na käìkñati
samaù sarveñu bhüteñu
mad-bhaktià labhate paräm
“One who is transcendentally situated at once realizes the Supreme Brahman and
becomes fully joyful. He never laments nor desires to have anything; he is
equally disposed to every living entity. In that state he attains pure
devotional service unto Me.” Similarly, Lord Çiva says to his wife, Pärvaté,
while glorifying the character of King Citraketu,
näräyaëa-paräù sarve
na kutaçcana bibhyati
svargäpavarga-narakeñv
api tulyärtha-darçinaù
“Devotees solely engaged in the devotional service of the Supreme Personality of
Godhead, Näräyaëa, never fear any condition of life. For them the heavenly
planets, liberation and the hellish planets are all the same, for such devotees
are interested only in the service of the Lord.” (Bhäg. 6.17.28)
This state of complete satisfaction in the devotional service of Kåñëa is not a
mental concoction achieved by artificial meditation, but is a result of having
experienced the superior nature of the Supreme Personality of Godhead, who is a
reservoir of transcendental bliss. As stated in Bhagavad-gétä (2.59),
rasa-varjaà raso ’py asya paraà dåñövä nivartate. When impersonalists and
voidists artificially try to push material things out of their minds, they
undergo great hardships and ordeals in their artificial meditation.
kleço ’dhikataras teñäm
avyaktäsakta-cetasäm
avyaktä hi gatir duùkhaà
dehavadbhir aväpyate
(Bg. 12.5)
According to Lord Kåñëa, it is only with great inconvenience and suffering that
one can achieve impersonal liberation, because every living being is eternally a
person, being part and parcel of the Supreme Person, Kåñëa. The concept of
giving up one’s personal identity is a reaction to the terrible frustration of
material egotism. It is not a positive program. If one is suffering unbearable
pain in his hand, he may agree to have the hand amputated, but the real solution
is to remove the infection so that the healthy hand may become a source of
pleasure. Similarly ego, or the sense that “I am,” is a source of unlimited
happiness when we understand what we are, namely servants of Kåñëa. Impersonal
meditation is dry and troublesome. A pure devotee realizes that he is an eternal
person, part and parcel of the Supreme Person, Lord Kåñëa, and that he has the
privilege as the son of God to participate in the ecstatic eternal pastimes of
the Supreme Lord, loving Kåñëa and playing with Him forever. For such a devotee
the pale material nature, which is but a perverted reflection of the spiritual
world, becomes totally unattractive. Therefore, one who is completely attached
to Kåñëa and uninterested in the manifestations of mäyä can be considered
bhägavatottamaù, a pure devotee of the Lord, as described in a previous verse
(bhaktiù pareçänubhavo viraktir anyatra ca).
Çréla Madhväcärya has stated, viñëor mäyäà viñëv-icchädhénäm: “The words viñëor
mäyäm in this verse indicate that the illusory energy always remains dependent
upon the will of Lord Viñëu.” Similarly the Brahma-saàhitä (5.44) says,
såñöi-sthiti-pralaya-sädhana-çaktir ekä chäyeva yasya bhuvanäni bibharti durgä.
Mäyä is like a shadow of the Supreme Personality of Godhead who serves Him in
the creation, maintenance and annihilation of this world. Just as a shadow has
no independent power of movement but follows the substance that casts the
shadow, the illusory energy of the Lord has no independent power, but bewilders
the living entities according to the Lord’s desire. One of Kåñëa’s opulences is
that He is supremely detached; when a living entity wants to forget Him, Kåñëa
immediately employs His illusory energy to facilitate the foolishness of the
conditioned soul.
According to Çréla Jéva Gosvämé the words gåhétväpéndriyair arthän indicate that
the pure devotee of the Lord does not cease acting within this world; rather, he
uses his senses in the service of the Lord of the senses, Håñékeça. Håñékeëa
håñékeça-sevanaà bhaktir ucyate. Çréla Rüpa Gosvämé has stated that if one gives
up those material things which are favorable for serving Kåñëa, considering them
material and therefore an impediment to his spiritual advancement, his
renunciation is merely phalgu-vairägya, or immature and imperfect renunciation.
On the other hand, one who accepts all material things for the service of Kåñëa
without any personal desire for sense gratification is actually renounced
(yuktaà vairägyam ucyate).
Çréla Bhaktisiddhänta Sarasvaté Öhäkura has warned in his commentary on this
verse that by envying any of the three classes of devotees—uttama-adhikäré,
madhyama-adhikäré or kaniñöha-adhikäré—one falls down to the platform of
impersonalism and loses all power to benefit others or even himself. Therefore
those who are trying to advance in Kåñëa consciousness should not endanger their
transcendental experience by unnecessarily criticizing other Vaiñëavas.
According to Çréla Bhaktisiddhänta Sarasvaté Öhäkura, if one engages in
phalgu-vairägya, or renouncing material things that are favorable to the service
of Lord Kåñëa, one runs the risk of being polluted by impersonal philosophy. On
the other hand, by sticking to the principle of yukta-vairägya, engaging
everything for Kåñëa without personal desire, one can remain aloof from the
danger of material sense gratification and gradually come to the mahä-bhägavata
platform, as mentioned in this verse.
SB 11.2.49
TEXT 49
TEXT
dehendriya-präëa-mano-dhiyäà yo
janmäpyaya-kñud-bhaya-tarña-kåcchraiù
saàsära-dharmair avimuhyamänaù
småtyä harer bhägavata-pradhänaù
SYNONYMS
deha—of the body; indriya—senses; präëa—life air; manaù—mind; dhiyäm—and
intelligence; yaù—who; janma—by birth; apyaya—diminution; kñut—hunger;
bhaya—fear; tarña—thirst; kåcchraiù—and the pain of exertion; saàsära—of
material life; dharmaiù—by the inseparable features; avimuhyamänaù—not
bewildered; småtyä—because of remembrance; hareù—of Lord Hari;
bhägavata-pradhänaù—the foremost of devotees.
TRANSLATION
Within the material world, one’s material body is always subject to birth and
decay. Similarly, the life air [präëa] is harassed by hunger and thirst, the
mind is always anxious, the intelligence hankers for that which cannot be
obtained, and all of the senses are ultimately exhausted by constant struggle in
the material nature. A person who is not bewildered by the inevitable miseries
of material existence, and who remains aloof from them simply by remembering the
lotus feet of the Supreme Personality of Godhead, is to be considered
bhägavata-pradhäna, the foremost devotee of the Lord.
PURPORT
According to Çréla Madhväcärya there are three classes of intelligent living
beings within this world, namely the demigods, ordinary human beings, and
demons. A living being endowed with all auspicious qualities—in other words, a
highly advanced devotee of the Lord—either on the earth or in the higher
planetary systems is called a deva, or demigod. Ordinary human beings generally
have good and bad qualities, and according to this mixture they enjoy and suffer
on the earth. But those who are distinguished by their absence of good qualities
and who are always inimical to pious life and the devotional service of the Lord
are called asuras, or demons.
Of these three classes, the ordinary human beings and demons are terribly
afflicted by birth, death and hunger, whereas the godly persons, the demigods,
are aloof from such bodily distress. The demigods remain aloof from such
distress because they are enjoying the results of their pious activities; by the
laws of karma, they are unaware of the gross suffering of the material world. As
the Lord says in Bhagavad-gétä (9.20),
trai-vidyä mäà soma-päù püta-päpä
yajïair iñövä svar-gatià prärthyante
te puëyam äsädya surendra-lokam
açnanti divyän divi deva-bhogän
“Those who study the Vedas and drink the soma juice, seeking the heavenly
planets, worship Me indirectly. They take birth on the planet of Indra, where
they enjoy godly delights.” But the next verse of Bhagavad-gétä says that when
one uses up the results of these pious activities, one has to forfeit his status
as a demigod, along with the pleasure of the heavenly kingdom, and return to
earth as a nara, or ordinary human being (kñéëe puëye martya-lokaà viçanti). In
fact the laws of nature are so subtle that one may not even return to earth as a
human, but may take birth as an insect or tree, depending on the particular
configuration of his karma.
The pure devotee of the Lord, however, does not experience material misery,
because he has given up the bodily concept of life and identifies himself
correctly as an eternal servitor of the Supreme Personality of Godhead, Kåñëa.
As stated by the Lord Himself in Bhagavad-gétä (9.2), susukhaà kartum avyayam.
Even in the stage of regulative practice, the process of bhakti-yoga is very
joyful. Similarly, Locana däsa Öhäkura, a near contemporary of Çré Caitanya
Mahäprabhu, said, saba avatära sära çiromaëi kevala änanda-käëòa. Although there
are various käëòas, or divisions, of Vedic discipline, such as karma-käëòa
(fruitive ceremonies) and jïäna-käëòa (regulated speculation), Caitanya
Mahäprabhu’s hari-näma saìkértana movement is kevala änanda-käëòa, the pathway
of pure bliss. Simply by chanting the holy names of Kåñëa, eating the remnants
of sumptuous food offered to the Supreme Lord and hearing the enchanting
pastimes of the Personality of Godhead, one merges into an ocean of bliss called
Kåñëa consciousness.
Fortunately this blissful ocean is the eternal situation of every living entity,
provided he gives up all of his bogus concepts of life. One should not identify
himself as a gross material body, nor as a fickle mind, nor as speculative
intelligence, nor should one foolishly identify himself with the so-called void
of Buddhist imagination. Nor should one even identify himself with the ocean of
impersonal spiritual life called the brahmajyoti, which illuminates the great
outdoors of the spiritual sky beyond the covered universe. One should rather
identify himself correctly as an eternal individual servant of the supreme
individual Personality of Godhead. By this simple admission of one’s
constitutional position and by sincere engagement in the service of the lotus
feet of the Lord, one is quickly promoted to direct participation in the eternal
pastimes of Kåñëa, just as Arjuna got the opportunity to play with Kåñëa as a
soldier on the Battlefield of Kurukñetra.
Çréla Madhväcärya has given an elaborate description of the process by which
material miseries arise. When a conditioned soul of demoniac mentality
identifies himself with the gross material body, he undergoes miseries of
constant drowsiness and unquenchable sexual desires that burn all mental peace
and serenity to ashes. When a demoniac person identifies himself with präëa, the
life air, he suffers from hunger, and by identifying himself with the mind he
suffers panic, fear, and hankering that ends in disappointment. When he
identifies himself with intelligence, he suffers profound existential bitterness
and frustration deep within his heart. When he identifies himself with the false
ego, he feels inferiority, thinking, “I am so low.” And when he identifies
himself with the process of consciousness, he is haunted by memories of the
past. When a demon tries to impose himself as the ruler of all living beings,
all of these miseries expand simultaneously.
According to Çrépäda Madhväcärya, sinful life is the demoniac standard for
happiness. We can observe that in demoniac societies the dark, late hours of
night are considered most appropriate for recreational activity. When a demon
hears that someone is rising at four o’clock in the morning to take advantage of
the godly early-morning hours, he is astonished and bewildered. Therefore it is
said in Bhagavad-gétä (2.69),
yä niçä sarva-bhütänäà
tasyäà jägarti saàyamé
yasyäà jägrati bhütäni
sä niçä paçyato muneù
“What is night for all beings is the time of awakening for the self-controlled;
and the time of awakening for all beings is night for the introspective sage.”
Çréla Prabhupäda has commented, “There are two classes of intelligent men. The
one is intelligent in material activities for sense gratification, and the other
is introspective and awake to the cultivation of self-realization.” Thus the
more one can increase illicit sex, intoxication, meat-eating and gambling, the
more one advances his prestige in a demoniac society, whereas in a godly society
based on Kåñëa consciousness these things are abolished completely. Similarly,
as one becomes blissfully attached to the holy name and pastimes of Kåñëa, one
becomes more and more alienated from the demoniac society.
The demons are self-proclaimed enemies of the Supreme Lord, and they mock His
kingdom. Thus they are described by Çréla Madhväcärya as adho-gateù, or those
who have purchased their tickets to the darkest regions of hell. On the other
hand, if one is undisturbed by the miseries of material life, he is on the same
spiritual level as the Supreme Personality of Godhead. As stated in
Bhagavad-gétä (2.15),
yaà hi na vyathayanty ete
puruñaà puruñarñabha
sama-duùkha-sukhaà dhéraà
so ’måtatväya kalpate
“O best among men [Arjuna], the person who is not disturbed by happiness and
distress and is steady in both is certainly eligible for liberation.” One can
come to this transcendental stage only by the mercy of the Supreme Personality
of Godhead. In the words of Çré Madhväcärya, sampürëänugrahäd viñëoù.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura has described the process by which one
becomes an uttama-adhikäré If one is fortunate, he gradually becomes disgusted
with the limited vision and activities of the kaniñöha-adhikäré and learns to
appreciate the expanded vision of the madhyama-adhikäré, who is able to
recognize that every living entity should become a devotee of Kåñëa and that one
achieves the perfection of life by following in the footsteps of an
uttama-adhikäré devotee of the Lord. As one’s devotional service gradually
intensifies and one repeatedly bathes in dust from the lotus feet of a pure
devotee, the harassment of birth, death, hunger, thirst, fear and so on
gradually cease disturbing the mind. As stated in Bhakti-rasämåta-sindhu
(1.2.114),
alabdhe vä vinañöe vä
bhakñyäcchädana-sädhane
aviklava-matir bhütvä
harim eva dhiyä smaret
“Even if a devotee is frustrated in his attempt to eat properly or clothe
himself properly, he should not allow this material failure to disturb his mind;
rather, he should use his intelligence to remember his master, Lord Kåñëa, and
thus remain undisturbed.” As one becomes mature in this process of remembering
Kåñëa in all circumstances, he is awarded the title mahä-bhägavata.
Çréla Bhaktisiddhänta gives the example that just as a child’s ball may be
fastened to the end of a rope so that it cannot bounce away, a devotee who
surrenders to Kåñëa becomes tied to the rope of Vedic injunctions and is never
lost in worldly affairs. In this connection Çréla Bhaktisiddhänta Sarasvaté
Öhäkura has quoted from the Åg Veda (1.156.3) as follows: oà äsya jänanto näma
cid vivaktan mahas te viñëo su-matià bhajämahe oà tat sat. “O Viñëu, Your name
is completely transcendental. Thus it is self-manifest. Indeed, even without
properly understanding the glories of chanting Your holy name, if we vibrate
Your name with at least a small understanding of its glories—that is, if we
simply repeat the syllables of Your holy name—gradually we shall understand it.”
The supreme entity indicated by the praëava oà is sat, or self-revealing.
Therefore, even if one is disturbed by fear or envy, the transcendental form of
the Supreme Personality of Godhead will become manifest to one who continues to
chant the Lord’s holy name. Further evidence is given in Çrémad-Bhägavatam
(6.2.14):
säìketyam pärihäsyaà vä
stobhaà helanam eva vä
vaikuëöha-näma-grahaëam
açeñägha-haraà viduù
“One who chants the holy name of the Lord is immediately freed from the
reactions of unlimited sins, even if he chants indirectly (to indicate something
else), jokingly, for musical entertainment, or even neglectfully. This is
accepted by all the learned scholars of the scriptures.”
SB 11.2.50
TEXT 50
TEXT
na käma-karma-béjänäà
yasya cetasi sambhavaù
väsudevaika-nilayaù
sa vai bhägavatottamaù
SYNONYMS
na—never; käma—of lust; karma—fruitive work; béjänäm—or of material hankerings,
which are the seeds of fruitive activity; yasya—of whom; cetasi—in the mind;
sambhavaù—chance to arise; väsudeva-eka-nilayaù—one for whom the Supreme Lord,
Väsudeva, is the only shelter; saù—he; vai—indeed; bhägavata-uttamaù—is a
first-class devotee.
TRANSLATION
One who has taken exclusive shelter of the Supreme Lord, Väsudeva, becomes free
from fruitive activities, which are based on material lust. In fact, one who has
taken shelter of the lotus feet of the Lord is freed from even the desire to
enjoy material sense gratification. Plans for enjoying sex life, social prestige
and money cannot develop within his mind. Thus he is considered bhägavatottama,
a pure devotee of the Lord on the highest platform.
PURPORT
According to Çréla Çrédhara Svämé, this verse describes the behavior of a
devotee of the Lord. The activities of a pure devotee are devoid of material
envy, false elation, delusion and lust. According to the Vaiñëava commentators,
the word béjänäm in this verse refers to väsanäù, or deeply rooted desires,
which gradually fructify in the form of activities, for which the living entity
becomes subject to reactions. Thus the compound word käma-karma-béjänäm
indicates the deep-rooted desire to lord it over the material world through the
enjoyment of sexual pleasure and the expansions of sexual pleasure mentioned in
the Bhägavatam (5.5.8) as gåha-kñetra-sutäpta-vittaiù, that is, a beautiful
residential building and ample land for producing sumptuous food to fill the
belly, as well as children, friends, social contacts and a large bank balance.
All of these material items are essential for completely forgetting that one is
an eternal servant of the Supreme Lord. Therefore as stated in the Bhägavatam,
janasya moho ’yam ahaà mameti: intoxicated by these objects of material
illusion, the conditioned soul becomes madly convinced that he is the center of
the universe and that everything in existence has been created only for his
personal sense gratification. Whoever obstructs such illusory enjoyment becomes
immediately his enemy and subject to be killed.
Because of this bodily concept of life and the shackles of illusion, the whole
world is being violently shaken by conflict arising from envy and lust. The only
possible solution is to accept the leadership of the Lord’s pure devotees, who
are described here. A popular expression used to justify democratic government
is “Power corrupts and absolute power corrupts absolutely.” Such homilies may be
valid on the material platform, but it is specifically mentioned here that a
pure devotee of the Lord who has completely taken shelter of the Lord’s lotus
feet cannot even consider taking part in material envy and sense gratification.
His mind remains perpetually clear and sober, and he is always aware of the
ultimate good of every living entity. The Kåñëa consciousness movement is
strenuously endeavoring to inform the earth’s suffering living entities of the
serious need for a brain in human society. A brain racked by fever cannot give
proper direction, and if the so-called thinkers of society are burning with
selfish desires, they are no better than feverish, delirious brains. Delirious
governments are gradually destroying all traces of happiness in human society.
Therefore it is the duty of Vaiñëava preachers to act on the platform of
bhägavatottama so that they can give clear guidance to humanity, without being
corrupted or even slightly attracted by the material opulence that may be
offered to a saintly person. All intelligent human beings who are unable to take
directly to the process of bhakti-yoga should at least be sufficiently educated
to recognize the first-class devotee of the Lord and accept his guidance. In
this way human society can be very nicely organized so that not only all human
beings but even the animals, birds and trees can make advancement in life and
gradually go back home, back to Godhead, for an eternal life of bliss and
knowledge.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura has emphasized that those seriously
interested in achieving the perfection of Kåñëa consciousness must live in a
community of Vaiñëavas. Çréla Prabhupäda has also mentioned several times in his
literature that it is not possible to achieve the stage of perfect Kåñëa
consciousness unless one accepts the shelter of the pure devotees by living in
the Kåñëa conscious communities being established all over the world by the
International Society for Krishna Consciousness. Çréla Bhaktisiddhänta Sarasvaté
Öhäkura has emphasized that this does not mean that spiritual life is restricted
only to those celibate students who can live within a temple compound. Devotees
in the gåhastha order, that of spiritual family life, can also take shelter of
the Vaiñëava community by regularly attending temple functions. Those who are
living in family life should daily see the Deity of the Supreme Lord, chant His
holy names in His personal presence, accept the remnants of food offered to the
Deity and hear learned discourses on Bhagavad-gétä and Çrémad-Bhägavatam. Any
householder who regularly takes advantage of these spiritual facilities and
follows the regulative principles of spiritual life, namely no meat-eating, no
illicit sex, no gambling and no intoxication, is to be considered a bona fide
member of the Vaiñëava community. According to Çréla Bhaktisiddhänta Sarasvaté
Öhäkura, those who remain inimical to the devotional service of the Lord are to
be considered lifeless puppets in the hands of the illusory energy of the Lord.
SB 11.2.51
TEXT 51
TEXT
na yasya janma-karmabhyäà
na varëäçrama-jätibhiù
sajjate ’sminn ahaà-bhävo
dehe vai sa hareù priyaù
SYNONYMS
na—there is not; yasya—of whom; janma—by good birth; karmabhyäm—or meritorious
acts; na—not; varëa-äçrama—by adherence to rules of occupational or religious
duty; jätibhiù—or by belonging to a certain class of society; sajjate—attaches
itself; asmin—in this (body); aham-bhävaù—egotistic sentiment; dehe—in the body;
vai—indeed; saù—he; hareù—to Lord Hari; priyaù—is dear.
TRANSLATION
Birth in an aristocratic family and the execution of austere and pious
activities certainly cause one to take pride in himself. Similarly, if one
enjoys a prestigious position within society because his parents are highly
respected members of the varëäçrama social system, one becomes even more
infatuated with himself. But if despite these excellent material qualifications
one does not feel even a tinge of pride within himself, he is to be considered
the dearmost servitor of the Supreme Personality of Godhead.
PURPORT
According to Çréla Çrédhara Svämé, the word janma (“good birth”) refers to such
classes as the mürdhävasiktas (children of brähmaëa fathers and kñatriya
mothers) and ambañöhas (children of brähmaëa fathers and vaiçya mothers), both
of which are considered anuloma since the father comes from a higher caste.
Marriages in which the mother comes from a higher class than the father are
called pratiloma. In any case, one who becomes proud of his so-called
prestigious birth is certainly in the bodily concept of life. Birth in any
material body is a serious problem, which one should solve by surrendering to
the Supreme Personality of Godhead. One can thereby release himself from the
golden shackles of a so-called aristocratic material body.
According to Çréla Bhaktisiddhänta Sarasvaté Öhäkura, kaniñöha-adhikärés think
that karma-miçra bhakti, or devotional service mixed with material endeavor, is
the ultimate in spiritual life. They become attached to verses such as this:
varëäçramäcära-vatä
puruñeëa paraù pumän
viñëur ärädhyate panthä
nänyat tat-toña-käraëam
“The Supreme Personality of Godhead, Lord Viñëu, is worshiped by the proper
execution of prescribed duties in the system of varëa and äçrama. There is no
other way to satisfy the Supreme Personality of Godhead. One must be situated in
the institution of the four varëas and äçramas.” (Viñëu Puräëa 3.8.9) Thus they
think that material work in which a portion of the fruits are offered to God
forms the highest platform of human life. According to Çréla Bhaktisiddhänta
Sarasvaté Öhäkura, there are several småti literatures that have encouraged such
mixed devotional service. Such books are taken by materialistic devotees as
facility for offending the holy name of the Lord because of egotistic attachment
to the material body. Thus one thinks that a prestigious position in the
varëäçrama system according to birth and so-called pious activities is a
prerequisite for becoming successful in life.
But those who have actually taken shelter of the holy name of Kåñëa never boast
about their birth in the material world, nor do they pride themselves on their
so-called expertise in material work. As long as one’s mentality is encumbered
by the material designations of the varëäçrama system, one has very little
chance of becoming free from material bondage and establishing himself as dear
to the Lord. In this regard, Caitanya Mahäprabhu emphatically declared that He
could not identify Himself with any varëäçrama designation, such as that of a
great intellectual or priest, a courageous warrior in the Lord’s army, a
brilliant businessman making money for the Lord, or the hardest worker for the
Lord. Nor could Caitanya Mahäprabhu identify Himself as a stalwart brahmacäré, a
noble householder or an exalted sannyäsé. These designations reflect the
material pride that can infiltrate the execution of devotional service. Although
a devotee may carry out the standard duties of varëäçrama, his only designation
is gopé-bhartuù pada-kamalayor däsa-däsänudäsaù, the eternal servant of the
servant of the servant of the Lord, the master of the gopés, Kåñëa.
According to Çréla Bhaktisiddhänta Sarasvaté Öhäkura, when a devotee understands
that the process of bhakti-yoga is complete in itself and he becomes absorbed in
hearing and chanting the glories of the Lord, the supremely merciful Personality
of Godhead affectionately lifts such a first-class devotee onto His own lap. The
Supreme Lord can be pleased only by unalloyed devotion, and not by any
arrangement of the gross body, composed of five material elements, or the subtle
body, composed of innumerable speculations and bogus pride. In other words, Lord
Kåñëa can never be pleased by one’s so-called aristocratic body, which is due to
be devoured by worms or vultures. If one becomes proud of his material birth and
so-called pious activities, by such false pride one gradually develops the
impersonal mentality of merely renouncing the fruit of work or else the karmé
mentality of enjoying the fruits of work. Neither the karmés nor the jïäné
speculators are aware that the fruit of work actually belongs to Kåñëa. The
conclusion is that one should carefully give up all false pride and always
remember that he is a humble servant of Kåñëa. As stated by Caitanya Mahäprabhu,
amäninä mänadena kértanéyaù sadä hariù.
SB 11.2.52
TEXT 52
TEXT
na yasya svaù para iti
vitteñv ätmani vä bhidä
sarva-bhüta-samaù çäntaù
sa vai bhägavatottamaù
SYNONYMS
na—there is not; yasya—of whom; svaù paraù iti—“mine” and “someone else’s”;
vitteñu—about his property; ätmani—about his body; vä—or; bhidä—by thinking in
terms of duality; sarva-bhüta—to all living beings; samaù—equal;
çäntaù—peaceful; saù—he; vai—indeed; bhägavata-uttamaù—the best of devotees.
TRANSLATION
When a devotee gives up the selfish conception by which one thinks “This is my
property, and that is his,” and when he is no longer concerned with the
pleasures of his own material body or indifferent to the discomforts of others,
he becomes fully peaceful and satisfied. He considers himself simply one among
all the living beings who are equally part and parcel of the Supreme Personality
of Godhead. Such a satisfied Vaiñëava is considered to be at the highest
standard of devotional service.
PURPORT
The vision described by the phrase sarva-bhüta-samaù, “seeing all living
entities equally,” does not include one’s vision of the Supreme Personality of
Godhead. In this connection Çréla Madhväcärya has quoted from the Haré-vaàça as
follows:
na kväpi jévaà viñëutve
saàsåtau mokña eva ca
“Under no circumstance should one consider the living entity equal to Lord
Viñëu, either in conditional life or in liberation.” The impersonal speculative
philosophers are fond of imagining that although in our present illusion we
appear to be individual entities, at liberation we shall all merge into God and
be God. Such wishful thinkers cannot reasonably explain how the omnipotent God
could arrive at the embarrassing position of having to enter a yoga studio, pay
weekly fees, press His nose and chant mantras to regain His divinity. As stated
in the Vedas, nityo nityänäà cetanaç cetanänäm eko bahünäà yo vidadhäti kämän.
The individuality or plurality of living entities is not a product of material
existence. The word nityänäm, denoting the plurality of eternal entities,
clearly indicates that the living entities are eternally individual parts and
parcels of the Lord, who is the singular unique entity described here as ekaù.
In Bhagavad-gétä (1.21) Arjuna said to Kåñëa, rathaà sthäpaya me ’cyuta: “My
dear Acyuta, please place my chariot between the armies.” This body is also
ratha, a vehicle, and therefore the best policy is to request the infallible
Lord to take charge of our conditioned body and guide us on the path back to the
kingdom of God. The word acyuta means “the infallible” or “one who never falls.”
Learned or sane human beings will not entertain the silly notion that the
omnipotent, omniscient God has slipped and fallen because of mäyä. No amount of
wishful thinking can erase our eternal servitorship at the lotus feet of the
Lord.
This fact is stated by the Lord Himself in the Varäha Puräëa:
naivaà tvayänumantavyaà
jévätmäham iti kvacit
sarvair guëair su-sampannaà
daivaà mäà jïätum arhasi
“You should never think Me one of the ordinary living entities in the jéva
category. In fact I am the reservoir of all opulences and godly qualities, and
therefore you should understand that I am the Supreme Lord.”
According to Çréla Jéva Gosvämé and Çréla Viçvanätha Cakravarté Öhäkura, this
verse of Çrémad-Bhägavatam does not forbid using a particular object in the
Lord’s service, since a devotee is free to use anything favorable for serving
Lord Kåñëa. This acceptance of favorable objects in the service of Kåñëa is
called yukta-vairägya. As stated by Çréla Rüpa Gosvämé, nirbandhaù
kåñëa-sambandhe: one should be attached for Kåñëa’s sake, never for one’s own
sake. If one interprets this verse to indicate that one should not exercise
control over any material object, even if it is favorable for serving Kåñëa, one
falls into the bad understanding called phalgu-vairägya, or immature
renunciation. Great kings such as Mahäräja Yudhiñöhira and Mahäräja Parékñit
engaged the entire earth, and other Vaiñëavas have engaged the entire universe
in the service of Kåñëa. But they completely gave up the sense of their personal
proprietorship. That is the point made in this verse. Just as one becomes very
much concerned about any pain in one’s own body, one should be concerned with
bringing the conditioned souls to the platform of devotional service so that all
of their suffering will be banished forever. That is the actual purport of not
distinguishing between one body and another.
SB 11.2.53
TEXT 53
TEXT
tri-bhuvana-vibhava-hetave ’py akuëöha-
småtir ajitätma-surädibhir vimågyät
na calati bhagavat-padäravindäl
lava-nimiñärdham api yaù sa vaiñëavägryaù
SYNONYMS
tri-bhuvana—of the three worlds comprising the material universe;
vibhava-hetave—for the sake of the opulences; api—even; akuëöha-småtiù—whose
remembrance is undisturbed; ajita-ätma—of whom the unconquerable Lord is the
very soul; sura-ädibhiù—by the demigods and others; vimågyät—which are sought;
na calati—he does not go away; bhagavat—of the Supreme Personality of Godhead;
pada-aravindät—from the lotus feet; lava—of eight forty-fifths of one second;
nimiña—or of three times that; ardham—one half; api—even; yaù—who; saù—he;
vaiñëava-agryaù—the foremost of devotees of Lord Viñëu.
TRANSLATION
The lotus feet of the Supreme Personality of Godhead are sought even by the
greatest of demigods, such as Brahmä and Çiva, who have all accepted the Supreme
Personality of Godhead as their life and soul. A pure devotee of the Lord can
never forget those lotus feet in any circumstance. He will not give up his
shelter at the lotus feet of the Lord for a single moment—indeed, not for half a
moment—even in exchange for the benediction of ruling and enjoying the opulence
of the entire universe. Such a devotee of the Lord is to be considered the best
of the Vaiñëavas.
PURPORT
According to Çréla Çrédhara Svämé one may ask, “If one were able to gain the
opulence of the entire universe in exchange for leaving the Lord’s lotus feet
for just half a moment, what would be the harm in leaving the Lord’s lotus feet
for such an insignificant amount of time?” The answer is given by the word
akuëöha-småti. It is simply impossible for a pure devotee to forget the lotus
feet of the Personality of Godhead, since everything that exists is in fact an
expansion of the Supreme Lord. Since nothing is separate from the Supreme Lord,
a pure devotee of the Lord cannot think of anything but the Lord. Nor can a pure
devotee contemplate ruling or enjoying universal opulence; even if given all the
opulence of the universe, he would immediately offer it at the lotus feet of the
Lord and return to his position of a humble servant of the Lord.
The words ajitätma-surädibhir vimågyät are very significant in this verse. The
lotus feet of Lord Kåñëa are so opulent that even the lords of all material
opulence, namely Brahmä and Çiva, as well as the other demigods, are always
searching for a glimpse of the Lord’s lotus feet. The word vimågyät indicates
that the demigods are not actually able to see the lotus feet of the Lord, but
are endeavoring to see them. An example of this is given in the Tenth Canto when
Lord Brahmä offers prayers to Viñëu, begging the Lord to rectify the
disturbances on the earth.
A similar verse is found elsewhere in Çrémad-Bhägavatam (11.14.14):
na pärameñöhyaà na mahendra-dhiñëyaà
na särvabhaumaà na rasädhipatyam
na yoga-siddhér apunar-bhavaà vä
mayy arpitätmecchati mad vinänyat
“The devotee who has offered his soul to Me does not want anything if it is
separate from Me—not the position of the supreme demigod of the universe,
Brahmä, nor that of Lord Indra, nor kingship over the entire earth or over the
lower planetary systems, nor the mystic perfections of yoga, nor even freedom
from the cycle of rebirth.”
According to Çréla Viçvanätha Cakravarté Öhäkura, the word ajitätmä can also be
taken to mean ajitendriyäù, or “those whose senses are uncontrolled.” Although
the demigods are all to be respected as devotees of Lord Viñëu, the absence of
gross material discomfort in the higher planetary systems makes them tend to
become affected by the bodily concept of life, and sometimes they experience
some spiritual difficulty due to the gorgeous material facilities available to
them. Such disturbances, however, cannot exist within the mind of a pure devotee
of the Lord, as indicated in this verse by the word akuëöha-småti. According to
Çréla Bhaktisiddhänta Sarasvaté Öhäkura, we can understand from this verse that
since none of the material facilities available in any of the universal
planetary systems can distract a pure devotee of the Lord, such a devotee can
never possibly fall or become inimical to the Lord’s service.
SB 11.2.54
TEXT 54
TEXT
bhagavata uru-vikramäìghri-çäkhä-
nakha-maëi-candrikayä nirasta-täpe
hådi katham upasédatäà punaù sa
prabhavati candra ivodite ’rka-täpaù
SYNONYMS
bhagavataù—of the Supreme Personality of Godhead; uru-vikrama—which have
performed great heroic deeds; aìghri—of the lotus feet; çäkhä—of the toes;
nakha—of the nails; maëi—which are like jewels; candrikayä—by the moonshine;
nirasta-täpe—when the pain has been removed; hådi—in the hearts; katham—how
indeed; upasédatäm—of those who are worshiping; punaù—again; saù—that pain;
prabhavati—can have its effect; candre—when the moon; iva—just as; udite—risen;
arka—of the sun; täpaù—the burning heat.
TRANSLATION
How can the fire of material suffering continue to burn the hearts of those who
worship the Supreme Lord? The Lord’s lotus feet have performed innumerable
heroic deeds, and the beautiful nails on His toes resemble valuable jewels. The
effulgence emanating from those nails resembles cooling moonshine, for it
instantly relieves the suffering within the heart of the pure devotee, just as
the appearance of the moon’s cooling light relieves the burning heat of the sun.
PURPORT
When the moon rises, the expansion of its rays drives away the distress of the
sun’s fierce heat. Similarly, the cooling rays emanating from the lotus nails of
the Personality of Godhead’s lotus feet vanquish all distress for the Lord’s
pure devotee. According to the Vaiñëava commentators it is to be understood from
this verse that material lust, exemplified by uncontrolled sexual desire, is
exactly like a blazing fire. The flames of this fire burn to ashes the peace and
happiness of the conditioned soul, who perpetually wanders in 8,400,000 species
of life, vainly struggling to extinguish this intolerable fire. The pure
devotees of the Lord place the Lord’s cooling, jewellike lotus feet within their
hearts, and thus all of the pain and suffering of material existence are
extinguished.
The word uru-vikramäìghri indicates that the Lord’s lotus feet are quite heroic.
Çré Kåñëa is famous for His incarnation as Vämana, the dwarf brähmaëa, who
extended His beautiful toes up to the outer limits of the universe and
perforated the universal shell, thus bringing the waters of the holy Ganges into
the universe. Similarly, when Kåñëa was entering the city of Mathurä to
challenge the demoniac King Kaàsa and His entrance was impeded by a ferocious
elephant named Kuvalayäpéòa, Lord Kåñëa kicked the elephant to death and
peacefully entered the city gates. Lord Kåñëa’s lotus feet are so exalted that
the Vedic literatures state that the entire material manifestation rests beneath
His lotus feet: samäçrétä ye pada-pallava-plavaà mahat padaà puëya-yaço muräreù
(Bhäg. 10.14.58).
SB 11.2.55
TEXT 55
TEXT
visåjati hådayaà na yasya säkñäd
dharir avaçäbhihito ’py aghaugha-näçaù
praëaya-rasanayä dhåtäìghri-padmaù
sa bhavati bhägavata-pradhäna uktaù
SYNONYMS
visåjati—He leaves; hådayam—the heart; na—never; yasya—of whom; säkñät—Himself;
hariù—Lord Hari; avaça—accidentally; abhihitaù—called; api—even though; agha—of
sins; ogha—heaps; näçaù—who destroys; praëaya—of love; rasanayä—by ropes;
dhåta—held; aìghri-padmaù—His lotus feet; saù—he; bhavati—is;
bhägavata-pradhänaù—the foremost devotee; uktaù—called.
TRANSLATION
The Supreme Personality of Godhead is so kind to the conditioned souls that if
they call upon Him by speaking His holy name, even unintentionally or
unwillingly, the Lord is inclined to destroy innumerable sinful reactions in
their hearts. Therefore, when a devotee who has taken shelter of the Lord’s
lotus feet chants the holy name of Kåñëa with genuine love, the Supreme
Personality of Godhead can never give up the heart of such a devotee. One who
has thus captured the Supreme Lord within his heart is to be known as
bhägavata-pradhäna, the most exalted devotee of the Lord.
PURPORT
According to Çréla Çrédhara Svämé, the essence of a pure devotee’s
qualifications is given in this verse. A pure devotee is one who has attracted
the Lord by his love so that the Lord cannot give up the devotee’s heart.
According to Çréla Jéva Gosvämé, the word säkñät in this verse indicates that a
pure devotee has realized knowledge of the Supreme Personality of Godhead,
having given his heart to the Supreme Lord, Kåñëa, who is all-attractive in six
opulences, including beauty. A pure devotee can never be attracted by the fleshy
bags of women’s breasts or by the hallucinations of so-called society,
friendship and love within the material world. Therefore his clean heart becomes
a suitable abode for the Supreme Lord. A gentleman will live only in a clean
place. He will not live in a polluted, contaminated place. Educated people in
the Western countries are now greatly protesting the pollution of water and air
by urban industrial enterprises. People are demanding the right to live in a
clean place. Similarly, Lord Kåñëa is the supreme gentleman, and therefore He
will not live in a polluted heart, nor will He appear within the polluted mind
of a conditioned soul. When a devotee surrenders to Lord Kåñëa and becomes a
lover of the Lord by direct realization of Kåñëa’s all-attractive nature, the
Lord makes His residence in the clean heart and mind of such a pure devotee.
According to Çréla Jéva Gosvämé, ya etädåça-praëayaväàs tenänena tu sarvadä
paramävaçenaiva kértyamänaù sutaräm evam eväghaugha-näçaù syät. If a devotee is
absorbed in the loving transcendental service of Kåñëa, directly or indirectly
he is always glorifying the Lord by transcendental loving service. Therefore,
even if he chants the holy name of Kåñëa with improper attention due to being
absorbed in the Lord’s service, the mercy of the Lord purifies his heart of all
sinful reactions. As stated in Çrémad-Bhägavatam (2.1.11):
etan nirvidyamänänäm
icchatäm akuto-bhayam
yoginäà nåpa nirëétaà
harer nämänukértanam
“O King, constant chanting of the holy name of the Lord after the ways of the
great authorities is the doubtless and fearless way of success for all,
including those who are free from all material desires, those who are desirous
of all material enjoyment, and also those who are self-satisfied by dint of
transcendental knowledge.” Therefore if one who has not come to the platform of
loving devotional service chants the holy name of Kåñëa, he will also be
gradually freed from all sinful reactions. In the Sixth Canto of
Çrémad-Bhägavatam, in the purports to the history of Ajämila, Çréla Prabhupäda
has elaborately explained the holy name’s potency to purify even an ordinary
person.
Çréla Viçvanätha Cakravarté Öhäkura has nicely explained the process of bringing
the Supreme Lord under control. Mother Yaçodä bound the child Kåñëa to a
grinding mortar with a rope. Kåñëa, being attracted by the inconceivable love of
His devotees, allowed Himself to be bound. Therefore, although Lord Kåñëa binds
all the conditioned souls by the chains of His illusory potency, mäyä, if those
same conditioned souls become pure devotees of the Lord they can in turn bind
Kåñëa by the chains of love of God.
According to Çréla Bhaktisiddhänta Sarasvaté Öhäkura, all the world’s
inauspicious conditions due to sinful activities can be immediately eradicated
by the chanting of the Lord’s holy name. The Supreme Personality of Godhead
never leaves the hearts of those who give up all sinful behavior and chant His
holy name. Even if such chanting is not yet perfect, devotee who always remains
in the Lord’s service will gradually come to the stage of prema-niñöhä, or
steady love of Godhead. Then they are to be considered mahä-bhägavatas, or pure
devotees of the Lord.
Thus end the purports of the humble servants of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda to the Eleventh Canto, Second Chapter, of the
Çrémad-Bhägavatam, entitled “Mahäräja Nimi Meets the Nine Yogendras.”
SB 11.3: Liberation from the Illusory Energy
CHAPTER THREE
Liberation from the Illusory Energy
SB 11.3 Summary
In answer to four questions spoken by Mahäräja Nimi, this chapter describes the
nature and activities of the illusory potency (mäyä), the method of becoming
free from mäyä’s insurmountable grip, the transcendental situation of the
Supreme Lord Näräyaëa, and the process of karma-yoga, by which one becomes free
from all material activities.
The Supreme Personality of Godhead, the original cause of all causes, created
the five material elements, from which the material bodies of the conditioned
souls are created so that the conditioned souls may cultivate either sense
gratification or ultimate liberation. Appearing as the Supersoul, the Supreme
Lord enters the material bodies of the created beings and activates the eleven
senses of the conditioned souls. The conditioned soul misidentifies the created
material body with his actual self and thus engages in various fruitive
activities. Impelled by the reactions of his own activities, he repeatedly takes
birth in various species of life and thus suffers greatly until the time of the
cosmic annihilation. When the annihilation is imminent, the soul of the
universal form withdraws the entire material creation within Himself, and then
He Himself enters into the original cause of all causes. In this way the Lord
empowers His illusory potency, consisting of the three modes of material nature,
for the creation, maintenance and annihilation of the material universe.
Accepting the roles of male and female in this material world, the conditioned
souls unite in sexual relationships. Although these souls constantly make
material endeavors to eliminate their unhappiness and unlimitedly increase their
pleasure, they inevitably achieve exactly the opposite result.
Permanent happiness cannot be found in this world—either on the earthly planets
or on the heavenly planets, which one can attain in the next life after
performing ritualistic ceremonies and sacrifices. Both on earth and in heaven
the living entity is harassed by the envy and rivalry of others.
Therefore any person who seriously desires. to find permanent relief from the
sufferings of material existence should take shelter of the lotus feet of a bona
fide spiritual master. The qualification of the bona fide guru is that he has
realized the conclusions of the Vedic scriptures by deliberation and is able to
convince others of these conclusions. Such great personalities, who have taken
shelter of the Supreme Godhead, leaving aside all material considerations,
should he understood to be bona fide spiritual masters.
Accepting the bona fide spiritual master as one’s life and soul, the submissive
disciple should learn from him the process of pure devotional service, which
satisfies the Supreme Lord. By thus following the path of devotional service,
the disciple gradually develops all good qualities.
One should hear, glorify and meditate upon the wonderful transcendental
activities, appearance, qualities and holy names of the Lord. Whatever one finds
pleasing or enjoyable he should immediately offer to the Supreme Lord; even his
wife, children, home and very life air should all be offered at the lotus feet
of the Supreme Personality of Godhead. One should serve others and also accept
instructions from others. Especially, one should serve and learn from those who
are pure devotees of the Supreme Personality of Godhead.
By chanting the glories of the Supreme Personality of Godhead in the association
of devotees, one becomes satisfied and happy and develops a loving friendship
with the devotees. In this way one becomes able to give up material sense
gratification, which is the cause of all suffering. When a devotee attains the
stage of pure love of Godhead, the hairs of his body stand on end, and he
manifests various ecstatic symptoms; he personally meets the Supreme Lord and
becomes full of transcendental bliss. By learning the science of devotional
service and practically engaging in the devotional service of the Lord, the
devotee comes to the stage of love of Godhead. When completely devoted to the
Supreme Personality of Godhead, Näräyaëa, the devotee easily crosses over the
illusory energy, mäyä, which is extremely difficult to cross.
The Supreme Personality of Godhead is the cause of the creation, maintenance and
destruction of the universe, yet He has no prior cause.
Situated within the temporary and constantly changing material world, the
Supreme Lord remains eternal and unchanging. He cannot be understood by the
unaided mind or senses, and He is transcendental to the manifestation of the
material world, which takes place as the subtle cause and material effect
visible in the appearance of gross material objects. Although He is originally
one, by expanding His illusory potency (mäyä) He appears in many different
forms. He is always free from birth, growth, decay and death, and He is the
Supersoul, the all-pervading witness who perceives the mentalities of all living
entities. He is the Supreme Brahman and is known as Näräyaëa.
When one seriously engages in devotional service to the lotus feet of Lord
Näräyaëa, the impure desires lodged within one’s heart as a result of one’s
previous work within the three modes of material nature are destroyed. When the
heart is thus purified, one can directly perceive both the Supreme Lord and
one’s self as transcendental entities.
Through authorized study of the transcendental Vedic literature, one can
properly understand the meaning of prescribed duties, nonperformance of such
duties, and forbidden activities. This difficult subject matter can never be
understood by mundane speculation. Vedic injunctions indirectly lead one to the
path of ultimate liberation by first prescribing fruitive religious activities,
just as a father promises his child candy so that the child will take his
medicine. If an ignorant person who has not conquered the material senses does
not perform the Vedic injunctions, he will certainly engage in sinful and
irreligious activities. Thus his reward will be repeated birth and death. On the
other hand, if one executes the regulated activities prescribed in the Vedas,
without attachment, and offers the result of such work to the Supreme Lord, one
attains perfect freedom from the bondage of material work. The material fruitive
results offered in the revealed scriptures are not the actual goal of Vedic
knowledge, but are meant for stimulating the interest of the performer. If a
conditioned soul worships the Supreme Lord Hari by following the regulations
found in Vedic literatures such as the tantras, he will quickly become free from
the bondage of false ego.
When a devotee obtains the mercy of his spiritual master, who reveals to him the
injunctions of Vedic scriptures, he worships the Supreme Personality of Godhead
in the particular personal form he finds most attractive. In this way the
devotee quickly becomes liberated from all material bondage.
SB 11.3.1
TEXT 1
TEXT
çré-räjoväca
parasya viñëor éçasya
mäyinäm api mohiném
mäyäà veditum icchämo
bhagavanto bruvantu naù
SYNONYMS
çré-räjä uväca—the King said; parasya—of the Supreme; viñëoù—Viñëu; éçasya—the
Lord; mäyinäm—for the possessors of great mystic power; api—even; mohiném—which
is bewildering; mäyäm—the illusory potency; veditum—to understand; icchämaù—we
desire; bhagavantaù—my lords; bruvantu—please tell this; naù—to us.
TRANSLATION
King Nimi said: Now we wish to learn about the illusory potency of the Supreme
Personality of Godhead, Çré Viñëu, which bewilders even great mystics. My lords,
please speak to us about this subject.
PURPORT
According to Çréla Çrédhara Svämé, in this chapter various saintly sons of
Åñabhadeva will speak about the illusory energy (mäyä), the means for crossing
beyond it, the characteristics of the Supreme Personality of Godhead, and
prescribed duties for human beings. The forty-eighth verse of the previous
chapter stated, viñëor mäyäm idaà paçyan: “A devotee of Kåñëa should see the
entire universe to be the illusory potency of the Lord.” Therefore King Nimi is
now pursuing this subject matter by requesting more detailed information from
the saintly Yogendras.
According to Çréla Bhaktisiddhänta Sarasvaté Öhäkura, the demigods, headed by
Lord Brahmä, and the human beings of the earth are all driven by their
particular desires for material sense gratification. Thus they direct their
senses toward research for material knowledge. The subtle celestial senses of
the demigods and the gross senses of human beings are all busy in ascertaining
the measurements of material sense objects. To understand fully the actual
nature of mäyä, the illusory potency, which causes the conditioned souls to
become averse to Kåñëa consciousness and surrender to bewildering material
manifestations, King Nimi is inquiring from another of the nine Yogendras, Çré
Antarékña.
SB 11.3.2
TEXT 2
TEXT
nänutåpye juñan yuñmad-
vaco hari-kathämåtam
saàsära-täpa-nistapto
martyas tat-täpa-bheñajam
SYNONYMS
na anutåpye—I am not yet satiated; juñan—engaging; yuñmat—your; vacaù—in the
words; hari-kathä—of the topics of the Supreme Lord, Hari; amåtam—the nectar;
saàsära—of material existence; täpa—by the misery; nistaptaù—tormented;
martyaù—a mortal human; tat-täpa—of that pain; bheñajam—the medical treatment.
TRANSLATION
Although I am drinking the nectar of your statements about the glories of the
Supreme Personality of Godhead, my thirst is not yet satiated. Such nectarean
descriptions of the Lord and His devotees are the actual medicine for
conditioned souls like me, who are tormented by the threefold miseries of
material existence.
PURPORT
According to Çréla Çrédhara Svämé, one may argue that since the symptoms of a
pure devotee of the Lord have already been elaborately described, one can
perfect his life by advancing to the platform mentioned in the previous verse,
and there is no need for further questions. But hari-kathämåtam, topics about
the Lord and His devotees, are so pleasing and beautiful that one cannot give up
hearing them, even after spiritual liberation. Caitanya Mahäprabhu, in this
connection, has quoted the following verse:
ätmärämäç ca munayo
nirgranthä apy urukrame
kurvanty ahaitukéà bhaktim
ittham-bhüta-guëo hariù
“Those who are self-satisfied and unattracted by external, material desires are
also attracted to the loving service of Çré Kåñëa, whose qualities are
transcendental and whose activities are wonderful. Hari, the Personality of
Godhead, is called Kåñëa because He has such transcendentally attractive
features.” (Bhäg. 1.7.10) Material medicine is not desirable once a disease has
been cured, but on the absolute platform the means and the end are not
different. So chanting and hearing the glories of Lord Kåñëa are both the means
and the end of transcendental bliss.
King Nimi said to the sages, “You are all great saintly persons absorbed in love
of Godhead. Therefore although you will speak about mäyä, or illusion, the
conclusion will undoubtedly be Kåñëa consciousness. Please don’t think that you
have already explained everything to me. The intoxicating nectar of your
instructions has left me more eager than ever to hear about the Supreme
Personality of Godhead.”
King Nimi was also a great devotee of the Lord, otherwise there would have been
no question of his personally conversing with such exalted living entities as
the nine Yogendras. But as a humble Vaiñëava he considered himself an ordinary
conditioned soul covered by material designations. Thus he showed his eagerness
to understand the actual nature of mäyä in order to be safe from her future
attempts to place him in the burning fire of material existence.
SB 11.3.3
TEXT 3
TEXT
çré-antarékña uväca
ebhir bhütäni bhütätmä
mahä-bhütair mahä-bhuja
sasarjoccävacäny ädyaù
sva-mäträtma-prasiddhaye
SYNONYMS
çré-antarékñaù uväca—Çré Antarékña said; ebhiù—by these (material elements);
bhütäni—creatures; bhüta-ätmä—the Soul of all creation; mahä-bhütaiù—by the
elements of the mahat-tattva; mahä-bhuja—O mighty-armed King; sasarja—He
created; ucca-avacäni—both high and low; ädyaù—the original person; sva—of His
own parts and parcels; mäträ—the sense gratification; ätma—and the
self-realization; prasiddhaye—for facilitating.
TRANSLATION
Çré Antarékña said: O mighty-armed King, by activating the material elements,
the primeval Soul of all creation has sent forth all living beings in higher and
lower species so that these conditioned souls can cultivate either sense
gratification or ultimate liberation, according to their desire.
PURPORT
According to Çréla Viçvanätha Cakravarté Öhäkura, the illusory energy (mäyä) is
explained in this verse through a description of her potencies, namely the modes
of material nature. In Bhagavad-gétä Lord Kåñëa has described mäyä as guëamayé,
“consisting of the material modes of nature.” The material modes of nature are
alluded to in this verse by the word uccävacäni, “high and low species of life.”
Various species of life become manifest, as do varieties of beauty, ugliness,
strength, weakness and other characteristics within a particular species,
according to the proportionate development of the modes of nature. As confirmed
in Bhagavad-gétä (13.22), käraëaà guëa-saìgo ’sya sad-asad-yoni-janmasu: “This
is due to the living being’s association with material nature in good and evil
species.” Similarly we find this statement:
ürdhvaà gacchanti sattva-sthä
madhye tiñöhanti räjasäù
jaghanya-guëa-våtti-sthä
adho gacchanti tämasäù
“Those situated in the mode of goodness gradually go upward to the higher
planets, those in the mode of passion live on the earthly planets, and those in
the mode of ignorance go down to the hellish worlds.” (Bg. 14.18)
The three general divisions of material life are called deva, tiryak and
nara—that is, demigods subhuman creatures and human beings. In the various
species of life there are various facilities for material sense gratification.
Different species are distinguished by differently formed senses, such as the
genitals, nostrils, tongue, ears and eyes. Pigeons, for example, are given the
facility for almost unlimited sex. Bears have an ample opportunity for sleeping.
Tigers and lions exhibit the propensities for fighting and meat-eating, horses
are distinguished by their legs for swift running, vultures and eagles have keen
eyesight, and so on. The human being is distinguished by his large brain, which
is meant for understanding God.
The phrase sva-mäträtma-prasiddhaye is very significant in this verse. The word
sva indicates possession. All living beings belong to the Supreme Lord
(mamaiväàço jéva-loke jéva-bhütaù sanätanaù). Therefore according to this verse
they have two options—mäträ-prasiddhaye and ätma-prasiddhaye.
Mäträ refers to the material senses, and prasiddhaye refers to effective
accomplishment. Therefore mäträ-prasiddhaye means “efficiently engaging in sense
gratification.”
On the other hand, ätma-prasiddhaye refers to Kåñëa consciousness. There are two
categories of ätmä—the jévätmä, or ordinary living entity, who is dependent, and
the Paramätmä, the supreme living entity, who is independent. Some living
entities desire to understand both categories of ätma, and in this verse the
word ätma-prasiddhaye indicates that the material world is created to give those
living entities the opportunity to achieve such an understanding and thus return
to the kingdom of God, where life is eternal and full of bliss and knowledge.
Çréla Çrédhara Svämé confirms this by quoting a verse from the veda-stuti of
Çrémad-Bhägavatam (10.87.2):
buddhéndriya-manaù-präëän
janänäm asåjat prabhuù
mäträrthaà ca bhavärthaà ca
ätmane ’kalpanäya ca
“The Lord created the intelligence, senses, mind and vital air of the living
beings for sense gratification, for performing sacrifices to attain higher
births, and ultimately for offering sacrifices to the Supreme Soul.”
According to Çréla Jéva Gosvämé, the actual purpose of the Lord’s creation is
only one: to facilitate the advancement of devotional service to the Lord
Himself. Although it is stated that the Lord facilitates sense gratification, it
should be understood that the Supreme Personality of Godhead does not ultimately
condone the foolishness of the conditioned souls. The Lord facilitates sense
gratification (mäträ-prasiddhaye) so that the living entities will gradually
understand the futility of trying to enjoy without Him. Every living entity is
part and parcel of Kåñëa. In the Vedic literature the Lord gives a regulative
program so that the living beings can gradually exhaust their tendencies to be
foolish and learn the value of surrender unto Him. The Lord is undoubtedly the
reservoir of all beauty, bliss and satisfaction, and it is the duty of every
living entity to engage in the loving service of the Lord. Although there are
apparently two purposes for creation, it should be understood that ultimately
the purpose is one. The arrangement for sense gratification is ultimately meant
to bring the living entities to the single purpose of going back home, back to
Godhead.
SB 11.3.4
TEXT 4
TEXT
evaà såñöäni bhütäni
praviñöaù païca-dhätubhiù
ekadhä daçadhätmänaà
vibhajan juñate guëän
SYNONYMS
evam—in the manner just described; såñöäni—created; bhütäni—the living beings;
praviñöaù—having entered; païca-dhätubhiù—(created) by the five gross elements
(earth, water, fire, air and ether); ekadhä—onefold (as the overseer of the
mind); daçadhä—tenfold (as the overseer of the five senses of perception and
five organs of action); ätmänam—Himself; vibhajan—dividing; juñate—He engages
(He causes the individual soul to engage); guëän—with the material modes.
TRANSLATION
The Supersoul enters the material bodies of the created beings, activates the
mind and senses, and thus causes the conditioned souls to approach the three
modes of material nature for sense gratification.
PURPORT
The following is a summary of Çréla Bhaktisiddhänta Sarasvaté Öhäkura’s
commentary on this verse.
The one Supersoul enters the gross material elements (earth, water, fire, air
and ether) and uses the activated material mind to subtly divide the sensory
activities of the conditioned souls among the five knowledge-acquiring senses
(the eyes, ears, nose, tongue and skin) and, by a further gross division, the
five working senses (the hands, legs, speech, genitals and anus). Because
liberated souls have a strong tendency to serve the Lord, they are not attracted
by the dualities of material good and evil. They derive their pleasure through
devotion and love for the Supreme Personality of Godhead, who eternally enjoys
His own transcendental pastimes beyond the material manifestation.
When the conditioned souls forget their loving relationship with the Supreme
Personality of Godhead, they develop illicit desires. Therefore, unable to serve
the form, taste, fragrance and other aspects of Lord Viñëu, these souls become
bound to the bitter fruits of fruitive activities. But if their love of Godhead
is somehow or other awakened, the conditioned souls can dovetail all their
sensory activities in the service of the Lord’s transcendental pastimes.
Actually, all materialistic activities are most undesirable. But the conditioned
soul, under the influence of illusion, sees apparent distinctions between good
and bad, pleasing and displeasing, and so on. The Lord, the Supersoul, having
entered the collective and individual consciousness of the living entities,
knows the heart of everyone. Therefore when a sincere soul aspires for spiritual
perfection, the Lord frees him from material bondage and arouses his propensity
to serve the Lord of Vaikuëöha. Love of Godhead flourishes in the variegated
flavors of transcendental enjoyment. In ignorance, however, the conditioned soul
considers himself the proper object of service and thus misunderstands the
entire existential situation.
SB 11.3.5
TEXT 5
TEXT
guëair guëän sa bhuïjäna
ätma-pradyotitaiù prabhuù
manyamäna idaà såñöam
ätmänam iha sajjate
SYNONYMS
guëaiù—with the modes (the senses); guëän—the modes (the objects of the senses);
saù—he (the individual living being); bhuïjänaù—enjoying; ätma—by the Supreme
Soul; pradyotitaiù—enlivened; prabhuù—the master; manyamänaù—thinking;
idam—this; såñöam—created (body); ätmänam—as his own self; iha—in this;
sajjate—he becomes entangled.
TRANSLATION
The individual living being, the master of the material body, uses his material
senses, which have been activated by the Supersoul, to try to enjoy sense
objects composed of the three modes of nature. Thus he misidentifies the created
material body with the unborn eternal self and becomes entangled in the illusory
energy of the Lord.
PURPORT
ln this verse the living entity is called prabhuù, or “master,” because he is a
minute part and parcel of the supreme master, Kåñëa. Similarly, in Bhagavad-gétä
(15.8) the Lord has described the living entity as éçvaraù, “the controller.”
çaréraà yad aväpnoti
yac cäpy utkrämatéçvaraù
gåhétvaitäni saàyäti
väyur gandhän iväçayät
“The living entity in the material world carries his various conceptions of life
from one body to another as the air carries aromas.” Çréla Prabhupäda has
commented in his purport, “Here the living entity is described as éçvaraù, the
controller of his own body. If he likes, he can change his body to a higher
grade, and if he likes he can move to a lower class. Minute independence is
there. The change his body undergoes depends upon him.” This statement confirms
the words sva-mäträ and ätma-prasiddhaye in text 3 of this chapter. If the
Supreme Lord were to interfere with the minute independence of the living
entity, there would be no question of the living entity’s engaging in the loving
service of the Lord, since love implies a spontaneous free choice by the lover.
Here the word prabhuù indicates that just as a child, having received a toy car
from his father, pedals on the sidewalk, imitating the father, who drives an
actual car, the living entity pedals around the material universe in the
innumerable material bodies selected for him by the Supreme Lord from an
assortment of 8,400,000 species. Thus the living entity, infatuated with the
false ego of the material body, creates a fearful situation in which he
undergoes repeated birth and death, as described in the statement bhayaà
dvitéyäbhiniveçataù syät (Bhäg. 11.2.37).
Çréla Jéva Gosvämé has given another explanation for this verse. If the word
prabhuù is taken to mean the Supreme Lord, the word guëaiù can be understood to
mean “good qualities,” since guëa can refer to the material modes of nature or
to admirable qualities (as in the verse yasyästi bhaktir bhagavaty akiïcanä
sarvair guëais tatra samäsate suräù). This verse would then mean that the Lord,
by His transcendental qualities (guëaiù), such as mercy, is able to relish the
transcendental qualities (guëän) of His pure devotees. Ätma-pratyoditaiù would
then indicate that by surrendering unto the Lord, who is the reservoir of all
good qualities, the pure devotees become similarly endowed with godly qualities.
The words manyamäna idaà såñöam ätmänam would indicate that the Lord accepts the
body of His pure devotee to be on the same spiritual level as He Himself, as
indicated in the verse äcäryaà mäà vijänéyän nävamanyeta karhicit. The Lord is
attracted by the loving devotional service of His pure devotees and thus becomes
entangled in the network of their loving relationship with Him. For example,
after the Battle of Kurukñetra, when Kåñëa was leaving for His own city,
Dvärakä, the loving appeal of Mahäräja Yudhiñöhira forced the Lord to remain for
several more weeks in Hastinäpura. Similarly, when the elderly gopés of
Våndävana clapped their hands, Kåñëa would dance like a puppet, keeping time to
their rhythm. In relation to this subject matter, Çréla Jéva Gosvämé has quoted
a verse from Çrémad-Bhägavatam (9.4.68):
sädhavo hådayaà mahyaà
sädhünäà hådayaà tv aham
mad-anyat te na jänanti
nähaà tebhyo manäg api
“The pure devotee is always within the core of My heart, and I am always in the
heart of the pure devotee. My devotees do not know anything but Me, and I do not
know anyone but them.”
According to Çréla Viçvanätha Cakravarté Öhäkura the word prabhuù may also be
understood as follows. The word pra indicates prakarñeëa, or “excessively,” and
bhü indicates bhavati, or “taking birth.” Thus prabhuù indicates prakarñeëa
deva-tiryag-ädiñu bhavatéti saù, or repeatedly taking birth among the demigods,
animals, human beings and other forms of life.
Confirming the statement by Çréla Jéva Gosvämé concerning the Lord’s attachment
to the spiritualized body of a pure devotee, Çréla Bhaktisiddhänta Sarasvaté
Öhäkura has quoted the following verses from Caitanya-caritämåta (Antya
4.192-93):
dékñä-käle bhakta kare ätma-samarpaëa
sei-käle kåñëa täre kare ätma-sama
“At the time of initiation, when a devotee fully surrenders unto the service of
the Lord, Kåñëa accepts him to be as good as Himself.”
sei deha kare tära cid-änanda-maya
apräkåta-dehe täìra caraëa bhajaya
“When the devotee’s body is thus transformed into spiritual existence, the
devotee, in that transcendental body, renders service to the lotus feet of the
Lord.”
SB 11.3.6
TEXT 6
TEXT
karmäëi karmabhiù kurvan
sa-nimittäni deha-bhåt
tat tat karma-phalaà gåhëan
bhramatéha sukhetaram
SYNONYMS
karmäëi—various kinds of fruitive work; karmabhiù—by the karmendriyas, the
organs of action; kurvan—performing; sa-nimittäni—which are imbued with
motivating desires; deha-bhåt—the proprietor of the material body; tat
tat—various; karma-phalam—results of work; gåhëan—accepting; bhramati—he
wanders; iha—throughout this world; sukha—happiness; itaram—and otherwise.
TRANSLATION
Impelled by deep-rooted material desires, the embodied living entity engages his
active sense organs in fruitive activities. He then experiences the results of
his material actions by wandering throughout this world in so-called happiness
and distress.
PURPORT
The argument may be given that if a living entity were subject to the results of
his previous activities there would be no scope for free will; once having
committed a sinful action, the living entity would be bound in an endless chain
of suffering, being perpetually subject to previous reactions. According to this
speculation there cannot be a just and omniscient God, since the living entity
is forced to commit sinful activities by the reactions of his previous
activities, which were reactions to still previous activities. Since even an
ordinary gentleman will not unfairly punish an innocent person, how could there
be a God witnessing the helpless suffering of the conditioned souls within this
world?
This foolish argument can easily be refuted by a practical example. If I
purchase a ticket for an airline flight, board the plane and commence the
flight, once the plane has taken off my decision to board the plane forces me to
continue flying until the plane lands. But although I am forced to accept the
reaction of this decision, on board the plane I have many new decisions I can
make. I may accept the food and drink from the stewardesses or reject it, I may
read a magazine or newspaper, I may sleep, walk up and down the aisle, converse
with other passengers and so on. In other words, although the general
context—flying to a particular city—is forcibly imposed upon me as a reaction to
my previous decision to board the plane, even within that situation I am
constantly making new decisions and creating new reactions. For example, if I
cause a disturbance on the airplane I may be arrested when the plane lands. On
the other hand, if I make friends with a businessman sitting next to me on the
plane, such a contact may lead to a favorable business transaction in the
future.
Similarly, although the living entity is forced to accept a particular body by
the laws of karma, within the human form of life there is always scope for free
will and decision-making. Therefore the Supreme Personality of Godhead cannot be
considered unjust for holding the living entity in human life responsible for
his present activities despite the living entity’s undergoing the reactions of
his previous work.
According to Çréla Viçvanätha Cakravarté Öhäkura the influence of mäyä is so
strong that even in a hellish condition the proud conditioned soul thinks that
he is enjoying life.
SB 11.3.7
TEXT 7
TEXT
itthaà karma-gatér gacchan
bahv-abhadra-vahäù pumän
äbhüta-samplavät sarga-
pralayäv açnute ’vaçaù
SYNONYMS
ittham—in this way; karma-gatéù—the destinations determined by his past
activities; gacchan—obtaining; bahu-abhadra—much that is inauspicious;
vahäù—which involve; pumän—the living being; äbhüta-samplavät—until the
dissolution of the created universe; sarga-pralayau—birth and death; açnute—he
experiences; avaçaù—helplessly.
TRANSLATION
Thus the conditioned living entity is forced to experience repeated birth and
death. Impelled by the reactions of his own activities, he helplessly wanders
from one inauspicious situation to another, suffering from the moment of
creation until the time of cosmic annihilation.
PURPORT
According to Çréla Madhväcärya, after hearing that the living entity is
repeatedly subjected to birth and death within the material world, if one still
considers such a helpless entity equal to God in all respects one will surely
fall into the darkest regions of the universe, from which it is difficult to
rise.
SB 11.3.8
TEXT 8
TEXT
dhätüpaplava äsanne
vyaktaà dravya-guëätmakam
anädi-nidhanaù kälo
hy avyaktäyäpakarñati
SYNONYMS
dhätu—of the material elements; upaplave—the dissolution; äsanne—when it has
become imminent; vyaktam—the manifest cosmos; dravya—gross objects; guëa—and the
subtle modes; ätmakam—consisting of; anädi—without beginning; nidhanaù—or end;
kälaù—time; hi—indeed; avyaktäya—into the unmanifest; apakarñati—draws.
TRANSLATION
When the annihilation of the material elements is imminent, the Supreme
Personality of Godhead in His form of eternal time withdraws the manifest
cosmos, consisting of gross and subtle features, and the entire universe
vanishes into nonmanifestation.
PURPORT
In the Third Canto of Çrémad-Bhägavatam Lord Kapiladeva teaches that the
material nature originally exists in an inert state of equilibrium called
pradhäna. When Lord Viñëu casts His potent glance in the form of käla, or time,
material interactions take place, culminating in the variegated creation of the
material cosmos. In this verse it is stated that at the end of universal time
the same käla that originally incited the female nature into manifestation again
withdraws the cosmos into its original state of inert nonmanifestation.
According to Çréla Bhaktisiddhänta Sarasvaté Öhäkura, the time potency itself,
käla, is then withdrawn, and it merges into the Supreme Soul, who manifests
Himself as the original cause of material nature (anädir ädir govindaù
sarva-käraëa-käraëam).
Such technical arrangements for creation and annihilation, birth and death, do
not exist in the eternal spiritual kingdom of God. In the spiritual sky the
variegated spiritual enjoyment of the Lord and His devotees is not hampered by
the inferior cycles of birth, maintenance and destruction found in the material
world.
SB 11.3.9
TEXT 9
TEXT
çata-varñä hy anävåñöir
bhaviñyaty ulbaëä bhuvi
tat-kälopacitoñëärko
lokäàs trén pratapiñyati
SYNONYMS
çata-varñä—lasting one hundred years; hi—indeed; anävåñöiù—drought;
bhaviñyati—there will be; ulbaëä—terrible; bhuvi—on the earth; tat-käla—in that
duration of time; upacita—accumulated; uñëa—whose heat; arkaù—the sun; lokän—the
worlds; trén—three; pratapiñyati—will greatly burn.
TRANSLATION
As cosmic annihilation approaches, a terrible drought takes place on earth for
one hundred years. For one hundred years the heat of the sun gradually
increases, and its blazing heat begins to torment the three worlds.
SB 11.3.10
TEXT 10
TEXT
pätäla-talam ärabhya
saìkarñaëa-mukhänalaù
dahann ürdhva-çikho viñvag
vardhate väyuneritaù
SYNONYMS
pätäla-talam—the planet Pätäla; ärabhya—beginning from; saìkarñaëa-mukha—from
the mouth of the Supreme Lord in His form as Saìkarñaëa; analaù—the fire;
dahan—burning; ürdhva-çikhaù—its flame going upward; viñvak—all the directions;
vardhate—grows; väyunä—by winds; éritaù—impelled.
TRANSLATION
Beginning from Pätälaloka, a fire grows, emanating from the mouth of Lord
Saìkarñaëa. Its flames shooting upward, driven by great winds, it scorches
everything in all directions.
SB 11.3.11
TEXT 11
TEXT
saàvartako megha-gaëo
varñati sma çataà samäù
dhäräbhir hasti-hastäbhir
léyate salile viräö
SYNONYMS
saàvartakaù—of annihilation; megha-gaëaù—hoards of clouds; varñati—will rain;
sma—indeed; çatam samäù—for one hundred years; dhäräbhiù—with torrents;
hasti-hastäbhiù—(raindrops measuring the length of) elephant trunks; léyate—will
merge; salile—in the water; viräö—the entire universe.
TRANSLATION
Hoards of clouds called Saàvartaka pour torrents of rain for one hundred years.
Flooding down in raindrops as long as the trunk of an elephant, the deadly
rainfall submerges the entire universe in water.
SB 11.3.12
TEXT 12
TEXT
tato viräjam utsåjy
vairäjaù puruño nåpa
avyaktaà viçate sükñmaà
nirindhana ivänalaù
SYNONYMS
tataù—then; viräjam—the universe; utsåjya—giving up (as his body); vairäjaù
puruñaù—the personality of the universal form (Hiraëyagarbha Brahmä); nåpa—O
King Nimi; avyaktam—unmanifest nature (the pradhäna); viçate—he enters;
sükñmam—subtle; nirindhanaù—devoid of fuel; iva—like; analaù—a fire.
TRANSLATION
Then Vairäja Brahmä, the soul of the universal form, gives up his universal
body, O King, and enters into the subtle unmanifest nature, like a fire that has
run out of fuel.
PURPORT
According to Çréla Bhaktisiddhänta Sarasvaté Öhäkura the word vairäjaù in this
verse indicates the totality of the individual conditioned souls who originally
take birth from Brahmä and are amalgamated back into him at the time of
annihilation. By the manifestation of the viräö-puruña, the universal form of
the Lord, there is a temporary display of forms, qualities and activities within
the material creation. But the entire cosmic scene reverts to inert formlessness
when the creation is withdrawn by the Supreme Personality of Godhead. Therefore
the Lord’s universal form cannot be accepted as an eternal form of the Lord. It
is merely the temporary imaginary resemblance of His personal form within the
kingdom of mäyä. In the First Canto of the Çrémad-Bhägavatam, as well as in the
Second Canto, the universal form of the Lord is clearly explained to be an
imaginary form offered to the neophyte for meditation on God. Those who are
excessively materialistic are totally unable to understand that the Supreme
Personality of Godhead is actually sac-cid-änanda-vigraha, or the eternal form
of bliss and knowledge, transcendental to the exhibition of material energy.
Therefore to encourage such gross materialists to become faithful theists, the
Vedic literature instructs them to meditate upon the physical universe as the
gigantic body of the Supreme Lord. This pantheistic conception does not reflect
the ultimate reality of the Supreme Lord but is a technique to bring the mind
gradually toward God.
Çréla Çrédhara Svämé has quoted the following verse as evidence that Lord Brahmä
is supposed to go back to Godhead at the time of annihilation:
brahmaëä saha te sarve
sampräpte pratisaïcare
parasyänte kåtätmänaù
praviçanti paraà padam
“At the time of final annihilation all self-realized souls enter with Brahmä
into the supreme abode.” Since Brahmä is sometimes considered the best devotee
of the Supreme Lord, he surely should obtain liberation rather than merely
entering into the unmanifest state of material nature called avyakta. In this
connection Çréla Çrédhara Svämé points out that there is a class of nondevotees
who attain the planet of Brahmä by performing açvamedha-yajïas and other
sacrifices, and in certain cases Brahmä himself may not be a devotee of the
Supreme Personality of Godhead. So the words avyaktaà viçate sükñmam can be
understood to indicate that such a nondevotee Brahmä cannot enter the spiritual
sky, despite having achieved the ultimate universal status of material
expertise. But when Brahmä is a devotee of the Supreme Personality of Godhead
the word avyaktam can be taken to indicate the spiritual sky; since the
spiritual sky is not manifest to the conditioned souls, it may also be
considered avyakta. If even Lord Brahmä cannot enter the kingdom of God without
surrendering to the Supreme Personality of Godhead, then what to speak of other
so-called pious or expert nondevotees.
In this regard Çréla Viçvanätha Cakravarté Öhäkura has pointed out that there
are three categories within the status of Brahmä, namely those of karmé, jïäné
and devotee. A Brahmä who is the most exalted karmé of the universe will have to
come back to the material world; a living entity who has achieved the post of
Brahmä by being the greatest speculative philosopher within the universe may
attain impersonal liberation; and a living entity who has been awarded the post
of Brahma due to being a great devotee of the Supreme Personality of Godhead
enters into the personal abode of the Lord. In the Çrémad-Bhägavatam (3.32.15)
yet another case is described: a Brahmä who is a devotee of the Lord but who has
the tendency to think himself independent of or equal to the Lord may achieve
Mahä-Viñëu’s abode at the time of annihilation, but when creation begins again
he has to return and again take the post of Brahma. The word used in this case
is bheda-dåñöyä, which refers to the tendency to think oneself independently
powerful. The various destinations possible for such an exalted living entity as
a Lord Brahmä definitely prove that any material position is worthless for
guaranteeing an eternal life of bliss and knowledge. In Bhagavad-gétä Lord Kåñëa
promises that if one gives up all other so-called obligations and surrenders to
the devotional service of the Lord, the Lord will personally protect him and
bring him back to the supreme abode in the spiritual sky. It is futile and
foolish to try to achieve perfection by one’s own strenuous endeavor and not
surrender to the lotus feet of Kåñëa. Such a blind attempt is described in the
Eighteenth Chapter of Bhagavad-gétä as bahuläyäsam, indicating that it is work
in the material mode of passion. Brahmä is the lord of passion, and his creation
and management of the entire universe are certainly bahuläyäsam, or strenuous
endeavor, in the most exalted sense. But all such passionate work, even that of
Lord Brahmä, is ultimately useless without surrender to the lotus feet of Kåñëa.
SB 11.3.13
TEXT 13
TEXT
väyunä håta-gandhä bhüù
salilatväya kalpate
salilaà tad-dhåta-rasaà
jyotiñöväyopakalpate
SYNONYMS
väyunä—by the wind; håta—deprived; gandhä—of its quality of aroma; bhüù—the
element earth; salilatväya kalpate—becomes water; salilam—water; tat—by that
(the same element, wind); håta-rasam—deprived of its quality of taste;
jyotiñöväya upakalpate—becomes fire.
TRANSLATION
Deprived of its quality of aroma by the wind, the element earth is transformed
into water; and water, deprived of its taste by that same wind, is merged into
fire.
PURPORT
Çrémad-Bhägavatam gives several descriptions of the material creation, by which
air is expanded from ether, fire from air, water from fire, and earth from
water. Now, in the reverse order, the creation is wound up. Thus earth merges
back into the water from which it came, and water similarly merges into fire.
SB 11.3.14
TEXT 14
TEXT
håta-rüpaà tu tamasä
väyau jyotiù praléyate
håta-sparço ’vakäçena
väyur nabhasi léyate
kälätmanä håta-guëaà
nabha ätmani léyate
SYNONYMS
håta-rüpam—deprived of its quality of form; tu—certainly; tamasä—by darkness;
väyau—into air; jyotiù—fire; praléyate—merges; håta-sparçaù—deprived of touch;
avakäçena—by the element space; väyuù—air; nabhasi—into space; léyate—merges;
käla-ätmana—by the Supreme Soul in the form of time; håta-guëam—deprived of its
tangible quality; nabhaù—space; ätmani—into false ego in the mode of ignorance;
léyate—merges.
TRANSLATION
Fire, deprived of its form by darkness, dissolves into the element air. When the
air loses its quality of touch by the influence of space, the air merges into
that space. When space is deprived of its tangible quality by the Supreme Soul
in the form of time, space merges into false ego in the mode of ignorance.
SB 11.3.15
TEXT 15
TEXT
indriyäëi mano buddhiù
saha vaikärikair nåpa
praviçanti hy ahaìkäraà
sva-guëair aham ätmani
SYNONYMS
indriyäëi—the senses; manaù—the mind; buddhiù—intelligence; saha
vaikärikaiù—along with the demigods, who are products of false ego in the mode
of goodness; nåpa—O King; praviçanti—they enter; hi—indeed; ahaìkäram—the
element ego; sta-guëaiù—along with its qualities (goodness, passion and
ignorance); aham—ego; ätmani—into the mahat-tattva.
TRANSLATION
My dear King, the material senses and intelligence merge into false ego in the
mode of passion, from which they arose; and the mind, along with the demigods,
merges into false ego in the mode of goodness. Then the total false ego, along
with all of its qualities, merges into the mahat-tattva.
SB 11.3.16
TEXT 16
TEXT
eñä mäyä bhagavataù
sarga-sthity-anta-käriëé
tri-varëä varëitäsmäbhiù
kià bhüyaù çrotum icchasi
SYNONYMS
eñä—this; mäyä—material energy; bhagavataù—of the Supreme Lord; sarga—of
creation; sthiti—maintenance; anta—and dissolution (of this universe);
käriëé—the agent; tri-varëä—consisting of three modes (goodness, passion and
ignorance); varëitä—has been described; asmäbhiù—by us; kim—what;
bhüyaù—further; çrotum—to hear; icchasi—do you wish.
TRANSLATION
I have now described mäyä, the illusory energy of the Supreme Personality of
Godhead. This illusory potency, consisting of the three modes of material
nature, is empowered by the Lord for the creation, maintenance and annihilation
of the material universe. Now, what more do you wish to hear?
PURPORT
King Nimi had expressed to the nava-yogendras his fear of the illusory potency
of the Lord and had requested a detailed explanation of mäyä so that he could
avoid becoming a victim at her hands. Now, Çré Antarékña, having described the
illusory potency, is suggesting that the King inquire about the means to become
totally free of mäyä’s influence. Not waiting for the King to ask such a
question, Çré Antarékña himself is suggesting, “Now that you have heard about
mäyä’s influence, you should inquire about the process of becoming free of such
influence.” According to Çrédhara Svämé, that is the significance of Çré
Antarékña’s question kià bhüyaù çrotum icchasi, “What more do you wish to hear?”
The following is a summary of Çréla Bhaktisiddhänta Sarasvaté Öhäkura’s
explanation of the process of annihilation described in the previous verses.
Väsudeva, the Supreme Personality of Godhead, is the presiding Deity of
consciousness, which becomes manifest within the mahat-tattva. By further
transformations of the mahat-tattva the threefold false ego appears as follows.
(1) From vaikärika, false ego in the mode of goodness, appears the eleventh
sense, the mind, whose presiding Deity is Aniruddha. (2) From taijasa, false ego
in the mode of passion, comes intelligence, whose presiding Deity is Pradyumna,
and the five working senses and five knowledge-acquiring senses with their
various presiding deities. (3) From false ego in the mode of ignorance arises
the subtle form of sound, and from that sound, or çabda, all the material
elements gradually become manifest, beginning with ether and the sense of
hearing. The presiding Deity of these three divisions of false ego is
Saìkarñaëa. This description is taken from Chapter 26 of the Third Canto of
Çrémad-Bhägavatam, verses 21, 27, 28, 30, 31, 32 and 35.
The Supreme Personality of Godhead’s external potency, mäyä, causes the birth,
maintenance and destruction of the material world. She is tricolored red, white
and black. In her red feature the material nature is created, in white it
endures, and in black it is annihilated. The mahat-tattva arises from this mäyä,
and from the mahat-tattva come the three varieties of false ego mentioned above.
At the time of annihilation the five great elements, namely earth, water, fire,
air and ether, merge into false ego in the mode of ignorance, from which they
were originally generated; the ten senses and intelligence merge into false ego
in passion; and the mind, along with the demigods, merges into false ego in the
mode of goodness, which then merges into mahat-tattva, which further takes
shelter of the prakåti or unmanifest pradhäna.
As described above, each of the gross elements is wound up when its
distinguishing quality is removed; the element then merges into the previous
element. This can be understood as follows. In space or ether there is the
quality of sound. In air there are the qualities of sound and touch. In fire
there are sound, touch and form. In water there are sound, touch, form and
taste. And in earth there are sound, touch, form, taste and aroma. Therefore
from ether down to earth each element is distinguished by the addition of its
own unique quality, called guëa-viçeñam. When that quality is removed, an
element becomes nondifferent from its previous element and thus merges into it.
For example, when great winds take aroma away from earth, earth contains only
sound, touch, form and taste and thus becomes nondifferent from water, into
which it merges. Similarly when water loses its rasa, or taste, it contains only
sound, touch and form, thus becoming nondifferent from fire, which also contains
those three qualities. So the wind takes away aroma to merge earth into water
and takes away taste to merge water into fire. Then when the universal darkness
removes form from fire, fire merges into air. Space then removes the sense of
touch from air, and air merges into space. The Supreme Personality of Godhead as
the time element removes sound from space, and space then merges into the false
ego in the mode of ignorance, from which it arose. Finally, false ego is merged
into the mahat-tattva, which is merged into the unmanifest pradhäna, and thus
the universe is annihilated.
SB 11.3.17
TEXT 17
TEXT
çré-räjoväca
yathaitäm aiçvaréà mäyäà
dustaräm akåtätmabhiù
taranty aïjaù sthüla-dhiyo
maharña idam ucyatäm
SYNONYMS
çré-räjä uväca—King Nimi said; yathä—how; etäm—this; aiçvarém—of the Supreme
Lord; mäyäm—material energy; dustaräm—unsurpassable; akåta-ätmabhiù—by those who
are not self-controlled; taranti—they may cross over; aïjaù—easily;
sthüla-dhiyaù—persons whose intelligence is dulled by materialistic attachments;
maha-åñe—O great sage; idam—this; ucyatäm—please tell.
TRANSLATION
King Nimi said: O great sage, please explain how even a foolish materialist can
easily cross over the illusory energy of the Supreme Lord, which is always
insurmountable for those who are not self-controlled.
PURPORT
According to Çréla Çrédhara Svämé, sthüla-dhiyaù indicates those who ignorantly
identify themselves with the gross material body and who are therefore unable to
analyze the subtle laws of nature by which the soul transmigrates in illusion.
Çréla Jéva Gosvämé comments that sthüla-dhiyaù also indicates so-called pious
persons who execute pompous religious ceremonies for material sense
gratification rather than trying to prepare themselves to go back home, back to
Godhead, by engaging in the loving devotional service of the Lord.
According to Çréla Viçvanätha Cakravarté Öhäkura, King Nimi was already an
advanced devotee of the Lord and therefore knew that one can cross over the
illusory energy, mäyä, by surrendering to the lotus feet of the Lord and
pleasing Him by pure devotional service. Therefore the King was asking the
question for the benefit of those who falsely consider themselves very much
learned but in fact are addicted to materialistic fruitive activities, which
increasingly entangle them in illusion. In this regard Çréla Viçvanätha
Cakravarté Öhäkura has quoted from the Amara-koça dictionary to show that
akåtätmabhiù indicates apürëatvam, or one whose life is empty.
Every living being has an eternal relationship with the supreme living being,
Kåñëa. One may love Kåñëa by thinking of Him as one’s eternal master, one’s most
intimate friend, one’s beloved child or the object of one’s conjugal attraction.
Of course, such ecstasies should never be confused with ordinary, material
emotions, which are perverted reflections of spiritual rasas, or relationships.
In the material world we try to relish these same relationships of servitude,
friendship, parental love and conjugal love, but the object of such feelings is
a temporary material body, which is quickly devastated by the laws of nature.
These loving feelings should be directed toward the spiritual body of the
Supreme Personality, Kåñëa, who is the reservoir of all beauty and
transcendental bliss. One who has not learned the art of directing his love to
Kåñëa is apürëa, or one whose life is ultimately empty.
According to Çréla Viçvanätha Cakravarté Öhäkura, one whose life is empty can
also be called manda-dhéù, or one whose intelligence is crippled by a lack of
broad experience. King Nimi, a pure Vaiñëava, was so kind that he asked, “How
can such cripple-minded people cross over mäyä in the easiest way possible,
since by nature they are very lazy in spiritual matters?”
SB 11.3.18
TEXT 18
TEXT
çré-prabuddha uväca
karmäëy ärabhamäëänäà
duùkha-hatyai sukhäya ca
paçyet päka-viparyäsaà
mithuné-cäriëäà nåëäm
SYNONYMS
çré-prabuddhaù uväca—Çré Prabuddha said; karmäëi—fruitive activities;
ärabhamäëänäm—making endeavors in; duùkha-hatyai—for the elimination of
distress; sukhäya ca—and for gaining happiness; paçyet—one should see; päka—of
the result; viparyäsam—contrary outcome; mithuné-cäriëäm—who are coupled as men
and women; nåëäm—of such persons.
TRANSLATION
Çré Prabuddha said: Accepting the roles of male and female in human society, the
conditioned souls unite in sexual relationships. Thus they constantly make
material endeavors to eliminate their unhappiness and unlimitedly increase their
pleasure. But one should see that they inevitably achieve exactly the opposite
result. In other words, their happiness inevitably vanishes, and as they grow
older their material discomfort increases.
PURPORT
Without the mercy of a pure devotee it is exceedingly difficult to free oneself
from the bodily concept of life, which is the illusory basis of sexual
attraction.
SB 11.3.19
TEXT 19
TEXT
nityärtidena vittena
durlabhenätma-måtyunä
gåhäpatyäpta-paçubhiù
kä prétiù sädhitaiç calaiù
SYNONYMS
nitya—constantly; ärti-dena—giving pain; vittena—with wealth; durlabhena—hard to
acquire; ätma-måtyunä—death for the self; gåha—with one’s home; apatya—children;
äpta—relatives; paçubhiù—and domestic animals; kä—what; prétiù—happiness;
sädhitaiù—which are gained (by that wealth); calaiù—unsteady.
TRANSLATION
Wealth is a perpetual source of distress, it is most difficult to acquire, and
it is virtual death for the soul. What satisfaction does one actually gain from
his wealth? Similarly, how can one gain ultimate or permanent happiness from
one’s so-called home, children, relatives and domestic animals, which are all
maintained by one’s hard-earned money?
SB 11.3.20
TEXT 20
TEXT
evaà lokaà param vidyän
naçvaraà karma-nirmitam
sa-tulyätiçaya-dhvaàsaà
yathä maëòala-vartinäm
SYNONYMS
evam—in this way; lokam—the world; param—next (after this life); vidyät—one
should understand as; naçvaram—impermanent; karma-nirmitam—created from fruitive
work; sa-tulya—characterized by (the rivalry of) equals; atiçaya—and superiors;
dhvaàsam—and by ruination; yathä—as; maëòala-vartinäm—(the rivalries) of minor
rulers.
TRANSLATION
One cannot find permanent happiness even on the heavenly planets, which one can
attain in the next life by ritualistic ceremonies and sacrifices. Even in
material heaven the living entity is disturbed by rivalry with his equals and
envy of those superior to him. And since one’s residence in heaven is finished
with the exhaustion of pious fruitive activities, the denizens of heaven are
afflicted by fear, anticipating the destruction of their heavenly life. Thus
they resemble kings who, though enviously admired by ordinary citizens, are
constantly harassed by enemy kings and who therefore never attain actual
happiness.
PURPORT
Çréla Çrédhara Svämé has quoted the following text from the Chändogya Upaniñad
(8.1.6): tad yatheha karma-cito lokaù kñéyate, evam evämutra puëya-cito lokaù
kñéyate. “One’s present status of material pleasure, the result of one’s
previous work, will eventually be vanquished by time. Similarly, although by
executing pious activities one will be elevated to a higher status in the next
life, that future situation will also be vanquished.” The basis of material
enjoyment is the particular body one has acquired. The material body is
karma-citaù, the accumulated result of one’s previous material activities. If
one is awarded a body decorated with beauty, education, popularity, strength and
so on, his standard of material enjoyment is certainly high class. On the other
hand, if one is ugly, mentally retarded, crippled or repulsive to others, there
is very little hope for his material happiness. In both cases, however, the
situation is flickering and temporary. One who has acquired an attractive body
should not rejoice, since death will quickly bring an end to such an
intoxicating situation. Similarly, one who has taken birth in an obnoxious
situation should not lament, since his suffering is also temporary. The
beautiful man and the ugly man, the rich and the poor, the educated and the
foolish should all endeavor to become Kåñëa conscious so that they can be
elevated to their eternal constitutional situation, which is to reside in the
planets beyond this material universe. Originally every living entity is
unimaginably beautiful, intelligent, wealthy, and so strong that his spiritual
body lives forever. But we foolishly give up this eternal, blissful situation
because we are unwilling to meet the condition for eternal life. The condition
is that one should be a lover of the Supreme Personality of Godhead, Kåñëa.
Although love of Kåñëa is the most exquisite ecstasy, surpassing by millions of
times the most intense pleasure of the material universe, we foolishly break off
our loving affair with the Supreme Lord and artificially try to become
independent enjoyers in the material atmosphere of self-delusion and false
pride.
Even if one reaches the exalted heavenly planets of this universe he will be
afflicted by various types of suffering. Every conditioned soul in the material
world wants to become the greatest person. Therefore one is constantly harassed
by his equals who have a similar desire. This situation is commonly termed the
“rat race” of material existence. Even on the heavenly planets there is a
similar rat race for heavenly distinction. Since some persons inevitably excel
our own achievements, our hearts burn with envy upon seeing others enjoying the
very rewards we have strived for. And because our whole situation is temporary,
we must undergo fear, anxiety and death even on the heavenly planets. The
example given here is very nice. Minor kings may be enviously admired by
ordinary citizens for their wealth, power and fame, but such kings themselves
constantly burn with jealousy, resentment and fear due to rivalry and threats
from other kings. Similarly, modern politicians are constantly harassed by envy
and fear.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura has pointed out that the conditioned
souls, being eager to acquire material happiness and avoid distress, take
shelter of sexual relationships and thus surrender to the hard labor of fruitive
activities. Those who are enlightened, however, can perceive the ultimate
futility of such gross materialistic endeavors. One’s so-called wife, home,
children, relatives, bank account and so on are all temporary phantasmagoria,
and even while manifest they can never give real satisfaction to one’s senses.
To acquire wealth in this world one is practically forced to become the killer
of his own soul. There is no possibility of acquiring pleasure from
materialistic activities, since they are performed with temporary senses in the
hot pursuit of temporary sense objects. When the conditioned soul achieves his
goal he becomes proud and brags to others as if his achievements were permanent.
And when defeated he is submerged in lamentation. Such a tendency to consider
oneself the doer is a sign of weak intelligence, since in fact the living entity
is merely desiring within the material body. The body itself is moved by the
forces of material nature, under the control of God. The relationships of master
and servant, father and son, husband and wife entail exchanges of well-wishing
and service that give a sense of material gratification, but such ephemeral
devotion can never bring about the eternal absolute benefit of the soul. By such
temporary gratification, mäyä induces the conditioned soul to wander throughout
the material world, pursuing the relative rewards of material nature. According
to the subtle laws of karma, the living entity achieves happiness and distress.
One cannot obtain happiness by force, no matter how strenuously or how long one
tries. Therefore those whose intelligence is uncontaminated should surrender at
the lotus feet of Kåñëa and give up the ludicrous pursuit of permanent material
happiness, a pursuit which can be compared to a dog’s chasing its tail.
SB 11.3.21
TEXT 21
TEXT
tasmäd guruà prapadyeta
jijïäsuù çreya uttamam
çäbde pare ca niñëätaà
brahmaëy upaçamäçrayam
SYNONYMS
tasmät—therefore; gurum—a spiritual master; prapadyeta—one should take shelter
of; jijïäsuù—being inquisitive; çreyaù uttamam—about the highest good; çäbde—in
the Vedas; pare—in the Supreme; ca—and; niñëätam—perfectlyknowledgeable;
brahmaëi—(in these two aspects) of the Absolute Truth; upaçama-äçrayam—fixed in
detachment from material affairs.
TRANSLATION
Therefore any person who seriously desires real happiness must seek a bona fide
spiritual master and take shelter of him by initiation. The qualification of the
bona fide guru is that he has realized the conclusions of the scriptures by
deliberation and is able to convince others of these conclusions. Such great
personalities, who have taken shelter of the Supreme Godhead, leaving aside all
material considerations, should be understood to be bona fide spiritual masters.
PURPORT
According to Çréla Çrédhara Svämé, the word çäbde refers to the Vedic
literature, and pare refers to the Supreme Personality of Godhead. The bona fide
spiritual master must be niñëätam, deeply experienced in authorized Vedic
literatures and in practical understanding of the Supreme Personality of
Godhead. Without scriptural knowledge and practical realization of the
Personality of Godhead, a so-called guru will be unable to dissipate the doubts
of his disciples and therefore unable to execute the function of bringing the
sincere student back home, back to Godhead. The symptom of realized
understanding of the Vedas and Kåñëa is upaçamäçrayam. In other words, the bona
fide spiritual master is one who has retired from the glittering illusions of
materialistic society, friendship and love.
Within the material world one is certainly attracted to becoming a great
intellectual, a powerful politician, the loving father of many beautiful and
affectionate little children, a most honored welfare worker or a highly admired
and successful businessman. But none of these material positions have a
permanent basis, nor do they afford permanent happiness, because they are all
based on the primary misunderstanding by which one identifies himself with the
material body.
Anyone can readily experience that he is not the body but consciousness. Even if
one loses a limb of his body, he does not cease to exist as a conscious entity.
Ultimately, the entire body is lost at the time of death, and the living entity
acquires a new body. The preliminary understanding of one’s identity as
consciousness is called self-realization. But beyond this elementary knowledge
is the elaborate subject matter of how the soul came to exist within the cycle
of 8,400,000 material species of life. And if the living entity is not the
material body but consciousness, he must ultimately have an original status on a
higher platform.
Punishment implies reward also; a powerful man who can punish is also able to
reward. Therefore, the existence of punishment for the living being, who is
forced to take a miserable material body subject to birth, old age, disease and
death, also logically implies the existence of a reward for him. Although we
mistakenly consider material sense gratification the ultimate reward of life,
material happiness is actually another type of punishment, since it entices one
to continue rotating in the cycle of birth and death. In the Western countries
violent prisoners are placed in solitary confinement whereas well-behaved
prisoners are sometimes allowed to work in the warden’s garden or library as a
reward. But any position in prison is ultimately a punishment. Similarly, the
existence of higher and lower categories of material sense gratification does
not explain the living entity’s ultimate reward, which must constitute the
natural antithesis of the punishment of material existence. That actual reward
is an eternal life of bliss and knowledge in the kingdom of God, where there is
no punishment. The kingdom of God is Vaikuëöha, or unconditional pleasure. There
is no punishment in the spiritual world; it is a place of ever-increasing
pleasure.
A bona fide spiritual master is one who is expert in all of these subject
matters, not by his personal imagination or speculation but by mature
understanding of the authorized Vedic literatures, which are the literary
manifestation of the causeless mercy of God. The Lord says in Bhagavad-gétä
(9.3).
açraddadhänäù puruñä
dharmasyäsya parantapa
apräpya mäà nivartante
måtyu-saàsära-vartmani
“Those who are not faithful on the path of devotional service cannot attain Me,
O conqueror of foes, but return to birth and death in this material world.”
Therefore the spiritual master must awaken the disciple to the eternal existence
of devotional service. The example may be given that in the early morning a
mother may enter her child’s room to wake him up so that he can attend school.
The child does not want to get up, but the loving mother forces him to get up
and sends him off to school to be educated. Similarly, the bona fide spiritual
master awakens the sleeping soul and sends him to the gurukula, or the äçrama of
the spiritual master, where he can be trained in perfect knowledge.
If the disciple has doubts about the value of Kåñëa consciousness, the bona fide
spiritual master must dissipate those doubts by superior knowledge. One who
himself doubts the authority of Kåñëa or Vedic knowledge cannot become a bona
fide spiritual master. On the other hand, kibä vipra, kibä nyäsé, çüdra kena
naya/ yei kåñëa-tattva-vettä, sei ‘guru’ haya: any human being from any social
or economic status can become a bona fide spiritual master if he knows the
science of Kåñëa. Çré Caitanya Mahäprabhu said,
yäre dekha, täre kaha ‘kåñëa’-upadeça
ämära äjïäya guru haïä tära ei deça
“Instruct everyone to follow the orders of Lord Çré Kåñëa as they are given in
Bhagavad-gétä and Çrémad-Bhägavatam. In this way become a spiritual master and
try to liberate everyone in this land.” (Cc. Madhya 7.128) Only by the order and
authority of the Supreme Lord one can become a spiritual master, not by one’s
own so-called erudition.
The duty of the bona fide guru is to connect the disciple to Kåñëa. A scholar or
meditator has no potency to connect another living being with Kåñëa if that
scholar or meditator himself is not connected with Kåñëa. Although many sports
fans attend gymnastic competitions and applaud at the exhibition of difficult
calisthenic feats, the Supreme Personality of Godhead is not such a gymnastic
spectator, and He does not applaud the calisthenics exhibited by foolish persons
in the name of yoga. Nor is the Supreme Personality of Godhead impressed by
mediocre attempts at philosophical speculation, since the Lord has already given
His own opinion in Bhagavad-gétä (çåëu me paramaà vacaù). The word of Kåñëa is
paramaà vacaù, the last word in knowledge. And Kåñëa says, yaj jïätvä neha bhüyo
’nyaj jïätavyam avaçiñyate: “When you know this knowledge there shall remain
nothing further to be known.” Kåñëa has also referred to His knowledge as
räja-vidyä, the king of all knowledge.
If one does not become a lover of Kåñëa, his connection with Kåñëa takes place
indirectly, through the illusory potency of the Lord. The idea that one can
attract the Supreme Lord through mere gymnastics or foolish speculation on the
Absolute Truth is certainly a product of mäyä. One who is connected to Kåñëa
through His external, illusory potency can serve only as a material master to
connect his so-called disciples to the same illusory energy. On the other hand,
in Bhagavad-gétä (9.13) it is said,
mahätmänas tu mäà pärtha
daivéà prakåtim äçritäù
bhajanty ananya-manaso
jïätvä bhütädim avyayam
Those who are actually great souls have surrendered to the internal potency of
the Lord and can similarly connect others to the internal pleasure-giving
potency. A mahätmä is described in Bhagavad-gétä as follows: väsudevaù sarvam
iti sa mahätmä sudurlabhaù. “He knows Me to be the cause of all causes and all
that is. Such a great soul is very rare.” It is to such a spiritual master, who
has reached the mature understanding that Väsudeva is everything, that one must
surrender. According to Çré Närada Muni, yo vidvän sa gurur hariù: such a great
soul is to be considered the external manifestation of Kåñëa Himself. Kåñëa
states this also:
äcäryaà mäà vijänéyän
nävamanyeta karhicit
na martya-buddhyäsüyeta
sarva-devamayo guruù
“One should know the äcärya to be My self and never disrespect him in any way.
One should not envy him, thinking him an ordinary man, for he is the
representative of all the demigods.” (Bhäg. 11.17.27)
According to Çréla Viçvanätha Cakravarté Öhäkura, if a spiritual master cannot
destroy his disciple’s doubts by superior knowledge, the disciple will gradually
become despondent in spiritual life. Because a bogus guru cannot actually give
Kåñëa to the disciple according to the principle of rasa-varjaà raso ’py asya,
the disciple will again become attracted to material happiness, not having
achieved the bliss of Kåñëa’s association. Such a weak disciple of a weak
spiritual master will gradually become hopeless and discouraged in his attempt
at self-realization and will again become fascinated by the temptations of
illusion, such as women, money and so-called intellectuality based on
speculation and imagination.
Further symptoms of the bona fide spiritual master are given in the Upadeçämåta
(1) as follows:
väco vegaà manasaù krodha-vegaà
jihvä-vegam udaropastha-vegam
etän vegän yo viñaheta dhéraù
sarväm apémäà påthivéà sa çiñyät
“A sober person who can tolerate the urge to speak, the mind’s demands, the
actions of anger and the urges of the tongue, belly and genitals is qualified to
make disciples all over the world.” Çréla Viçvanätha Cakravarté Öhäkura has
stated, upaçamäçrayaà krodha-lobhädy-avaçé-bhütam: a bona fide spiritual master
cannot be under the control of ordinary anger, greed and lust.
According to Çréla Bhaktisiddhänta Sarasvaté Öhäkura, one who has understood the
futility of material existence can approach a bona fide spiritual master. In the
two previous verses the futility of earthly and heavenly sense gratification has
been described. Now, the natural conclusion is that one who has understood this
should approach a bona fide spiritual master. The bona fide spiritual master
broadcasts the sound vibration from the spiritual planets called Vaikuëöha. The
inhabitants of the spiritual planets, headed by the Supreme Personality of
Godhead Himself, are certainly not deaf and dumb; they are in constant
communication through unlimited transcendental bliss and knowledge. And the bona
fide spiritual master can transmit this sound vibration of bliss and knowledge
to his disciple. Just as a radio broadcasts mundane news, the bona fide guru
broadcasts the news from Vaikuëöha. This is confirmed by Narottama däsa Öhäkura:
golokera prema-dhana, hari-näma-saìkértana. The spiritual master also transmits
to the disciple the holy name of Kåñëa, which is nondifferent from Kåñëa
Himself. The bona fide guru informs his disciple that every living entity is
qualitatively one with the Supreme Lord but quantitatively different and thus
engages the disciple in the loving service of the Lord. Because the living
entity is qualitatively one with the Lord and is part of Him, there is an
eternal loving relationship between them. And because the living entity is
quantitatively different, that relationship is eternally one of service.
According to Çréla Bhaktisiddhänta Sarasvaté Öhäkura, even though one may have
the good fortune to accept a bona fide, highly qualified guru, if one maintains
a taste for fruitive activities or mental speculation one’s advancement will be
checked. But if a serious student surrenders to a bona fide spiritual master
there is absolutely no impediment to the transmission of perfect knowledge and
bliss in the devotional service of the Lord.
SB 11.3.22
TEXT 22
TEXT
tatra bhägavatän dharmän
çikñed gurv-ätma-daivataù
amäyayänuvåttyä yais
tuñyed ätmätma-do hariù
SYNONYMS
tatra—there (in the association of the spiritual master); bhägavatän dharmän—the
science of devotional service; çikñet—should learn; guru-ätma-daivataù—he for
whom the spiritual master is his very life and worshipable deity;
amäyayä—without deceit; anuvåttyä—by faithful service; yaiù—by which (devotional
science); tuñyet—can be satisfied; ätmä—the Supreme Soul; ätma-daù—who bestows
His own self; hariù—Lord Hari.
TRANSLATION
Accepting the bona fide spiritual master as one’s life and soul and worshipable
deity, the disciple should learn from him the process of pure devotional
service. The Supreme Personality of Godhead, Hari, the soul of all souls, is
inclined to give Himself to His pure devotees. Therefore, the disciple should
learn from the spiritual master to serve the Lord without duplicity and in such
a faithful and favorable way that the Supreme Lord, being satisfied, will offer
Himself to the faithful disciple.
PURPORT
According to Çréla Çrédhara Svämé the Lord’s tendency to give Himself to His
pure devotee is demonstrated in the case of Bali Mahäräja, who sacrificed his
universal kingdom for the pleasure of Lord Vämanadeva. Lord Vämana was so
pleased by the selfless surrender of Bali Mahäräja that the Lord became the
doorman in the palace of Bali who was reinstalled as a great leader in the
universe.
Çréla Jéva Gosvämé comments that the spiritual master is to be considered the
ätmä, or the very life, of the disciple, since real life begins when one is
initiated by a bona fide spiritual master. Although one may experience many
seemingly wonderful or important events in a dream, one’s real life begins when
he wakes up. Similarly, since the spiritual master gives birth to the disciple
by awakening him to spiritual life, a bona fide disciple understands that his
spiritual master is the very basis of his life.
According to Çréla Jéva Gosvämé, the Supreme Personality of Godhead is the
reservoir of all pleasure, and thus the Lord’s giving Himself to a pure devotee
indicates that such a devotee becomes immersed in the highest possible ecstasy.
In this connection there is the following çruti-mantra: änandäd dhémäni bhütäni
jäyante. “Indeed, it is from the all-blissful Supreme that all these creatures
have come into being.” Çréla Viçvanätha Cakravarté Öhäkura has further pointed
out that when the Lord bestows His own self upon a pure devotee such a fortunate
devotee can actually see the Lord, touch Him and directly engage in His service.
According to Çréla Bhaktisiddhänta Sarasvaté Öhäkura, one should never consider
one’s spiritual master to be mundane or on an equal level with one’s self. One
should see the spiritual master as being always under the shelter of the lotus
feet of the Supreme Lord. One should never try to engage the spiritual master in
one’s personal service with the mentality of lording it over the spiritual
master and attaining through him some material gain. One who is actually
advancing will become more and more eager to serve the spiritual master, and
thus such a disciple experiences the pleasure of the Supreme Personality of
Godhead.
Çréla Rüpa Gosvämé has delineated four preliminary requisites for advancement
for the sincere disciple:
guru-pädäçrayas tasmät
kåñëa-dékñädi-çikñaëam
viçrambheëa guroù sevä
sädhu-vartmänuvartanam
“[1] Accepting the shelter of the lotus feet of a bona fide spiritual master,
[2] becoming initiated by the spiritual master and learning how to discharge
devotional service from him, [3] obeying the orders of the spiritual master with
faith and devotion, and [4] following in the footsteps of great äcäryas
[teachers] under the direction of the spiritual master.” (Bhakti-rasämåta-sindhu
1.2.74) One who has executed these preliminary duties is qualified to relish
Çrémad-Bhägavatam.
When one actually hears the sound vibration of Çrémad-Bhägavatam as it is, he
becomes free from the desire for sense gratification and mental speculation and
is happy and satisfied in the service of Lord Kåñëa.
yasyäà vai çrüyamäëäyäà
kåñëe parama-püruñe
bhaktir utpadyate puàsaù
çoka-moha-bhayäpahä
“Simply by giving aural reception to Çrémad-Bhägavatam, the feeling for loving
devotional service to Lord Kåñëa, the Supreme Personality of Godhead, sprouts up
at once to extinguish the fire of lamentation, illusion and fearfulness.” (Bhäg.
1.7.7) One should hear Çrémad-Bhägavatam from a bona fide spiritual master who
can expertly engage the propensity for loving Kåñëa that arises from hearing the
transcendental sound of the Bhägavatam. Such a transcendental, authorized
engagement is called bhägavata-dharma. Within the International Society for
Krishna Consciousness there are many thousands of authorized engagements
pertaining to the Society’s missionary activities. And by hearing the
Çrémad-Bhägavatam and performing such engagements the Society’s members feel
relief from çoka (lamentation), moha (illusion) and bhaya (fear).
According to Çréla Bhaktisiddhänta Sarasvaté Öhäkura, those who have achieved a
mature understanding of the transcendental sound vibration of Çrémad-Bhägavatam
may adopt the order of tridaëòi-sannyäsa, as described in the Haàsa-gétä, the
Thirteenth Chapter of this canto. A so-called Vaiñëava who whimsically neglects
the strict control of the body, mind and speech cannot actually achieve shelter
at the lotus feet of a bona fide spiritual master. Even if such a whimsical
sense enjoyer makes a show of assuming the dress and daëòa of Vaiñëava sannyäsa,
he will not attain the desired result, love of Kåñëa. A bona fide Vaiñëava
should work earnestly to free himself from any tinge of sense gratification and
mental speculation, and with a loving heart he should carry out the orders of
his bona fide spiritual master. By always remembering the exalted position of
the bona fide spiritual master, the disciple will achieve shelter at the lotus
feet of Kåñëa.
SB 11.3.23
TEXT 23
TEXT
sarvato manaso ’saìgam
ädau saìgaà ca sädhuñu
dayäà maitréà praçrayaà ca
bhüteñv addhä yathocitam
SYNONYMS
sarvataù—everywhere; manasaù—of the mind; asaìgam—detachment; ädau—in the
beginning; saìgam—association; ca—and; sädhuñu—with saintly persons;
dayäm—mercy; maitrém—friendship; praçrayam—reverence; ca—and; bhüteñu—for all
living beings; addhä—thus; yathä ucitam—as is suitable.
TRANSLATION
A sincere disciple should learn to dissociate the mind from everything material
and positively cultivate association with his spiritual master and other saintly
devotees. He should be merciful to those in an inferior position to him,
cultivate friendship with those on an equal level and meekly serve those in a
higher spiritual position. Thus he should learn to deal properly with all living
beings.
PURPORT
Çréla Madhväcärya has quoted from the Garuòa Puräëa to demonstrate that within
this universe those who take birth as demigods, great åñis or pious human beings
are all considered santaù, or saintly persons. According to Bhagavad-gétä,
traiguëya-viñayä vedäù: the varëäçrama culture described in Vedic literature
deals mostly with the living entities who are struggling within the three modes
of nature. The Vedic literatures teach such conditioned souls that material
happiness can be achieved only through pious works. In this sense, the demigods
are to be considered the most pious living entities within the three modes of
material nature. The åñis, or the great saintly mystics of the universe, who are
able to travel at will to various planets and who cultivate mystic powers, are
to be considered somewhat below the demigods. And those human beings on earth
who perfectly execute the Vedic rituals are to be considered in the third or
lowest category of santaù, or saintly persons. But a devotee of the Lord is
beyond the three modes of material nature. Lord Kåñëa says in Bhagavad-gétä
(14.26),
mäà ca yo ’vyabhicäreëa
bhakti-yogena sevate
sa guëän samatétyaitän
brahma-bhüyäya kalpate
“One who engages in full devotional service, who does not fall down in any
circumstance, at once transcends the modes of material nature and thus comes to
the level of Brahman.” Thus Lord Kåñëa clearly says that a Vaiñëava who does not
fall down from the regulations of bhakti-yoga is beyond the three modes of
nature. And Lord Kåñëa advised Arjuna, a kåñëa-bhakta, to transcend the three
material qualities of the illusory creation of mäyä (nistraiguëyo bhavärjuna).
But in the Eighteenth Chapter of Bhagavad-gétä (18.40) the Lord says,
na tad asti påthivyäà vä
divi deveñu vä punaù
sattvaà prakåti-jair muktaà
yad ebhiù syät tribhir guëaiù
“There is no being existing, either here or among the demigods in the higher
planetary systems, who is free from the three modes of material nature.” Thus
the demigods are not exempt from the pollution of the three modes of material
nature, whereas a pure devotee actually becomes guëätéta, or transcendental to
the influence of mäyä.
Therefore, one should cultivate the association of the uttama-adhikäré, or pure
devotee of the Lord, as stated previously (Bhäg. 11.3.21):
tasmäd guruà prapadyeta
jijïäsuù çreya uttamam
çäbde pare ca niñëätaà
brahmaëy upaçamäçrayam
“Therefore any person who seriously desires real happiness must seek a bona fide
spiritual master and take shelter of him by initiation. The qualification of the
bona fide guru is that he has realized the conclusions of the scriptures by
deliberation and is able to convince others of these conclusions. Such great
personalities, who have taken shelter of the Supreme Godhead, leaving aside all
material considerations, should be understood to be bona fide spiritual
masters.”
On the other hand, one should avoid the association of a materialistic person
even if such a person is outwardly chanting the holy names of Kåñëa. Çréla Rüpa
Gosvämé has advised in this respect,
kåñëeti yasya giri taà manasädriyeta
dékñästi cet praëatibhiç ca bhajantam éçam
çuçrüñayä bhajana-vijïam ananyam anya-
nindädi-çünya-hådam épsita-saìga-labdhyä
One may mentally offer respect to any living entity who is chanting the holy
name of Kåñëa, but one should avoid intimate association with materialistic
persons, especially those attached to sex enjoyment. Tamo-dväraà yoñitäà
saìgi-saìgam. If one associates with a sensuous person who is attached to the
company of women, by such association one will surely go to hell.
But if a materialistic person approaches a pure devotee with a sincere desire to
hear from him about spiritual improvement, that first-class devotee may
mercifully give his association, provided the purpose of such a meeting is
advancement in the devotional service of Kåñëa. By such association even a
materialistic person can gradually become a pure devotee of Kåñëa. If an
advanced devotee is not able to engage a materialistic person in the devotional
service of Kåñëa, such association is strictly forbidden.
In the Garuòa Puräëa it is stated,
viçeñataù svottameñu
vinä saìgaà na mucyate
sva-néceñu tu deveñu
vinä saìgaà na püryate
“One cannot be liberated without association with a pure devotee of the Lord.
And unless one shows mercy to those in an inferior position, one’s life will be
superficial.” It is our practical experience in the Kåñëa consciousness movement
that those who are expanding their mercy by preaching the message of Kåñëa are
making rapid spiritual progress, and their life is filled with transcendental
bliss. Those who neglect the quality of mercy, being uninterested in the
missionary activities of the Kåñëa consciousness movement, are not filled with
transcendental pleasure as described here by the word püryate. Not being filled
with spiritual pleasure, surely such persons attempt to fill their lives with
material pleasure through sense gratification and mental speculation,
associating with women or reading innumerable mundane novels, newspapers,
newsmagazines, and so on. According to Çré Caitanya Mahäprabhu the preaching
activities of the Kåñëa consciousness movement are änandämbudhi-vardhanam, the
ever-increasing ocean of bliss. Missionary activities are based on the principle
of dayäm, or mercy to those who are fallen. Those who are actually preaching
become enlivened by associating with other preachers. This principle is called
maitrém, or friendship among equals. The power to carry out such preaching
activities, as well as the proper guidance for distributing Kåñëa’s message,
comes through the principle of praçrayam, or humble service at the lotus feet of
spiritual authorities such as the spiritual master. If one preaches Kåñëa
consciousness sincerely under the guidance of a bona fide spiritual master and
in the company of fellow preachers, one is perfectly fulfilling the statement of
this verse of Çrémad-Bhägavatam, and thus he will come to the point of sarvato
manaso ’saìgam, or complete detachment from the illusory energy of the Lord.
Caitanya Mahäprabhu has stated, lava-mätra sädhu-saìge sarva-siddhi haya. By
becoming attached to the devotees of the Lord, one will achieve all perfection
in life, going back home, back to Godhead.
If one neglects the order of the Supreme Personality of Godhead by engaging in
sinful life, he is certainly not merciful. One who ignores his eternal status as
part and parcel of the Supreme Lord and who instead covers himself more and more
with material illusions in the form of temporary designations—“I am American,”
“I am Russian,” “I am Indian,” “I am black,” “I am white” and so on—is certainly
a killer of his own soul and cannot be considered merciful. Similarly, those who
support animal slaughter by eating meat, fish and eggs cannot be considered
merciful. Sometimes the argument is given that if one does not harm others he is
perfectly religious. But because we are now in a state of ignorance, we have no
idea whatsoever of the future reactions to our present activities. Ignorantly
boasting that one is not harming others, without an awareness of the subtle laws
of nature, does not make one a religious person. One becomes religious by
surrendering to the laws of God as they are stated by the Lord Himself in
Bhagavad-gétä. As long as a living entity is infatuated with his own mental
speculations, which carry him away like the waves of the ocean, he cannot
understand the process of devotional service to the Supreme Personality of
Godhead. Mental speculations based on our experience of the variegated creations
of the Lord’s illusory energy are incapable of bringing us to perfect knowledge.
One must give up materialistic association and make company with pure devotees
of the Lord, those who are engaged twenty-four hours a day in perfectly pleasing
the Supreme Lord.
One should cultivate association with those who are more advanced than oneself
in devotional service. One’s advancement can be measured by one’s detachment
from sense gratification and his ability to distribute Kåñëa consciousness to
others. In this connection Çréla Narottama däsa Öhäkura has said, chäòiyä
vaiñëava-sevä, nistära päyeche kebä: “Who can attain salvation if he gives up
the service of the Vaiñëavas?” By serving the lotus feet of pure devotees, one
is immediately enlightened with spiritual knowledge. All of the so-called
pleasures of the material world, culminating in many varieties of sexual fantasy
and impersonal visions of oneself as God, become useless to one who has achieved
the mercy of the lotus feet of a pure devotee of Kåñëa. The entire material
creation is compared to an insignificant bubble in the ocean. The material
universe rests on the spiritual potency of the Lord called brahmajyoti, just as
an insignificant bubble rests on the potency of the unlimited ocean. By serving
the lotus feet of a pure devotee one can enter the ocean of eternal happiness
and experience his constitutional position as a servant of Kåñëa. The mercy of
the Vaiñëavas is unlimited, and one who has tasted that mercy becomes mad after
the lotus feet of Kåñëa, not caring for the hallucinations of so-called material
pleasure or mental speculation. The mercy of the Vaiñëavas is substantial and as
powerful as Kåñëa Himself, whereas impersonal speculations and hopeless dreams
of society, friendship and love merely constitute various means by which mäyä
cheats the conditioned souls and keeps them in perpetual frustration.
SB 11.3.24
TEXT 24
TEXT
çaucaà tapas titikñäà ca
maunaà svädhyäyam ärjavam
brahmacaryam ahiàsäà ca
samatvaà dvandva-saàjïayoù
SYNONYMS
çaucam—cleanliness; tapaù—austerity; titikñäm—tolerance; ca—and; maunam—silence;
svädhyäyam—study of the Vedas; ärjavam—simplicity; brahmacaryam—celibacy;
ahiàsäm—nonviolence; ca—and; samatvam—equanimity; dvandva-saàjïayoù—in
situations perceived in terms of duality.
TRANSLATION
To serve the spiritual master the disciple should learn cleanliness, austerity,
tolerance, silence, study of Vedic knowledge, simplicity, celibacy, nonviolence,
and equanimity in the face of material dualities such as heat and cold,
happiness and distress.
PURPORT
Çaucam, or “cleanliness,” refers to both internal and external purity. One
should remain externally clean by bathing with soap and water at least once and,
if possible, three times daily. One is considered internally pure when he is
free from the pollution of false pride and egotism. Tapaù, or “austerity,” means
that despite the irrational impulses of the mind one should remain fixed in
executing his proper duty in life. Specifically, one must control burning anger
and the urge for wanton sex life. If a human being does not control the impulses
of lust, anger and greed, he loses his power to understand his actual situation.
Human life is a golden opportunity to solve the overwhelming problems of birth,
death, old age and disease. According to the Viñëu Puräëa (3.8.9),
varëäçramäcära-vatä
puruñeëa paraù pumän
viñëur ärädhyate panthä
nänyat tat-toña-käraëam
Every human being can achieve spiritual perfection by dedicating the fruits of
his prescribed work to the Supreme Personality of Godhead, Viñëu. Similarly, in
Bhagavad-gétä (18.45) Lord Kåñëa clearly states, sve sve karmaëy abhirataù
saàsiddhià labhate naraù. One does not have to adopt a monastic life or live in
the forest as a yogé; one can achieve perfection by dedicating his occupational
duties to the Supreme Lord. Similarly, Bhaktivinoda Öhäkura has said, nämäçraya
kari’ yatane tumi, thakaha äpana käje. If one sincerely takes shelter of the
holy names of Kåñëa by chanting Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/
Hare Räma, Hare Räma, Räma Räma, Hare Hare, he will achieve spiritual perfection
within the compass of his normal daily activities. Unfortunately, if a human
being neglects the regulative principles of civilized life that prohibit illicit
sex, meat-eating, intoxication and gambling, he will surely be overwhelmed by
the waves of lust and anger, which completely cover one’s consciousness of the
reality of spiritual life and draw one to engage in the phantasmagoria of the
temporary material body. As Lord Kåñëa has stated in Bhagavad-gétä (3.39),
ävåtaà jïänam etena
jïänino nitya-vairiëä
käma-rüpeëa kaunteya
duñpüreëänalena ca
“Thus a man’s pure consciousness is covered by his eternal enemy in the form of
lust, which is never satisfied and which burns like fire.” Therefore, the word
tapaù, or “austerity,” in this verse indicates that one must remain in his
prescribed duty and not become impatient or unregulated due to the waves of
lust, anger and greed.
The word titikñäm, or “tolerance,” indicates that a transcendentalist must be
forgiving. The material world is full of embarrassing and irritating situations,
and unless one is inclined to be very much forgiving he will become infected by
a vindictive mentality, which spoils one’s spiritual consciousness. Maunam, or
“silence,” means that one should not speak on worthless or frivolous topics, but
should discuss the actual issues of human life such as going back home, back to
Godhead. Remaining completely silent is a symptom of ignorance; a stone is
silent due to a lack of consciousness. Since every material thing has its
spiritual counterpart, the Vedic çästras contain negative and positive
injunctions. Corresponding to the negative injunction against speech is the
positive injunction that one should always speak about Kåñëa. Satataà kértayanto
mäm. One should always speak about the Supreme Personality of Godhead,
glorifying His holy name, fame, pastimes, entourage, and so on. In the
Çrémad-Bhägavatam also it is stated, çrotavyaù kértitavyaç ca dhyeyaù püjyaç ca
nityadä. One should always hear about, glorify, meditate upon and worship the
Supreme Personality of Godhead, Kåñëa. In the twenty-first verse of this chapter
it was stated, çäbde pare ca niñëätam. The bona fide spiritual master is expert
in çäbde pare, or the transcendental sound vibration describing the spiritual
world. One cannot artificially remain empty-headed or speechless, as advocated
by foolish proponents of concocted systems of meditation and yoga. But one
should be so absorbed in the loving service of Kåñëa, and so lovingly attracted
to praising Kåñëa, that one has not a single moment free to speak nonsense. That
is the purport of the word maunam.
Svädhyäyam means that one should study Vedic literature according to his
individual ability and also teach others. In Bhagavad-gétä it is mentioned that
a brähmaëa should have the qualities of jïäna and vijïäna, scriptural knowledge
and practical realized application of knowledge. Specifically one should study
those books which increase one’s desire to serve the Supreme Personality of
Godhead. His Divine Grace Oà Viñëupäda Paramahaàsa Parivräjakäcärya
Añöottara-çata Çré Çrémad Bhaktivedanta Swami Prabhupäda has written in a few
short years a veritable library of transcendental knowledge. It is being
practically seen throughout the world that when the principle of svädhyäyam, or
Vedic study, is applied to these books, such as Çrémad-Bhägavatam, Bhagavad-gétä
As It Is, Caitanya-caritämåta and The Nectar of Devotion, the sincere reader
becomes infused with the ecstatic determination to serve the Supreme Personality
of Godhead. The entire International Society for Krishna Consciousness is
expanding all over the world on the basis of this transcendental literature.
Svädhyäyam does not indicate speculative or imaginary interpretations of
religious scriptures, nor should one try to read many books to increase his
false prestige as a so-called scholar. One should read those books which inspire
practical spiritual advancement in knowledge and renunciation, as exemplified by
the books of Çréla Prabhupäda.
The word ärjavam indicates simplicity or straightforwardness. According to Çréla
Çrédhara Svämé svacchatäm, or “clarity, transparency,” is a synonym for
straightforwardness. Unless one is pure in consciousness he will adopt many
crooked means. Straightforwardness does not indicate that one should insult
others in the name of honesty, but that one should speak the humble truth. The
word brahmacaryam, or “celibacy,” indicates either renouncing completely the
association of women or following strictly the Vedic principles of householder
life, which regulate sex life for the purpose of procreating saintly children.
Ahiàsäm indicates that one should not commit violence against any living entity.
Unless one is aware of the subtle laws of karma, by which a living being enjoys
and suffers, one cannot actually practice ahiàsä, or nonviolence. Ultimately the
material world is full of violence, and the laws of nature, which impose old
age, disease and death upon every living creature, are themselves filled with
violence. Therefore, if somehow or other one can convince others to surrender to
Kåñëa and thus release themselves from the violent laws of material nature, that
is the perfection of ahiàsä.
Samatvaà dvandva-saàjïayoù indicates that one should keep a cool head even when
disturbing material dualities become manifest. Kåñëa says in Bhagavad-gétä
(2.14):
mäträ-sparçäs tu kaunteya
çétoñëa-sukha duùkha-däù
ägamäpäyino ’nityäs
täàs titikñasva bhärata
“O son of Kunté, the nonpermanent appearance of happiness and distress, and
their disappearance in due course, are like the appearance and disappearance of
winter and summer seasons. They arise from sense perception, O scion of Bharata,
and one must learn to tolerate them without being disturbed.”
SB 11.3.25
TEXT 25
TEXT
sarvaträtmeçvaränvékñäà
kaivalyam aniketatäm
vivikta-céra-vasanaà
santoñaà yena kenacit
SYNONYMS
sarvatra—everywhere; ätma—for one’s true self; éçvara—and for the Supreme
Personality of Godhead; anvékñäm—meditation by keeping continuously in view;
kaivalyam—solitude; aniketatäm—having no fixed residence; vivikta-céra—scraps of
cloth found in unfrequented places; vasanam—wearing; santoñam—satisfaction; yena
kenacit—with anything.
TRANSLATION
One should practice meditation by constantly seeing oneself to be an eternal
cognizant spirit soul and seeing the Lord to be the absolute controller of
everything. To increase one’s meditation, one should live in a secluded place
and give up false attachment to one’s home and household paraphernalia. Giving
up the decorations of the temporary material body, one should dress himself with
scraps of cloth found in rejected places, or with the bark of trees. In this way
one should learn to be satisfied in any material situation.
PURPORT
Kaivalyam, or living in a secluded place, indicates a place free from material
disturbances. Therefore, one should live in the association of Vaiñëavas, where
the common goal is advancement in Kåñëa consciousness. Especially in the
Kali-yuga, if one tries to remain physically isolated from all others the result
will be degradation or insanity. Aniketatäm means that one should not be
intoxicated by the ephemeral satisfaction of one’s “home sweet home,” which will
vanish at any moment by the unforeseen circumstances produced by one’s previous
activities. In this age it is not actually possible to dress in tree bark in
modern cities, nor to wear mere scraps of cloth. Previously, human culture
accommodated those practicing tapasya, or penances in the interest of spiritual
advancement. In this age, however, the most urgent necessity is for preaching
the message of Bhagavad-gétä throughout human society. Therefore, it is
recommended that Vaiñëavas dress with clean and neat cloth, covering the body
decently so that the conditioned souls will not be frightened or repulsed by the
severe penances of the Vaiñëavas. In the Kali-yuga the conditioned souls are
extremely attached to material sense gratification, and extreme austerities are
not appreciated, but are instead considered abominable denials of the flesh. Of
course, austerity is required for spiritual advancement, but the practical
example set by Çréla Prabhupäda in successfully spreading the Kåñëa
consciousness movement was that all material things should be used to attract
people to Kåñëa consciousness. Therefore, Vaiñëavas may at times adopt ordinary
dress to serve the higher principle of distributing Kåñëa consciousness. In any
case, one should learn to be satisfied in any material situation so as to
prepare for the moment of death. According to Bhagavad-gétä, at the time of
death the particular consciousness we have created in this life will carry us to
our future situation. Therefore, human life can be seen as a type of practice
for successfully fixing one’s mind on the Absolute Truth during the severe
trials of death.
SB 11.3.26
TEXT 26
TEXT
çraddhäà bhägavate çästre
’nindäm anyatra cäpi hi
mano-väk-karma-daëòaà ca
satyaà çama-damäv api
SYNONYMS
çraddhäm—faith; bhägavate—related to the Supreme Lord; çästre—in scripture;
anindäm—not blaspheming; anyatra—others; ca—also; api hi—indeed; manaù—of the
mind; väk—speech; karma—and one’s activities; daëòam—strict control; ca—and;
satyam—truthfulness; çama—self-control of the mind; damau—and of the external
senses; api—also.
TRANSLATION
One should have firm faith that he will achieve all success in life by following
those scriptures that describe the glories of the Supreme Personality of
Godhead, Bhagavän. At the same time, one should avoid blaspheming other
scriptures. One should rigidly control his mind, speech and bodily activities,
always speak the truth, and bring the mind and senses under full control.
PURPORT
The definition of çraddhä, or faith, is given as follows in Caitanya-caritämåta
(Madhya 22.62):
‘çraddhä’-çabde—viçväsa kahe sudåòha niçcaya
kåñëe bhakti kaile sarva-karma kåta haya
“By rendering transcendental loving service to Kåñëa, one automatically performs
all subsidiary activities. This confident, firm faith, favorable to the
discharge of devotional service, is called “çraddhä.” Thus a devotee should be
confident that by carrying out the injunctions of bhägavata-çästra, or Vedic
literature that directly, rather than indirectly, describes devotional service
to the Supreme Personality of Godhead, one will easily achieve all knowledge and
the perfection of life.
According to Çréla Viçvanätha Cakravarté Öhäkura, mano-väk-käya-daëòam, or
strict control of the mind, speech and bodily activities, means
mänasa-väcika-käyika-vikarma-rähityam; that is, one should rigidly abandon all
sinful activities with his mind, speech and body. As Çréla Prabhupäda has
repeatedly pointed out, sense control does not mean stopping sensory activities,
thus becoming like a dead body, but rather engaging one’s mental, vocal and
bodily activities in the service of Kåñëa. Çréla Rüpa Gosvämé has stated,
éhä yasya harer däsye
karmaëä manasä girä
nikhiläsv apy avasthäsu
jévan-muktaù sa ucyate
“A person acting in Kåñëa consciousness, in the service of Kåñëa, with his body,
mind, intelligence and words is a liberated person, even within the material
world, although he may be engaged in many so-called material activities.”
(Bhakti-rasämåta-sindhu 1.2.187) Thus one can achieve vikarma-rähityam, or
freedom from unauthorized, sinful activities, by engaging one’s senses, mind,
intelligence and speech twenty-four hours daily in the service of Kåñëa. In
Bhagavad-gétä Lord Kåñëa says that only those pious living entities who are
vikarma-rahita, completely free from sinful life, can achieve freedom from the
illusory duality of material nature (samatvaà dvandva-saàjïayoù). The Lord says,
yeñäà tv anta-gataà päpaà
janänäà punya-karmaëäm
te dvandva-moha-nirmuktä
bhajante mäà dåòha-vratäù
“Persons who have acted piously in previous lives and in this life, whose sinful
actions are completely eradicated and who are freed from the duality of delusion
engage themselves in My service with determination.” (Bg. 7.28) In his purport
to this verse, His Divine Grace Çréla Prabhupäda has stated, “Those eligible for
elevation to the transcendental position are mentioned in this verse. For those
who are sinful, atheistic, foolish and deceitful, it is very difficult to
transcend the duality of desire and hate. Only those who have passed their lives
in practicing the regulative principles of religion, who have acted piously and
have conquered sinful reactions can accept devotional service and gradually rise
to the pure knowledge of the Supreme Personality of Godhead. Then, gradually,
they can meditate in trance on the Supreme Personality of Godhead. That is the
process of being situated on the spiritual platform. This elevation is possible
in Kåñëa consciousness in the association of pure devotees who can deliver one
from delusion.”
Çréla Madhväcärya has quoted the following statement from the Brahmäëòa Puräëa:
“One should have complete faith in transcendental literature such as
Çrémad-Bhägavatam and other literature that directly glorifies the Supreme
Personality of Godhead. One should also have faith in Vaiñëava tantras, the
original Vedas, and Mahäbhärata, which includes Bhagavad-gétä and which is
considered the fifth Veda. The Vedic knowledge originally emanated from the
breathing of Viñëu, and Vedic literature has been compiled in literary form by
Çréla Vyäsadeva, the incarnation of Viñëu. Therefore, Lord Viñëu should be
understood to be the personal speaker of all this Vedic literature.
“There are other Vedic literatures, called kalä-vidyä, which give instructions
in material arts and sciences. Since all such Vedic arts and sciences are
ultimately intended to be used to render devotional service to the Supreme
Personality of Godhead, Keçava, saintly persons in the renounced order of life
should never blaspheme such apparently mundane literatures; because such
literatures are indirectly connected with the Supreme Lord, one may go to hell
for blaspheming these secondary literatures.
“Çraddhä indicates a faithful mentality, which can be analyzed in two sections.
The first type of faith is a firm conviction that all the statements of the
multifarious Vedic literatures are true. In other words, the understanding that
Vedic knowledge in general is infallible is called çraddhä, or faith. A second
type of faith is the belief that one must personally carry out a particular
injunction of Vedic literature in order to achieve his goal in life. A devotee
of the Supreme Lord should thus apply the first type of faith to the various
kalä-vidyäs, or Vedic material arts and sciences, but he should not accept such
scriptures as pointing out his personal goal in life. Nor should he carry out
any Vedic injunction that is contradictory to the injunctions of Vaiñëava
scriptures such as the Païcarätra.
“Thus one should faithfully accept all Vedic literature as directly or
indirectly describing the Supreme Personality of Godhead and should not
blaspheme any portion of it. Even for Lord Brahmä, as well as for other
creatures, down to the insignificant unmoving species such as trees and stones,
blasphemy of any Vedic literature causes one to merge into the darkness of
ignorance. Thus the suras—the demigods, great sages and devotees of the
Lord—should understand that the Païcarätric literatures, as well as the four
Vedas, the original Rämäyaëa, the Çrémad-Bhägavatam and other Puräëas, and the
Mahäbhärata, are Vedic literatures that establish the supremacy of the Supreme
Personality of Godhead and the unique transcendental position of the Lord’s
devotees according to their status of spiritual advancement. Any other vision of
Vedic literatures is to be considered an illusion. In all authorized religious
scriptures the ultimate goal is to understand that the Supreme Personality of
Godhead is the controller of everything and everyone, and that the Lord’s
devotees are not different from Him, although such devotees are to be understood
in terms of their level of spiritual advancement.” Lord Kåñëa has stated in
Bhagavad-gétä, vedaiç ca sarvair aham eva vedyo/ vedänta-kåd veda-vid eva cäham:
“By all the Vedas, I am to be known; indeed, I am the compiler of Vedänta, and I
am the knower of the Vedas.” Similarly, the Lord states:
yasmät kñaram atéto ’ham
akñaräd api cottamaù
ato ’smi loke vede ca
prathitaù puruñottamaù
“Because I am transcendental, beyond both the fallible and the infallible, and
because I am the greatest, I am celebrated both in the world and in the Vedas as
the Supreme Person.” (Bg. 15.18)
Çréla Bhaktisiddhänta Sarasvaté Öhäkura mentions that one cannot develop the
godly qualities mentioned in the preceding verses unless one accepts the shelter
of the lotus feet of a bona fide Vaiñëava spiritual master. Tasmäd guruà
prapadyeta jijïäsuù çreya uttamam. In this connection, he has quoted the
following statement:
arcayitvä tu govindaà
tadéyän närcayet tu yaù
na sa bhägavato jïeyaù
kevalaà dämbhikaù småtaù
“One who performs worship of Lord Govinda but fails to worship His devotees
should be understood to be not a devotee of the Lord but simply a victim of
false pride.” For one who has accepted shelter at the lotus feet of a pure
devotee of Kåñëa, it is very easy to execute worship of the Lord Himself.
For such a surrendered soul there is no need of artificial penances and
austerities. In this regard Çréla Bhaktisiddhänta Sarasvaté Öhäkura has quoted
the following (from Närada Païcarätra):
ärädhito yadi haris tapasä tataù kià
narädhito yadi haris tapasä tataù kim
antar bahir yadi haris tapasä tataù kià
näntar bahir yadi haris tapasä tataù kim
“If one is worshiping Lord Hari, what is the use of performing extraneous
penances? And if one is not worshiping Lord Hari, no such penances will save
one. If one can understand that Lord Hari is all-pervading, within and without,
what is the need of performing penances? And if one is not able to understand
that Hari is all-pervading, all his penances are useless.” A Vaiñëava is always
absorbed in executing his devotional service to Kåñëa. If a devotee becomes
falsely proud of executing severe penances and austerities and meditates on
accepting and rejecting material objects instead of thinking of his service to
Kåñëa, his so-called austerities become an impediment to devotional service.
A devotee should not be disturbed by the word jugglery of those who are against
the devotional service of the Lord. Çréla Bhaktisiddhänta Sarasvaté Öhäkura has
emphatically pointed out that devotional service to the lotus feet of the
Supreme Lord is the only means of achieving the final perfection of life.
Therefore a Vaiñëava should practice maunam, or silence, by ignoring those
literatures which are full of false arguments, such as those of the Mäyäväda
school, and those karma-käëòa scriptures which promote sense gratification in
the name of religious life. If one becomes overwhelmed by mundane unhappiness
due to not achieving immediate success in self-realization, or if one becomes
deluded by sense gratification and tries to take shelter of materialistic men
and doctrines, one’s devotional progress will immediately be checked. Similarly,
if a devotee expresses love for things separate from Kåñëa or tries to find
fault in the process of devotional service or the philosophy of Bhagavad-gétä in
order to justify absorbing himself in the sense gratification of seeing things
separate from Kåñëa, his progress in spiritual enlightenment will be seriously
disturbed. Such an illusory concept is called dvitéyäbhiniveça, or absorption in
illusion. On the other hand, if one is attracted to the vibration of Vedic sound
by the consensus of self-realized authorities called the vaiñëava-paramparä and
thus engages enthusiastically in kåñëa-näma-kértana, or chanting the holy names
of the Lord, then one’s practice of mauna, or silence, is perfect.
One should avoid prajalpa, or whimsical conversations unrelated to devotional
service. Merely restraining the senses artificially without chanting and hearing
the glories of the Supreme Lord cannot be considered the spiritual perfection.
The example is given that although many domestic animals in the barnyard are
sometimes forced to practice celibacy when isolated from one another, such
animals cannot be considered brahmacärés, or spiritual students. Similarly, one
is not considered spiritually advanced simply because of dry speculative
arguments or temporary austerities. One must submissively hear the message of
the Vedic sound vibration, especially as it is summarized in Bhagavad-gétä by
the Lord Himself. Vedaiç ca sarvair aham eva vedyaù.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura has warned us that if one becomes
attracted to nontheistic ethical philosophies, such as those of the Buddhists
and Jains, which glorify such mundane principles as ahiàsä, or nonviolence,
one’s mundane faith in godless ethics is spiritually suicidal. To restrict the
senses by artificial austerities and to undertake huge social arrangements to
facilitate mass sense gratification are both godless attempts to regulate human
society in an artificial way that hides the eternal relationship of every living
being with the Supreme Personality of Godhead, the natural leader of society.
When so-called moral philosophers spoil the opportunity of human life, the
opportunity to revive our eternal relationship with Kåñëa, in the name of ethics
such foolish persons commit the greatest violence against human society.
Therefore, Kåñëadäsa Kaviräja Gosvämé has said,
çré-kåñëa-caitanya-dayä karaha vicära
vicära karile citte päbe camatkära
“If you are indeed interested in logic and argument, kindly apply them to the
mercy of Çré Caitanya Mahäprabhu. If you do so, you will find such mercy
strikingly wonderful.” (Cc. Ädi 8.15)
According to Çréla Bhaktisiddhänta Sarasvaté Öhäkura a mahä-bhägavata, or pure
devotee of the Lord, is one who sees that both the material and spiritual worlds
are nondifferent from Lord Kåñëa, being expansions of His potency, but also sees
that Vrajendranandana, Kåñëa, keeps Himself eternally distinct by His unique
quality of all-attractiveness. Thus a pure devotee of the Lord is aniketana,
without a fixed residence, meaning that he accepts neither the gross nor subtle
body as his eternal residence. Since one’s so-called home and family are
expansions of his body, such material creations are also not to be considered
one’s actual residence. Caitanya Mahäprabhu said,
ayi nanda-tanuja kiìkaraà
patitaà mäm viñame bhavämbudhau
kåpayä tava päda-paìkaja-
sthita-dhülé-sadåçaà vicintaya
“O Kåñëa, son of Mahäräja Nanda, I am Your eternal servitor, yet somehow or
other I have fallen into the ocean of birth and death. Please pick me up from
this ocean of death and place me as one of the atoms at Your lotus feet.”
(Çikñäñöaka 5) Thus a devotee should understand that his eternal residence is
fixed in the dust of the lotus feet of the Supreme Personality of Godhead. A
Vaiñëava should reject the gross sense gratification of living in the forest in
the mode of goodness, in the city in the mode of passion, or in the gambling
house in ignorance. A pure devotee may travel all over the world distributing
Kåñëa consciousness, but he should never consider any material place to be his
actual residence. One who has become mature in this understanding may take the
tridaëòa-sannyäsa order of life under the direct shelter of the Lord.
The impersonalist cannot understand how the devotee of the Lord, although fixed
in the duality of seeing himself as eternally different from the Lord, sees all
existence as nondifferent from the Lord. Those who attempt to acquire knowledge
by impersonal speculation based on their tiny experience of the material cosmic
manifestation cannot understand the transcendental reality of
acintya-bhedäbheda-tattva, the Absolute Truth’s simultaneous oneness with and
difference from His creation. The process of assimilating this transcendental
knowledge is given in these verses, starting with tasmäd guruà prapadyeta. One
is recommended to accept a bona fide spiritual master and serve him according to
the direction of these verses. The essence of such instructions is that one
should abandon the association of Mäyävädé impersonalists, ritualistic fruitive
workers and those who are whimsically indifferent to the ultimate purpose of
life, and instead one should devote himself to associating with the devotees of
the Supreme Personality of Godhead. A falsely proud neophyte may imagine himself
a great devotee of the Lord without taking to the company of the Lord’s
followers, but without such association it is not possible to become advanced in
Kåñëa consciousness.
SB 11.3.27-28
TEXTS 27–28
TEXT
çravaëaà kértanaà dhyänaà
harer adbhuta-karmaëaù
janma-karma-guëänäà ca
tad-arthe ’khila-ceñöitam
iñöaà dattaà tapo japtaà
våttaà yac cätmanaù priyam
därän sutän gåhän präëän
yat parasmai nivedanam
SYNONYMS
çravaëam—hearing; kértanam—chanting; dhyänam—and meditation; hareù—of the
Supreme Lord, Hari; adbhuta-karmaëaù—whose activities are wonderful; janma—of
His incarnations; karma—pastimes; guëänäm—transcendental qualities; ca—and;
tat-arthe—for His sake; akhila—all; ceñöitam—endeavors; iñöam—whatever worship
one performs; dattam—whatever charity; tapaù—penance; japtam—whatever mantras
one chants; våttam—pious activities performed; yat—what; ca—also; ätmanaù—to
oneself; priyam—dear; därän—wife; sutän—sons; gåhän—home; präëän—vital air;
yat—which; parasmai—unto the Supreme; nivedanam—offering.
TRANSLATION
One should hear, glorify and meditate upon the wonderful transcendental
activities of the Lord. One should specifically become absorbed in the
appearance, activities, qualities and holy names of the Supreme Personality of
Godhead. Thus inspired, one should perform all of one’s daily activities as an
offering to the Lord. One should perform sacrifice, charity and penance
exclusively for the Lord’s satisfaction. Similarly, one should chant only those
mantras which glorify the Supreme Personality of Godhead. And all one’s
religious activities should be performed as an offering to the Lord. Whatever
one finds pleasing or enjoyable he should immediately offer to the Supreme Lord,
and even his wife, children, home and very life air he should offer at the lotus
feet of the Supreme Personality of Godhead.
PURPORT
In Bhagavad-gétä (9.27) Lord Kåñëa has ordered,
yat karoñi yad açnäsi
yaj juhoñi dadäsi yat
yat tapasyasi kaunteya
tat kuruñva mad-arpaëam
“O son of Kunté, all that you do, all that you eat, all that you offer and give
away, and all austerities that you perform should be done as an offering unto
Me.” Çréla Prabhupäda has commented on this verse as follows: “Thus, it is the
duty of everyone to mold his life in such a way that he will not forget Kåñëa in
any circumstance. Everyone has to work for maintenance of his body and soul
together, and Kåñëa recommends herein that one should work for Him. Everyone has
to eat something to live; therefore he should accept the remnants of foodstuffs
offered to Kåñëa. Any civilized man has to perform some religious ritualistic
ceremonies; therefore Kåñëa recommends, ‘Do it for Me,’ and this is called
arcanam. Everyone has a tendency to give something in charity; Kåñëa says, ‘Give
it to Me,’ and this means that all surplus money accumulated should be utilized
in furthering the Kåñëa consciousness movement. Nowadays people are very much
inclined to the meditational process, which is not practical in this age, but if
anyone practices meditating on Kåñëa twenty-four hours by chanting the Hare
Kåñëa mantra round his beads, he is surely the greatest yogé, as substantiated
by the Sixth Chapter of Bhagavad-gétä.“
Many persons who become attracted to the devotional service of Kåñëa are
bewildered by the material possessions, reputation or skills they have
accumulated by their previous material activities. According to Çréla Jéva
Gosvämé these two verses indicate that all such material opulences accumulated
by one’s previous karma should be used as an offering to the Supreme Personality
of Godhead. One’s fame, education, wealth and so on should all be used to carry
out the mission of the Supreme Personality of Godhead. Sometimes envious
materialists ask why one should waste one’s wealth and education in the Lord’s
service when such things could be better used to gratify the temporary material
body. Actually, however, whatever we possess, including this body, is ultimately
the property of the Supreme Lord, who is the creator, maintainer and annihilator
of all existence. Therefore, one should be blessed by dovetailing one’s
so-called opulences in the devotional service of the Lord. Otherwise, as stated
in Bhagavad-gétä, måtyuù sarva-haraç cäham: the Supreme Lord will appear before
us at the time of death as måtyu, death personified, and violently take away all
of our possessions. Therefore, such possessions should be peacefully offered to
the lotus feet of the Lord while we are still living and able to enjoy the pious
result of such an offering.
According to Çréla Viçvanätha Cakravarté Öhäkura, tapaù, austerity, means that
one should observe vows such as Ekädaçé-vrata, in which one fasts from grains
and beans twice a month. The word japtam refers to chanting the holy names of
the Lord, such as Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma,
Hare Räma, Räma Räma, Hare Hare. Çréla Viçvanätha Cakravarté Öhäkura has further
pointed out that one can offer one’s wife, children and home to the Lord by
converting one’s family into devotees of the Supreme Lord. Rather than becoming
artificially puffed up in the pursuit of so-called status symbols, one’s family
should be trained to understand that they are eternal servants of the Supreme
Lord. And when the entire family becomes dedicated to the Lord’s service, a very
beautiful situation is created.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura has pointed out that if a human being is
not initiated into the process of bhägavata-dharma he must depend upon the
uncertain knowledge derived from his gross material senses. Indifferent to the
sublime descriptions of the Lord’s eternal appearances, pastimes and innumerable
transcendental qualities, the faithless materialist wanders about on the
platform of mundane enjoyment. But if one can understand the reality of the
Supreme Personality of Godhead as He is described in authorized Vedic
literature, then one should accept the order of tridaëòa-sannyäsa, or at least
one should practice restraint of the body, mind and words and thus become
self-controlled and fixed in the Absolute Truth. Then all of one’s desires, all
the charity he gives, and his penances and chanting of mantras—in other words,
his entire personality, his home, his children, his wife and his very life
air—become heartfelt offerings to the Supreme Lord. When a living entity
constantly hears the authorized descriptions of the Supreme Lord and dovetails
all of his activities in the Lord’s service, avoiding other activities, he is
considered to be fixed on the platform of bhägavata-dharma.
SB 11.3.29
TEXT 29
TEXT
evaà kåñëätma-nätheñu
manuñyeñu ca sauhådam
paricaryäà cobhayatra
mahatsu nåñu sädhuñu
SYNONYMS
evam—thus; kåñëa-ätma-nätheñu—for those who take Lord Kåñëa as the Lord of their
soul; manuñyeñu—humans; ca—and; sauhådam—friendship; paricaryäm—service; ca—and;
ubhayatra—rendered to both (moving and nonmoving creatures, or the Lord and His
devotees); mahatsu—(especially) to the pure devotees of the Lord; nåñu—to human
beings; sädhuñu—those who are fixed in saintly behavior.
TRANSLATION
One who desires his ultimate self-interest should cultivate friendship with
those persons who have accepted Kåñëa as the Lord of their life. One should
further develop an attitude of service toward all living beings. One should
especially try to help those in the human form of life and, among them,
especially those who accept the principles of religious behavior. Among
religious persons, one should especially render service to the pure devotees of
the Supreme Personality of Godhead.
PURPORT
According to Çréla Bhaktisiddhänta Sarasvaté Öhäkura, the highest duty for
devotees of the Supreme Lord is to establish friendship with those who have
completely surrendered to Kåñëa and who have thus achieved çaraëägati, shelter
at the Lord’s lotus feet. One should render service to both the Lord and His
devotees, since the Lord is more pleased by sincere service rendered to His pure
devotees. One should not only officially offer respect to the Supreme
Personality of Godhead, His devotees and His worshipful paraphernalia, but
should actually render service to the representatives of the Lord, who are known
as mahä-bhägavatas.
SB 11.3.30
TEXT 30
TEXT
parasparänukathanaà
pävanaà bhagavad-yaçaù
mitho ratir mithas tuñöir
nivåttir mitha ätmanaù
SYNONYMS
paraspara—mutual; anukathanam—discussion; pävanam—purifying; bhagavat—of the
Supreme Lord; yaçaù—glories; mithaù—mutual; ratiù—loving attraction;
mithaù—mutual; tuñöiù—satisfaction; nivåttiù—cessation of material miseries;
mithaù—mutual; ätmanaù—of the soul.
TRANSLATION
One should learn how to associate with the devotees of the Lord by gathering
with them to chant the glories of the Lord. This process is most purifying. As
devotees thus develop their loving friendship, they feel mutual happiness and
satisfaction. And by thus encouraging one another they are able to give up
material sense gratification, which is the cause of all suffering.
PURPORT
According to Çréla Çrédhara Svämé, those who are advanced in Kåñëa consciousness
should not envy one another or quarrel among themselves. Giving up all such
mundane feelings, they should gather together and chant the glories of the
Supreme Lord for mutual purification. Çréla Viçvanätha Cakravarté Öhäkura has
pointed out that glorification of the Supreme Lord is especially potent when
performed in the association of pure devotees. When devotees engage in
saìkértana, chanting the glories of the Lord together, they experience the
highest transcendental bliss and satisfaction. Thus they encourage one another
to give up material sense gratification, which is based on illicit sexual
connections with women. One devotee will say to another, “Oh, you have given up
sense gratification. Starting today, I shall also give it up.”
One should learn to increase one’s love for the devotees, to satisfy them and to
give up sense objects unfavorable to serving Kåñëa. And one should learn to view
the entire universe as paraphernalia for the Lord’s service. By engaging the
objects of the senses in Kåñëa’s service, one automatically becomes detached
from them. And as one passes one’s days in the association of the Lord’s
devotees, one’s transcendental ecstasy increases more and more, through
discussions about the topics of Çrémad-Bhägavatam and Bhagavad-gétä. Therefore,
one who wants to be free from the harassment of mäyä in the form of sense
gratification must constantly associate with pure devotees of the Lord who have
no engagement other than chanting and hearing the glories of the Lord and
carrying out His mission on earth.
Çréla Madhväcärya has pointed out that just as one should cultivate friendship
with devotees, one must cultivate a spirit of friendship toward the demigods,
who manage the universe on the Lord’s behalf. Thus one should live peacefully
within this world.
SB 11.3.31
TEXT 31
TEXT
smarantaù smärayantaç ca
mitho ’ghaugha-haraà harim
bhaktyä saïjätayä bhaktyä
bibhraty utpulakäà tanum
SYNONYMS
smarantaù—remembering; smärayantaù ca—and reminding; mithaù—one another;
agha-ogha-haram—who takes away everything inauspicious from the devotee;
harim—the Supreme Personality of Godhead; bhaktyä—by devotion;
saïjätayä—awakened; bhaktyä—by devotion; bibhrati—possess; utpulakäm—agitated by
ecstasy; tanum—body.
TRANSLATION
The devotees of the Lord constantly discuss the glories of the Personality of
Godhead among themselves. Thus they constantly remember the Lord and remind one
another of His qualities and pastimes. In this way, by their devotion to the
principles of bhakti-yoga, the devotees please the Personality of Godhead, who
takes away from them everything inauspicious. Being purified of all impediments,
the devotees awaken to pure love of Godhead, and thus, even within this world,
their spiritualized bodies exhibit symptoms of transcendental ecstasy, such as
standing of the bodily hairs on end.
PURPORT
The word aghaugha-haram is very significant in this verse. Agha refers to that
which is inauspicious or sinful. The living entity is actually
sac-cid-änanda-vigraha, or eternal and full of bliss and knowledge, but by
neglecting his eternal relationship with Kåñëa, the Personality of Godhead, he
commits sinful activities and undergoes the inauspicious result in the form of
material suffering. The chain of sinful reactions is called ogha, or a
relentless wave of suffering. Kåñëa is aghaugha-haraà harim; He takes away the
sinful reactions of His devotees, who are thus entitled to experience the
inconceivable bliss of the kingdom of God even while remaining in this world.
The words bhaktyä saïjätayä bhaktyä indicate that there are two divisions of
bhakti-yoga: sädhana-bhakti and rägänuga-bhakti. Çréla Prabhupäda has
elaborately explained in his book The Nectar of Devotion the progress of the
devotee from sädhana-bhakti, or the execution of regulative principles, to
rägänuga-bhakti, or service executed in love of Godhead. According to Çréla
Bhaktisiddhänta Sarasvaté Öhäkura, a liberated soul is always enthusiastic due
to the appearance of transcendental ecstasy within his body. Thus he always
aspires to remain overwhelmed in chanting the glories of the Personality of
Godhead, Hari.
SB 11.3.32
TEXT 32
TEXT
kvacid rudanty acyuta-cintayä kvacid
dhasanti nandanti vadanty alaukikäù
nåtyanti gäyanty anuçélayanty ajaà
bhavanti tüñëéà param etya nirvåtäù
SYNONYMS
kvacit—sometimes; rudanti—they cry; acyuta—of the infallible Supreme Lord;
cintayä—by the thought; kvacit—sometimes; hasanti—they laugh; nandanti—take
great pleasure; vadanti—speak; alaukikäù—acting amazingly; nåtyanti—they dance;
gäyanti—sing; anuçélayanti—and imitate; ajam—the unborn; bhavanti—they become;
tüñëém—silent; param—the Supreme; etya—obtaining; nirvåtäù—freed from distress.
TRANSLATION
Having achieved love of Godhead, the devotees sometimes cry out loud, absorbed
in thought of the infallible Lord. Sometimes they laugh, feel great pleasure,
speak out loud to the Lord, dance or sing. Such devotees, having transcended
material, conditioned life, sometimes imitate the unborn Supreme by acting out
His pastimes. And sometimes, achieving His personal audience, they remain
peaceful and silent.
PURPORT
Çréla Viçvanätha Cakravarté Öhäkura has explained the symptoms of love of
Godhead. Rudanti: The devotees cry, thinking, “Another day has passed, and still
I could not obtain Kåñëa. Then what will I do, where will I go, from whom shall
I inquire, and who can possibly help me reach Kåñëa?” Hasanti: It is late at
night, the sky is dark, and Kåñëa is determined to steal from the house of one
of the elderly gopés. He is hiding underneath a tree in the corner of the
courtyard belonging to one of the cowherd men. Although Kåñëa thinks that He is
completely concealed, He suddenly hears a voice from one of the elderly members
of the family. “Who are You there? Who are You? I say.” Thus Kåñëa has been
caught, and He begins to flee the courtyard. When this humorous scene is
revealed to the devotee, the devotee begins to laugh heartily. Nandanti: When
Kåñëa actually reveals His transcendental form to the devotee, the devotee
experiences the highest transcendental bliss. Vadanti: The devotee says to the
Lord, “O Kåñëa, after so many days I have finally achieved You.”
When all of the devotee’s senses are absorbed in Çré Kåñëa, the devotee has
successfully transcended the material condition of life. This is indicated by
the word alaukikäù. Alaukikäù, or the transcendental platform, is explained by
the Lord in Bhagavad-gétä (14.26):
mäm ca yo ’vyabhicäreëa
bhakti-yogena sevate
sa guëän samatétyaitän
brahma-bhüyäya kalpate
“One who engages in full devotional service, who does not fall down in any
circumstance, at once transcends the modes of material nature and thus comes to
the level of Brahman.”
According to Çréla Çrédhara Svämé, ajaà harim, anuçélayanti tal-léläm
abhinayanti: “Anuçélayanti indicates that out of extreme ecstasy the devotees
sometimes imitate or act out the pastimes of the Supreme Lord.” This ecstatic
symptom was manifested by the gopés in Våndävana during Kåñëa’s absence.
In the twenty-first verse of this chapter it was stated that one who has
understood that there is no happiness either on earth or in material heaven must
surrender at the lotus feet of a bona fide spiritual master. Tasmäd guruà
prapadyeta jijïäsuù çreya uttamam. The following verses gave many detailed
instructions regarding the activities of a bona fide disciple. Now this verse is
describing the mature fruit of devotional service, namely, pure love of Godhead.
Everyone has the opportunity to come to this platform of transcendental bliss by
taking the dust of the lotus feet of Kåñëa’s representative on his head. One
should give up the mentality of envy and false prestige and humbly take shelter
of the mercy of the Supreme Personality of Godhead. The spiritual master is to
be considered the incarnation of the Lord’s mercy. There is absolutely no doubt
that a sincere soul who serves a bona fide spiritual master will achieve the
highest perfection of life (çreya uttamam). He will enjoy eternal bliss and
knowledge in the personal abode of the Lord.
SB 11.3.33
TEXT 33
TEXT
iti bhägavatän dharmän
çikñan bhaktyä tad-utthayä
näräyaëa-paro mäyäm
aïjas tarati dustaräm
SYNONYMS
iti—thus; bhägavatän dharmän—the science of devotional service; çikñan—studying;
bhaktyä—by devotion; tat-utthayä—generated by it; näräyaëa-paraù—completely
devoted to the Supreme Lord, Näräyaëa; mäyäm—the illusory energy; aïjaù—easily;
tarati—crosses beyond; dustaräm—impossible to cross.
TRANSLATION
Thus learning the science of devotional service and practically engaging in the
devotional service of the Lord, the devotee comes to the stage of love of
Godhead. And by complete devotion to the Supreme Personality of Godhead,
Näräyaëa, the devotee easily crosses over the illusory energy, mäyä, which is
extremely difficult to cross.
PURPORT
Çréla Jéva Gosvämé has pointed out that mukti, or liberation, which is described
in this verse by the words mäyäm aïjas tarati dustaräm, is actually a by-product
or secondary result of pure love of Godhead. In the second verse of
Çrémad-Bhägavatam it is pointed out, dharmaù projjhita-kaitavo ’tra paramo
nirmatsaräëäà satäà/ vedyaà västavam atra vastu çivadaà täpa-trayonmülanam.
Çrémad-Bhägavatam teaches the science of devotional service, in which the
ultimate goal is pure love of Godhead. According to the Vaiñëava äcäryas, mukti,
or liberation, is a by-product of love of Godhead. Çivadaà täpa-trayonmülanam.
One should not approach the Supreme Personality of Godhead for liberation, since
one is automatically liberated by obeying the order of the Lord. Kåñëa’s order
is given at the end of Bhagavad-gétä: sarva-dharmän parityajya mäm ekaà çaraëaà
vraja. Every living being should give up his mundane conceptions of life and
take full shelter of the Supreme Personality of Godhead, Kåñëa. If one carries
out this order the Lord automatically provides liberation (mukti). Actual
happiness comes from loving God without any tinge of mental speculation or
fruitive desire.
anyäbhiläñitä-çünyaà
jïäna-karmädy-anävåtam
änukülyena kåñëänu-
çélanaà bhaktir uttamä
“One should render transcendental loving service to Lord Kåñëa favorably and
without desire for material profit or gain through fruitive activities or
philosophical speculation. That is called pure devotional service.”
(Bhakti-rasämåta-sindhu 1.1.11) So crossing over the insurmountable ocean of
illusion, as described here, is not actually the principal result of
bhägavata-dharma, or devotional service to the Lord, but is a by-product of pure
love of Godhead.
SB 11.3.34
TEXT 34
TEXT
çré-räjoväca
näräyaëäbhidhänasya
brahmaëaù paramätmanaù
niñöhäm arhatha no vaktuà
yüyaà hi brahma-vittamäù
SYNONYMS
çré-räjä uväca—the King said; näräyaëa-abhidhänasya—of the Supreme Personality
of Godhead, named Näräyaëa; brahmaëaù—of the Absolute Truth; parama-ätmanaù—of
the Supersoul; niñöhäm—the transcendental situation; arhatha—you may kindly;
naù—to us; vaktum—speak; yüyam—all of you; hi—indeed; brahma-vit-tamäù—the most
expert knowers of the Supreme.
TRANSLATION
King Nimi inquired: Please explain to me the transcendental situation of the
Supreme Lord, Näräyaëa, who is Himself the Absolute Truth and the Supersoul of
everyone. You can explain this to me, because you are all most expert in
transcendental knowledge.
PURPORT
According to Çréla Çrédhara Svämé, in the previous verse the sages informed the
King, näräyaëa-paro mäyäm aïjas tarati dustaräm: simply by unalloyed devotion to
Lord Näräyaëa, one can very easily cross over the ocean of material illusion.
Therefore, in this verse the King is requesting specific information about the
Supreme Personality of Godhead, Näräyaëa. It is significant in this verse that
the King refers to the Supreme Lord as Näräyaëa, Brahman and Paramätmä. Although
King Nimi is already understood to be a devotee of the Supreme Personality of
Godhead, by his question he wants to clarify that the Personality of Godhead is
the highest transcendental truth. In the Bhägavatam (1.2.11):
vadanti tat tattva-vidas
tattvaà yaj jïänam advayam
brahmeti paramätmeti
bhagavän iti çabdyate
“Learned transcendentalists who know the Absolute Truth call this nondual
substance Brahman, Paramätmä or Bhagavän.” Therefore it is to be understood that
the word näräyaëa in this verse refers to the Bhagavän feature of the Supreme
Lord in the spiritual world.
Generally the speculative philosophers become attracted to the impersonal
Brahman feature of the Absolute Truth, whereas the mystic yogés meditate upon
the Paramätmä, the Supersoul within everyone’s heart. On the other hand, those
who have achieved mature transcendental knowledge surrender directly to the
Supreme Personality of Godhead, Bhagavän, who is eternally situated in His own
abode, called Vaikuëöha-dhäma. In Bhagavad-gétä Lord Kåñëa clearly says,
brahmaëo hi pratiñöhäham: “I am the source of the impersonal Brahman.”
Similarly, it is described in Çrémad-Bhägavatam that the Supersoul,
Kñérodakaçäyé Viñëu, is a secondary plenary expansion of the Supreme Personality
of Godhead, Kåñëa. King Nimi wants the sages to make clear that the Supreme
Personality of Godhead is the original feature of the Absolute Truth, and
therefore he places his question before the next of the nine Yogendras,
Pippaläyana.
According to Çréla Bhaktisiddhänta Sarasvaté Öhäkura the word niñöhä can also be
translated as “firm faith.” In this sense, Nimi Mahäräja is inquiring about the
process of developing perfect faith in the Supreme Lord (bhagavan-niñöhä).
SB 11.3.35
TEXT 35
TEXT
çré-pippaläyana uväca
sthity-udbhava-pralaya-hetur ahetur asya
yat svapna-jägara-suñuptiñu sad bahiç ca
dehendriyäsu-hådayäni caranti yena
saïjévitäni tad avehi paraà narendra
SYNONYMS
çré-pippaläyanaù uväca—Çré Pippaläyana said; sthiti—of the creation;
udbhava—maintenance; pralaya—and destruction; hetuù—the cause; ahetuù—itself
without cause; asya—of this material universe; yat—which; svapna—in dream;
jägara—wakefulness; suñuptiñu—in deep sleep or unconsciousness; sat—which
exists; bahiù ca—and external to them as well; deha—of the material bodies of
the living entities; indriya—the senses; äsu—life airs; hådayäni—and minds;
caranti—act; yena—by which; saïjévitäni—given life; tat—that; avehi—please know;
param—to be the Supreme; nara-indra—O King.
TRANSLATION
Çré Pippaläyana said: The Supreme Personality of Godhead is the cause of the
creation, maintenance and destruction of this universe, yet He has no prior
cause. He pervades the various states of wakefulness, dreaming and unconscious
deep sleep and also exists beyond them. By entering the body of every living
being as the Supersoul, He enlivens the body, senses, life airs and mental
activities, and thus all the subtle and gross organs of the body begin their
functions. My dear King, know that Personality of Godhead to be the Supreme.
PURPORT
In the previous verse King Nimi inquired about various aspects of the Absolute
Truth, namely Näräyaëa, Brahman and Paramätmä. Now the sage Çré Pippaläyana
explains these three features of the Absolute Truth in the same order in which
the King mentioned them. Sthity-udbhava-pralaya-hetuù refers to the Supreme
Personality of Godhead, who expands Himself as the triple puruña
incarnations—Mahä-Viñëu, Garbhodakaçäyé Viñëu and Kñérodakaçäyé Viñëu. As
described in the Bhägavatam (1.3.1):
jagåhe pauruñaà rüpaà
bhagavän mahad-ädibhiù
sambhütaà ñoòaça-kalam
ädau loka-sisåkñayä
“In the beginning of the creation, the Lord first expanded Himself in the
universal form of the puruña incarnation and manifested all the ingredients for
the material creation. And thus at first there was the creation of the sixteen
principles of material action. This was for the purpose of creating the material
universe.” Thus the Supreme Personality of Godhead, Näräyaëa, is mentioned here
as hetuù, or the supreme cause of the creation, maintenance and annihilation of
the cosmic situation. Still, there is no cause of the Lord Himself; He is
ahetuù. As expressed in the Brahma-saàhitä, anädir ädir govindaù
sarva-käraëa-käraëam. The Supreme Lord is the cause of all causes, and being the
eternal Absolute Truth, He has no cause of Himself. The word ahetuù has also
been explained by Çréla Jéva Gosvämé to indicate that the Supreme Lord has His
original form as Kåñëa in His own transcendental abode, called Kåñëaloka. Since
Kåñëa is always engaged in His blissful pastimes in the company of His eternally
liberated associates, He is aloof from the affairs of this world, which is
created by His external potency, known as mäyä. Therefore it is stated, jagåhe
pauruñaà rüpam. The Lord expands Himself as Näräyaëa and Viñëu to facilitate the
gross illusion and gradual rectification of the conditioned souls. The Lord’s
aloofness from the material creation is also described in the Vedas: na tasya
käryaà karaëaà ca vidyate. The Absolute Truth has nothing to do, since
everything is done self-sufficiently by His multipotencies. Çréla
Bhaktisiddhänta Sarasvaté Öhäkura has pointed out that even though the Supreme
Lord Kåñëa is ahetuù, or causeless and aloof from the cause of material
creation, the Lord is also described in this verse as hetuù, or the ultimate
cause of the creation, maintenance and annihilation of the material
manifestation, because He expands Himself as Paramätmä, or the Supersoul, who
acts as the prime mover of the cosmic manifestation.
The word ahetuù may also be understood in another way. In Bhagavad-gétä (7.5)
the Lord says,
apareyam itas tv anyäà
prakåtià viddhi me paräm
jéva-bhütäà mahä-bäho
yayedaà dhäryate jagat
The conditioned living entities (jéva-bhüta) desire to engage in sense
gratification with their material senses (manaù-ñañöhänéndriyäëi prakåti-sthäni
karñati). Thus the creation of the material world becomes necessary. In fact,
the material cosmic manifestation continues to exist because of the desires of
the conditioned souls to exploit it (yayedaà dhäryate jagat). The government
must create a prison to accommodate those citizens who are inclined to criminal
activity. There is no need for any citizen to live in the obnoxious conditions
of the prison, but because a certain portion of the population is inclined
toward antisocial behavior, the prison becomes necessary. In a higher sense, the
prisoners themselves can be considered the hetuù, or the cause, for the
construction of the prison. Similarly, the Supreme Personality of Godhead
expands His internal potency according to His own desire to increase the änanda,
or transcendental bliss, of Himself and His pure devotees, but He manifests the
material universe in response to the illicit desires of the conditioned souls to
live a life of sense gratification in willful forgetfulness of Him. Therefore
the conditioned living entities themselves can be considered the hetuù, or
cause, of the material manifestation. The external potency of the Lord, mäyä,
who is charged with the duty of material manifestation, is called chäyä, or the
shadow of the Lord’s internal potency. Såñöi-sthiti-pralaya-sädhana-çaktir eka/
chäyeva yasya bhuvanäni bibharti durgä. The Lord does not personally desire to
manifest the shadow potency, called Durgä or mäyä. The blissful spiritual
planets, eternally manifest, contain the best possible facilities for the living
entities who are parts and parcels of the Lord. But the conditioned souls,
rejecting the inconceivable, eternal living arrangements the Lord has kindly
provided, prefer to seek their misfortune in the shadow kingdom called the
material world. Thus, both Durgä and the conditioned living entities may be
considered the hetuù, or cause, of the material manifestation. Since Lord Kåñëa
is ultimately sarva-käraëa-käraëam, the cause of all causes, He is to be known
as the ultimate supreme cause. But how the Lord functions as the supreme cause
of the material manifestation (sthity-udbhava-pralaya-hetuù) is described in the
Thirteenth Chapter of Bhagavad-gétä. Upadrañöänumantä ca: the Lord acts as
overseer and permitter. The actual desire of the Supreme Personality of Godhead
is stated very clearly in Bhagavad-gétä: sarva-dharmän parityajya mäm ekaà
çaraëaà vraja. The Lord desires every living entity to give up the shadow
potency mäyä and return to the actual substance (västavaà vastu), which is the
eternal kingdom of God.
Although various aspects of the Absolute Truth are being described, the Absolute
Truth is ultimately one, as stated in this verse (tad avehi paraà narendra).
King Nimi inquired about Brahman, and now this verse says, yat
svapna-jägara-susuptiñu sad bahiç ca. The Lord’s all-pervading feature within
wakefulness, dreaming and deep sleep, and His existence beyond these three
mental states, are understood to be manifestations of Brahman, the spiritual
potency of the Lord. Finally, the statement dehendriyäsu-hådayäëi caranti yena
saïjévitäni can be understood to refer to the Paramätmä feature of the Lord.
When the Lord expands Himself as Kñérodakaçäyé Viñëu, the third of the three
Viñëu features, and enters the heart of every living entity, the gross and
subtle organs of the body become enlivened for continuing the chain of fruitive
activity called karma.
According to Çréla Viçvanätha Cakravarté Öhäkura, the multifarious
manifestations of the Supreme Personality of Godhead do not compromise His
supremacy as one without a second. The Absolute Truth is paramavyoma-nätha, or
the Lord of the spiritual sky, who appears as two-armed Çyämasundara, as
four-armed, as eight-armed or as having one thousand arms. In each aspect His
body is eternal and full of bliss and knowledge (sac-cid-änanda-mürti). He
appears on earth as Väsudeva and within the Causal Ocean as Mahä-Viñëu. He lies
on the Milk Ocean as Kñérodakaçäyé Viñëu and rescues His helpless young devotee
as Nåsiàhadeva. Appearing as Lord Rämacandra, He acts. as a perfect king. And
appearing as Kåñëa He steals the heart of everyone, and especially of young
beautiful women. All these features of the Lord are indicated by the word
Näräyaëa, or the Supreme Personality of Godhead, just as the word president
indicates not only the official duties of the president but his personal family
life and long intimate friendships as well. According to Çrémad-Bhägavatam,
kåñëas tu bhagavän svayam. When one transcends an official understanding of the
Supreme Personality of Godhead and comes to the superior status of love of God,
one can understand the Lord to be Kåñëa, the cause of all causes. The
innumerable Viñëu expansions of the Lord are also understood to be plenary
portions of Çré Kåñëa. Kåñëas tu bhagavän svayam. As the Lord Himself states in
Bhagavad-gétä, ahaà sarvasya prabhavaù. These points have been explicitly
clarified in the Tenth Canto of Çrémad-Bhägavatam as well as in the opening
verse, oà namo bhagavate väsudeväya, janmädy asya yato ’nvayäd itarataç
cärtheñu.
SB 11.3.36
TEXT 36
TEXT
naitan mano viçati väg uta cakñur ätmä
präëendriyäëi ca yathänalam arciñaù sväù
çabdo ’pi bodhaka-niñedhatayätma-mülam
arthoktam äha yad-åte na niñedha-siddhiù
SYNONYMS
na—cannot; etat—this (Supreme Truth); manaù—the mind; viçati—enter; väk—the
function of speech; uta—nor; cakñuù—sight; ätmä—intelligence; präëa—the subtle
airs supporting life; indriyäëi—the senses; ca—or; yathä—just as; analam—a fire;
arciñaù—its sparks; sväù—own; çabdaù—the authoritative sound of the Vedas;
api—even; bodhaka—being able to indicate by verbal reference;
niñedhatayä—because of denying such; ätma—of the Supreme Soul; mülam—basic
evidence; artha-uktam—expressed indirectly; äha—does express; yat-åte—without
which (Supreme); na—there is not; niñedha—of the negative statements of
scripture; siddhiù—ultimate purpose.
TRANSLATION
Neither the mind nor the faculties of speech, sight, intelligence, the life air
or any of the senses are capable of penetrating that Supreme Truth, any more
than small sparks can affect the original fire from which they are generated.
Not even the authoritative language of the Vedas can perfectly describe the
Supreme Truth, since the Vedas themselves disclaim the possibility that the
Truth can be expressed by words. But through indirect reference the Vedic sound
does serve as evidence of the Supreme Truth, since without the existence of that
Supreme Truth the various restrictions found in the Vedas would have no ultimate
purpose.
PURPORT
The small sparks generated by a blazing fire have no power to illuminate the
original fire, nor can they burn it. The quantity of heat and light in the
original fire is always superior to the quantity found in the insignificant
sparks. Similarly, the minute living entity is generated from the internal
potency of the Supreme Personality of Godhead, as stated in Vedänta-sütra
(janmädy asya yataù) and Bhagavad-gétä (ahaà sarvasya prabhavaù, mamaiväàço
jéva-loke jéva-bhütaù sanätanaù). The minute living entities, being aàçaù, or
sparks of the Supreme Personality of Godhead, can never equal the Supreme
Godhead in the quantity of their potency. The quantity of knowledge and bliss in
the Supreme Personality of Godhead is always superior. Therefore, when a foolish
conditioned soul tries to illuminate the subject matter of the highest truth
with his tiny brain, he merely illuminates his own foolishness. The Personality
of Godhead has personally spoken Bhagavad-gétä, which is the blazing fire of
perfect knowledge that burns to ashes the insignificant speculations and
theories of so-called philosophers and scientists regarding the ultimate truth.
The Supreme Personality of Godhead is called Håñékeça, or the Lord of everyone’s
senses. Because the Personality of Godhead has supreme seeing power, hearing
power, touching power, smelling power and tasting power, the living entities in
a limited sense can also see, hear, touch, smell and taste, by the mercy of
Håñékeça. This idea is expressed in the Båhad-äraëyaka Upaniñad (4.4.18):
präëasya präëam uta cakñuñaç cakñur uta çrotrasya çrotram annasyännaà manaso ye
mano viduù. “The Supreme Truth is understood to be the life air sustaining
everyone’s life air, the vision of everyone’s eyes, the hearing power of the
ear, and the sustenance of food itself.” The obvious conclusion is that the
Supreme Truth can be known by His own causeless mercy, and not by our foolish
attempts to bring the all-pervading truth within the insignificant boundaries of
our intelligence. It is stated in the Taittiréya Upaniñad (2.4.1), yato väco
nivartante apräpya manasä saha: “The descriptive power of speech fails in the
realm of the Supreme Truth, and the speculative power of the mind cannot achieve
Him.”
But because such statements of Vedic çrutis are in themselves descriptions of
the Absolute Truth, one may consider such Vedic statements contradictory.
Therefore, in this connection it is stated, çabdo ’pi
bodhaka-niñedhatayätma-mülam arthoktam äha: although the Vedic çruti (çabda)
forbids us to speculate upon the Absolute Truth, such restrictive injunctions
indirectly constitute positive assertions of the existence of the supreme living
entity. In fact, the Vedic restrictions are meant to save one from the false
path of mental speculation and ultimately bring one to the point of devotional
surrender. As Lord Kåñëa Himself states in Bhagavad-gétä, vedaiç ca sarvair aham
eva vedyaù: by all Vedic literatures the Supreme Personality of Godhead is to be
known. The assertion that a particular process, such as mental speculation, is
useless (yato väco nivartante apräpya manasä saha) constitutes an indirect
assertion of the existence of a correct path of achieving the Supreme. As Çréla
Çrédhara Svämé has stated, sarvasya niñedhasya sävadhitvät: “Every negative
injunction is understood to have a specific limit. Negative injunctions cannot
be taken as applicable in all cases.” For example, a negative injunction is that
no living entity can be equal to or greater than the Supreme Personality of
Godhead. But Çrémad-Bhägavatam clearly states that because of the intense love
of the residents of Våndävana for Kåñëa, they sometimes assume a superior
position. Thus mother Yaçodä binds Kåñëa with ropes, and the influential cowherd
boys sometimes ride on the shoulders of Kåñëa or defeat Him in wrestling.
Negative injunctions, therefore, may sometimes be adjusted according to the
transcendental situation.
Although the Absolute Truth is transcendental to the material creation and
therefore beyond the scope of material senses, when those same material senses
are saturated with love of Godhead they become spiritualized and empowered to
perceive the Absolute Truth. As stated in Brahma-saàhitä (5.38),
premäïjana-cchurita-bhakti-vilocanena
santaù sadaiva hådayeñu vilokayanti
yaà çyämasundaram acintya-guëa-svarüpaà
govindam ädi-puruñaà tam ahaà bhajämi
“I worship the primeval Lord, Govinda. who is always seen by the devotee whose
eyes are anointed with the pulp of love. He is seen in His eternal form of
Çyämasundara within the heart of the devotee.” In Bhagavad-gétä (11.8) Lord
Kåñëa says to Arjuna,
na tu mäà çakyase drañöum
anenava sva-cakñuñä
divyaà dadämi te cakñuù
paçya me yogam aiçvaram
“But you cannot see Me with your present eyes. Therefore I give you divine eyes
by which you can behold My mystic opulence.” Similarly, Çrémad-Bhägavatam
describes many incidents in which the Supreme Absolute Truth revealed Himself to
His devotee, as in the histories of Prahläda Mahäräja, Dhruva Mahäräja, Påthu
Mahäräja, Kardama Muni, the Päëòavas and the gopés. Therefore, the Vedic
assertions that the Absolute Truth is beyond the power of the eyes refer to
those who have not received transcendental eyes by the mercy of the Personality
of Godhead. But the Lord’s own transcendental senses, which are the source of
our limited senses, are confirmed in the çruti, as in the following statement
from the Kena Upaniñad (1.4): yad väcänabhyuditaà yena väg abhyudyate/ tad eva
brahma tvaà viddhi nedaà yad idam upäsate. “Brahman, the Absolute, should be
understood to be that which cannot be ascertained by the material power of
speech; speech itself is evinced by that Supreme Truth.” By the statement yena
väg abhyudyate, “our power of speech is expressed by the Absolute Truth,” it is
clearly expressed that the Absolute Truth has His own transcendental senses.
Therefore He is called Håñékeça.
Çréla Närada Muni has stated, håñékena håñékeça-sevanaà bhaktir ucyate. Our
senses cannot approach the Absolute Truth by their own power, but when engaged
in loving devotional service to satisfy the Lord of the senses, our limited
senses must become connected with the Lord’s unlimited senses, and thus by the
Lord’s mercy He can be understood.
Çréla Madhväcärya has quoted the following statement from the Brahma-tarka:
änando nedåçänanda
ity ukte lokataù param
pratibhäti na cäbhäti
yathävad darçanaà vinä
“The transcendental bliss of the Absolute Truth cannot be compared to the
ordinary happiness of the material world.” Similarly, in the Vedänta-sütra the
Absolute Truth is described as änandamaya, or full of bliss.
According to Çréla Viçvanätha Cakravarté Öhäkura, in this verse Çré Pippaläyana
is more or less describing the impersonal feature of the Absolute Truth. The
nine Yogendras were themselves devotees of the personal feature of the Lord, so
King Nimi asked his question about the different features of the Absolute Truth
to clarify that the Personality of Godhead is the source of all the variegated
aspects of the advaya-jïäna, or transcendental reality. This is also expressed
by the following statement in çruti: taà tv aupaniñadaà puruñaà påcchämi. “I am
inquiring about that Supreme Person revealed in the Upaniñads.”
If the Absolute Truth were actually inaccessible by words, there would be no
meaning to the Vedic literature, which consists of collections of transcendental
words. Since the Vedic descriptions of the truth are to be taken as infallible,
it is impossible to maintain that the power of speech is in all cases unable to
describe the truth. After all, the Vedic mantras themselves are meant to be
spoken and heard. Therefore, the injunction that neither the mind nor speech can
approach the Absolute Truth (naitan mano viçati väg uta) cannot be taken as
applicable in all cases; rather, it is a warning to those who foolishly try to
encompass the Absolute Truth by their own puny speculative powers. Since the
Vedic injunctions, either positive or negative, are to be taken as realistic
descriptions of the Absolute Truth, the process of hearing and repeating Vedic
knowledge (çravaëaà kértanaà viñëoù) can be understood as a separate process in
which one’s hearing and speaking power becomes spiritualized by submissive
reception of transcendental knowledge. This process depends upon one’s faith in
the bona fide spiritual master, who is a devotee of the Supreme Personality of
Godhead. Therefore it is stated,
yasya deve parä bhaktir
yathä deve tathä gurau
tasyaite kathitä hy arthäù
prakäçante mahätmanaù
“Only unto those great souls who have implicit faith in both the Lord and the
spiritual master are all the imports of Vedic knowledge automatically revealed.”
(Çvetäçvatara Upaniñad 6.23) As the Lord Himself states in the Hari-vaàça,
tat-paraà paramaà brahma
sarvaà vibhajate jagat
mamaiva tad ghanaà tejo
jïätum arhasi bhärata
“That Supreme Truth, Parabrahman, expands itself into all the variegatedness of
this universe. You should know it to be My own concentrated effulgence, O
Bhärata.” The words jïätum arhasi, “you must know it,” spoken by the Lord
Himself, indicate that the Absolute Truth is to be known, but one must surrender
to the truth, rather than waste time in foolish speculation.
Çréla Viçvanätha Cakravarté Öhäkura has pointed out that according to authorized
statements of Vedic literature the Lord’s transcendental form is understood to
be brahmamaya, or completely spiritual, with no trace of material contamination.
Therefore, in such statements as nélotpala-dala-çyämam, “the Lord’s form is
beautifully manifest with the hue of dark blue lotus petals,” it is understood
that a transcendental dark blue color is being described. Still, the Lord is
inconceivably merciful to His devotees, even those on the neophyte platform who
are trying to come to the state of love of Godhead. Therefore the Lord gradually
purifies the senses of a conditioned soul who is trying to understand Him, and
eventually the Lord appears before such a rectified servitor. According to Çréla
Viçvanätha Cakravarté Öhäkura, präkåta-nélotpala-varëatvena bhaktair dhyätam
atädåçam api. In the beginning, being conditioned by previous materialistic
activities, a devotee meditating on the Lord’s transcendental form may base his
meditation on his experience of material forms and colors within this world. The
Lord’s transcendental form has nothing to do with material forms and colors, but
since the object of this meditation is Kåñëa, such meditation will eventually be
transformed into transcendental experience of the actual form, color,
activities, pastimes and entourage of the Supreme Personality of Godhead. In
other words, transcendental knowledge depends not on material logic but on the
pleasure of the Personality of Godhead. If the Lord is pleased by His devotee’s
sincere attempt to understand Him, the Lord can immediately circumvent all the
so-called technicalities of material logic and Vedic injunctions and reveal
Himself to His pure devotee. Unless one accepts this omnipotency of the
Personality of Godhead, there is no hope of approaching the Absolute Truth.
Therefore it is stated in the Kaöha Upaniñad (1.3.12), dåçyate tv agryayä
buddhyä: the Absolute Truth is seen by transcendental intelligence.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura has pointed out that knowledge acquired
through the interaction of the material senses with the modes of nature is
merely hypothetical and not factual. Empirical knowledge deals with our
ephemeral experience of the sense objects generated by material nature. For
example, there are many wars currently going on because of a false concept of
nationalism. Similarly, there is conflict throughout the world, and great world
leaders fight like cats and dogs for the economic development of their
countries. Thus, material language is used to designate temporary objects
perceived by the eyes, nose, tongue, touch and taste. This type of language and
experience is useless for approaching the Absolute Truth. But the transcendental
sound from the spiritual sky has a completely different effect. We should not
foolishly try to use materially concocted language to include the Supreme
Personality of Godhead as an object of the material world. The Supreme Lord is
completely transcendental and is known as ätma-prakäça, or self-manifested.
Therefore, as stated in the Padma Puräëa,
ataù çré-kåñëa-nämädi
na bhaved grähyam indriyaiù
sevonmukhe hi jihvädau
svayam eva sphuraty adaù
“Material senses cannot appreciate Kåñëa’s holy name, form, qualities and
pastimes. But when a conditioned soul is awakened to Kåñëa consciousness and
renders service by using his tongue to chant the Lord’s holy name and taste the
remnants of the Lord’s food, the tongue is purified, and one gradually comes to
understand who Kåñëa really is.” If one surrenders to the Supreme Lord, taking
shelter at His lotus feet, one’s spiritualized senses gradually become empowered
to perceive the Lord. Mere empiricism and material logic have a limited
jurisdiction within the external energy of the Supreme Lord and cannot apply to
those things which are eternal. In this regard, Çréla Bhaktisiddhänta Sarasvaté
Öhäkura has quoted the following verse from Çrémad-Bhägavatam (7.5.32):
naiñäà matis tävad urukramäìghrià
spåçaty anarthäpagamo yad-arthaù
mahéyasäm päda-rajo-’bhiñekaà
niñkiïcanänäà na våëéta yävat
“Unless they smear upon their bodies the dust of the lotus feet of a Vaiñëava
completely freed from material contamination, persons very much inclined toward
materialistic life cannot be attached to the lotus feet of the Lord, who is
glorified for His uncommon activities. Only by becoming Kåñëa conscious and
taking shelter at the lotus feet of the Lord in this way can one be freed from
material contamination.”
Although Çré Pippaläyana is expressing that the Absolute Truth cannot be
approached by material senses, the sage himself is describing the Absolute Truth
with transcendental senses, and King Nimi is able to understand this
transcendental sound because he has surrendered at the lotus feet of pure
devotees, the nava-yogendras. Therefore, one should not foolishly try to
understand this verse out of context, in an impersonal way, but should follow
the example of King Nimi, who was trying to understand how the Supreme
Personality of Godhead is ultimately the source of everything.
SB 11.3.37
TEXT 37
TEXT
sattvaà rajas tama iti tri-våd ekam ädau
sütraà mahän aham iti pravadanti jévam
jïäna-kriyärtha-phala-rüpatayoru-çakti
brahmaiva bhäti sad asac ca tayoù paraà yat
SYNONYMS
sattvam—goodness; rajaù—passion; tamaù—and ignorance; iti—thus known;
tri-våt—threefold; ekam—one; ädau—in the beginning, before creation; sütram—the
power to act; mahän—the power of consciousness; aham—and the false ego;
iti—thus; pravadanti—is called; jévam—(false ego, which covers) the living
entity; jïäna—the demigods as the embodiment of knowledge; kriyä—the senses;
artha—sense objects; phala—and fruitive results such as happiness and distress;
rüpatayä—assuming the forms; uru-çakti—possessing great varieties of energy;
brahma eva—the Supreme alone; bhäti—is manifest; sat asat ca—as both gross
objects and their subtle causes; tayoù—both; param—beyond; yat—which is.
TRANSLATION
Originally one, the Absolute, Brahman, comes to be known as threefold,
manifesting itself as the three modes of material nature—goodness, passion and
ignorance. Brahman further expands its potency, and thus the power to act and
the power of consciousness become manifest, along with the false ego, which
covers the identity of the conditioned living being. Thus, by the expansion of
the multipotencies of the Absolute, the demigods, as the embodiment of
knowledge, become manifest, along with the material senses, their objects, and
the results of material activity, namely happiness and distress. In this way the
manifestation of the material world takes place as the subtle cause and as the
material effect visible in the appearance of gross material objects. Brahman,
which is the source of all subtle and gross manifestations, is simultaneously
transcendental to them, being absolute.
PURPORT
In the previous verse the sage Pippaläyana described the Absolute, Brahman, as
being beyond the range of material sense perception and mental speculation. At
the same time, it was stated, ätma-mülam arthoktam äha yad-åte na
niñedha-siddhiù: the negative injunctions of the Vedas indirectly indicate the
existence of the Absolute Truth. This Absolute Truth can be approached by
correct means. Now, in the present verse, it is clearly described that the
Absolute Truth possesses innumerable potencies (uru-çakti brahmaiva bhäti). Thus
by the expansion of the Absolute Truth the gross and subtle features of the
material world become manifest. As stated by Çréla Çrédhara Svämé, käryaà
käraëäd bhinnaà na bhavati: “The result is not different from its cause.”
Therefore, since the Absolute is eternal existence, this material world, being
the potency of the Absolute, must also be accepted as real, although the various
manifestations of the material world are temporary and thus illusory. The
material world should be understood to consist of the bewildering interactions
of real elements. The material world is not false in the imaginary sense of the
Buddhists and Mäyävädés, who state that in fact the material world does not
exist outside the mind of the observer. The material world, as the potency of
the Absolute, has real existence. But the living entity becomes bewildered by
the temporary manifestations, foolishly taking them to be permanent. Thus the
material world functions as an illusory potency, causing the living entity to
forget the spiritual world, wherein life is eternal, full of bliss and
knowledge. Because the material world thus bewilders the conditioned soul, it is
called illusory. When a magician performs his tricks onstage, that which the
audience apparently sees is an illusion. But the magician actually exists, and
the hat and rabbit exist, although the appearance of a rabbit coming out of a
hat is an illusion. Similarly, when the living entity identifies himself as part
and parcel of the material world, thinking, “I am American,” “I am Indian,” “I
am Russian,” “I am black,” “I am white,” he is bewildered by the magic of the
Lord’s illusory potency. The conditioned soul must come to understand, “I am a
pure spirit soul, part and parcel of Kåñëa. Now let me stop my useless
activities and serve Kåñëa, since I am part of Him.” Then he is free from the
illusion of mäyä. If one artificially tries to escape the clutches of the
illusory energy by declaring that there is no illusory potency and that this
world is false, he merely falls into another illusion created by mäyä to keep
him in ignorance. Kåñëa states in Bhagavad-gétä (7.14),
daivé hy eñä guëamayé
mama mäyä duratyayä
mäm eva ye prapadyante
mäyäm etäà taranti te
Unless one surrenders at the lotus feet of Mäyeça, the Lord of the illusory
potency, there is no possibility of escaping from illusion. Childishly declaring
that there is no illusory potency is useless, since mäyä is duratyayä, or
insurpassable for the tiny living entity. But Lord Kåñëa, the omnipotent
Personality of Godhead, can immediately call off the illusory potency.
In this verse the expansion of the material world from Brahman, the Absolute, is
described. Since Brahman is one of the subordinate features of the Supreme
Personality of Godhead (brahmeti paramätmeti bhagavän iti çabdyate), one who
understands this material world to be Brahman is freed from the tendency to
exploit the material energy through sense gratification and mental speculation
aimed at one’s own satisfaction.
The question may be raised, Since Brahman is stated to be ekam, or one, how does
it become manifest in the innumerable varieties of the material world? Therefore
this verse uses the word uru-çakti. The Absolute contains multipotencies, as
stated in the Vedas (Çvetäçvatara Upaniñad): parasya çaktir vividhaiva çrüyate.
The Absolute Truth is not çakti, or energy, but çaktimän, the possessor of
innumerable potencies. According to Çréla Çrédhara Svämé, one should
submissively hear these authorized descriptions of the Absolute Truth. As stated
in the previous verse, yathänalam arciñaù sväù: the insignificant sparks of a
fire have no power to illuminate the blazing fire, which is itself the source of
illumination. Similarly, the tiny living entity, who is like a spark of the
Supreme Personality of Godhead, cannot illuminate the Personality of Godhead by
his insignificant intellectual power. One may argue that the sun expands its
potency in the form of its rays and it is through the illumination of those rays
that we are able to see the sun. In the same way, we should be able to perceive
the Absolute Truth by the expansion of its potency. In answer to this it may be
stated that if the sun creates a cloud covering the sky, then despite the
presence of sun rays the sun cannot be seen. Therefore, ultimately the power to
see the sun depends not only on the sun’s rays but on the presence of a clear
sky, which is also an arrangement by the sun. Similarly, as stated in this
verse, one can understand the existence of the Absolute Truth by the expansion
of its potencies.
Although in the previous verse the power of the material senses and mind was
rejected, the authorized descriptions given here inform us that one can directly
perceive everything that exists to be the potency of the Personality of Godhead.
In this regard, Närada Muni advised King Präcénabarhi as follows:
atas tad apavädärthaà
bhaja sarvätmanä harim
paçyaàs tad-ätmakaà viçvaà
sthity-utpatty-apyayä yataù
“You should always know that this cosmic manifestation is created, maintained
and annihilated by the will of the Supreme Personality of Godhead. Consequently,
everything within this cosmic manifestation is under the control of the Lord. To
be enlightened by this perfect knowledge, one should always engage himself in
the devotional service of the Lord.” (Bhäg. 4.29.79) As stated here, bhaja
sarvätmanä harim: one must worship the Supreme Personality of Godhead so that
one’s consciousness will become clean and pure, just like the clear blue sky in
which the potent sun is fully manifest. When one sees the sun, he immediately
sees the sun’s rays in full potency. Similarly, if one engages in the devotional
service of Kåñëa, one’s mind becomes cleansed of material dirt, and thus he can
see not only the Lord but the Lord’s expansions as the spiritual world, as the
pure devotees, as the Paramätmä, as the impersonal Brahman effulgence and as the
subsequent creation of the material world, the shadow of the kingdom of God
(chäyeva), in which so many material varieties become manifest.
According to Çréla Jéva Gosvämé, the word phalam can also be understood to mean
puruñärtha-svarüpam, or the actual form of the goal of life, or, in other words,
the transcendental form of the Lord Himself. The living entity in his original
pure state is not different from the Supreme Personality of Godhead. Similarly,
the infinite multicolored opulence of the kingdom of God, called Vaikuëöha, is
nondifferent in quality from the Lord. Thus when the Supreme Personality of
Godhead is personally present with His unparalleled opulence and His pure
spiritual servitors, the living entities, a very happy situation is created. The
mundane concept of family is a perverted reflection of the happy situation
created when the Lord is united in full spiritual opulence with His pure
devotees. Every living entity has the option to join the Lord in His opulent
eternal kingdom. Thus one should understand from this verse that everything
within the gross and subtle cosmic manifestations is the potency of the Lord and
is therefore meant to be used in the Lord’s service. Éçäväsyam idaà sarvam.
Çréla Jéva Gosvämé has given an elaborate explanation proving that the entire
cosmic situation is the natural potency of the Absolute Truth. Sometimes
superstitious people, without knowledge of the Personality of Godhead, say that
material activities are controlled by an independent devil and that God is
struggling with such a devil. Such gross ignorance of the omnipotent status of
the Personality of Godhead can be removed by understanding the purport of this
verse. Just as a spark is a tiny emanation from a blazing fire, everything that
exists is but an insignificant spark of the potency of the Personality of
Godhead. The Lord therefore says in Bhagavad-gétä (10.42),
athavä bahunaitena
kià jïätena tavärjuna
viñöabhyäham idaà kåtsnam
ekäàçena sthito jagat
“But what need is there, Arjuna, for all this detailed knowledge? With a single
fragment of Myself I pervade and support this entire universe.” The omnipotent
Personality of Godhead is actually the well-wishing friend of every living
entity (suhådaà sarva-bhütänäm). Therefore, if one becomes sane and understands
that one’s well-wishing friend Kåñëa is the ultimate source and controller of
everything that exists, one attains immediate peace (jïätvä mäà çäntim åcchati).
Fear and illusion arise when one foolishly thinks that even one atom of the
creation is not the controlled potency of the Personality of Godhead. Bhayaà
dvitéyäbhiniveçataù syät. Denying the existence of the material world also
creates a very dangerous situation of illusion. Both types of atheism—namely,
seeing the material world as belonging to oneself (and therefore being meant for
one’s sense gratification) and declaring the nonexistence of the material
world—are futile attempts to avoid one’s eternal subordination to the Supreme
Personality of Godhead, who is the actual owner and enjoyer of everything. Çréla
Jéva Gosvämé has quoted the following question stated by Çré Maitreya to Çré
Paräçara in the Viñëu Puräëa (1.3.1):
nirguëasyäprameyasya
çuddhasyäpy amalätmanaù
kathaà sargädi-kartåtvaà
brahmaëo ’bhyupagamyate
“How are we to understand that Brahman, the Supreme Soul, is the executor of the
creation, maintenance and destruction of the material world, even though it is
devoid of qualities, immeasurable, unembodied and free from any fault?” In
reply, Çré Paräçara stated:
çaktayaù sarva-bhävänäm
acintya-jïäna-gocaräù
yato ’to brahmaëas täs tu
sargädyä bhäva-çaktayaù
bhavanti tapatäà çreñöha
pävakasya yathoñëatä
“Mere logic cannot explain how even material objects expand their potency. These
things can be understood by mature observation. The Absolute Truth expands His
potency in the creation, maintenance and annihilation of the material world just
as fire expands its potency of heat.” (Viñëu Puräëa 1.3.2) Çréla Jéva Gosvämé
explains that one can understand the power of a valuable gem not by logical
statements but by observing the effect of the gem. Similarly, one can understand
the potency of a mantra by observing its power to achieve a particular effect.
Such potency doesn’t depend on so-called logic. There is no logical necessity
for a seed’s growing into a tree and giving fruits that nourish the human body.
One may argue that the genetic code for the entire tree is contained within the
seed. But there is no logical necessity for the existence of the seed, nor for
the seed’s expanding itself into a gigantic tree. Ex post facto, or after the
manifestation of the wonderful material nature, the foolish material scientist
traces out the expansion of a seed’s potency in an apparently logical sequence
of events. But there is nothing within the realm of so-called pure logic that
dictates that a seed should expand into a tree. Rather, such expansion should be
understood to be the potency of the tree. Similarly, the potency of a jewel is
its mystic power, and various mantras also contain innate potencies. Ultimately
the mahä-mantra—Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare
Räma, Räma Räma, Hare Hare—has the potency to transfer one to the spiritual
world of bliss and knowledge. In the same way, the Absolute Truth has the
natural quality of expanding itself into innumerable varieties of material and
spiritual worlds. We may logically describe this expansion after the fact, but
we cannot deny the expansion of the Absolute Truth. The conditioned soul who
purifies his consciousness through the process of devotional service can
scientifically observe the expansion of the Absolute Truth as described here,
just as one who is not blind can observe the expansion of a seed into a huge
tee. One can understand the potency of a seed not by speculation but rather by
practical observation. Similarly, one must purify his vision so that he can
practically observe the expansion of the Absolute Truth. Such observation can
take place either by the ears or by the eyes. Vedic knowledge is çabda-brahma,
or transcendental potency in the form of sound vibration. Therefore, one can
observe the functions of the Absolute Truth through submissive hearing of
transcendental sound. Çästra-cakñus. When one’s consciousness becomes fully
purified one can perceive the Absolute Truth with all of one’s spiritualized
senses.
The Absolute Truth, the Personality of Godhead, is devoid of material qualities
such as mundane goodness, passion and ignorance because He is an ocean of
transcendental qualities and therefore has no need for the inferior qualities of
the material world. As stated in the Çvetäçvatara Upaniñad (4.10), mäyäà tu
prakåtià vidyän mäyinaà tu maheçvaram: “Understand that mäyä is the material
energy whereas the Supreme Lord is the Supreme Lord of mäyä.“Similarly, it is
stated in the Çrémad-Bhägavatam, mäyäà ca tad-apäçrayäm: mäyä is always under
the control of the Supreme Personality of Godhead.
Just as it is understood from the above discussion that the material world is an
emanation from the impersonal Brahman potency of the Lord, Brahman itself is an
expansion of the potency of Kåñëa, as stated in Bhagavad-gétä (brahmaëo hi
pratiñöhäham).
yasya prabhä prabhavato jagad-aëòa-koöi-
kotiñv açeña-vasudhädi vibhüti-bhinnam
tad brahma niñkalam anantam açeña-bhütaà
govindam ädi-puruñaà tam ahaà bhajämi
(Brahma-saàhitä 5.40)
Çréla Bhaktisiddhänta Sarasvaté Öhäkura has pointed out that in the impersonal
Brahman there is neither transcendental activity nor the supreme pum-artha, or
benefit of human life, namely prema, love of Godhead. Therefore, if one is
prematurely dazzled by the expansion of the Lord’s bodily effulgence, known as
Brahman, and therefore does not actually come to know the Supreme Personality of
Godhead, there is no possibility of actually understanding one’s eternal
identity as an eternal blissful expansion of the Supreme Personality of Godhead.
The subject matter is summarized in the Caitanya-caritämåta (Ädi 1.1.3):
yad advaitaà brahmopaniñadi tad apy asya tanu-bhä
ya ätmäntaryämé puruña iti so ’syäàça-vibhavaù
ñaò-aiçvaryaiù pürëo ya iha bhagavän sa svayam ayaà
na caitanyät kåñëäj jagati para-tattvaà param iha
SB 11.3.38
TEXT 38
TEXT
nätmä jajäna na mariñyati naidhate ’sau
na kñéyate savana-vid vyabhicäriëäà hi
sarvatra çaçvad anapäyy upalabdhi-mätraà
präëo yathendriya-balena vikalpitaà sat
SYNONYMS
na—never; ätmä—the soul; jajäna—was born; na—never; mariñyati—will die; na—does
not; edhate—grow; asau—this; na—does not; kñéyate—become diminished;
savana-vit—the knower of these phases of time; vyabhicäriëäm—as they occur in
other, changing beings; hi—indeed; sarvatra—everywhere; çaçvat—constantly;
anapäyi—never disappearing; upalabdhi-mätram—pure consciousness; präëaù
yathä—just like the life air within the body; indriya-balena—by the force of the
senses; vikalpitam—imagined as divided; sat—becoming.
TRANSLATION
Brahman, the eternal soul, was never born and will never die, nor does it grow
or decay. That spiritual soul is actually the knower of the youth, middle age
and death of the material body. Thus the soul can be understood to be pure
consciousness, existing everywhere at all times and never being destroyed. Just
as the life air within the body, although one, becomes manifest as many in
contact with the various material senses, the one soul appears to assume various
material designations in contact with the material body.
PURPORT
The Vedic aphorism sarvaà khalv idaà brahma, “Everything is Brahman,” has been
explained in this chapter of the Bhägavatam. The Supreme Personality of Godhead
is the original source of everything. By expanding His internal potency, He
manifests the spiritual world, and by expanding His external potency He
manifests the material cosmos. The conditioned living entity is originally part
and parcel of the superior, internal potency of the Lord, but being in contact
with illusion, he falls under the clutches of the external potency. In any case,
since everything is an expansion of the potency of the Supreme Brahman,
everything is part and parcel of the Lord’s spiritual potency. Bhayaà
dvitéyäbhiniveçataù syäd éçäd apetasya viparyayo ’småtiù. When a living entity
thinks that the material world is not part and parcel of the Lord’s potency but
is a separate existence, liable to be controlled and enjoyed by the tiny jéva
soul, he is under viparyayaù, or a wrong conception. Asmåtiù. Thus the living
entity forgets that the Supreme Lord is the proprietor of everything, everything
being an expansion of the Lord.
Çréla Çrédhara Svämé has pointed out that although the Lord’s external potency
is subject to transformations such as birth, growth, decay and death, one should
not foolishly conclude that the Lord’s internal potency, the living entity, is
also subject to these changes. Both the living entity and material nature are
ultimately Brahman, being expansions of the Supreme Brahman. But the Vedas
clearly say, paräsya çaktir vividhaiva çrüyate: the Lord’s potencies are
vividhä, or multifarious. Thus, according to this verse, nätmä jajäna na
mariñyati naidhate ’sau na kñéyate: the soul is never born, nor does he die, and
he certainly cannot grow or decay like a material body. Although the visible
material body passes through boyhood, adolescence and old age, or although one
may take birth as a demigod, human being, plant or animal, the spirit soul never
changes his eternal constitutional position. Rather, he falsely identifies with
the external transformations of the material body and thus imposes upon himself
a psychological condition called illusion. This miserable illusory experience of
seeing oneself transformed and ultimately annihilated by the laws of nature can
be nullified by transcendental knowledge of one’s eternal status as the superior
energy of the Lord.
The word sarvatra in this verse should not be foolishly misinterpreted to mean
that the individual jéva soul is all-pervading. The soul is not born, nor does
he die. Yet in our present conditioned state we falsely identify with the birth
and death of the body. Therefore, because an all-pervading soul would never fall
into illusion, sarvatra cannot indicate that the individual soul is
all-pervading. Illusion implies an incomplete understanding of reality, which
would not be possible for an all-pervading entity. Therefore, the word sarvatra
is understood to mean that the pure spiritual soul exists in all material
conditions. In deep sleep, for example, consciousness may not overtly be
manifest, and yet the spirit soul is understood to be present within the body.
Similarly, it is understood from Bhagavad-gétä that the spirit soul (nityaù
sarva-gataù) may exist even within fire, water or outer space, since the
existence of the soul never depends upon material conditions but is an eternal
fact. The consciousness of the soul is more or less manifest according to the
possibilities offered by a particular material situation, just as electric light
is manifest in a particular intensity and color according to the bulb available.
The electrical energy is one, but it is manifested variously according to
material conditions.
The argument may be raised that although the spirit soul is pure consciousness
(upalabdhi-mätram), it is our practical experience that consciousness is
constantly transformed. If I am thinking of a blue object such as the sky, then
my previous thought of a yellow object such as a flower is destroyed. Similarly,
if I become aware that I am hungry, then my consciousness of the blue sky is
destroyed. In this way, consciousness is constantly being transformed. Çréla
Çrédhara Svämé has replied that consciousness itself is eternal, but in contact
with the material senses it may be manifest in various ways. The example of the
life air is very appropriate. Präëa, or the life air, is one, but in contact
with the different senses it is manifest as the power to see, the power to hear,
and so on. Similarly, consciousness, being spiritual, is ultimately one, but
when in contact with the various senses it may be perceived in terms of
particular sensory functions. But the state of consciousness is an eternal fact
that cannot be changed, although it may be temporarily covered by mäyä.
When one becomes Kåñëa conscious, he is understood to be dhéra (dhéras tatra na
muhyati). At that time one is no longer subject to bewilderment by falsely
identifying his consciousness with the transformations of material nature.
From the statement tat tvam asi, found in the Chändogya Upaniñad, it is to be
understood that spiritual knowledge is not impersonal but entails gradually
perceiving the pure spiritual soul within the material body. Just as in
Bhagavad-gétä Kåñëa repeatedly says aham, or “I,” this Vedic aphorism uses the
word tvam, or “you,” to indicate that just as the Absolute Truth is the Supreme
Personality of Godhead, the individual spark of Brahman (tat) is also an eternal
personality (tvam). Therefore, according to Çréla Jéva Gosvämé it is to be
understood that the individual spark of Brahman is eternally conscious.
Viçvanätha Cakravarté Öhäkura has further pointed out that instead of wasting
time trying to understand the truth in its impersonal aspect, which is merely
the negation of temporary material variety, one should try to understand oneself
to be an eternally conscious entity in the jéva category. In other words, one
should understand oneself to be eternally a conscious servitor of the Supreme
Personality of Godhead.
In this regard Çréla Madhväcärya has quoted the following statement from the
Mokña-dharma section of the Mahäbhärata:
ahaà hi jéva-saàjïo vai
mayi jévaù sanätanaù
maivaà tvayänumantavyaà
dåñöo jévo mayeti ha
ahaà çreyo vidhäsyämi
yathädhikäram éçvaraù
“The living entity, known as jéva, is not different from Me, for he is My
expansion. Thus the living entity is eternal, as I am, and always exists within
Me. But you should not artificially think, ‘Now I have seen the soul.’ Rather,
I, as the Supreme Personality of Godhead, will bestow this benediction upon you
when you are actually qualified.”
SB 11.3.39
TEXT 39
TEXT
aëòeñu peçiñu taruñv aviniçciteñu
präëo hi jévam upadhävati tatra tatra
sanne yad indriya-gaëe ’hami ca prasupte
küöa-stha äçayam åte tad-anusmåtir naù
SYNONYMS
aëòeñu—in (species of life born from) eggs; peçiñu—in embryos; taruñu—in plants;
aviniçciteñu—in species of indeterminate origin (born from perspiration);
präëaù—the vital air; hi—indeed; jévam—the soul; upadhävati—follows; tatra
tatra—from one species to another; sanne—they are merged; yat—when;
indriya-gaëe—all the senses; ahami—the false ego; ca—also; prasupte—in deep
sleep; küöa-sthaù—unchanging; äçayam—the subtle covering of contaminated
consciousness, the liìga-çaréra; åte—without; tat—of that; anusmåtiù—(there is)
subsequent remembrance; naù—our.
TRANSLATION
The spirit soul is born in many different species of life within the material
world. Some species are born from eggs, others from embryos, others from the
seeds of plants and trees, and others from perspiration. But in all species of
life the präëa, or vital air, remains unchanging and follows the spirit soul
from one body to another. Similarly, the spirit soul is eternally the same
despite its material condition of life. We have practical experience of this.
When we are absorbed in deep sleep without dreaming, the material senses become
inactive, and even the mind and false ego are merged into a dormant condition.
But although the senses, mind and false ego are inactive, one remembers upon
waking that he, the soul, was peacefully sleeping.
PURPORT
When a living entity is awake the material senses and mind are constantly
active. Similarly, when one is sleeping the false ego recollects one’s waking
experiences, and thus one experiences dreams or fragments of dreams while
sleeping. But in the state of prasupti, or deep sleep, both the mind and the
senses become inactive, and the false ego does not recall previous experiences
or desires. The subtle mind and false ego are called liìga-çaréra, or the subtle
material body. This linga-çaréra is experienced in the form of temporary
material designations such as “I am a rich man,” “I am a strong man,” “I am
black,” “I am white,” “I am American,” “I am Chinese.” The sum total of one’s
illusory conceptions of oneself is called ahaìkära, or false ego. And due to
this illusory conception of life the living entity transmigrates from one
species of life to another, as clearly explained in Bhagavad-gétä. The spirit
soul, however, does not change its constitutional position of eternity,
knowledge and bliss, although the soul may temporarily forget this position. To
cite an analogous situation, if one dreams at night that he is walking in the
forest, such a dream does not change one’s actual position of lying in bed
within his apartment. Thus it is stated in this verse, küöa-stha äçayam åte:
despite the transformations of the subtle body, the spirit soul does not change.
Çréla Çrédhara Svämé has given the following example to illustrate this point.
Etävantaà kälaà sukham aham asväpsam, na kiïcid avediñam. One often thinks, “I
was sleeping very peacefully, although I was not dreaming or aware of anything.”
It can be logically understood that one cannot remember something of which he
has had no experience. Therefore, since one remembers peacefully sleeping
although there was no mental or sensual experience, such a memory should be
understood to be a vague experience of the spirit soul.
Çréla Madhväcärya has explained that the demigods, who are a superior race of
humanlike entities on the higher planetary systems of this universe, do not
actually undergo the gross ignorance of deep sleep as do ordinary human beings.
Because the demigods have superior intelligence, they are not merged into
ignorance at the time of sleeping. In Bhagavad-gétä Lord Kåñëa says, mattaù
småtir jïänam apohanaà ca. Sleep is apohanam, or forgetfulness. Sometimes by
dreaming there is småti, or memory of one’s actual condition, although in a
dream one may experience one’s family or friends in an altered, illusory state.
But all such conditions of remembering and forgetting are due to the presence of
the Supersoul within the heart. By the mercy of the Supersoul one can have a
preliminary glimpse of the soul by remembering how one was peacefully resting
even without mental or sensual experience.
According to the authorized commentaries on this verse, aviniçciteñu means
sveda-jeñu, or born from perspiration. Çréla Madhväcärya has pointed out,
bhü-svedena hi präyo jäyante: the earth’s dew is to be considered the
perspiration of the earth, and various species of life are generated from dew.
In the Muëòaka Upaniñad (3.1.9) the situation of the soul in relation to präëa
is explained:
eño ’ëur ätmä cetasä veditavyo
yasmin präëaù païcadhä saàviveça
präëaiç cittaà sarvam otam prajänäà
yasmin viçuddhe vibhavaty eña ätmä
“The soul is atomic in size and can be perceived by perfect intelligence. This
atomic soul is floating in the five kinds of air [präëa, apäna, vyäna, samäna
and udäna]. The soul is situated within the heart, and it spreads its influence
all over the body of the embodied living entities. When the soul is purified
from the contamination of the five kinds of material air, its spiritual
influence is exhibited.” Thus in the innumerable species of life the spiritual
soul remains situated within präëa, or the material life air.
SB 11.3.40
TEXT 40
TEXT
yarhy abja-näbha-caraëaiñaëayoru-bhaktyä
ceto-maläni vidhamed guëa-karma-jäni
tasmin viçuddha upalabhyata ätma-tattvaà
çäkñäd yathämala-dåçoù savitå-prakäçaù
SYNONYMS
yarhi—when; abja-näbha—of the Supreme Personality of Godhead, whose navel is
shaped like a lotus; caraëa—the feet; eñaëayä—desiring (only); uru-bhaktyä—by
powerful devotional service; cetaù—of the heart; maläni—the dirt;
vidhamet—cleanses away; guëa-karma-jäni—generated from the modes of nature and
material activities in those modes; tasmin—in that; viçuddhe—completely purified
(heart); upalabhyate—is perceived; ätma-tattvam—the true nature of the self;
säkñät—directly; yathä—just as; amala-dåçoù—of pure eyes; savitå—of the sun;
prakäçaù—the manifestation.
TRANSLATION
When one seriously engages in the devotional service of the Personality of
Godhead, fixing the Lord’s lotus feet within one’s heart as the only goal of
life, one can destroy the innumerable impure desires lodged within the heart as
a result of one’s previous fruitive work within the three modes of material
nature. When the heart is thus purified one can directly perceive both the
Supreme Lord and one’s self as transcendental entities. Thus one becomes perfect
in spiritual understanding through direct experience, just as one can directly
experience the sunshine through normal, healthy vision.
PURPORT
In the previous verse it was explained that one can have a preliminary glimpse
of the eternal, unchanging soul by remembering one’s experience of peacefully
sleeping even while the mind and senses were totally inactive. One may ask, If
in deep sleep there is a preliminary experience of the soul, why upon waking
does one return to illusory material existence? It may be answered that because
of material desires lodged within the heart the conditioned soul is addicted to
the nescience of material sense gratification. A prisoner may glimpse through
the bars the free light outside the prison window but still remain captive
behind the bars. Similarly, although a conditioned soul may have a glimpse of
the spirit soul, he remains captured within the bondage of material desires.
Therefore, although one may have a preliminary understanding of the eternal soul
that exists within the temporary body, or even of the Supersoul that accompanies
the individual soul within the heart, a specific process is still required to
eliminate the cause of material existence, namely material desire.
As explained in Bhagavad-gétä (8.6),
yaà yaà väpi smaran bhävaà
tyajaty ante kalevaram
taà tam evaiti kaunteya
sadä tad-bhäva-bhävitaù
“Whatever state of being one remembers when he quits his body, that state he
will attain without fail.” According to one’s desire at the time of death a
suitable material body is awarded by material nature. Karmaëä daiva-netreëa
jantur dehopapattaye. According to one’s fruitive desires and actions and under
the jurisdiction of the representatives of the Lord called demigods, the living
entity is awarded a particular material body, which is inevitably subject to
harassment by birth, death, old age and disease. If one can eliminate the cause
of a particular phenomenon, logically he also eliminates the effect. Therefore,
this verse states that one should desire only to achieve shelter at the lotus
feet of the Personality of Godhead. One should give up illusory desires for
material society, friendship and love, since such desires cause further material
bondage. One should fix his mind on the Supreme Personality of Godhead, Kåñëa,
so that without fail one can remember Kåñëa at the time of death. As the Lord
states,
anta-käle ca mäm eva
smaran muktvä kalevaram
yaù prayäti sa mad-bhävaà
yäti nästy atra saàçayaù
“Whoever, at the time of death, quits his body remembering Me alone, at once
attains My nature. Of this there is no doubt.” (Bg. 8.5) The Supreme Personality
of Godhead, Kåñëa, is the actual shelter for every living being. And the Lord
can be directly perceived as soon as one’s heart has become transparently clean
through bhakti-yoga.
Bhagavad-gétä describes the state of achieving the Supreme Personality of
Godhead by the words tato mäà tattvato jïätvä viçate tad-anantaram, and
sometimes impersonalists falsely interpret these words to be a description of
brahma-säyujyam, or impersonal merging into the existence of the Lord. It is
clearly mentioned in this verse that one must fix his mind and devotion on the
lotus feet of abja-näbha, or the Supreme Personality of Godhead. If the
individual living entity were equal to the Personality of Godhead, the living
entity could simply think of himself in order to be purified. But even then a
contradiction would arise: the Personality of Godhead has no need to be
purified, since He is described in Bhagavad-gétä as pavitraà paramam, or the
supreme pure. Therefore, one should not artificially try to twist an impersonal
meaning out of the statements of the Vedic literature.
Çréla Viçvanätha Cakravarté Öhäkura has stated that the perfect stage of
devotional service indicated in this verse can be observed in the activities of
such great devotees as Dhruva Mahäräja. Dhruva Mahäräja approached the
Personality of Godhead desiring a political adjustment on the material platform,
but when purified by chanting the holy name of God (oà namo bhagavate
väsudeväya) he felt no further need for material sense gratification. As stated
in the First Canto of Çrémad-Bhägavatam, janayaty äçu vairägyam. As soon as one
advances in devotional service, one is freed from the embarrassment of
superficial material desires.
The words upalabhyata ätma-tattvam are significant in this verse. Viçvanätha
Cakravarté Öhäkura says that ätma-tattvam, or knowledge of the soul, indicates
knowledge of the Supreme Personality of Godhead along with His various
expansions such as the impersonal brahmajyoti and the marginal living entity
himself. As indicated here by the word säkñät, perceiving the Personality of
Godhead means seeing the personal form of the Lord, His hands and legs, His
various transcendental vehicles and servants, and so on, just as by devotion to
the sun-god one can gradually perceive the personal body of the sun-god, along
with his chariot and personal attendants.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura has pointed out that in verses 35
through 39 the various stages of standard logic are demonstrated. Verse 35
establishes the viñaya, or general thesis. Verse 36 manifests saàçaya, or an
expression of doubt. Verse 37 gives the pürva-pakña, or opposing argument. And
verse 38 definitely establishes the siddhänta, or conclusion. Verse 39 presents
saìgati, the summary. The saìgati, or final word, is that one should become a
pure devotee of the Personality of Godhead and worship the Lord’s lotus feet.
Thus by cleansing the mirror of the heart one can see the Lord, just as a normal
human being with healthy 20/20 vision can very easily see the brilliant rays of
the sun or as an advanced devotee of the sun-god himself can see the personal
body of the sun-god.
SB 11.3.41
TEXT 41
TEXT
çré-räjoväca
karma-yogaà vadata naù
puruño yena saàskåtaù
vidhüyehäçu karmäëi
naiñkarmyaà vindate param
SYNONYMS
çré-räjä uväca—the King said; karma-yogam—the practice of dovetailing one’s work
with the Supreme; vadata—please tell; naù—us; puruñaù—a person; yena—by which;
saàskåtaù—being refined; vidhüya—getting rid of; iha—in this life; äçu—quickly;
karmäëi—materialistic activities; naiñkarmyam—freedom from fruitive reactions;
vindate—enjoys; param—transcendental.
TRANSLATION
King Nimi said: O great sages, please speak to us about the process of
karma-yoga. Purified by this process of dedicating one’s practical work to the
Supreme, a person can very quickly free himself from all material activities,
even in this life, and thus enjoy pure life on the transcendental platform.
PURPORT
As stated in Bhagavad-gétä (3.5),
na hi kaçcit kñaëam api
jätu tiñöhaty akarma-kåt
käryate hy avaçaù karma
sarvaù prakåti-jair guëaiù
“All men are forced to act helplessly according to the impulses born of the
modes of material nature; therefore no one can refrain from doing something, not
even for a moment.” Since the living entity cannot remain inactive, he must
learn to dedicate his activities to the Lord. Çréla Prabhupäda comments on this
verse from Bhagavad-gétä as follows: “It is not a question of embodied life, but
it is the nature of the soul to be always active. Without the presence of the
spirit soul, the material body cannot move. The body is only a dead vehicle to
be worked by the spirit soul, which is always active and cannot stop even for a
moment. As such, the spirit soul has to be engaged in the good work of Kåñëa
consciousness, otherwise it will be engaged in occupations dictated by illusory
energy. In contact with material energy, the spirit soul acquires material
modes, and to purify the soul from such affinities it is necessary to engage in
the prescribed duties enjoined in the çästras. But if the soul is engaged in his
natural function of Kåñëa consciousness, whatever he is able to do is good for
him.”
Ordinary people often question the busy activities of the devotees of the Kåñëa
consciousness movement, mistaking such activities to be ordinary material work.
Çréla Jéva Gosvämé has stated in this connection, kämya-karmäëy eva tyäjitäni,
na tu nitya-naimittikäni, phalasyaiva vininditatvät. One should give up selfish
activities performed for one’s personal sense gratification, since the result of
such thoughtless work is further material bondage. But one should offer one’s
regular or occasional occupational duties to the Supreme Lord, and thus such
activities become transcendental devotional service. By the words tasmäd guruà
prapadyeta jijïäsuù çreya uttamam, this chapter has clearly explained that
dovetailing one’s work with the service of the Lord is an art one should learn
at the lotus feet of the bona fide spiritual master. Otherwise, if one
whimsically declares his materialistic work to be transcendental devotional
service, there will be no actual result. Therefore, according to Çré Jéva
Gosvämé, one should not mistake the word naiñkarmyam to indicate inactivity;
rather, it indicates transcendental activity under the guidance of the Lord and
His representative.
SB 11.3.42
TEXT 42
TEXT
evaà praçnam åñén pürvam
apåcchaà pitur antike
näbruvan brahmaëaù puträs
tatra käraëam ucyatäm
SYNONYMS
evam—similar; praçnam—a question; åñén—to the sages; pürvam—previously;
apåccham—I asked; pituù—of my father (Ikñväku Mahäräja); antike—in front; na
abruvan—they did not speak; brahmaëaù—of Lord Brahmä; puträù—the sons; tatra—of
that; käraëam—the reason; ucyatäm—please say.
TRANSLATION
Once in the past, in the presence of my father, Mahäräja Ikñväku, I placed a
similar question before four great sages who were sons of Lord Brahmä. But they
did not answer my question. Please explain the reason for this.
PURPORT
According to Çréla Çrédhara Svämé the words brahmaëaù puträù, “the sons of
Brahmä,” refer to the four Kumäras headed by Sanaka Åñi. Çréla Madhväcärya has
quoted a verse from the Tantra-bhägavata stating that the reason the four sons
of Lord Brahmä, although mahäjanas and experts in the science of devotional
service, declined to answer King Nimi was that they wanted to demonstrate
clearly that even those who are expert in the cultivation of speculative
knowledge cannot understand the actual science of pure devotional service. Çréla
Jéva Gosvämé has further commented that the sages avoided answering the question
from the King because at that time King Nimi was a young boy and therefore not
mature enough to understand the answer fully.
SB 11.3.43
TEXT 43
TEXT
çré-ävirhotra uväca
karmäkarma vikarmeti
veda-vädo na laukikaù
vedasya ceçvarätmatvät
tatra muhyanti sürayaù
SYNONYMS
çré-ävirhotraù uväca—the sage Ävirhotra said; karma—the execution of duties
prescribed by scripture; akarma—failure to perform such duties;
vikarma—engagement in forbidden activities; iti—thus; veda-vädaù—subject matter
understood through the Vedas; na—not; laukikaù—mundane; vedasya—of the vedas;
ca—and; éçvara-ätmatvät—because of coming from the Personality of Godhead
Himself; tatra—in this matter; muhyanti—become confused; sürayaù—(even) great
scholarly authorities.
TRANSLATION
Çré Ävirhotra replied: Prescribed duties, nonperformance of such duties, and
forbidden activities are topics one can properly understand through authorized
study of the Vedic literature. This difficult subject matter can never be
understood by mundane speculation. The authorized Vedic literature is the sound
incarnation of the Personality of Godhead Himself, and thus Vedic knowledge is
perfect. Even the greatest learned scholars are bewildered in their attempts to
understand the science of action if they neglect the authority of Vedic
knowledge.
PURPORT
Prescribed duties authorized by revealed scripture are called karma, whereas the
failure to execute one’s highest duty is called akarma. The performance of
forbidden activities is called vikarma. Thus karma, akarma and vikarma are
established by the authorized explanations of Vedic literature. They cannot be
ascertained merely through mundane exercises in logic. In the Çrémad-Bhägavatam
(6.16.51) the Lord says, çabda-brahma paraà brahma mamobhe çäçvaté tanü: “I am
the form of the transcendental vibrations of the Vedas, such as oàkära and Hare
Kåñëa Hare Räma, and I am the Supreme Absolute Truth. These two forms of
Mine—namely, the transcendental Vedic sound and the eternally blissful spiritual
form of the Deity—are My eternal forms; they are not material. ” Similarly, it
is stated in the Bhägavatam (6.1.40), vedo näräyaëaù säkñät svayambhür iti
çuçruma: “The Vedas are directly the Supreme Personality of Godhead, Näräyaëa,
and are self-born. This we have heard from Yamaräja.” In the Puruña-sükta (Åg
Veda, maëòala 10, sükta 90, mantra 9) it is stated, tasmäd yajïät sarva-huta
åcaù sämäni jajïjire/ chandäàsi jajïjire tasmät: “From Him, Yajïa, came all
sacrificial offerings, hymns of invocation and songs of praise. All the mantras
of the Vedas come from the Lord.” All the incarnations of the Supreme
Personality of Godhead are completely transcendental and free from the four
defects of conditional life, namely mistakes, illusion, cheating and imperfect
senses. So Vedic knowledge, being a plenary manifestation of the Supreme Lord,
is similarly infallible and transcendental.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura has pointed out that in the material
world, which is controlled by the illusory energy of the Lord, a particular
sound vibration is discarded after describing its object. But on the spiritual
platform called Vaikuëöha nothing is ever lost, and thus çabda-brahma, or the
Personality of Godhead in His form as transcendental sound, is eternal.
In ordinary human discourse one can ascertain the meaning of human words by
understanding the intention of the speaker. But since Vedic knowledge is
apauruñeya, or transcendental, one can appreciate its purport only by hearing
from the standard authorities in the chain of disciplic succession. This process
is prescribed by the Lord Himself in Bhagavad-gétä (evaà paramparä-präptam).
Thus, even highly learned scholars who proudly neglect this simple descending
process are certainly bewildered and embarrassed in their hopeless attempt to
ascertain the ultimate meaning of Vedic knowledge. The four sons of Lord Brahmä
declined to answer the question of King Nimi since at that time the King was a
mere child and therefore not capable of seriously surrendering to the process of
hearing through disciplic succession. Çréla Madhväcärya has pointed out in this
regard, éçvarätmatväd éçvara-viñayatvät. Because the Vedas describe the
unlimited Personality of Godhead, Vedic knowledge cannot be approached by
mundane methods of comprehension.
SB 11.3.44
TEXT 44
TEXT
parokña-vädo vedo ‘yaà
bälänäm anuçäsanam
karma-mokñäya karmäëi
vidhatte hy agadaà yathä
SYNONYMS
parokña-vädaù—describing a situation as something else in order to disguise its
real nature; vedaù—Vedas; ayam—these; bälänäm—of childlike persons;
anuçäsanam—guidance; karma-mokñäya—for liberation from material activities;
karmäëi—material activities; vidhatte—prescribe; hi—indeed; agadam—a medicine;
yathä—just as.
TRANSLATION
Childish and foolish people are attached to materialistic, fruitive activities,
although the actual goal of life is to become free from such activities.
Therefore, the Vedic injunctions indirectly lead one to the path of ultimate
liberation by first prescribing fruitive religious activities, just as a father
promises his child candy so that the child will take his medicine.
PURPORT
As stated in Bhagavad-gétä, traiguëya-viñayä vedä nistraiguëyo bhavärjuna. The
Vedas apparently offer fruitive results within the three modes of material
nature. Those who perform ritualistic ceremonies or austerities in the mode of
goodness are offered the chance for promotion to the higher planetary systems
called Svargaloka. Açnanti divyän divi deva-bhogän. Similarly, those who perform
karma-käëòa, or fruitive religious activities in the mode of passion, are
allowed to become great rulers or wealthy men on earth and enjoy great prestige
and earthly power. But as stated in the Manu-saàhitä, pravåttir eñä bhütänäà
nivåttis tu mahä-phalä: “Although fruitive religious activities are very much
popular among the conditioned souls, the actual perfection of life is achieved
when one gives up all fruitive endeavor.”
If a father tells his child, “You must take this medicine by my order,” the
child may become fearful and rebellious and reject the medicine. Therefore, the
father entices his child by saying, “I am going to give you a delicious piece of
candy. But if you want this candy, first just take this little bit of medicine,
and then you can have the candy.” Such indirect persuasion is called
parokña-vädaù, or an indirect description that conceals the actual purpose. The
father presents his proposal to the child as if the ultimate goal were to
receive the candy and only a minor condition must be fulfilled to receive it.
Actually, however, the father’s goal is to administer the medicine to the child
and cure him of his disease. Thus, describing the primary purpose indirectly and
concealing it with a secondary proposal is called parokña-vädaù, or indirect
persuasion.
Since the great majority of conditioned souls are addicted to sense
gratification (pravåttir eñä bhütänäm), the Vedic karma-käëòa rituals offer them
a chance to become free from temporary materialistic sense gratification by
making them greedy for fruitive Vedic results such as promotion to heaven or a
powerful ruling position on earth. In all Vedic rituals Viñëu is worshiped, and
thus one is gradually promoted to the understanding that one’s actual
self-interest is to surrender to Viñëu. Na te viduù svärtha-gatià hi viñëum.
Such an indirect method is prescribed for bälänäm, those who are childish or
foolish. An intelligent person can immediately understand by direct analysis the
actual purpose of Vedic literature as described by the Lord Himself (vedaiç ca
sarvair aham eva vedyaù). All Vedic knowledge ultimately aims at achieving
shelter at the lotus feet of the Supreme Personality of Godhead. Without such
shelter one must rotate within the 8,400,000 species offered by the illusory
energy of the Lord. Ordinary material vision, either through gross sense
perception or the subtle perception of rational induction, always yields
imperfect knowledge distorted by the desire for illusory material enjoyment.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura comments that the cultivation of
impersonal self-realization is also a disturbance to the conditioned souls,
since the impersonal speculative process is an artificial attempt to become
completely formless. Such an attempt is not at all in accord with the proper
judgment of the Vedas, which is described in Bhagavad-gétä (vedaiç ca sarvair
aham eva vedyaù).
In Lord Caitanya’s movement there is no need to childishly pursue fruitive
material results and gradually be dragged to actual knowledge. According to
Caitanya Mahäprabhu:
harer näma harer näma
harer nämaiva kevalam
kalau nästy eva nästy eva
nästy eva gatir anyathä
In Kali-yuga life is very short (präyeëälpäyuñaù), and people are generally
undisciplined (mandäù), misguided (sumanda-matayaù), and overwhelmed by the
unfavorable results of their previous activities (manda-bhägyäù). Thus their
minds are never peaceful (upadrutäù), and their very brief life span vitiates
the possibility of their gradually progressing through the path of Vedic
ritualistic activities. Therefore, the only hope is to chant the holy names of
the Lord, harer näma, In the Çrémad-Bhägavatam (12.3.51) it is stated:
kaler doña-nidhe räjann
asti hy eko mahän guëaù
kértanäd eva kåñëasya
mukta-saìgaù paraà vrajet
Kali-yuga is an ocean of hypocrisy and pollution. In Kali-yuga all natural
elements are polluted, such as water, earth, sky, mind, intelligence and ego.
The only auspicious aspect of this fallen age is the process of chanting the
holy names of the Lord (asti hy eko mahän guëaù). Simply by the delightful
process of kåñëa-kértana one is freed from his connection to this fallen age
(mukta-saìga) and goes back home, back to Godhead (paraà vrajet). Sometimes the
preachers of the Kåñëa consciousness movement also use the parokña, or indirect
method of persuasion, offering a nice transcendental sweet to the conditioned
soul to entice him to come to the lotus feet of the Lord. Caitanya Mahäprabhu’s
movement is kevala änanda-käëòa, simply blissful. But by the mercy of Caitanya
Mahäprabhu even one who is indirectly attracted to the Kåñëa consciousness
movement achieves very quickly the perfection of life and goes back home, back
to Godhead.
SB 11.3.45
TEXT 45
TEXT
näcared yas tu vedoktaà
svayam ajïo ‘jitendriyaù
vikarmaëä hy adharmeëa
måtyor måtyum upaiti saù
SYNONYMS
na äcaret—does not perform; yaù—who; tu—but; veda-uktam—what is prescribed in
the Vedas; svayam—himself; ajïaù—ignorant; ajita-indriyaù—not having learned to
control his senses; vikarmaëä—by not executing scriptural duty; hi—indeed;
adharmeëa—by his irreligion; måtyoù måtyum—death after death; upaiti—achieves;
saù—he.
TRANSLATION
If an ignorant person who has not conquered the material senses does not adhere
to the Vedic injunctions, certainly he will engage in sinful and irreligious
activities. Thus his reward will be repeated birth and death.
PURPORT
In the previous verse it was stated that although fruitive activities are
prescribed in the Vedas, the actual goal of human life is to free oneself from
all materialistic activities. Therefore, one may conclude that there is no need
to perform the Vedic rituals, which offer regulated sense gratification. But an
ignorant person, or, in other words, one who has not understood that he is not
the material body but an eternal spiritual soul, part and parcel of Kåñëa, will
invariably be unable to control the urges of the material senses. Therefore, if
such a materially inclined person neglects the Vedic injunctions that administer
regulated sense gratification, he will surely fall down into unregulated sense
gratification in päpa, or sinful life. For example, those who are affected by
sexual desire are ordered to accept the viväha-yajïa, or religious marriage
ceremony. We often see that because of false pride a so-called brahmacäré, or
celibate student of Vedic knowledge, rejects the marriage ceremony as mäyä, or
material illusion. But if such a celibate student is unable to control his
senses he will undoubtedly degrade himself by eventually engaging in illicit
sex, which has no connection to Vedic culture. Similarly, a neophyte in Kåñëa
consciousness is encouraged to eat kåñëa-prasädam to his full satisfaction.
Sometimes an immature practitioner of bhakti-yoga tries to make a show of severe
eating habits and eventually falls down into eating unregulated and abominable
foodstuffs.
According to Çréla Viçvanätha Cakravarté Öhäkura, the words måtyor måtyum upaiti
mean that a sinful person is awarded a free ticket to hell by the lord of death
himself, Yamaräja. This is also described in the Vedas as follows: måtvä punar
måtyum äpadyate ardyamänaù sva-karmabhiù. “Persons who cause themselves severe
pain by their materialistic activities gain no relief at the moment of death,
for they are placed again in a situation in which death will occur.” Therefore,
Vedic ritualistic activities such as the wedding ceremony or the relishing of
sumptuous yajïa-çiñöa, or food remnants of sacrifice, should not be given up by
those whose senses are not yet controlled.
The previous verse gave the example of a father’s administering candy to his son
to induce the child to take medicine. If the child rejects the father’s offer,
thinking that the candy is unnecessary, the child also misses the opportunity to
take the medicine that will cure him. Similarly, if a materialistic person
rejects the Vedic injunctions that administer prescribed sense gratification, he
will not be purified but instead will be further degraded. Çréla Jéva Gosvämé
has described a materialistic person as one whose mind and intelligence are not
faithfully fixed in the message of the Supreme Personality of Godhead. In
Bhagavad-gétä Çré Bhagavän, Lord Kåñëa, gives wonderful explanations to the
conditioned souls, represented by Arjuna, concerning the actual goal of life.
One who cannot fix his mind on these instructions is to be considered a
materialistic person who is inclined toward sinful activities and who must
therefore submit himself to the standard Vedic injunctions. Such Vedic
injunctions, even though fruitive. are considered puëya, or pious, according to
Çréla Jéva Gosvämé, and thus one who strictly performs them will not go to hell.
Lord Kåñëa Himself states in the Bhägavatam (11.20.9),
tävat karmäëi kurvéta
na nirvidyeta yävatä
mat-kathä-çravaëädau vä
çraddhä yävan na jäyate
“One should continue to perform the Vedic ritualistic activities until one
actually becomes detached from material sense gratification and develops faith
for hearing and chanting about Me.”
Çréla Viçvanätha Cakravarté Öhäkura explains that the Vedas prescribe that one
rise early in the morning, bathe, and chant the Gäyatré mantra. If one
artificially gives up such a disciplined, regulated life, one will gradually
become a victim of activities for gross sense gratification, such as eating in
restaurants and indulging in illicit connections with women. Thus losing control
of his senses, he becomes just like an animal, engaging from the early morning
until the night in dangerous activities. Çréla Madhväcärya has commented in this
regard, ajïaù sann äcarann api. Although in ignorance, one continues to act, not
considering the future result of one’s activities. Such indifference to the
future result of one’s activities is described in Bhagavad-gétä to be a symptom
of the mode of ignorance. Just as an intelligent man will not drive his car on a
highway if he knows the highway will lead him to danger, an intelligent man will
not perform non-Vedic activities if he knows that the ultimate result will be
the disaster described here by the words måtyor måtyum upaiti. Çréla
Bhaktisiddhänta Sarasvaté Öhäkura has stated that ignorant persons sometimes
think that after death one automatically attains everlasting peace. But by the
powerful reactions of one’s sinful activities one comes to a most unpeaceful
condition, for one must suffer hellish miseries in exchange for the meager
temporary fruits of material work. Such hellish reactions occur not once but
perpetually, as long as one is indifferent to the Vedic injunctions.
SB 11.3.46
TEXT 46
TEXT
vedoktam eva kurväëo
niùsaìgo ’rpitam éçvare
naiñkarmyaà labhate siddhià
rocanärthä phala-çrutiù
SYNONYMS
veda-uktam—the regulated activities described by the Vedas; eva—certainly;
kurväëaù—performing; nihsaìgaù—without attachment; arpitam—offered; éçvare—to
the Supreme Lord; naiñkarmyam—of liberation from material work and its
reactions; labhate—one achieves; siddhim—the perfection; rocana-arthä—for the
purpose of giving encouragement; phala-çrutiù—the promises of material results
given in the Vedic scriptures.
TRANSLATION
By executing without attachment the regulated activities prescribed in the
Vedas, offering the results of such work to the Supreme Lord, one attains the
perfection of freedom from the bondage of material work. The material fruitive
results offered in the revealed scriptures are not the actual goal of Vedic
knowledge, but are meant for stimulating the interest of the performer.
PURPORT
Human life is an opportunity offered by the laws of nature to the conditioned
soul so that he may understand his eternal relationship with the Supreme
Personality of Godhead. Unfortunately, even in the human form of life most
living entities remain addicted to improving the standard of animal activities,
namely eating, sleeping, defending and mating. Almost no one is interested in
the actual success of life, Kåñëa consciousness.
çrotavyädéni räjendra
nåëäà santi sahasraçaù
apaçyatäm ätma-tattvaà
gåheñu gåha-medhinäm
“Those persons who are materially engrossed, being blind to the knowledge of
ultimate truth, have many subject matters for hearing in human society, O
Emperor.” (Bhäg. 2.1.2)
It is stated, parama-käruëiko vedaù—“Vedic knowledge is supremely
merciful”—because it engages the animalistic human beings in a gradual process
of purification that culminates in full consciousness of Lord Kåñëa, the Supreme
Personality of Godhead. This is confirmed by the Lord Himself in Bhagavad-gétä
(vedaiç ca sarvair aham eva vedyaù). The majority of human beings are not able
to suddenly give up material sense gratification, even though they understand
from Vedic literature that such sense gratification causes a pernicious future
effect. We have practical experience in the Western countries that when the
government informed the citizens that smoking cigarettes causes lung cancer,
most people were unable to give up their smoking habit. Therefore, the Vedic
literature prescribes a gradual process of purification in which the conditioned
soul learns to offer the results of his material activities to the Supreme Lord,
thus spiritualizing those activities. Material sense gratification is based on
two organs, namely the tongue for tasting and the genitals for sex life. By
offering palatable food to the Deity of Kåñëa and then enjoying the remnants as
kåñëa-prasädam and by accepting the rules and regulations for Vedic householder
life and begetting of Kåñëa conscious children, one can gradually bring the full
range of material activities to the platform of pure devotional service. By
offering the fruits of one’s ordinary activities to the Supreme Lord, one
gradually understands that the Lord Himself, and not material sense
gratification, is the actual goal of life. Lord Kåñëa warns in Bhagavad-gétä
that if people are prematurely encouraged to give up householder life or the
sumptuous remnants of the Lord’s prasädam, such artificial renunciation will
have the opposite effect.
There is a class of duplicitous men who misunderstand the transcendental purpose
of the Vedas and falsely claim that material fruitive results such as promotion
to heaven, which is offered in the agniñöoma sacrifice, constitute the ultimate
goal of the Vedas. Such foolish men have been described by Lord Kåñëa:
yäm imäà puñpitäà väcaà
pravadanty avipaçcitaù
veda-väda-ratäù pärtha
nänyad astéti vädinaù
kämätmänaù svarga-parä
janma-karma-phala-pradäm
kriyä-viçeña-bahuläà
bhogaiçvarya-gatià prati
“Men of small knowledge are very much attached to the flowery words of the
Vedas, which recommend various fruitive activities for elevation to heavenly
planets, resultant good birth, power, and so forth. Being desirous of sense
gratification and opulent life, they say that there is nothing more than this.”
(Bg. 2.42–43) To refute such a foolish understanding of the Vedic purpose, this
verse uses the word niùsaìgaù, which means “without attachment to material
results.” The actual purpose of the Vedas is arpitam éçvare, to offer everything
to the Supreme Personality of Godhead. The result is siddhim, or the perfection
of life, Kåñëa consciousness.
The words rocanärthä phala-çrutiù clearly indicate that the fruitive results
promised in the Vedic literature are meant to stimulate a materialistic person
to have faith in the Vedic injunctions. The example is given that a child may be
offered candy-covered medicine. The child becomes enthusiastic to take the
medicine because of the candy coating, whereas a mature person will be
enthusiastic to take the medicine itself, knowing that such medicine is meant
for his real self-interest. The mature platform of Vedic understanding is
mentioned in the Båhad-äraëyaka Upaniñad (4.4.22): tam etaà vedänuvacanena
brähmaëä vividiñanti brahmacaryeëa tapasä çraddhayä yajïenänäçakena ca. “By the
teaching of the Vedas and by celibacy, penances, faith and controlled eating,
great brähmaëas come to know the Supreme.” The Supreme is Kåñëa, as stated in
Bhagavad-gétä. Although the prescribed rituals of the Vedas may sometimes
resemble material fruitive work, the activity is spiritualized because the
result is offered to the Supreme. Candy-covered medicine and ordinary candy may
appear or taste the same. But the candy-covered medicine has a therapeutic
effect not found in ordinary candy. Similarly, the words naiñkarmyaà labhate
siddhim in this verse indicate that a faithful follower of the Vedic injunctions
will gradually be promoted to the highest perfection of life, pure love of
Godhead, as stated by Caitanya Mahäprabhu (premä pum-artho mahän).
SB 11.3.47
TEXT 47
TEXT
ya äçu hådaya-granthià
nirjihéåñuù parätmanaù
vidhinopacared devaà
tantroktena ca keçavam
SYNONYMS
yaù—one who; äçu—quickly; hådaya-granthim—the knot of the heart (false
identification with the material body); nirjihérñuù—desirous of cutting;
parätmanaù—of the transcendental soul; vidhinä—with the regulations; upacaret—he
should worship; devam—the Supreme Personality of Godhead; tantra-uktena—which
are described by the tantras (the supplementary Vedic literatures that give
detailed instructions for spiritual practice); ca—as well (in addition to those
regulations which are directly vedoktam); keçavam—Lord Keçava.
TRANSLATION
One who desires to quickly cut the knot of false ego, which binds the spirit
soul, should worship the Supreme Lord, Keçava, by the regulations found in Vedic
literatures such as the tantras.
PURPORT
The Vedic literatures contain mysterious descriptions of the Absolute Truth that
stimulate philosophical speculation. The Vedas also offer heavenly rewards for
the performance of ritualistic ceremonies. But as stated in verse 44 of this
chapter such jïäna-käëòa and karma-käëòa sections of the Vedas are bälänäm
anuçäsanam; that is, because less intelligent or childish persons are addicted
to mental speculation and fruitive activity, these sections of the Vedas are
meant to attract such persons to take shelter of the Vedic injunctions for
gradual promotion to the perfect stage of Kåñëa consciousness.
Now that the path for those who are materialistic has been described in several
verses, this verse describes the process for those who are vijïaù, or learned
transcendentalists. Such learned transcendentalists are advised to follow the
regulated worship described in such Vaiñëava tantras as Çré Närada-païcarätra
for pleasing the Supreme Lord directly. The words upacared devaà tantroktena ca
keçavam indicate that one should directly worship Keçava, the Supreme
Personality of Godhead, who appears in many different incarnations to please His
devotees. Çréla Jayadeva Gosvämé has described the pastimes of the Lord in his
song describing ten prominent incarnations of the Personality of Godhead,
Keçava: Lord Fish, Lord Tortoise, Lord Boar, Lord Nåsiàhadeva, Lord Vämana, Lord
Paraçuräma, Lord Rämacandra, Lord Balaräma, Lord Buddha and Lord Kalki. The
words upacared devam indicate devotional service to the Personality of Godhead.
And therefore the word tantroktena, or “injunctions of the tantras,” should be
understood to indicate vaiñëava-tantras such as Çré Närada-païcarätra, which
give explicit and detailed instructions for worshiping Keçava. The Vedas are
referred to by the term nigama. And the elaborate explanation of these nigamas
is called ägama, or tantra. When the transcendental living entity becomes
perturbed by the obnoxious harassment of material bodily dualities, he becomes
eager to hear from the Vedas about his transcendental situation. The word äçu in
this verse indicates that those who are eager to put a quick end to material
existence and situate themselves in the eternal blissful life of perfect
knowledge should directly worship Lord Kåñëa, bypassing the preliminary Vedic
rituals described in the previous verses.
SB 11.3.48
TEXT 48
TEXT
labdhvänugraha äcäryät
tena sandarçitägamaù
mahä-puruñam abhyarcen
mürtyäbhimatayätmanaù
SYNONYMS
labdhvä—having obtained; anugrahaù—mercy; äcäryät—from the spiritual master;
tena—by him; sandarçita—being shown; ägamaù—(the process of worship given by)
the vaiñëava-tantras; mahä-puruñam—the Supreme Person; abhyarcet—the disciple
should worship; mürtyä—in the particular personal form; abhimatayä—which is
preferred; ätmanaù—by himself.
TRANSLATION
Having obtained the mercy of his spiritual master, who reveals to the disciple
the injunctions of Vedic scriptures, the devotee should worship the Supreme
Personality of Godhead in the particular personal form of the Lord the devotee
finds most attractive.
PURPORT
According to Çréla Jéva Gosvämé, the word labdhvänugrahaù indicates formal
initiation by a bona fide spiritual master. It is stated in the Padma Puräëa,
ñaö-karma-nipuëo vipro
mantra-tantra-viçäradaù
avaiñëavo gurur na syäd
vaiñëavaù çvapaco guruù
A bona fide spiritual master must be a soul surrendered at the lotus feet of the
Supreme Lord. In the Brahma-vaivarta Puräëa it is stated,
bodhaù kaluñitas tena
daurätmyaà prakaöé-kåtam
gurur yena parityaktas
tena tyaktaù purä hariù
“One pollutes his own intelligence and exhibits severe weakness of character
when he rejects his own spiritual master. Indeed, such a person has already
rejected the Supreme Lord, Hari.” The bona fide disciple should always remember
that his entire understanding of Vedic knowledge is coming through the mercy of
his bona fide spiritual master. If one superficially or whimsically accepts and
rejects a bona fide Vaiñëava spiritual master, sometimes becoming attracted to
another spiritual master, one commits a vaiñëava-aparädha, a great offense
against the devotees of the Lord. Sometimes a foolish neophyte mistakenly thinks
that the relationship with the spiritual master is meant for the sense
gratification of the disciple, and therefore in the name of spiritual
aspirations such a fool gives up a bona fide Vaiñëava guru. One should
understand oneself to be the eternal servant of the guru. Çréla Jéva Gosvämé,
however, has quoted this verse from the Närada-païcarätra:
avaiñëavopadiñöena
mantreëa nirayaà vrajet
punaç ca vidhinä samyag
grähayed vaiñëaväd guroù
“One who is initiated into a mantra by a non-Vaiñëava must go to hell. Therefore
he should again be initiated properly, according to the prescribed method, by a
Vaiñëava guru.“It is the duty of the bona fide spiritual master to examine
carefully the qualification of the disciple, and the disciple should similarly
approach a bona fide spiritual master. Otherwise, the foolish disciple and the
indiscriminate guru may both be punished by the laws of nature.
One should not artificially try to assimilate all of the apparently conflicting
branches of Vedic knowledge. Vedaiç ca sarvair aham eva vedyaù. Conditioned
souls have various conflicting natures, which are engaged by apparently
conflicting Vedic injunctions called pravåtti and nivåtti-märga. But the easiest
path is simply to learn the process of regularly worshiping advaya-jïäna, Lord
Viñëu. All the demigods mentioned in the Vedas are paraphernalia for the service
of the Supreme Lord, Viñëu. Whatever exists in the visible material world is
also meant to be engaged in the Lord’s service; otherwise, it has no value. If
one artificially renounces material things useful in the service of the Supreme
Lord, he loses his spiritual qualification of seeing everything as meant for
Kåñëa’s pleasure and will be forced to think of material objects as meant for
his own sense enjoyment. In other words, material things should be accepted or
rejected according to the pleasure of the Supreme Lord. Otherwise, one will fall
down from the standard of pure devotional service. As stated in this verse,
labdhvänugraha äcäryät: such discrimination can be learned when one receives the
mercy of a bona fide spiritual master, who reveals to the sincere disciple the
practical application of Vedic knowledge.
SB 11.3.49
TEXT 49
TEXT
çuciù sammukham äsénaù
präëa-saàyamanädibhiù
piëòaà viçodhya sannyäsa-
kåta-rakño ’rcayed dharim
SYNONYMS
çuciù—clean; sammukham—facing (the Deity); äsénaù—thus seated;
präëa-saàyamana-ädibhiù—by präëäyäma (breathing exercises) and other means;
piëòam—the gross body; viçodhya—purifying; sannyäsa—by placing transcendental
marks of tilaka on various places of the body; kåta-rakñaù—in this way invoking
the Lord’s protection; arcayet—one should worship; harim—Lord Hari.
TRANSLATION
After cleansing oneself, purifying the body by präëäyäma, bhüta-çuddhi and other
processes, and marking the body with sacred tilaka for protection, one should
sit in front of the Deity and worship the Supreme Personality of Godhead.
PURPORT
Präëäyäma is the authorized Vedic process for controlling the air within the
body. Similarly, bhüta-çuddhi is a process for purifying the body. The word
çuciù means that one should be internally and externally clean. Çuciù means that
one should perform activities only for the pleasure of the Supreme Personality
of Godhead. If somehow or other one can remember the Supreme Lord constantly by
chanting and hearing His holy name, one will come to the pure stage of life, as
described in this Vedic mantra:
oà apavitraù pavitro vä
sarvävasthäà gato ’pi vä
yaù smaret puëòarékäkñaà
sa bahyäbhyantara-çuciù
(Garuòa Puräëa)
Çréla Bhaktisiddhänta Sarasvaté Öhäkura has pointed out that although one may
mark the body with sacred tilaka, perform mudräs and chant mantras, if one is
thinking within his mind of material sense gratification his worship of Lord Çré
Hari is bogus. Therefore the word çuciù here indicates that one should worship
the Lord in a favorable frame of mind, considering the Lord to be sacred and
one’s self to be an insignificant servant of the Lord. Those who are not
favorably inclined toward the Supreme Personality of Godhead do not like to
worship the Deity in the temple, and they discourage people from going to the
temple of the Lord by saying that since the Lord is omnipresent there is no need
to do so. Such envious persons prefer the gymnastic exercises of haöha-yoga or
the räja-yoga system. But statements by the Lord Himself, such as väsudevaù
sarvam iti and mäà ekaà çaraëaà vraja, indicate that in mature transcendental
realization one understands that the Supreme Personality of Godhead is the
source of everything and therefore the only worshipable object. Thus the
devotees who worship the Deity of the Lord according to the païcarätra system
are not attracted by any yoga process except bhakti-yoga.
SB 11.3.50-51
TEXTS 50–51
TEXT
arcädau hådaye cäpi
yathä-labdhopacärakaiù
dravya-kñity-ätma-liëgäni
niñpädya prokñya cäsanam
pädyädén upakalpyätha
sannidhäpya samähitaù
håd-ädibhiù kåta-nyäso
müla-mantreëa cärcayet
SYNONYMS
arcä-ädau—in the form of the Deity and His paraphernalia; hådaye—in the heart;
ca api—also; yathä-labdha—whatever is available; upacärakaiù—with ingredients of
worship; dravya—the physical items to be offered; kñiti—the ground; ätma—one’s
own mind; liìgäni—and the Deity; niñpädya—preparing; prokñya—sprinkling with
water for purification; ca—and; äsanam—one’s seat; pädya-ädén—the water for
bathing the Deity’s feet and other offerings; upakalpya—getting ready;
atha—then; sannidhäpya—placing the Deity in His proper place;
samähitaù—concentrating one’s attention; håt-ädibhiù—on the Deity’s heart and
other places of the body; kåta-nyäsaù—having drawn sacred marks;
müla-mantreëa—with the appropriate basic mantra for worshiping the particular
Deity; ca—and; arcayet—one should offer worship.
TRANSLATION
The devotee should gather whatever ingredients for worshiping the Deity are
available, make ready the offerings, the ground, his mind and the Deity,
sprinkle his sitting place with water for purification and prepare the bathing
water and other paraphernalia. The devotee should then place the Deity in His
proper place, both physically and within his own mind, concentrate his
attention, and mark the Deity’s heart and other parts of the body with tilaka.
Then he should offer worship with the appropriate mantra.
PURPORT
ataù çré-kåñëa-nämädi
na bhaved grähyam indriyaiù
sevonmukhe hi jihvädau
svayam eva sphuraty adaù
(Padma Puräëa)
The Absolute Truth can never be understood by ordinary material sense
perception. The conditioned souls engrossed in the vain pursuit of material
sense gratification are completely indifferent to the transcendental loving
service of the Lord. Their materially conditioned minds are always impure and
disturbed by the endless flow of material dualities, such as prosperity and
poverty, winter and summer, fame and infamy, youth and old age. Such disturbed
conditioned souls cannot recognize the personal presence of the Absolute Truth
in the form of the Deity.
The Lord’s incarnation as arcä-avatära, the Deity form, is a special
manifestation of the Lord’s mercy toward the materialistic or neophyte devotees
who are still under the influence of material designations. They are unable to
perceive the Lord in His eternal abode, and therefore the Lord descends as the
Deity form, manifesting the prakäça incarnations and even the svayaà-prakäça, or
the original form of the Lord. The prakäça incarnations exhibit various pastimes
within this world, whereas svayaà-prakäça, the Lord’s original form, is the
source of all avatäras.
To one who sincerely worships the Deity, the Deity manifests Himself as the
Supreme Personality of Godhead. Those who are most unfortunate cannot even
recognize the Supreme Lord in His merciful Deity expansion. They consider the
Deity an ordinary material object. But by surrendering at the lotus feet of a
bona fide spiritual master, who is a pure devotee of the Lord, one can learn to
worship the Deity, as mentioned in this verse, and thus revive one’s lost
relationship with the Lord. One who considers such transcendental Deity worship
to be equivalent to idol worship is grossly covered by the three modes of
material nature. A person wearing rose-colored glasses sees the entire world to
be rose colored. Similarly, those unfortunate living entities who are thickly
covered by the material modes of nature see everything, including the Supreme
Lord, as material due to their polluted vision.
SB 11.3.52-53
TEXTS 52–53
TEXT
säìgopäìgäà sa-pärñadäà
täà täà mürtià sva-mantrataù
pädyärghyäcamanéyädyaiù
snäna-väso-vibhüñaëaiù
gandha-mälyäkñata-sragbhir
dhüpa-dépopahärakaiù
säìgam sampüjya vidhivat
stavaiù stutvä named dharim
SYNONYMS
sa-aìga—including the limbs of His transcendental body; upäìgäm—and His special
bodily features such as His Sudarçana disc and other weapons; sa-pärñadäm—along
with His personal associates; täm täm—each particular; mürtim—Deity;
sva-mantrataù—by the Deity’s own mantra; pädya—with water for bathing the feet;
arghya—scented water for greeting; äcamanéya—water for washing the mouth;
ädyaiù—and so on; snäna—water for bathing; väsaù—fine clothing;
vibhüñaëaiù—ornaments; gandha—with fragrances; mälya—necklaces; akñata—unbroken
barleycorns; sragbhiù—and flower garlands; dhüpa—with incense; dépa—and lamps;
upahärakaiù—such offerings; sa-aìgam—in all aspects; sampüjya—completing the
worship; vidhivat—in accordance with the prescribed regulations; stavaiù
stutvä—honoring the Deity by offering prayers; namet—one should bow down;
harim—to the Lord.
TRANSLATION
One should worship the Deity along with each of the limbs of His transcendental
body, His weapons such as the Sudarçana cakra, His other bodily features and His
personal associates. One should worship each of these transcendental aspects of
the Lord by its own mantra and with offerings of water to wash the feet, scented
water, water to wash the mouth, water for bathing, fine clothing and ornaments,
fragrant oils, valuable necklaces, unbroken barleycorns, flower garlands,
incense and lamps. Having thus completed the worship in all its aspects in
accordance with the prescribed regulations, one should then honor the Deity of
Lord Hari with prayers and offer obeisances to Him by bowing down.
PURPORT
Çréla Çrédhara Svämé has mentioned that akñata, or unbroken barleycorns
(mentioned in verse 53), are to be used in decorating the Deity with tilaka, and
not in the actual püjä. Näkñatair arcayed viñëuà na ketakyä maheçvaram: “Lord
Viñëu should not be worshiped with unbroken barleycorns, and Lord Çiva should
not be worshiped with ketaké flowers.”
SB 11.3.54
TEXT 54
TEXT
ätmänam tan-mayam dhyäyan
mürtià sampüjayed dhareù
çeñäm ädhäya çirasä
sva-dhämny udväsya sat-kåtam
SYNONYMS
ätmänam—oneself; tat—in the Lord; mayam—absorbed; dhyäyan—so meditating;
mürtim—the personal form; sampüjayet—should fully worship; hareù—of Lord Hari;
çeñäm—the remnants of worship; ädhäya—taking; çirasä—upon one’s head;
sva-dhämni—in His place; udväsya—putting; sat-kåtam—respectfully.
TRANSLATION
The worshiper should become fully absorbed in meditating upon himself as an
eternal servant of the Lord and should thus perfectly worship the Deity,
remembering that the Deity is also situated within his heart. Then he should
take the remnants of the Deity’s paraphernalia, such as flower garlands, upon
his head and respectfully put the Deity back in His own place, thus concluding
the worship.
PURPORT
The word tan-mayam in this verse is significant. One who is purified by
worshiping the Deity form of the Lord can understand that he, the worshiper, is
an eternal servant of the Lord and is qualitatively one with the Lord, being
like a tiny spark of the original fire, the Personality of Godhead. Çréla
Madhväcärya has stated in this regard,
viñëor bhåtyo ’ham ity eva
sadä syäd bhagavan-mayaù
naivähaà viñëur asméti
viñëuù sarveçvaro hy ajaù
“One should think, ‘I am an eternal servant of Viñëu, and therefore, because I
am His eternal part and parcel, I am eternally one with Him. But I am not Viñëu
Himself, because Viñëu is the supreme controller of everything.’ ”
The basic principle of Deity worship is that one must understand oneself to be
an eternal servant of the Supreme Lord. One who is addicted to sexual
gratification, foolishly identifying himself with the external material body,
cannot change his conception of himself from that of an enjoyer to that of the
enjoyed. Such a person interprets the word tan-mayam to mean that the worshiper
is himself also the worshipable object. Çré Jéva Gosvämé Prabhupäda has written
in his Durga-saìgamané, his commentary on Çré Rüpa Gosvämé Prabhu’s
Bhakti-rasämåta-sindhu, that ahaìgrahopäsanä, or the process of worshiping
oneself as the Supreme, is a gross misidentification of one’s own self with the
Supreme, who is actually one’s eternal shelter. The six Gosvämés have repeatedly
clarified this point. But unintelligent persons within the präkåta-sahajiyä
community become influenced by the bogus ideas of the Mäyävädé philosophers and
thus display the deluded misconception that the worshiper becomes the supreme
shelter. Such a hallucination is an aparädha, an offense against the Lord.
Therefore the word tan-maya in this verse should not be offensively understood
to mean that the worshiper becomes equal to his eternal worshipable object.
SB 11.3.55
TEXT 55
TEXT
evam agny-arka-toyädäv
atithau hådaye ca yaù
yajatéçvaram ätmänam
acirän mucyate hi saù
SYNONYMS
evam—thus; agni—in fire; arka—the sun; toya—water; ädau—and so on; atithau—in
the guest at ones’s home; hådaye—in one’s heart; ca—also; yaù—who;
yajati—worships; éçvaram—the Supreme Personality of Godhead; ätmänam—the Supreme
Soul; acirät—without delay; mucyate—becomes liberated; hi—indeed; saù—he.
TRANSLATION
Thus the worshiper of the Supreme Lord should recognize that the Personality of
Godhead is all-pervading and should worship Him through His presence in fire,
the sun, water and other elements, in the heart of the guest one receives in
one’s home, and also in one’s own heart. In this way the worshiper will very
soon achieve liberation.
Thus end the purports of the humble servants of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda to the Eleventh Canto, Third Chapter, of the
Çrémad-Bhägavatam, entitled “Liberation from the Illusory Energy.”
SB 11.4: Drumila Explains the Incarnations of Godhead to King Nimi
CHAPTER FOUR
Drumila Explains the Incarnations of Godhead to King Nimi
SB 11.4 Summary
The various forms of the past, present and future incarnations of the Supreme
Personality of Godhead, Çré Hari, and the various transcendental characteristics
of each of these avatäras constitute the subject matter of this chapter.
Even if it were ever possible to count all the particles of dust on the face of
the earth, any attempt to count all the innumerable transcendental qualities of
the unlimited Lord Hari, the foundation of all potencies, would be simply
madness. The Personality of Godhead Näräyaëa created the universe out of the
five elements manufactured by His own mäyä, entered into that universe in the
form of the Supersoul and became known as the Puruña-avatära. He effects the
work of creation in the mode of passion through the personal form of Brahmä, of
protection in the mode of goodness through the form of the Lord of sacrifice,
Viñëu, and of annihilation in the mode of ignorance through the form of Rudra.
Incarnating in the form of Nara-Näräyaëa, the greatest of sages, from the womb
of Mürti, the daughter of Dakña and wife of Dharma, He preached by His own
practical demonstration the science of naiñkarmyam. When Cupid (Kandarpa) and
his hosts were sent to Badarikäçrama by King Indra, who had become fearful and
envious at seeing the austerities of Lord Nara-Näräyaëa, that best of sages
welcomed Cupid as an honored guest. The pacified Cupid then offered prayers to
the Supreme Personality Nara-Näräyaëa Åñi. By the order of the sage, Cupid
returned from there with Urvaçé and upon presenting himself before Indra related
to him everything that had taken place.
The Personality of Godhead Lord Viñëu has appeared in various partial
incarnations for the benefit of the entire world and has given instructions in
spiritual knowledge in the forms of Haàsa, Dattätreya, Sanaka and the other
Kumära brothers, and Åñabhadeva. In the form of Hayagréva He killed the demon
Madhu and saved all the Vedas. In the avatära of Matsya, the fish, He protected
both the earth and Satyavrata Manu. In the incarnation of Varäha, the boar, He
delivered the earth and destroyed Hiraëyäkña; in that of Kürma, the tortoise, He
carried Mandara Mountain upon His back; and in the form of Çré Hari He gave
liberation to the king of the elephants. The Lord delivered the Välakhilyas, who
had been trapped in the water in a cow’s hoofprint, He delivered Indra from the
reaction for murdering a brähmaëa, and He delivered the wives of the demigods
from imprisonment in the palaces of the demoniac asuras. In the avatära of
Nåsiàha, He killed Hiraëyakaçipu. In the reign of each Manu He kills the demons,
fulfills the needs of the demigods and protects all the planetary systems. In
the form of Vämana, the dwarf brähmaëa boy, He cheated Bali Mahäräja; in the
form of Paraçuräma He rid the earth of kñatriyas twenty-one times; and in the
form of Çré Räma He brought the ocean under His submission and killed Rävaëa.
Descending into the Yadu dynasty, He removed the burden of the earth. In the
form of Buddha, by His argumentative preaching in defiance of the Vedas He
bewildered the demons who were unqualified to perform sacrifices, and at the end
of Kali-yuga He will destroy the çüdra kings in His form of Kalki. In this way
the innumerable appearances and activities of the Supreme Personality of Godhead
Lord Hari are described.
SB 11.4.1
TEXT 1
TEXT
çré-räjoväca
yäni yänéha karmäëi
yair yaiù svacchanda-janmabhiù
cakre karoti kartä vä
haris täni bruvantu naù
SYNONYMS
çré-räjä uväca—the King said; yäni yäni—each; iha—in this world; karmäëi—of the
activities; yaiù yaiù—by each; svacchanda—assumed independently; janmabhiù—of
the appearances; cakre—He performed; karoti—is performing; kartä—will perform;
vä—or; hariù—the Supreme Lord, Hari; täni—these; bruvantu—please tell; naù—us.
TRANSLATION
King Nimi said: The Supreme Personality of Godhead descends into the material
world by His internal potency and according to His own desire. Therefore, please
tell us about the various pastimes Lord Hari has performed in the past, is
performing now and will perform in this world in the future in His various
incarnations.
PURPORT
In this Fourth Chapter the son of Jayanté, Drumila, will address King Nimi. The
forty-eighth verse of the Third Chapter stated, mürtyäbhimatayätmanaù: “One
should worship the particular form of the Lord most attractive to oneself.”
Similarly it was stated in the previous chapter, stavaiù stutvä named dharim:
“One should bow down to Lord Hari after glorifying Him with prayers.” Thus it is
assumed that the worshiper has knowledge of the Supreme Lord’s transcendental
qualities and pastimes in order to execute the process of worship previously
described. King Nimi, therefore, is eagerly inquiring about the various
incarnations of the Supreme Lord so that he can ascertain which particular form
of the Supreme Lord is most suitable for his personal worship. It is understood
that King Nimi is a Vaiñëava, or devotee, who is trying to advance in the
transcendental loving service of the Supreme Personality of Godhead.
It is important to note in this regard that the word abhimata-mürti, meaning
“one’s most desirable form,” does not indicate that one may concoct a form of
the Lord by one’s own whim. Advaitam acyutam anädim ananta-rüpam. All the forms
of the Supreme Lord are anädim, or eternal. Thus there is no question of
concocting a form, because such a concoction would be ädi, or the origin of the
concocted form. Abhimata-mürti means that among the eternal forms of the Lord
one should select that form which most inspires one’s love for the Supreme
Personality of Godhead. Such love cannot be imitated, but it is automatically
aroused when one follows the prescribed rules and regulations given by the bona
fide spiritual master and submissively hears these descriptions of
Çrémad-Bhägavatam.
SB 11.4.2
TEXT 2
TEXT
çré-drumila uväca
yo vä anantasya gunän anantän
anukramiñyan sa tu bäla-buddhiù
rajäàsi bhümer gaëayet kathaïcit
kälena naiväkhila-çakti-dhämnaù
SYNONYMS
çré-drumilaù uväca—Çré Drumila said; yaù—who; vai—indeed; anantasya—of the
unlimited Lord; guruëä—the transcendental qualities; anantän—which are
unlimited; anukramiñyan—trying to enumerate; saù—he; tu—certainly;
bäla-buddhiù—is a person of childish intelligence; rajäàsi—the particles of
dust; bhümeù—on the earth; gaëayet—one may count; kathaïcit—somehow; kälena—in
time; na eva—but not; akhila-çakti-dhämnaù—(the qualities) of the reservoir of
all potencies.
TRANSLATION
Çré Drumila said: Anyone trying to enumerate or describe fully the unlimited
qualities of the unlimited Supreme Lord has the intelligence of a foolish child.
Even if a great genius could somehow or other, after a time-consuming endeavor,
count all the particles of dust on the surface of the earth, such a genius could
never count the attractive qualities of the Personality of Godhead, who is the
reservoir of all potencies.
PURPORT
In reply to King Nimi’s request that the nava-yogendras describe all the
qualities and pastimes of the Lord, Çré Drumila here explains that only the most
foolish person would even attempt such a comprehensive description of the
unlimited qualities and pastimes of the Personality of Godhead. Such foolish,
childish persons, however, are far more advanced than ignorant materialistic
scientists who actually try to describe all knowledge without even referring to
the Personality of Godhead. In other words, although it is impossible to
describe the Lord fully, foolish atheistic scientists attempt to describe all
knowledge without even having reached the most preliminary knowledge of the
Personality of Godhead. Such atheistic persons should be understood to be
shortsighted and of very weak intelligence, despite their showy material
achievements, which ultimately end in great suffering and destruction. It is
said that Lord Anantadeva Himself, with His innumerable tongues, cannot even
begin to vibrate completely the glories of the Supreme Personality of Godhead.
The example given in this verse is very nice. No human being can hope to count
the number of particles on the surface of the earth; therefore no one should
foolishly try to understand the Supreme Lord by his own tiny endeavor. One
should submissively hear knowledge of God as it is spoken by God Himself in
Bhagavad-gétä, and thus one should gradually be elevated to the stage of hearing
Çrémad-Bhägavatam. According to Caitanya Mahäprabhu, by tasting a drop of
seawater one can get a general idea of the flavor of the entire ocean.
Similarly, by submissively hearing about the Personality of Godhead one can
acquire a qualitative understanding of the Absolute Truth, although
quantitatively one’s knowledge can never be complete.
SB 11.4.3
TEXT 3
TEXT
bhütair yadä païcabhir ätma-såñöaiù
puraà viräjaà viracayya tasmin
sväàçena viñöaù puruñäbhidhänam
aväpa näräyaëa ädi-devaù
SYNONYMS
bhütaiù—by the material elements; yadä—when; païcabhiù—five (earth, water, fire,
air and ether); ätma-såñöaiù—created by Himself; puram—the body; viräjam—of the
universe in its subtle form; viracayya—having constructed; tasmin—within that;
sva-aàçena—in the manifestation of His own plenary expansion; viñöaù—entering;
puruña-abhidhänam—the name Puruña; aväpa—assumed; näräyaëaù—Lord Näräyaëa;
ädi-devaù—the original Personality of Godhead.
TRANSLATION
When the primeval Lord Näräyaëa created His universal body out of the five
elements produced from Himself and then entered within that universal body by
His own plenary portion, He thus became known as the Puruña.
PURPORT
The words bhütaiù païcabhiù in this verse refer to the five gross material
elements—earth, water, fire, air and sky—which form the basic building blocks of
the material world. When the conditioned living entity enters within these five
elements, consciousness becomes manifest, along with the functions of the mind
and intelligence. Unfortunately, the consciousness manifest under the modes of
material nature is governed by ahaìkära, or false ego, in which the living
entity wrongly considers himself the enjoyer of the material elements. Although
the Supreme Personality of Godhead, Puruñottama, enjoys His pure transcendental
existence in the spiritual sky, the material elements are also meant for His
enjoyment, through the process of yajïa, or sacrifice. This material world is
called Devé-dhäma, or the abode of the illusory energy of the Lord, Mäyä-devé.
The Brahma-saàhitä explains that the Supreme Person is not at all attracted to
His inferior energy, mäyä, but when the material creation is used in the
devotional service of the Lord, the Lord becomes attracted by the devotion and
sacrifice of the living entities, and thus, indirectly, He is also the enjoyer
of the material world.
We should not think that the pastimes of Lord Näräyaëa as the Supersoul and
creator of this universe are on a lower spiritual level than Näräyaëa’s eternal
pastimes in the spiritual world. Were Lord Näräyaëa in any way to diminish His
transcendental bliss and knowledge in His activities of material creation, He
would have to be considered a conditioned soul, affected by contact with the
illusory potency. But since Lord Näräyaëa is eternally aloof from the influence
of mäyä, His activities as the Supersoul of this universe are exactly on the
same transcendental level as His activities in the spiritual world. All the
activities of the Supreme Personality of Godhead are part and parcel of His
unlimited spiritual pastimes.
SB 11.4.4
TEXT 4
TEXT
yat-käya eña bhuvana-traya-sanniveço
yasyendriyais tanu-bhåtäm ubhayendriyäëi
jïänaà svataù çvasanato balam oja éhä
sattvädibhiù sthiti-layodbhava ädi-kartä
SYNONYMS
yat-käye—within whose body; eñaù—this; bhuvana-traya—of the three planetary
systems making up the universe; sanniveçaù—the elaborate arrangement; yasya—of
whom; indriyaiù—by the senses; tanu-bhåtäm—of the embodied living beings;
ubhaya-indriyäëi—both kinds of senses (knowledge-acquiring and active);
jïänam—knowledge; svataù—directly from Him; çvasanataù—from His breathing;
balam—strength of the body; ojaù—stength of the senses; éhä—activities;
sattva-ädibhiù—by nature’s modes of goodness, passion and ignorance; sthiti—in
maintenance; laya—destruction; udbhave—and creation; ädi-kartä—the original
doer.
TRANSLATION
Within His body are elaborately arranged the three planetary systems of this
universe. His transcendental senses generate the knowledge-acquiring and active
senses of all embodied beings. His consciousness generates conditioned
knowledge, and His powerful breathing produces the bodily strength, sensory
power and conditioned activities of the embodied souls. He is the prime mover,
through the agency of the material modes of goodness, passion and ignorance. And
thus the universe is created, maintained and annihilated.
PURPORT
When a conditioned soul becomes completely exhausted by his strenuous
activities, or when he is overcome by disease, death or fear, he loses all power
to manifest practical knowledge or activities. Thus we should understand that
independent of the mercy of the Supreme Personality of Godhead we can neither
work nor cultivate knowledge. By the mercy of the Personality of Godhead the
conditioned soul acquires a material body, which is a perverted reflection of
the unlimited spiritual body of the Lord. Thus the living entity engages in
ignorant materialistic activities for society, friendship and love. But the
entire program suddenly vanishes with the unforeseen dissolution of the material
body. Similarly, our material knowledge is always subject to become null and
void within an instant, since the material nature is itself constantly changing.
The Supreme Personality of Godhead is the prime mover behind the birth,
maintenance and destruction of the universe. And the living entity should try to
understand that Personality of Godhead who has given him so much facility for
illusion. The Personality of Godhead actually wants the conditioned soul to
surrender to Him and regain an eternal life of bliss and knowledge at the Lord’s
side. The conditioned soul should reason, “If the Lord is giving me so much
facility to merge into ignorance, surely He will give even more facility to come
out of this ignorance if I humbly follow His direction without foolish
speculations.”
This verse describes Garbhodakaçäyé Viñëu, the second phase of the puruña
incarnations of the Lord. This Garbhodakaçäyé Viñëu, who is glorified in the
Puruña-sükta prayers, expands Himself as the Supersoul to enter the heart of
every living being. Through chanting the holy names of the Lord—Hare Kåñëa, Hare
Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare—even
in this degraded age one can find the Supreme Lord within one’s heart. The Lord
is a person as much as we are, but He is unlimited. Still, a personal loving
relationship exists between the tiny living entity and the unlimited Supreme
Lord. In consideration of this personal relationship, bhakti-yoga is the only
suitable process by which to come to the ultimate understanding of our
constitutional position as eternal servants of the Supreme Lord.
SB 11.4.5
TEXT 5
TEXT
ädäv abhüc chata-dhåté rajasäsya sarge
viñëuù sthitau kratu-patir dvija-dharma-setuù
rudro ’pyayäya tamasä puruñaù sa ädya
ity udbhava-sthiti-layäù satataà prajäsu
SYNONYMS
ädau—in the beginning; abhüt—He became; çata-dhåtiù—Lord Brahmä; rajasä—by the
material mode of passion; asya—of this universe; sarge—in the creation;
viñëuù—Lord Viñëu; sthitau—in maintenance; kratu-patiù—the Lord of sacrifice;
dvija—of the twice-born brähmaëas; dharma—of the religious duties; setuù—the
protector; rudraù—Lord Çiva; apyayäya—for annihilation; tamasä—by the mode of
ignorance; puruñaù—the Supreme Person; saù—He; ädyaù—original; iti—thus;
udbhava-sthiti-layäù—creation, maintenance and destruction; satatam—always;
prajäsu—among created beings.
TRANSLATION
In the beginning, the original Supreme Personality manifested the form of Brahmä
through the material mode of passion in order to create this universe. The Lord
manifested His form as Viñëu, the Lord of sacrifice and protector of the
twice-born brähmaëas and their religious duties, to maintain the universe. And
when the universe is to be annihilated the same Supreme Lord employs the
material mode of ignorance and manifests the form of Rudra The created living
beings are thus always subject to the forces of creation, maintenance and
destruction.
PURPORT
In the previous verse the Supreme Personality of Godhead was described as
ädi-kartä, the original person responsible for the creation, maintenance and
annihilation of the material world. According to Çrédhara Svämé, ädi-kartä, or
“the original doer,” implies subsequent creators, maintainers and annihilators.
Otherwise there would be no meaning to the word ädi, or “original.” Therefore
this verse describes that the Absolute Truth expands Himself into the
guëävatäras, or incarnations who carry out the creation, maintenance and
annihilation of the universe through the modes of passion, goodness and
ignorance respectively.
It is significant here that although this verse mentions creation through the
material mode of passion and annihilation through the material mode of
ignorance, it does not mention maintenance by Viñëu through the material mode of
goodness. That is because Viñëu is viçuddha-sattva, or existing on the platform
of unlimited transcendental goodness. Although Lord Çiva and Lord Brahmä are
somewhat affected by their prescribed duties as superintendents of the modes of
nature, Lord Viñëu is viçuddha-sattva, completely beyond contamination even by
the material mode of goodness. As described in the Vedas, na tasya käryaà
karaëaà ca vidyate: the Lord has no occupational duty. Whereas Lord Çiva and
Lord Brahmä are understood to be servants of the Lord, Viñëu is completely
transcendental.
According to Çréla Jéva Gosvämé, Viñëu, described in this verse as kratu-patiù,
the Lord of sacrifice, is understood to have appeared in a previous age as the
incarnation Suyajïa, the son of Prajäpati Ruci. Whereas Brahmä and Çiva
faithfully engage in service to the Supreme Lord, Viñëu is the Supreme Lord
Himself, and therefore His activities of maintaining the brähmaëas and religious
principles, as mentioned in this verse (dvija-dharma-setuù), are not
occupational duties but lélä. So in addition to being a guëävatära, Viñëu is
also a lélävatära, according to Çréla Jéva Gosvämé. The Mahäbhärata
(Çänti-parva) describes the birth of Lord Brahmä from the lotus flower emanating
from Viñëu and the subsequent birth of Lord Çiva from the angry eyes of Lord
Brahmä. Viñëu, however, is the self-manifested Personality of Godhead who enters
the material universe by His own internal potency, as stated in
Çrémad-Bhägavatam (3.8.15):
tal loka-padmaà sa u eva viñëuù
prävéviçat sarva-guëävabhäsam
In conclusion, Lord Viñëu, the Supreme Personality of Godhead, is the supreme
controller whose personal form is full of eternal existence, knowledge and
bliss, who is beginningless but is the beginning of everything, who is known as
Govinda, and who is the original cause of all causes, as stated in
Brahma-saàhitä. Still, that same eternal Lord manifests Himself as Brahmä and
Çiva in the sense that the primeval controllers Brahmä and Çiva manifest the
potency and supreme will of the Lord, although they themselves are not supreme.
SB 11.4.6
TEXT 6
TEXT
dharmasya dakña-duhitary ajaniñöa mürtyäà
näräyaëo nara åñi-pravaraù praçäntaù
naiñkarmya-lakñaëam uväca cacära karma
yo ’dyäpi cästa åñi-varya-niñevitäìghriù
SYNONYMS
dharmasya—(the wife) of Dharma; dakña-duhitari—by the daughter of Dakña;
ajaniñöa—was born; mürtyäm—by Mürti; näräyaëaù naraù—Nara-Näräyaëa;
åñi-pravaraù—the best of sages; praçäntaù—perfectly peaceful;
naiñkarmya-lakñaëam—characterized by the cessation of all material work;
uväca—He spoke; cacära—and performed; karma—the duties; yaù—who; adya api—even
today; ca—also; äste—is living; åñi-varya—by the greatest sages; niñevita—being
served; aìghriù—His feet.
TRANSLATION
Nara-Näräyaëa Åñi, who is perfectly peaceful and is the best of sages, was born
as the son of Dharma and his wife Mürti, the daughter of Dakña. Nara-Näräyaëa
Åñi taught the devotional service of the Lord, by which material work ceases,
and He Himself perfectly practiced this knowledge. He is living even today, His
lotus feet served by the greatest of saintly persons.
PURPORT
It is understood that Nara-Näräyaëa Åñi spoke transcendental knowledge to great
saintly persons such as Närada Muni. On the basis of these teachings, Närada was
able to describe naiñkarmyam, or the devotional service of the Lord, which
eradicates material work, as mentioned in Çrémad-Bhägavatam (1.3.8): tantraà
sätvatam äcañöa naiñkarmyaà karmaëäà yataù. The ätma-svarüpa, or eternal form of
the living entity, is devotional service to the Personality of Godhead. But our
perception of our eternal form is covered by a material concept of life, just as
our normal understanding of our life is covered by a dream. Naiñkarmyam, or the
cessation of material work, is possible only by the devotional service of the
Lord, as stated by Närada Muni himself: naiñkarmyam apy acyuta-bhäva-varjitaà na
çobhate jïänam alaà niraïjanam (Bhäg. 1.5.12). The process of transforming
ordinary karma into naiñkarmya, or transcendental work, is summarized by Çréla
Prabhupäda in his commentary on this verse spoken by Närada Muni. “Fruitive
work, in which almost all people in general are engaged, is always painful
either in the beginning or at the end. It can be fruitful only when made
subservient to the devotional service of the Lord. In the Bhagavad-gétä also it
is confirmed that the result of such fruitive work may be offered for the
service of the Lord, otherwise it leads to material bondage. The bona fide
enjoyer of the fruitive work is the Personality of Godhead, and thus when it is
engaged for the sense gratification of the living beings, it becomes an acute
source of trouble.” According to the Matsya Puräëa (3.10), Dharma, the father of
Nara-Näräyaëa Åñi, was born from the right breast of Brahmä and later married
thirteen of the daughters of Prajäpati Dakña. The Lord Himself appeared from the
womb of Mürti-devé.
SB 11.4.7
TEXT 7
TEXT
indro viçaìkya mama dhäma jighåkñatéti
kämaà nyayuìkta sa-gaëaà sa badary-upäkhyam
gatväpsaro-gaëa-vasanta-sumanda-vätaiù
stré-prekñaëeñubhir avidhyad atan-mahi-jïaù
SYNONYMS
indraù—Lord Indra; viçaìkya—fearing; mama—my; dhäma—kingdom; jighåkñati—He wants
to devour; iti—thinking thus; kämam—Cupid; nyayuìkta—he engaged; sa-gaëam—with
his associates; saù—he (Cupid); badaré-upäkhyam—to the äçrama named Badarikä;
gatvä—going; apsaraù-gaëa—with the heavenly society girls; vasanta—the spring
season; su-manda-vätaiù—and the gentle breezes; stré-prekñaëa—(consisting of)
the glances of women; iñubhiù—with his arrows; avidhyat—attempted to pierce;
atat-mahi-jïaù—not knowing His greatness.
TRANSLATION
King Indra became fearful, thinking that Nara-Näräyaëa Åñi would become very
powerful by His severe penances and seize Indra’s heavenly kingdom. Thus Indra,
not knowing the transcendental glories of the incarnation of the Lord, sent
Cupid and his associates to the Lord’s residence in Badarikäçrama. As the
charming breezes of spring created a most sensuous atmosphere, Cupid himself
attacked the Lord with arrows in the form of the irresistible glances of
beautiful women.
PURPORT
This verse and the following nine verses illustrate the Personality of Godhead’s
opulence of supreme renunciation. The word atan-mahi-jïaù, “not understanding
the glories of the Lord,” indicates that King Indra was placing the Personality
of Godhead on the same level as he himself, considering the Lord an ordinary
enjoyer who would be attracted by mundane sex life. Indra’s plot to cause the
falldown of Nara-Näräyaëa Åñi could not affect the Lord, but it reveals the
shortsightedness of Indra himself. Because Indra is attached to his heavenly
kingdom, he took it for granted that the Supreme Lord was performing austerities
to acquire such flickering phantasmagoria as the kingdom of heaven (tridaça-pür
äkäça-puñpäyate).
SB 11.4.8
TEXT 8
TEXT
vijïäya çakra-kåtam akramam ädi-devaù
präha prahasya gata-vismaya ejamänän
mä bhair vibho madana märuta deva-vadhvo
gåhëéta no balim açünyam imaà kurudhvam
SYNONYMS
vijïäya—understanding perfectly; çakra—by Indra; kåtam—committed; akramam—the
offense; ädi-devaù—the original Personality of Godhead; präha—He spoke;
prahasya—laughing; gata-vismayaù—free from pride; ejamänän—to those who were
trembling; mä bhaiù—please have no fear; vibho—O mighty one; madana—Cupid;
märuta—O god of the wind; deva-vadhvaù—O wives of the demigods; gåhëéta—please
accept; naù—from Us; balim—these gifts; açünyam—not empty; imam—this (äçrama);
kurudhvam—please make.
TRANSLATION
The primeval Lord, understanding the offense committed by Indra, did not become
proud. Instead He spoke laughingly as follows to Cupid and his followers, who
were trembling before Him: “Do not fear, O mighty Madana, O wind-god and wives
of the demigods. Rather, please accept these gifts I am offering you and kindly
sanctify My äçrama by your presence.”
PURPORT
The word gata-vismayaù, or “free from false pride,” is very significant. If one
becomes proud by performing severe penances, such penances are considered
material. One should not think, “I am a great, austere personality.” Çré
Nara-Näräyaëa could immediately understand the foolishness of Indra, and thus He
was amused by the whole situation. Cupid and the heavenly women, understanding
their great offense, were trembling before Nara-Näräyaëa in fear of receiving a
powerful curse. But the Lord, exhibiting most sublime saintly behavior,
reassured them by saying, mä bhaiù—“Don’t worry about it”—and actually offered
them nice prasädam and articles of worship. “If you do not give Me the
opportunity to act as host to the demigods and other respectable personalities,”
He said, “what will be the use of My äçrama? My äçrama will be void without the
opportunity to receive respectable personalities such as you.”
Similarly, the International Society for Krishna Consciousness is establishing
beautiful centers in all the major cities of the world. In some of these
centers, such as those in Los Angeles, Bombay, London, Paris and Melbourne, the
Society has established very gorgeous preaching äçramas. But the Vaiñëavas who
live in these beautiful buildings feel that the buildings are void if guests do
not come to hear about Kåñëa and chant His holy name. Thus, one may establish a
beautiful äçrama not for one’s personal sense gratification but to execute Kåñëa
consciousness peacefully and encourage others to take to Kåñëa consciousness
also.
SB 11.4.9
TEXT 9
TEXT
itthaà bruvaty abhaya-de nara-deva deväù
sa-vréòa-namra-çirasaù sa-ghåëaà tam ücuù
naitad vibho tvayi pare ’vikåte vicitraà
sväräma-dhéra-nikaränata-päda-padme
SYNONYMS
ittham—in this way; bruvati—when He had spoken; abhaya-de—the giver of
fearlessness; nara-deva—O King (Nimi); deväù—the demigods (Cupid and his
associates); sa-vréòa—out of shame; namra—bowed; çirasaù—with their heads;
sa-ghåëam—begging for compassion; tam—to Him; ücuù—they said; na—is not;
etat—this; vibho—O almighty Lord; tvayi—for You; pare—the Supreme;
avikåte—unchanging; vicitram—anything surprising; sva-äräma—of those who are
self-satisfied; dhéra—and those who are sober-minded; nikara—by great numbers;
änata—bowed down to; päda-padme—whose lotus feet.
TRANSLATION
My dear King Nimi, when Nara-Näräyaëa Åñi thus spoke, eradicating the fear of
the demigods, they bowed their heads with shame and addressed the Lord as
follows, to invoke His compassion: Our dear Lord, You are always transcendental,
beyond the reach of illusion, and therefore You are forever changeless. Your
causeless compassion toward us, despite our great offense, is not at all unusual
in You, since innumerable great sages who are self-satisfied and free from anger
and false pride bow down humbly at Your lotus feet.
PURPORT
The demigods said, “Our dear Lord, although ordinary living entities such as the
demigods and ordinary men are always disturbed by material pride and anger, You
are always transcendental. Therefore it is not surprising that we fallible
demigods could not appreciate Your glories.”
SB 11.4.10
TEXT 10
TEXT
tväà sevatäà sura-kåtä bahavo ’ntaräyäù
svauko vilaìghya paramaà vrajatäà padaà te
nänyasya barhiñi balén dadataù sva-bhägän
dhatte padaà tvam avitä yadi vighna-mürdhni
SYNONYMS
tväm—You; sevatäm—for those who are serving; sura-kåtäù—made by the demigods;
bahavaù—many; antaräyäù—disturbances; sva-okaù—their own abode (the planets of
the demigods); vilaìghya—crossing beyond; paramam—the supreme; vrajatäm—who are
going; padam—to the abode; te—Your; na—there are not such; anyasya—for another;
barhiñi—in ritual sacrifices; balén—offerings; dadataù—for one who is giving;
sva-bhägän—the own shares (of the demigods); dhatte—(the devotee) places;
padam—his foot; tvam—You; avitä—the protector; yadi—because; vighna—of the
disturbance; mürdhni—upon the head.
TRANSLATION
The demigods place many obstacles on the path of those who worship You to
transcend the temporary abodes of the demigods and reach Your supreme abode.
Those who offer the demigods their assigned shares in sacrificial performances
encounter no such obstacles. But because You are the direct protector of Your
devotee, he is able to step over the head of whatever obstacle the demigods
place before him.
PURPORT
The demigods, headed by Kämadeva, or Cupid, recognizing their offense at the
lotus feet of the Personality of Godhead, Nara-Näräyaëa Åñi, here point out the
insignificant position of the demigods in relation to the Supreme Lord. Just as
a farmer must pay a specific percentage of his agricultural profit to the king
or political head as tax money, all human beings must offer a percentage of
their material wealth to the demigods in sacrifice. In Bhagavad-gétä, however,
the Lord explains that the demigods are also His servants and it is He Himself
who awards all benedictions, through the agency of the demigods. Mayaiva vihitän
hi tän. Although a Vaiñëava, or devotee of the Lord, has no need to worship the
demigods, the demigods, being proud of their exalted material position,
sometimes resent the exclusive devotion of the Vaiñëava to the Lord and thus try
to cause the devotee to fall down, as described in this verse (sura-kåtä bahavo
’ntaräyäù). But the demigods here point out that Kåñëa is directly the protector
of His devotees. Therefore, so-called impediments become stimuli for further
spiritual advancement for a sincere devotee.
The demigods here state, “We thought, our dear Lord, that we could disturb Your
consciousness by our foolish tricks. But by Your mercy even Your devotees pay
little regard to us, so why should You take our foolish behavior seriously?” The
word yadi here is used to indicate the certainty that Kåñëa is always the
protector of His surrendered devotees. Although there may be many obstacles on
the path of the sincere devotee who is preaching the glories of the Lord, such
obstacles increase the determination of the devotee. Therefore, according to
Çréla Jéva Gosvämé, the continuous obstacles presented by the demigods form a
kind of ladder or stairway upon which the devotee steadily progresses back to
the kingdom of God. A similar verse appears in Çrémad-Bhägavatam (10.2.33):
tathä na te mädhava tävakäù kvacid
bhraçyanti märgät tvayi baddha-sauhådäù
tvayäbhiguptä vicaranti nirbhayä
vinäyakänékapa-mürdhasu prabho
“O Mädhava, Supreme Personality of Godhead, Lord of the goddess of fortune, if
devotees completely in love with You sometimes fall from the path of devotion,
they do not fall like nondevotees, for You still protect them. Thus they
fearlessly traverse the heads of their opponents and continue to progress in
devotional service.”
SB 11.4.11
TEXT 11
TEXT
kñut-tåö-tri-käla-guëa-märuta-jaihva-çaiñëän
asmän apära-jaladhén atitérya kecit
krodhasya yänti viphalasya vaçaà pade gor
majjanti duçcara-tapaç ca våthotsåjanti
SYNONYMS
kñut—hunger; tåö—thirst; tri-käla-guëa—the manifestations of the three phases of
time (such as heat and cold, rain and so on); märuta—wind; jaihva—enjoyment of
the tongue; çaiñëän—and of the genitals; asmän—ourselves (in all these forms);
apära—limitless; jala-dhén—oceans; atitérya—having crossed over; kecit—some
persons; krodhasya—of anger; yänti—they come; viphalasya—which is fruitless;
vaçam—under the sway; pade—in the foot(print); goù—of a cow; majjanti—they
drown; duçcara—difficult to execute; tapaù—their austerities; ca—and;
våthä—without any good purpose; utsåjanti—they throw away.
TRANSLATION
Some men practice severe penances to cross beyond our influence, which is like
an immeasurable ocean with endless waves of hunger, thirst, heat, cold and the
other conditions brought about by the passing of time, such as the sensuous wind
and the urges of the tongue and sex organs. Nevertheless, although crossing this
ocean of sense gratification through severe penances, such persons foolishly
drown in a cow’s hoofprint when conquered by useless anger. Thus they exhaust
the benefit of their difficult austerities in vain.
PURPORT
Those who do not accept the devotional service of the Supreme Lord can be
considered in two categories. Those engaged in sense gratification are easily
conquered by the demigods through various weapons such as hunger, thirst, sexual
desire, lamentation for the past and vain hoping for the future. Such
materialistic fools, infatuated with the material world, are easily controlled
by the demigods, who are the ultimate supplying agents of sense gratification.
But according to Çrédhara Svämé, persons who attempt to subdue the desires of
the material senses and thus avoid the control of the demigods without
surrendering to the Supreme Lord are even more foolish than the sense
gratifiers. Although crossing the ocean of sense gratification, those who
perform severe penances without service to the Lord eventually drown in tiny
puddles of anger. One who simply performs material penances does not actually
purify his heart. By one’s material determination one may restrict the
activities of the senses although one’s heart is still filled with material
desires. The practical result of this is krodha, or anger. We have seen
artificial performers of penance who have become very bitter and angry through
denial of the senses. Being indifferent to the Supreme Lord, such persons do not
achieve ultimate liberation, nor can they enjoy material sense gratification;
rather, they become angry, and through cursing others or enjoying false pride
they uselessly exhaust the results of their painful austerities. It is
understood that when a yogé curses he diminishes the mystic power he has
accumulated. Thus, anger gives neither liberation nor material sense
gratification but merely burns up all the results of material penances and
austerities. Being useless, such anger is compared to a useless puddle found in
a cow’s hoofprint. Thus after crossing over the ocean of sense gratification the
great yogés who are indifferent to the Supreme Lord drown in puddles of anger.
Although the demigods admit that the devotees of the Lord actually conquer the
miseries of material life, it is understood here that a similar result is not to
be obtained by so-called yogés who are not interested in devotional service to
the Supreme Lord.
SB 11.4.12
TEXT 12
TEXT
iti pragåëatäà teñäà
striyo ’ty-adbhuta-darçanäù
darçayäm äsa çuçrüñäà
sv-arcitäù kurvatér vibhuù
SYNONYMS
iti—thus; pragåëatäm—who were offering praise; teñäm—in their presence;
striyaù—women; ati-adbhuta—very wonderful; darçanäù—in appearance; darçayäm
äsa—He showed; çuçrüñäm—reverential service; su-arcitäù—nicely decorated;
kurvatéù—performing; vibhuù—the almighty Lord.
TRANSLATION
While the demigods were thus praising the Supreme Lord, the all-powerful Lord
suddenly manifested before their eyes many women, who were astonishingly
gorgeous, decorated with fine clothes and ornaments, and all faithfully engaging
in the Lord’s service.
PURPORT
Lord Nara-Näräyaëa showed His causeless mercy toward the demigods by relieving
them of their false prestige. Although the demigods were proud of their personal
beauty and female companions, the Lord showed that He was already being
adequately served by innumerable gorgeous females, each of whom was far more
beautiful than any female companion imagined by the demigods. The Lord
manifested such uniquely attractive women through His own mystic potency.
SB 11.4.13
TEXT 13
TEXT
te devänucarä dåñövä
striyaù çrér iva rüpiëéù
gandhena mumuhus täsäà
rüpaudärya-hata-çriyaù
SYNONYMS
te—they; deva-anucaräù—the followers of the demigods; dåñövä—seeing;
striyaù—these women; çréù—the goddess of fortune; iva—as if; rüpiëéù—in person;
gandhena—by the fragrance; mumuhuù—they became bewildered; täsäm—of the women;
rüpa—of the beauty; audärya—by the magnificence; hata—ruined; çriyaù—their
opulence.
TRANSLATION
When the followers of the demigods gazed upon the fascinating mystic beauty of
the women created by Nara-Näräyaëa Åñi and smelled the fragrance of their
bodies, the minds of these followers became bewildered. Indeed, upon seeing the
beauty and magnificence of such women, the representatives of the demigods were
completely diminished in their own opulence.
SB 11.4.14
TEXT 14
TEXT
tän äha deva-deveçaù
praëatän prahasann iva
äsäm ekatamäà våìdhvaà
sa-varëäà svarga-bhüñaëäm
SYNONYMS
tän—to them; äha—said; deva-deva-éçaù—the Supreme Lord of all lords;
praëatän—who had bowed down to Him; prahasan iva—almost smiling; äsäm—of these
women; ekatamäm—one; våìdhvam—please choose; sa-varëäm—suitable; svarga—of
heaven; bhüñaëäm—the ornament.
TRANSLATION
The Supreme Lord of lords then smiled slightly and told the representatives of
heaven, who were bowing down before Him, “Please choose one of these women,
whomever you find suitable for you. She will become the ornament of the heavenly
planets.”
PURPORT
Nara-Näräyaëa Åñi was almost laughing upon seeing the defeat of the demigods.
However, being extremely grave, He did not actually laugh. Although the demigods
might have thought, “We are simply low-class fools in comparison to these
women,” the Lord encouraged them to choose one of the women, whomever they
considered equal in character to themselves. The beauty thus selected would
become the ornament of heaven.
SB 11.4.15
TEXT 15
TEXT
om ity ädeçam ädäya
natvä taà sura-vandinaù
urvaçém apsaraù-çreñöhäà
puraskåtya divaà yayuù
SYNONYMS
om iti—chanting oà to signify agreement; ädeçam—His order; ädäya—taking;
natvä—offering obeisances; tam—to Him; sura—of the demigods; vandinaù—those
servants; urvaçém—Urvaçi; apsaraù-çreñöhäm—the best of the Apsaräs;
puraù-kåtya—placing in front (out of respect); divam—to heaven; yayuù—they
returned.
TRANSLATION
Vibrating the sacred syllable oà, the servants of the demigods selected Urvaçé,
the best of the Apsaräs. Placing her in front of them out of respect, they
returned to the heavenly planets.
SB 11.4.16
TEXT 16
TEXT
indräyänamya sadasi
çåëvatäà tri-divaukasäm
ücur näräyaëa-balaà
çakras taträsa vismitaù
SYNONYMS
indräya—to Lord Indra; änamya—bowing down; sadasi—in his assembly;
çåëvatäm—while they were listening; tri-diva—the three heavens; okasäm—whose
residents; ücuù—they told; näräyaëa-balam—about the strength of Lord Näräyaëa;
çakraù—Indra; tatra—at that; äsa—became; vismitaù—surprised.
TRANSLATION
The servants of the demigods reached the assembly of Indra, and thus, while all
the residents of the three heavens listened, they explained to Indra the supreme
power of Näräyaëa. When Indra heard of Nara-Näräyaëa Åñi and became aware of his
offense, he was both frightened and astonished.
SB 11.4.17
TEXT 17
TEXT
haàsa-svarüpy avadad acyuta ätma-yogaà
dattaù kumära åñabho bhagavän pitä naù
viñëuù çiväya jagatäà kalayävatirëas
tenähåtä madhu-bhidä çrutayo hayäsye
SYNONYMS
haàsa-svarüpé—assuming His eternal form of the swan incarnation; avadat—He
spoke; acyutaù—the infallible Supreme Personality of Godhead;
ätma-yogam—self-realization; dattaù—Dattätreya; kumäraù—the Kumära brothers,
headed by Sanaka; åñabhaù—Åñabhadeva; bhagavän—the Lord; pitä—father; naù—our;
viñëuù—Lord Viñëu; çiväya—for the welfare; jagatäm—of all the world; kalayä—by
His secondary personal expansions; avatérëaù—descending to this world; tena—by
Him; ähåtäù—were brought back (from the depths of Pätälaloka); madhu-bhidä—by
the killer of the demon Madhu; çrutayaù—the original texts of the Vedas;
haya-äsye—in the horse-headed incarnation.
TRANSLATION
The infallible Supreme Personality of Godhead, Viñëu, has descended into this
world by His various partial incarnations such as Lord Haàsa [the swan],
Dattätreya, the four Kumäras and our own father, the mighty Åñabhadeva. By such
incarnations, the Lord teaches the science of self-realization for the benefit
of the whole universe. In His appearance as Hayagréva He killed the demon Madhu
and thus brought the Vedas back from the hellish planet Pätälaloka.
PURPORT
It is stated in the Skanda Puräëa that the Lord of the universe, Hari Himself,
once appeared in the form of a young brahmacäré named Kumära and spoke
transcendental knowledge to Sanat-kumära.
SB 11.4.18
TEXT 18
TEXT
gupto ’pyaye manur ilauñadhayaç ca mätsye
krauòe hato diti-ja uddharatämbhasaù kñmäm
kaurme dhåto ’drir amåtonmathane sva-påñöhe
grähät prapannam ibha-räjam amuïcad ärtam
SYNONYMS
guptaù—was protected; apyaye—during the annihilation; manuù—Vaivasvata Manu;
ilä—the earth planet; oñadhayaù—the herbs; ca—and; mätsye—in His incarnation as
a fish; krauòe—in His incarnation as a boar; hataù—was killed; diti-jaù—the
demoniac son of Diti, Hiraëyäkña; uddharatä—by Him who was delivering;
ambhasaù—from the waters; kñmäm—the earth; kaurme—as a tortoise; dhåtaù—was
held; adriù—the mountain (Mandara); amåta-unmathane—when the nectar was being
churned (by the demons and demigods together); sva-påñöhe—upon His own back;
grähät—from the crocodile; prapannam—surrendered; ibha-räjam—the king of the
elephants; amuïcat—He freed; ärtam—distressed.
TRANSLATION
In His appearance as a fish, the Lord protected Satyavrata Manu, the earth and
her valuable herbs. He protected them from the waters of annihilation. As a
boar, the Lord killed Hiraëyäkña, the son of Diti, while delivering the earth
from the universal waters. And as a tortoise, He lifted Mandara Mountain on His
back so that nectar could be churned from the ocean. The Lord saved the
surrendered king of the elephants, Gajendra, who was suffering terrible distress
from the grips of a crocodile.
SB 11.4.19
TEXT 19
TEXT
saàstunvato nipatitän çramaëän åñéàç ca
çakraà ca våtra-vadhatas tamasi praviñöam
deva-striyo ’sura-gåhe pihitä anäthä
jaghne ’surendram abhayäya satäà nåsiàhe
SYNONYMS
saàstunvataù—who were offering prayers; nipatitän—fallen (into the water in a
cow’s hoofprint); çramaëän—the ascetics; åñén—sages (the Välakhilyas); ca—and;
çakram—Indra; ca—and; våtra-vadhataù—from killing Våträsura; tamasi—in darkness;
praviñöam—absorbed; deva-striyaù—the wives of the demigods; asura-gåhe—in the
palace of the demons; pihitäù—imprisoned; anäthäù—helpless; jaghne—He killed;
asura-indram—the king of the demons, Hiraëyakaçipu; abhayäya—for the sake of
giving fearlessness; satäm—to the saintly devotees; nåsiàhe—in the incarnation
of Nåsiàha.
TRANSLATION
The Lord also delivered the tiny ascetic sages called the Välakhilyas when they
fell into the water in a cow’s hoofprint and Indra was laughing at them. The
Lord then saved Indra when Indra was covered by darkness due to the sinful
reaction for killing Våträsura. When the wives of the demigods were trapped in
the palace of the demons without any shelter, the Lord saved them. In His
incarnation as Nåsiàha, the Lord killed Hiraëyakaçipu, the king of demons, to
free the saintly devotees from fear.
SB 11.4.20
TEXT 20
TEXT
deväsure yudhi ca daitya-patén surärthe
hatväntareñu bhuvanäny adadhät kaläbhiù
bhütvätha vämana imäm aharad baleù kñmäà
yäcïä-cchalena samadäd aditeù sutebhyaù
SYNONYMS
deva-asure—of the demigods and demons; yudhi—in the battle; ca—and;
daitya-patén—the leaders of the demons; sura-arthe—for the sake of the demigods;
hatvä—by killing; antareñu—during the reign of each Manu; bhuvanäni—all the
worlds; adadhät—protected; kaläbhiù—by His various appearances; bhütvä—becoming;
atha—moreover; vämanaù—the incarnation as a dwarf brähmaëa boy; imäm—this;
aharat—took away; baleù—from Bali Mahäräja; kñmäm—earth; yäcïä-chalena—on the
excuse of begging for charity; samadät—gave; aditeù—of Aditi; sutebhyaù—to the
sons (the demigods).
TRANSLATION
The Supreme Lord regularly takes advantage of the wars between the demons and
demigods to kill the leaders of the demons. The Lord thus encourages the
demigods by protecting the universe through His various incarnations during the
reigns of each Manu. The Lord also appeared as Vämana and took the earth away
from Bali Mahäräja on the plea of begging three steps of land. The Lord then
returned the entire world to the sons of Aditi.
SB 11.4.21
TEXT 21
TEXT
niùkñatriyäm akåta gäà ca triù-sapta-kåtvo
rämas tu haihaya-kuläpyaya-bhärgavägniù
so ’bdhià babandha daça-vaktram ahan sa-laìkaà
sétä-patir jayati loka-mala-ghna-kéåtiù
SYNONYMS
niùkñatriyäm—devoid of members of the warrior class; akåta—He made; gäm—the
earth; ca—and; triù-sapta-kåtvaù—three times seven (twenty-one) times;
rämaù—Lord Paraçuräma; tu—indeed; haihaya-kula—of the dynasty of Haihaya;
apyaya—the destruction; bhärgava—descending from Bhågu Muni; agniù—the fire;
saù—He; abdhim—the ocean; babandha—brought under subjection; daça-vaktram—the
ten-headed Rävaëa; ahan—killed; sa-laìkam—along with all the soldiers of his
kingdom, Laìkä; sétä-patiù—Lord Rämacandra, the husband of Sétä; jayati—is
always victorious; loka—of the entire world; mala—the contamination; ghna—which
destroys; kértiù—the recounting of whose glories.
TRANSLATION
Lord Paraçuräma appeared in the family of Bhågu as a fire that burned to ashes
the dynasty of Haihaya. Thus Lord Paraçuräma rid the earth of all kñatriyas
twenty-one times. The same Lord appeared as Rämacandra, the husband of Sétädevé,
and thus He killed the ten-headed Rävaëa, along with all the soldiers of Laìkä.
May that Çré Räma, whose glories destroy the contamination of the world, be
always victorious.
PURPORT
According to Çréla Çrédhara Svämé, Lord Rämacandra was more or less a
contemporary incarnation for the nine Yogendras. Thus they have offered
particular respect to Lord Rämacandra, as indicated by the word jayati.
SB 11.4.22
TEXT 22
TEXT
bhümer bharävataraëäya yaduñv ajanmä
jätaù kariñyati surair api duñkaräëi
vädair vimohayati yajïa-kåto ’tad-arhän
çüdrän kalau kñiti-bhujo nyahaniñyad ante
SYNONYMS
bhümeù—of the earth; bhara—the burden; avataraëäya—to diminish; yaduñu—in the
Yadu dynasty; ajanmä—the unborn Lord; jätaù—taking birth; kariñyati—He will
perform; suraiù—by the demigods; api—even; duñkaräëi—difficult deeds; vädaiù—by
speculative arguments; vimohayati—He will bewilder; yajïa-kåtaù—the performers
of Vedic sacrifices; atat-arhän—who are unfit to be so engaged; çüdrän—the
low-class men; kalau—in the degraded age of Kali; kñiti-bhujaù—rulers;
nyahaniñyat—He will kill; ante—at the end.
TRANSLATION
To diminish the burden of the earth, the unborn Lord will take birth in the Yadu
dynasty and perform feats impossible even for the demigods. Propounding
speculative philosophy, the Lord, as Buddha, will bewilder the unworthy
performers of Vedic sacrifices. And as Kalki the Lord will kill all the
low-class men posing as rulers at the end of the age of Kali.
PURPORT
It is understood that in this verse the description of the Lord’s appearance in
the Yadu dynasty refers to the appearance of both Kåñëa and Balaräma, who
together removed the demoniac rulers who were burdening the earth. Çréla Jéva
Gosvämé has pointed out that the description of the incarnations to deal with
çüdrän, or low-class men, refers to both Buddha and Kalki. Those who misuse
Vedic sacrifice to engage in gross sense gratification, such as the sinful
killing of animals, are certainly in the category of çüdra, as are the so-called
political leaders of Kali-yuga who perform many atrocities in the name of state
management.
SB 11.4.23
TEXT 23
TEXT
evaà-vidhäni janmäni
karmäëi ca jagat-pateù
bhüréëi bhüri-yaçaso
varëitäni mahä-bhuja
SYNONYMS
evam-vidhäni—just like these; janmäni—appearances; karmäëi—activities; ca—and;
jagat-pateù—of the Lord of the universe; bhüréëi—innumerable; bhüri-yaçasaù—very
glorious; varëitäni—described; mahä-bhuja—O mighty-armed King Nimi.
TRANSLATION
O mighty-armed King, there are innumerable appearances and activities of the
Supreme Lord of the universe similar to those I have already mentioned. In fact,
the glories of the Supreme Lord are unlimited.
Thus end the purports of the humble servants of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda to the Eleventh Canto, Fourth Chapter, of the
Çrémad-Bhägavatam, entitled “Drumila Explains the Incarnations of Godhead to
King Nimi.”
SB 11.5: Närada Concludes His Teachings to Vasudeva
CHAPTER FIVE
Närada Concludes His Teachings to Vasudeva
SB 11.5 Summary
In this chapter the destination of persons who are inimical to the worship of
Lord Hari, who are unable to control their own senses and who are not peaceful
is examined, along with the different names, forms and modes of worship of the
Personality of Godhead in each yuga.
From the face, arms, thighs and feet of the primeval person Lord Viñëu are born
(correspondingly and in order of the modes of goodness, passion and ignorance)
the four varëas—brähmaëa and so on—and also the four different äçramas. If the
members of the four varëas and four äçramas do not worship Lord Çré Hari, who is
Himself directly the origin of their own creation, they will simply fall down.
Among these classes, women and çüdras, who generally have no contact with the
hearing and chanting of hari-kathä, are on account of their very ignorance
special candidates for the mercy of great souls. The members of the other three
varëas, becoming fit for achieving the lotus feet of Hari by second birth
through Vedic initiation (çrauta-janma), nevertheless become confused by
concocted interpretations of the Vedas. Presuming themselves to be great
scholars, although not understanding the essential meaning of karma, they become
flatterers of other deities in their greed for fruitive results and ridicule the
devotees of the Supreme Personality of Godhead. They are fixed in family life,
attached to mundane gossip and indifferent to the devotional service of Viñëu
and the Vaiñëavas. They are maddened by material opulences and pleasures, devoid
of real discrimination and intelligence and always function on the mental
platform. But such attachment to family life and so on is most natural for the
mass of people, even though it is against the best advice of çästra. To become
disentangled from such life in all respects is the principal teaching of the
Vedas. Real wealth is that conducive to the faithful execution of the duty of
the soul, not that which exists simply for selfish sense gratification. As a
consequence of the desire to indulge the senses, men and women couple together
to produce children. Engaging in animal slaughter apart from that necessary for
performance of sacrifice, these human animals themselves suffer violence in the
next life. If because of excessive greed for one’s own pleasure one commits
violence against living beings. he is also attacking Lord Çré Hari, who is
present in the bodies of all living entities as the Supersoul. Opposed to Lord
Väsudeva, ignorant self-cheaters completely carry out their own ruination and
enter into hell.
The Supreme Personality of Godhead, Çré Hari, accepts in each of the different
yugas various colors, names and forms and is worshiped by various prescribed
processes. In Satya-yuga the Supreme Lord is white in complexion, has four arms,
dresses as a brahmacäré, is known by such names as Haàsa and is served by the
practice of meditational yoga. In Tretä-yuga He is red in color and four-armed,
is the personification of sacrifice, is characterized by the symbols of the
sacrificial spoon, ladle, etc., is called by such names as Yajïa and is
worshiped by Vedic sacrifices. In Dväpara-yuga He is of dark blue complexion,
wears a yellow garment, is marked by Çrévatsa and other signs, has such names as
Väsudeva and is worshiped in His Deity form by the regulations of the Vedas and
tantras. In Kali-yuga He is golden in color, is accompanied by associates who
are His primary and secondary limbs and His weapons, is absorbed in
kåñëa-kértana and is worshiped by the performance of saìkértana-yajïa. Since in
Kali-yuga all the goals of human life can be achieved simply by the
glorification of the holy name of Lord Çré Hari, those who can appreciate the
real essence of things praise Kali-yuga. In Kali-yuga many people in South India
(Draviòa-deça), in places where the Tämraparëé, Kåtamälä, Käveré and Mahänadé
rivers flow, will be dedicated to the devotional service of the Supreme Lord.
Persons who give up all false ego and take full shelter of Lord Hari are no
longer debtors to the demigods or anyone else. The Personality of Godhead, Çré
Hari, appears in the hearts of devotees who know no other shelter than Him and
causelessly drives away all evil desires from the devotees’ hearts. Videharäja
Nimi, having heard elaborate descriptions of bhägavata-dharma from the mouths of
the nava-yogendras, offered worship to them with a satisfied mind. They then
disappeared.
Devarñi Närada thereupon instructed Vasudeva about the ultimate shelter of
devotional service. He told Vasudeva that although Lord Kåñëa had become his
son, having appeared in this world to free the earth of its burden, he still
should not think of Lord Kåñëa as his child, but rather as the Supreme
Personality of Godhead. Even by meditating upon Kåñëa in a spirit of enmity,
such kings as Çiçupäla attained an equal status to Him. So to attempt to say
anything more about the perfect achievement of great souls such as Vasudeva, who
enjoy intimate loving relations with Kåñëa, would be a useless endeavor.
SB 11.5.1
TEXT 1
TEXT
çré-räjoväca
bhagavantaà harià präyo
na bhajanty ätma-vittamäù
teñäm açänta-kämänäà
ka niñöhävijitätmanäm
SYNONYMS
çré-räjä uväca—King Nimi inquired; bhagavantam—the Supreme Personality of
Godhead; harim—Hari; präyaù—for the most part; na—never; bhajanti—who worship;
ätma-vittamäù—all of you are most perfect in knowledge of the science of the
self; teñäm—of them; açänta—unquenched; kämänäm—material desires; kä—what;
niñöhä—destination; avijita—who are not able to control; ätmanäm—themselves.
TRANSLATION
King Nimi further inquired: My dear Yogendras, all of you are most perfect in
knowledge of the science of the self. Therefore, kindly explain to me the
destination of those who for the most part never worship the Supreme Personality
of Godhead, Hari, who are unable to quench their material desires and who are
not in control of their own selves.
PURPORT
In the Fifth Chapter of the Eleventh Canto, Camasa Åñi describes the
inauspicious path of those who are unfavorable to the devotional service of Lord
Viñëu, and the sage Karabhäjana explains the yuga-dharmävatäras, the
incarnations of the Lord who present the authorized process of religion for each
different age.
In the previous chapter it was explained that although the demigods place
obstacles in the path of the Lord’s devotees, by the mercy of the Supreme Lord
the devotees are able to place their feet on the head of such obstacles and thus
pass beyond them to the supreme destination. However, for the nondevotees there
is no such facility. As soon as the conditioned soul becomes indifferent to the
devotional service of the Supreme Lord, he is immediately attracted by the
temporary varieties of matter and becomes a slave of inauspicious desires. Thus
the conditioned soul, devoid of devotion for the Lord, completely forgets the
transcendental bliss of the spiritual world, which is enjoyed in five
transcendental rasas. Although the devotees are not overcome by the sense
gratification offered by the demigods, the demigods themselves become absorbed
in material form, taste and smell. And similarly, those who are nondevotees also
become bound by material form, taste and other sense perceptions, such as the
sensuous experience of sex life. Thus they remain hovering in a dreamlike state,
imagining different types of material sense gratification, and forget their
eternal relationship with the Personality of Godhead. Videharäja Nimi now
inquires from Camasa Muni about the goal attained by such bewildered persons.
SB 11.5.2
TEXT 2
TEXT
çré-camasa uväca
mukha-bähüru-pädebhyaù
puruñasyäçramaiù saha
catväro jajïire varëä
guëair viprädayaù påthak
SYNONYMS
çré-camasaù uväca—Çré Camasa said; mukha—face; bähu—arms; üru—thighs;
pädebhyaù—from the feet; puruñasya—of the Supreme Lord; äçramaiù—the four
spiritual orders; saha—with; catväraù—four; jajïire—were born; varëäù—the social
orders; guëaiù—by the modes of nature; vipra-ädayaù—headed by the brähmaëas;
påthak—various.
TRANSLATION
Çré Camasa said: Each of the four social orders, headed by the brähmaëas, was
born through different combinations of the modes of nature, from the face, arms,
thighs and feet of the Supreme Lord in His universal form. Thus the four
spiritual orders were also generated.
PURPORT
Those who are not spontaneously attracted to the devotional service of the Lord
can be gradually purified by observing the varëäçrama system of four social
orders and four spiritual orders. According to Çrédhara Svämé, the brähmaëas are
born of the mode of goodness, the kñatriyas of a combination of goodness and
passion, the vaiçyas of a combination of passion and ignorance and the çüdras of
the mode of ignorance. Just as the four social orders are born from the face,
arms, thighs and feet of the Lord’s universal form, similarly the brahmacärés
are generated from the heart of the Lord, the householder order from His loins,
the vänaprasthas from His chest and the sannyäsa order from His head.
A similar verse is found in the Åk-saàhitä (8.4.19), as well as the Çukla-yajur
Veda (34.11) and the Atharva Veda (19.66):
brähmaëo ’sya mukham äséd
bähü räjanyaù kåtaù
ürü tad asya yad vaiçyaù
padbhyäà çüdro ‘jäyata
“The brähmaëa appeared as His face, the king as His arms, the vaiçya as His
thighs, and the çüdra was born from His feet.”
It is understood that pure devotional service to the Lord has already been
described by two of the Yogendras, Drumila and Ävirhotra. Camasa Muni now
describes the system of varëäçrama-dharma, because this system is meant to
gradually purify those who are inimical to the Supreme Lord, bringing them back
to their constitutional position of love of Godhead. Similarly, the viräö-rüpa,
or universal form of the Lord, is an imaginary form meant to help the gross
materialists gradually understand the position of the Personality of Godhead.
Since the foolish materialist cannot understand anything beyond matter, he is
encouraged to see the entire universe as a personal form of the Supreme Lord’s
body. The impersonal conception of formlessness is a mere negation of temporary
material variety without any concept of the Lord’s spiritual potency. The
impersonal view is another kind of material speculative conception. The Supreme
Lord is full of spiritual potencies under the principal headings hlädiné, or
unlimited bliss, sandhiné, or eternal existence, and saàvit, or omniscience. It
is understood from this verse that the varëäçrama-dharma system generated from
the universal form of the Lord is a program offered by the Lord to engage the
conditioned souls in a complete social and religious system that gradually
brings them back home, back to Godhead.
SB 11.5.3
TEXT 3
TEXT
ya eñäà puruñaà säkñäd
ätma-prabhavam éçvaram
na bhajanty avajänanti
sthänäd bhrañöäù patanty adhaù
SYNONYMS
yaù—one who; eñäm—of them; puruñaà—the Supreme Lord; säkñät—directly;
ätma-prabhavam—the source of their own creation; éçvaram—the supreme controller;
na—do not; bhajanti—worship; avajänanti—disrespect; sthänät—from their position;
bhrañöäù—fallen; patanti—they fall; adhaù—down.
TRANSLATION
If any of the members of the four varëas and four äçramas fail to worship or
intentionally disrespect the Personality of Godhead, who is the source of their
own creation, they will fall down from their position into a hellish state of
life.
PURPORT
The words na bhajanti in this verse refer to those who out of ignorance do not
worship the Supreme Lord, whereas the word avajänanti refers to those who have
actually been informed of the supreme position of the Lord but still show Him
disrespect. It has already been described that the four spiritual and
occupational orders of life are generated from the body of the Lord. In fact,
the Supreme Lord is the source of everything, as described in Bhagavad-gétä
(10.8): ahaà sarvasya prabhavaù. Those who foolishly do not inquire into the
position of the Personality of Godhead, as well as those who disrespect the Lord
in spite of having heard of His transcendental position, will certainly fall
down from the varëäçrama-dharma system, as described by the words sthänäd
bhrañöäù. The words patanty adhaù indicate that one who falls from the
varëäçrama system will have no means of avoiding sinful activities; nor will
such a person receive any credit for performing sacrifice, and thus he will
gradually sink down into lower and lower species of life in hellish conditions.
Çréla Viçvanätha Cakravarté Öhäkura has pointed out that the original cause of
offending the Lord and falling down from one’s position is one’s not learning
how to properly worship a bona fide spiritual master. One who is trained to
offer respectful obeisances and worship to the bona fide spiritual master
automatically offers proper worship to the Supreme Lord. Without the mercy of a
bona fide spiritual master, even a so-called religious man will gradually become
atheistic, offend the Lord by foolish speculation and fall into a hellish
condition of life. Çréla Bhaktisiddhänta Sarasvaté Öhäkura has pointed out that
the puruña mentioned in this verse is Lord Garbhodakaçäyé Viñëu, who is
glorified in the Puruña-sükta prayers. If one is proud of his high social
position and enviously thinks that the Lord is also a creation of nature and
that there is no absolute entity who is the origin of all beings, then such a
puffed-up fool will certainly fall down from the varëäçrama system and become
just like an unregulated animal.
SB 11.5.4
TEXT 4
TEXT
düre hari-kathäù kecid
düre cäcyuta-kértanäù
striyaù çüdrädayaç caiva
te ’nukampyä bhavädåçäm
SYNONYMS
düre—far away; han-kathäù—from discussion of the Supreme Personality of Godhead,
Hari; kecit—many persons; düre—far away; ca—and; acyuta—infallible;
kértanäù—glories; striyaù—women; çüdra-ädayaù—çüdras and other fallen classes;
ca—and; eva—indeed; te—they; anukampyäù—deserve the mercy; bhavädåçäm—of
personalities like yourself.
TRANSLATION
There are many persons who have little opportunity to take part in discussions
about the Supreme Personality of Godhead, Hari, and thus it is difficult for
them to chant His infallible glories. Persons such as women, çüdras and other
fallen classes always deserve the mercy of great personalities like yourself.
PURPORT
In the previous verse it was explained that some persons are ignorant of the
glories of the Personality of Godhead (na bhajanti), whereas others, although
aware of the Lord, ridicule Him or state that the Lord is also material
(avajänanti). In this verse the first class, namely the ignorant, are described
as fit candidates for the mercy of a pure devotee. The word düre indicates those
who have little opportunity to hear and chant the glories of the Lord. According
to Viçvanätha Cakravarté Öhäkura they can be explained as ye
sädhu-saìga-bhägya-hénäù, those who are bereft of the association of saintly
persons and pure devotees. Generally, those who are advanced in the spiritual
science of Kåñëa consciousness avoid contact with women and low-class men. In
general, women are lusty, and çüdras and other low-class men are habitually
addicted to materialistic habits such as smoking, drinking and woman hunting.
Therefore, Caitanya Mahäprabhu warned the sädhus, or saintly persons, to avoid
intimate connection with women and low-class men. The practical result of such a
restriction is that women and lower-class men are often bereft of the
opportunity to hear the glories of the Lord chanted by saintly persons; thus Çré
Camasa Muni instructs the King that he should especially give his mercy to such
fallen persons.
Our spiritual master, His Divine Grace Çréla Prabhupäda, was severely criticized
in India for giving all classes of men and women the opportunity to take part in
the Kåñëa consciousness movement. Indeed, the caste brähmaëas of India and other
persons concerned only with ritualistic formalities were shocked that Çréla
Prabhupäda allowed women and persons born in low-class families to take part
freely in the Vaiñëava culture and even become initiated as bona fide brähmaëas.
However, Çréla Prabhupäda could understand that in this age practically everyone
is fallen. He saw that if spiritual life were to be limited to the so-called
higher classes, there would be no possibility of spreading a genuine spiritual
movement all around the world. The mercy of Caitanya Mahäprabhu is so great and
the holy name of Kåñëa so potent that any man, woman, child or even animal can
become purified by chanting Kåñëa’s name and taking prasädam, the sanctified
remnants of Kåñëa’s food. In Caitanya Mahäprabhu’s movement, no sincere person
is restricted from achieving the highest perfection of self-realization. Whereas
the impersonalists and yogés tend to be selfishly concerned with their
individual realization and achievement of mystic power, it has always been the
custom of the Vaiñëavas to be merciful to all classes of living entities.
It is understood that the conversation between the nava-yogendras and King Nimi
took place approximately at the time of Lord Rämacandra, many hundreds of
thousands of years ago. But in the Bhagavad-gétä, which was spoken only five
thousand years ago, Lord Kåñëa Himself also states that any person, despite his
material situation of life, can become the most dear devotee of the Lord by full
surrender to the lotus feet of Kåñëa. Therefore, the fallen people of Kali-yuga
should take advantage of the special mercy of the Vaiñëavas and join the Kåñëa
consciousness movement to perfect their lives and go back home, back to Godhead.
SB 11.5.5
TEXT 5
TEXT
vipro räjanya-vaiçyau vä
hareù präptäù padäntikam
çrautena janmanäthäpi
muhyanty ämnäya-vädinaù
SYNONYMS
vipraù—the brähmaëas; räjanya-vaiçyau—of the royal order and the vaiçyas; vä—or;
hareù—of the Supreme Lord, Hari; präptäù—after being allowed to approach;
pada-antikam—near the lotus feet; çrautena janmanä—by having received the second
birth of Vedic initiation; atha—then; api—even; muhyanti—bewildered;
ämnäya-vädinaù—adopting various materialistic philosophies.
TRANSLATION
On the other hand, brähmaëas, members of the royal order and vaiçyas, even after
being allowed to approach the lotus feet of the Supreme Lord, Hari, by receiving
the second birth of Vedic initiation, can become bewildered and adopt various
materialistic philosophies.
PURPORT
It is said that a little knowledge can be very dangerous. Those who are falsely
proud of material social status and who thus neglect to perfect their worship of
the Personality of Godhead are condemned in this verse. Muhyanty ämnäya-vädinaù:
becoming attracted by the sense gratification of high status within the
varëäçrama social system, such persons become more attracted to illusory
material philosophy than to the Absolute Truth, which is not material. Within
the Vedic system, brähmaëas, kñatriyas and vaiçyas, as mentioned in this verse,
are all offered initiation into the Gäyatré mantra and are considered
twice-born, or highly civilized men. By studying Vedic literature, chanting
Vedic mantras, executing ritualistic ceremonies and worshiping the spiritual
master and the Personality of Godhead such persons gradually come near to the
lotus feet of the Supreme Lord. If one in such an exalted position becomes proud
of his status or fascinated by the heavenly material enjoyment that is
undoubtedly available to the followers of the varëäçrama system, then one so
bewildered returns to the illusory material platform of birth and death. Even
the highly posted demigods become victims of mäyä’s enticement, as described in
the first verse of Çrémad-Bhägavatam: muhyanti yat sürayaù.
In order to justify their illusory desire to enjoy dead matter, such foolish
persons condemn themselves by minimizing the necessity of worshiping the
Personality of Godhead (avajänanti) and falsely try to give equal importance to
the karma-käëòa section of the Vedas, which awards heavenly sense gratification
in exchange for the performance of prescribed ritualistic ceremonies. Such bogus
rationalizers are described in Bhagavad-gétä (2.42):
yäm imäà puñpitäà väcaà
pravadanty avipaçcitaù
veda-väda-ratäù pärtha
nänyad astéti vädinaù
“Men of small knowledge are very much attached to the flowery words of the
Vedas, which recommend various fruitive activities for elevation to the heavenly
planets, resultant good birth, power and so on. Being desirous of sense
gratification and opulent life, they say that there is nothing more than this.”
Çréla Prabhupäda’s purport to this verse of Bhagavad-gétä gives a clear picture
of the offensive class of men described therein. “People in general are not very
intelligent, and due to their ignorance they are most attached to the fruitive
activities recommended in the karma-käëòa portions of the Vedas. They do not
want anything more than sense gratificatory proposals for enjoying life in
heaven, where wine and women are available and material opulence is very common.
In the Vedas many sacrifices are recommended for elevation to the heavenly
planets, especially the jyotiñöoma sacrifices. In fact, it is stated that anyone
desiring elevation to heavenly planets must perform these sacrifices, and men
with a poor fund of knowledge think that this is the whole purpose of Vedic
wisdom. It is very difficult for such inexperienced persons to be situated in
the determined action of Kåñëa consciousness. As fools are attached to the
flowers of poisonous trees without knowing the results of such attractions,
similarly, unenlightened men are attracted by such heavenly opulence and the
sense enjoyment thereof.
“In the karma-käëòa sections of the Vedas it is said that those who perform the
four monthly penances become eligible to drink the soma-rasa beverage to become
immortal and happy forever. Even on this earth some are very eager to have
soma-rasa to become strong and fit to enjoy sense gratification. Such persons
have no faith in liberation from material bondage, and they are very much
attached to the pompous ceremonies of Vedic sacrifices. They are generally
sensual, and they do not want anything other than the heavenly pleasures of
life. It is understood that there are gardens called Nandana-känana, in which
there is good opportunity for association with angelic, beautiful women and
having a profuse supply of soma-rasa wine. Such bodily happiness is certainly
sensual; therefore there are those who are purely attached to material,
temporary happiness, as lords of the material world.”
The significant point in this verse is that such bewildered materialists who
have become attracted to the materialistic portions of the Vedas (muhyanty
ämnäya-vädinaù) desire to ignore the supreme proprietorship of the Personality
of Godhead, who is the supreme enjoyer (bhoktäraà yajïa-tapasäm). And at the
same time they wish to preserve their exalted status as followers of the Vedic
principles. Such duplicitous persons take shelter of materialistic philosophers,
such as Jaimini, who deny the existence of God as a tangible principle
(éçvaräsiddheù) and therefore recommend material fruitive activities as the
highest knowable truth. Such so-called Vedic philosophers amount to little more
than polished atheists and are therefore understood to be anéçvara-vädinaù, or
those who preach against the supremacy of the Supreme Personality of Godhead.
Although foolish materialistic followers of the varëäçrama system desire to
maintain their exalted status as Äryans, or twice-born men, and at the same time
neglect the Personality of Godhead, it is clearly stated in the Bhägavatam
(11.5.3), sthänäd bhrañöäù patanty adhaù: such persons inevitably fall from
their position into a degraded condition of life. As confirmed in this verse by
the word muhyanti, they fall into the darkness of ignorance. Sometimes such
pompous persons even present themselves as gurus. However, Bhaktisiddhänta
Sarasvaté Öhäkura has pointed out that they are actually laghu, or flimsy,
rather than guru, or heavy with Vedic knowledge. It is one’s ultimate duty to
oneself (svärtha-gati) and to the Personality of Godhead to give up all
materialistic activities characterized by karma and jïäna and surrender fully at
the lotus feet of the Lord. Only the most unfortunate person will consider that
there is a higher pleasure than ecstatic surrender at the lotus feet of
Gokulänanda, the Personality of Godhead.
SB 11.5.6
TEXT 6
TEXT
karmaëy akovidäù stabdhä
mürkhäù paëòita-mäninaù
vadanti cäöukän müòhä
yayä mädhvyä girotsukäù
SYNONYMS
karmaëi—about the facts of fruitive work; akovidäù—ignorant; stabdhäù—puffed up
by false pride; mürkhäù—fools; paëòita-mäninaù—thinking themselves great
scholars; vadanti—they speak; cäöukän—flattering entreaties; müòhäù—bewildered;
yayä—by which; mädhvyä—sweet; girä—words; utsukäù—very eager.
TRANSLATION
Ignorant of the art of work, such arrogantly proud fools, enchanted and
enlivened by the sweet words of the Vedas, pose as learned authorities and offer
flattering entreaties to the demigods.
PURPORT
The words karmaëy akovidäù refer to those who are ignorant of the art of
performing work in such a way that there will be no future bondage. This art is
described in Bhagavad-gétä: yajïärthät karmaëo ’nyatra loko ’yaà
karma-bandhanaù. Work must be performed for the satisfaction of Viñëu, otherwise
work is the cause of future bondage in the cycle of repeated birth and death.
The word stabdhäù, “puffed up by false pride,” indicates that although ignorant
persons do not know the art of working properly, they do not inquire from
learned devotees, nor do they accept the advice of the Lord’s own men. Being
infatuated by the fruitive results offered in the Vedas, such mürkhas, or fools,
think, “We are learned Vedic scholars; we have understood everything perfectly.”
Thus they are attracted to such Vedic statements as apäma somam amåtä abhüma
(“We have drunk the soma juice and now we are immortal”), akñayyaà ha vai
cäturmäsya-yäjinaù sukåtaà bhavati (“For one who executes the cäturmäsya
sacrifice there is inexhaustible pious reaction”), and yatra noñëaà na çétaà
syän na glänir näpy arätayaù (“Let us go to that material planet where there is
no heat, no cold, no diminution and no enemies”). Such foolish persons are
unaware that even Lord Brahmä, the creator of the universe, will die at the end
of universal time, what to speak of materialistic followers of the Vedas who
jump like frogs to the different celestial planets, seeking the highest standard
of sense gratification. Such bewildered Vedic scholars dream of frolicking with
the Apsaräs, the gorgeous society girls of the heavenly planets who are expert
in singing, dancing and in general stimulating uncontrollable lusty desires.
Thus, those who are carried away by the heavenly phantasmagoria offered in the
karma-käëòa section of the Vedas gradually develop an atheistic mentality.
Actually, the entire universe is meant to be offered to Lord Viñëu as sacrifice.
The conditioned soul can thereby gradually elevate himself to the eternal
kingdom beyond the hallucination of material sense gratification. However, being
puffed up by false pride, the materialistic followers of the Vedas remain
perpetually ignorant of the supremacy and beauty of Lord Viñëu.
SB 11.5.7
TEXT 7
TEXT
rajasä ghora-saìkalpäù
kämukä ahi-manyavaù
dämbhikä mäninaù päpä
vihasanty acyuta-priyän
SYNONYMS
rajasä—by the prominence of the mode of passion; ghora-saìkalpäù—having horrible
desires; kämukäù—lusty; ahi-manyavaù—their anger like that of a snake;
dämbhikäù—deceitful; mäninaù—overly proud; päpäù—sinful; vihasanti—they make
fun; acyuta-priyän—of those who are dear to the infallible Supreme Lord.
TRANSLATION
Due to the influence of the mode of passion, the materialistic followers of the
Vedas become subject to violent desires and are excessively lusty. Their anger
is like that of a snake. Deceitful, overly proud, and sinful in their behavior,
they mock the devotees who are dear to Lord Acyuta.
PURPORT
Ghora-saìkalpäù refers to ghastly desires, such as thinking, “He is my enemy,
let him die.” Due to the mode of passion, waves of lust overcome the conditioned
soul, who then becomes furious like a snake. Such a person, filled with pride
and arrogance, cannot appreciate the humble efforts of the Lord’s devotees to
distribute Kåñëa consciousness. He thinks, “These beggars worship Lord Viñëu to
fill their bellies, but they will never be happy.” Such a materialistic rascal
cannot appreciate the transcendental status of the devotees of the Lord, who are
personally protected and encouraged by the Personality of Godhead.
SB 11.5.8
TEXT 8
TEXT
vadanti te ’nyonyam upäsita-striyo
gåheñu maithunya-pareñu cäçiñaù
yajanty asåñöänna-vidhäna-dakñiëaà
våttyai paraà ghnanti paçün atad-vidaù
SYNONYMS
vadanti—speak; te—they; anyonyam—among each other; upäsita-striyaù—who are
engaged in worshiping women; gåheñu—in their homes; maithunya-pareñu—which are
dedicated to sex only; ca—and; äçiñaù—blessings; yajanti—they worship;
asåñöa—without discharging; anna-vidhäna—distribution of food; dakñiëam—gifts in
payment to the priests; våttyai—for their own livelihood; param—only;
ghnanti—they murder; paçün—animals; atat-vidaù—in ignorance of the consequences
of such behavior.
TRANSLATION
The materialistic followers of Vedic rituals, giving up the worship of the Lord,
instead practically worship their wives, and thus their homes become dedicated
to sex life. Such materialistic householders encourage one another in such
whimsical behavior. Understanding ritualistic sacrifice as a necessary item for
bodily maintenance, they perform unauthorized ceremonies in which there is no
distribution of foodstuffs or charity to the brähmaëas and other respectable
persons. Instead, they cruelly slaughter animals such as goats without any
understanding of the dark consequences of their activities.
PURPORT
False pride is certainly not complete without sex indulgence. Thus, lusty
materialistic householders are not attracted to worshiping saintly persons, but
rather worship their wives as a source of constant sex pleasure. The mentality
of such condemned persons is described by the Lord Himself in Bhagavad-gétä
(16.13):
idam adya mayä labdham
imaà präpsye manoratham
idam astédam api me
bhaviñyati punar dhanam
“So much wealth do I have today, and I will gain more according to my schemes.
So much is mine now, and it will increase in the future, more and more.”
Generally, materialistic householders consider themselves to be very religious.
In fact, by earning money to support a band of relatives they consider
themselves to be more pious than the “irresponsible” sädhus, who do not struggle
to maintain family members. Worshiping the material body, they are contemptuous
of the humble brähmaëas, who are generally not very advanced in economic
development. They consider such so-called beggars to be unworthy objects of
charity and instead perform sacrifices only for the enhancement of the false
prestige of their own family members. Madhväcärya has stated in this regard,
upekñya vai harià te tu bhütvä yäjyäù patanty adhaù. In spite of proudly
considering themselves to be great performers of religious ceremonies, those who
neglect the Lord and His devotees certainly fall down. Such foolish persons
sometimes bless each other by saying, “May you be blessed with the wealth of
gorgeous flower garlands, sandalwood pulp and beautiful women.”
Men who are controlled by the nature of women become exactly like women.
Materialistic women are uninterested in the devotional service of the Supreme
Lord and strive for their own selfish happiness. Therefore they eagerly take
service from their husbands and become most discouraged if the husband prefers
to serve the Personality of Godhead. Being lost in such a fool’s paradise, both
husband and wife mutually encourage each other in temporary happiness. They do
not like to speak or hear about the pastimes of the Lord, but prefer to discuss
their own families. Still, the devotees of the Lord, being mature in the mode of
goodness, are always ready to act mercifully toward such conditioned souls, who
are just like vain animals. When the devotees of the Lord preach that human
beings should not slaughter animals, materialistic householders are very often
astonished and inquire if it is actually possible to subsist on a vegetarian
diet. Thus being completely ignorant of the material mode of goodness, what to
speak of spiritual knowledge, such condemned materialists have no hope beyond
the mercy of the devotees of the Lord.
SB 11.5.9
TEXT 9
TEXT
çriyä vibhütyäbhijanena vidyayä
tyägena rüpeëa balena karmaëä
jäta-smayenändha-dhiyaù saheçvarän
sato ’vamanyanti hari-priyän khaläù
SYNONYMS
çriyä—by their opulence (wealth, etc.); vibhütyä—special abilities;
abhijanena—aristocratic heritage; vidyayä—education; tyägena—renunciation;
rüpeëa—beauty; balena—strength; karmaëä—performance of Vedic rituals; jäta—which
is born; smayena—by such pride; andha—blinded; dhiyaù—whose intelligence;
saha-éçvarän—along with the Supreme Lord Himself; sataù—the saintly devotees;
avamanyanti—they disrespect; hari-priyän—who are very dear to Lord Hari;
khaläù—cruel persons.
TRANSLATION
The intelligence of cruel-minded persons is blinded by false pride based on
great wealth, opulence, prestigious family connections, education, renunciation,
personal beauty, physical strength and successful performance of Vedic rituals.
Being intoxicated with this false pride, such cruel persons blaspheme the
Supreme Personality of Godhead and His devotees.
PURPORT
The attractive qualities exhibited by the conditioned soul originally belong to
the Supreme Personality of Godhead, who is the reservoir of all attractive
qualities. The moonshine is actually the reflected effulgence of the sun.
Similarly, the living entity reflects for a brief time a particular quantity of
the Lord’s opulences. Not knowing this, atheistic persons become intoxicated by
such reflected opulences, and thus blinded, they condemn themselves more and
more by criticizing the Lord and His devotees. They are unable to understand how
they have become abominable, and it is difficult to prevent them from going to
hell.
SB 11.5.10
TEXT 10
TEXT
sarveñu çaçvat tanu-bhåtsv avasthitaà
yathä kham ätmänam abhéñöam éçvaram
vedopagétaà ca na çåëvate ’budhä
mano-rathänäà pravadanti värtayä
SYNONYMS
sarveñu—in all; çaçvat—eternally; tanu-bhåtsu—embodied living beings;
avasthitam—situated; yathä—just as; kham—the sky; ätmänam—the Supreme Soul;
abhéñöam—most worshipable; éçvaram—ultimate controller; veda-upagétam—glorified
by the Vedas; ca—also; na çåëvate—they do not hear; abudhäù—unintelligent
persons; manaù-rathänäm—of whimsical pleasures; pravadanti—they go on
discussing; värtayä—the topics.
TRANSLATION
The Personality of Godhead is eternally situated within the heart of every
embodied being; still the Lord remains situated apart, just as the sky, which is
all-pervading, does not mix with any material object. Thus the Lord is the
supreme worshipable object and the absolute controller of everything. He is
elaborately glorified in the Vedic literature, but those who are bereft of
intelligence do not like to hear about Him. They prefer to waste their time
discussing their own mental concoctions, which inevitably deal with gross
material sense gratification such as sex life and meat-eating.
PURPORT
In Bhagavad-gétä Lord Kåñëa says, vedaiç ca sarvair aham eva vedyaù. The goal of
all Vedic knowledge is to know the Lord, who is the Absolute Truth. Although
this purpose of the Vedas is clearly revealed both in the Vedic literature
itself and by the self-realized äcäryas, foolish people cannot grasp this simple
truth. They prefer to cultivate knowledge of illicit sex by discussing their
sexual partners and experiences. They also eagerly describe and recommend to
their friends the best restaurants for eating meat, and they are fond of
glorifying drugs and liquor by elaborately describing the drunken and
hallucinogenic effects of their sinful experiences. The materialistic sense
gratifiers eagerly call one another on the telephone, congregate in clubs and
committees, and enthusiastically go on hunting, drinking and gambling
excursions, thus filling their lives with the mode of ignorance. They have
neither the time nor the inclination to discuss the Absolute Truth, Kåñëa.
Unfortunately, they neglect the Supreme Lord, who therefore severely punishes
such foolish persons in order to bring them back to their senses. Everything
belongs to the Lord, and everything is meant for the Lord’s enjoyment. When the
living entity dovetails his activities for the pleasure of the Lord, he
experiences unlimited happiness. Yena sattvaà çuddhyed yasmäd brahma-saukhyaà tv
anantam. There is actually no happiness in material affairs, and the Lord
mercifully punishes the intoxicated conditioned soul to bring him back to his
real life.
Unfortunately, materialistic persons do not heed the advice of the Supreme Lord
in Bhagavad-gétä or that of the Lord’s representatives, who speak in allied
literatures such as Çrémad-Bhägavatam. Instead, such sense gratifiers consider
themselves to be most eloquent and learned. Every materialistic person actually
feels that he is the most intelligent person, and thus he has no time to hear
the actual truth. Nevertheless, the Personality of Godhead, as described in this
verse, waits patiently within the heart of the conditioned soul, encouraging him
to recognize the Lord, who is sitting beside him. Such recognition of the
Personality of Godhead is the beginning of all auspiciousness and happiness for
the conditioned soul.
SB 11.5.11
TEXT 11
TEXT
loke vyaväyämiña-madya-sevä
nityä hi jantor na hi tatra codanä
vyavasthitis teñu viväha-yajïa
surä-grahair äsu nivåttir iñöä
SYNONYMS
loke—in the material world; vyaväya—sex indulgence; ämiña—of meat; madya—and
liquor; seväù—the taking; nityäù—always found; hi—indeed; jantoù—in the
conditioned living being; na—not; hi—indeed; tatra—in regard to them; codanä—any
command of scripture; vyavasthitiù—the prescribed arrangement; teñu—in these;
viväha—by sacred marriage; yajïa—the offering of sacrifice; surä-grahaiù—and the
acceptance of ritual cups of wine; äsu—of these; nivåttiù—cessation; iñöä—is the
desired end.
TRANSLATION
In this material world the conditioned soul is always inclined to sex,
meat-eating and intoxication. Therefore religious scriptures never actually
encourage such activities. Although the scriptural injunctions provide for sex
through sacred marriage, for meat-eating through sacrificial offerings and for
intoxication through the acceptance of ritual cups of wine, such ceremonies are
meant for the ultimate purpose of renunciation.
PURPORT
Those who are not situated in pure Kåñëa consciousness are always inclined
toward material sense gratification in the form of illicit sex, meat-eating and
intoxication. They simply desire a party life of eat, drink and be merry. Such
materialistic persons are unwilling to give up such temporary gratification
because they are firmly bound up in the bodily concept of life. For such persons
there are numerous Vedic injunctions for rituals that bestow material sense
pleasure in a regulated manner. The conditioned soul thereby becomes accustomed
to indirectly worshiping the Supreme Lord by accepting the austerity of
regulated sense gratification in obedience to the Vedic way of life. Through
purification the living entity gradually develops a higher taste and becomes
directly attracted to the spiritual nature of the Lord.
Sometimes the fallen practitioners of the karma-käëòa section of the Vedas
assert that the material fruitive results of Vedic ceremonies should never be
given up, because they are prescribed by religious scriptures. For example,
there is a Vedic injunction that in the proper season a husband must approach
his wife at night at least five days after her menstrual period, if the wife has
properly bathed and cleansed herself. Thus, a responsible householder should
engage in religious sex life.
The injunction that one must approach his wife for sex life is explained by the
Vaiñëava äcäryas as follows. Within the material world almost every man is very
lusty and desires passionate sex life with every attractive woman he meets, or
with any woman at all. Actually, for an ordinary materialistic man it is an
accomplishment if he can restrict himself to relationships with his lawfully
wedded wife. But because familiarity breeds contempt, the natural tendency is
for the husband to gradually become envious or resentful of the wife and desire
illicit connections with other women. Such a mentality is most sinful and
abominable, and the Vedic scripture therefore orders that one must approach his
actual wife, with a desire to beget children, and thus curtail the tendency
toward illicit sexual connection with other women. Were there no such Vedic
injunction ordering one to approach his wife, many men would naturally be
inclined to neglect their wives and pollute other women by illicit connection.
However, such an injunction for conditioned souls does not apply to great souls
who are fixed on the spiritual platform and are transcendental to material sex
desire. As stated in this verse, nivåttir iñöä: the actual purpose of the Vedic
scriptures is to bring one back home, back to Godhead, back to the spiritual
world. It is clearly stated by Lord Kåñëa in Bhagavad-gétä, yaà yaà väpi smaran
bhävaà tyajaty ante kalevaram: whatever we think of at the time of death will
determine our next body.
anta-kale ca mäm eva
smaran muktvä kalevaram
yaù prayäti sa mad-bhävaà
yäti nästy atra saàçayaù
(Bg. 8.5)
If one remembers Kåñëa, he is immediately transferred to the eternal planet of
Kåñëa. Therefore, since all the Vedic scriptures are meant for knowing Kåñëa
(vedaiç ca sarvair aham eva vedyaù), the ultimate goal of the Vedas cannot be
any type of absorption in the material senses, either licit or illicit. The
Vedic regulations governing married sex life are actually meant to prevent
sinful illicit sex. However, one should not foolishly conclude that a lusty
attraction to his wife’s naked body is the perfection of self-realization and
Vedic elevation. The actual perfection of spiritual life is to become free from
all material desires, nivåtti, and to fix the mind on Kåñëa.
Similarly there are other injunctions, governing the regulated consumption of
liquor and meat. Those who are mad after meat-eating are instructed to perform
Vedic ceremonies by which they are permitted to consume five types of
five-clawed animals, namely the rhinoceros, turtle, rabbit, porcupine and
lizard. Similarly, the consumption of specific liquors is allowed during highly
restricted sacrifices performed on specific days of the year at great expense.
In this way, other types of drunkenness and cruel animal slaughter are
prohibited. One is gradually purified by performing such sacrifices, and he
develops a distaste for such foolish activities as meat-eating and the drinking
of liquor. The Vedic rules and regulations that gradually restrict sense
gratification are called vidhi. The word niyama refers to injunctions governing
activities that human beings ordinarily would not be inclined to perform. For
example, it is said, ahar ahaù sandhyäm upäséta: “One should chant Gäyatré
mantra at the three junctions of the day, every day.” It is also stated,
mägha-snänaà prakurvéta: “One must take bath daily, even during the coldest
months of winter.” Such injunctions prescribe activities that ordinarily would
be neglected.
Although it has been mentioned above that there are injunctions against
neglecting one’s lawful wife, there is no injunction against totally neglecting
meat-eating. In other words, killing of animals is considered most abominable,
and although some concession is made for the more violent class of men, one
should actually completely give up this cruel activity because even a slight
discrepancy in animal sacrifices will cause havoc in one s life.
It should be understood that those who have become spiritually advanced by
chanting the Hare Kåñëa mantra under the guidelines of Çré Caitanya Mahäprabhu
are expected to completely give up material sense gratification. If a devotee of
Kåñëa duplicitously tries to take advantage of the scriptural allowances for
meat-eating, intoxication or sex enjoyment, then he commits the tenth offense
against chanting. Especially if one has accepted the renounced order of life
called tridaëòi-sannyäsa, it is most abominable and reprehensible to become
attracted to the Vedic injunctions prescribing regulated sex life for
householders. According to Çréla Jéva Gosvämé there is no such allowance for one
in the renounced order of life. The Vaiñëava sannyäsés should not foolishly
become bewildered by statements in the Vedic literature such as the following
verse from Manu-saàhitä:
na mäàsa-bhakñaëe doño
na madye na ca maithune
pravåttir eñä bhütänäà
nivåttis tu mahä-phalä
“It may be considered that meat-eating, intoxication and sex indulgence are
natural propensities of the conditioned souls, and therefore such persons should
not be condemned for these activities. But unless one gives up such sinful
activities, there is no possibility of achieving the actual perfection of life.”
In the Kriyä-vidhäna it is explained that sex is permitted only during the
vämadeva sacrifice, or the garbhädhäna-saàskära for begetting of religious
children. It is also stated that sometimes certain types of meat are used in
worshiping Lord Hari through sacrifices to the forefathers and demigods.
Similarly, there is a form of intoxication available through drinking the soma
beverage. But if a so-called brähmaëa becomes attracted to such offerings, he
immediately becomes polluted. Actually, the brähmaëas who performed such
offerings would not personally accept any type of liquor or meat. These things
would be consumed by the kñatriyas, who were not considered at fault in
accepting such remnants of sacrifice.
However, in the movement of Caitanya Mahäprabhu it can be observed that those
who desire to become advanced devotees of Kåñëa immediately give up all such
fruitive sacrifices. There is no scope in pure devotional service for any type
of fruitive sacrifices. Caitanya Mahäprabhu demanded that all of His sincere
followers engage twenty-four hours a day in çravaëaà kértanaà viñëoù, hearing
and chanting the glories of the Personality of Godhead. Those who claim to be
followers of Caitanya Mahäprabhu and who are seriously planning on going back
home, back to Godhead, in the near future should not become mindlessly attracted
by Vedic fruitive rituals that are meant to attract those who are hopelessly
bound up in the material, bodily concept of life. The followers of Caitanya
Mahäprabhu always remain aloof from such tainted rituals.
SB 11.5.12
TEXT 12
TEXT
dhanaà ca dharmaika-phalaà yato vai
jïänaà sa-vijïänam anupraçänti
gåheñu yuïjanti kalevarasya
måtyuà na paçyanti duranta-véryam
SYNONYMS
dhanam—wealth; ca—also; dharma-eka-phalam—whose only proper fruit is
religiosity; yataù—from which (religious life); vai—indeed; jïänam—knowledge;
sa-vijïänam—along with direct realization; anupraçänti—and subsequent liberation
from suffering; gåheñu—in their homes; yuïjanti—they utilize; kalevarasya—of
their material body; måtyum—the death; na paçyanti—they cannot see;
duranta—insurmountable; véryam—the power of which.
TRANSLATION
The only proper fruit of acquired wealth is religiosity, on the basis of which
one can acquire a philosophical understanding of life that eventually matures
into direct perception of the Absolute Truth and thus liberation from all
suffering. Materialistic persons, however, utilize their wealth simply for the
advancement of their family situation. They fail to see that insurmountable
death will soon destroy the frail material body.
PURPORT
Those things that come under the control of the proprietor are called dhanam, or
wealth. When a foolish person becomes addicted to spending all of his
hard-earned money to increase the prestige of his material body and family, he
is no longer able to see how death is steadily approaching his own body as well
as the temporary bodies of his family and friends. Måtyuù sarva-haraç cäham: the
Supreme Lord appears as all-powerful death, which destroys all material
situations. Actually, even in family life one should use one’s wealth for
spiritual advancement of oneself and one’s family. In the Kåñëa consciousness
movement there are many religious householders who live a simple, peaceful life
and use their wealth for arranging Kåñëa conscious activities at home and for
helping the renounced brahmacärés and sannyäsés who are actively preaching Kåñëa
consciousness in public places. Such householders, even those who are not able
to dedicate one hundred percent of their energy to Kåñëa consciousness,
gradually acquire a very solid understanding of the spiritual principles of life
and eventually become transcendentalists firmly fixed at the lotus feet of
Kåñëa. Thus they free themselves from all of the anxieties of conditional life,
namely birth, old age, disease and death.
Life without Kåñëa consciousness is actually poverty, but the poverty-stricken
materialist, whose intelligence is limited, cannot perceive that real wealth is
the expansion of consciousness up to the highest level of Kåñëa consciousness,
love of Godhead. Such persons raise their children to be just like animals,
having as their only goal false prestige and material sense gratification. Such
materialistic householders fear that excessive interest in spiritual life may
damage the ambition of their children to acquire false material prestige.
Actually, death will smash all of the endeavors and plans of such spiritually
impoverished materialists. If family life and wealth are used for Kåñëa
consciousness, one will learn to discriminate between the eternal and the
noneternal, between spirit and matter, between bliss and anxiety, and thus the
living entity will become liberated and go beyond mere theoretical knowledge to
acquire the highest perfectional benediction of eternal Kåñëa conscious life.
Limited sensory knowledge, pratyakña-jïäna, is useless without theoretical
spiritual knowledge, parokña-jïäna, which gradually matures, with careful
cultivation, into direct realized knowledge of the soul, aparokña-jïäna.
The word anupraçänti in this verse indicates that by spiritual knowledge
(vijïänam) one achieves the most sublime state of eternal peace and bliss, far
beyond the dreams of the materialistic conditioned soul.
SB 11.5.13
TEXT 13
TEXT
yad ghräëa-bhakño vihitaù suräyäs
tathä paçor älabhanaà na hiàsä
evaà vyaväyaù prajayä na ratyä
imaà viçuddhaà na viduù sva-dharmam
SYNONYMS
yat—because; ghräëa—by smell; bhakñaù—the taking; vihitaù—is enjoined;
suräyäù—of wine; tathä—similarly; paçoù—of a sacrificial animal;
älabhanam—prescribed killing; na—not; hiàsä—wanton violence; evam—in the same
way; vyaväyaù—sex; prajayä—for the purpose of begetting children; na—not;
ratyai—for the sake of sense enjoyment; imam—this (as pointed out in the
previous verse); viçuddham—most pure; na viduù—they do not understand;
sva-dharmam—their own proper duty.
TRANSLATION
According to the Vedic injunctions, when wine is offered in sacrificial
ceremonies it is later to be consumed by smelling, and not by drinking.
Similarly, the sacrificial offering of animals is permitted, but there is no
provision for wide-scale animal slaughter. Religious sex life is also permitted,
but only in marriage for begetting children, and not for sensuous exploitation
of the body. Unfortunately, however, the less intelligent materialists cannot
understand that their duties in life should be performed purely on the spiritual
platform.
PURPORT
Madhväcärya has given the following statement in regard to animal sacrifice:
yajïeñv älabhanaà proktaà
devatoddeçataù paçoù
himsä näma tad-anyatra
tasmät täà näcared budhaù
yato yajïe måtä ürdhvaà
yänti deve ca paitåke
ato läbhäd älabhanaà
svargasya na tu märaëam
According to this statement, the Vedas sometimes prescribe animal sacrifice in
ritual performances for the satisfaction of the Supreme Lord or a particular
demigod. If, however, one whimsically slaughters animals without rigidly
following the Vedic prescriptions, such killing is actual violence and should
not be accepted by any intelligent person. If the animal sacrifice is perfectly
performed, the sacrificed animal immediately goes to the heavenly planets of the
demigods and the forefathers. Therefore such a sacrifice is not for killing
animals but for demonstrating the potency of Vedic mantras, by the power of
which the sacrificed creature is immediately promoted to a higher situation.
Caitanya Mahäprabhu, however, has forbidden such animal sacrifice in this age
because there are no qualified brähmaëas to chant the mantras, and the so-called
sacrificial arena becomes an ordinary butcher shop. And in an earlier era, when
unscrupulous persons tried to establish that animal killing and meat-eating are
acceptable by misinterpreting the Vedic sacrifices, Lord Buddha personally
appeared and rejected their heinous proposition. This is described by Jayadeva
Gosvämé:
nindasi yajïa-vidher ahaha çruti-jätaà
sadaya-hådaya darçita-paçu-ghätam
keçava dhåta-buddha-çaréra
jaya jagad-éça hare
Unfortunately, the conditioned souls are afflicted by four imperfections, one of
which is the cheating propensity, and thus they tend to exploit the concessions
that the Lord mercifully gives to them in religious scriptures for their gradual
purification. Rather than follow the Vedic injunctions for simultaneously
satisfying their senses and gradually elevating themselves, the conditioned
souls reject the actual purpose of such apparently materialistic ceremonies and
simply become more and more degraded in the ignorance of the bodily concept of
life. Thus they fall down altogether from the varëäçrama system and, taking
birth in violent non-Vedic societies, foolishly presume the small fragments of
universal religious principles prevalent there to be the exclusive religion of
the soul. As a result, they fall into fanaticism, embracing merely sectarian,
dogmatic views of religion. Such unfortunate persons are completely out of touch
with their own eternal function in life and consider things to be vastly
different than they are in reality.
SB 11.5.14
TEXT 14
TEXT
ye tv anevaà-vido ’santaù
stabdhäù sad-abhimäninaù
paçün druhyanti viçrabdhäù
pretya khädanti te ca tän
SYNONYMS
ye—those who; tu—but; anevam-vidaù—not knowing these facts; asantaù—very
impious; stabdhäù—presumptuous; sat-abhimäninaù—considering themselves saintly;
paçün—animals; druhyanti—they harm; viçrabdhäù—being innocently trusted;
pretya—after leaving this present body; khädanti—they eat; te—those animals;
ca—and; tän—them.
TRANSLATION
Those sinful persons who are ignorant of actual religious principles, yet
consider themselves to be completely pious, without compunction commit violence
against innocent animals who are fully trusting in them. In their next lives,
such sinful persons will be eaten by the same creatures they have killed in this
world.
PURPORT
In this verse we can clearly see the great discrepancies in those persons who do
not surrender to the Supreme Personality of Godhead and His law. As stated in
the Bhägavatam, haräv abhaktasya kuto mahad-guëäù: those who do not accept the
supremacy of the Supreme Lord gradually become infected with the most sinful
propensities that bring, in their turn, terrible suffering upon the nondevotees.
In the Western countries such as America, many people proudly proclaim
themselves to be most pious religionists and sometimes even prophets or
representatives of God. Boasting of their religiosity, such foolish people
experience no fear or doubt in cruelly slaughtering innumerable animals in
slaughterhouses or on hunting trips for their whimsical sense gratification. In
the state of Mississippi there are sometimes pig-killing festivals, in which
entire families enjoy watching a pig cruelly butchered before their eyes.
Similarly, a former president of the United States from Texas did not consider
any social occasion complete without the slaughtering of a cow. Such persons
mistakenly consider themselves to be perfectly observing the laws of God and due
to such arrogant foolishness lose all touch with reality. When a man is raising
an animal for slaughter, he feeds the animal nicely and encourages it to grow
fat. Thus the animal gradually accepts its would-be killer as its protector and
master. When the master finally approaches the helpless animal with a sharp
knife or gun, the animal thinks, “Oh, my master is joking with me.” Only at the
last minute does the animal understand that the so-called master is death
personified. It is clearly stated in Vedic literature that cruel masters who
kill innocent animals will undoubtedly be killed in the next life by a similar
process.
mäà sa bhakñayitämutra
yasya mäàsam ihädmy aham
etan mäàsasya mäàsatvaà
pravadanti manéñiëaù
“That creature whose flesh I am eating here and now will consume me in the next
life.’ Thus meat is called mäàsa, as described by learned authorities.” In
Çrémad-Bhägavatam this grizzly fate of animal killers is described by Närada
Muni to King Präcénabarhi, who was excessively killing animals in so-called
sacrifices.
bho bhoù prajäpate räjan
paçün paçya tvayädhvare
saàjïäpitän jéva-saìghän
nirghåëena sahasraçaù
ete tväà sampratékñante
smaranto vaiçasaà tava
samparetam ayaù-küöaiç
chindanty utthita-manyavaù
“O ruler of the citizens, my dear King, please see in the sky those animals
which you have sacrificed, without compassion and without mercy, in the
sacrificial arena. All these animals are awaiting your death so that they can
avenge the injuries you have inflicted upon them. After you die, they will
angrily pierce your body with iron horns.” (Bhäg. 4.25.7–8) Such punishment of
animal killers may take place under the jurisdiction of Yamaräja on the planet
of the lord of death. In other words, one who kills an animal or who eats meat
undoubtedly acquires a debt to the living entity who has contributed his body
for the satisfaction of the meat-eater. The meat-eater must pay his debt by
contributing his own body to be consumed in the next life. Such payment of one’s
debt by offering one’s own body to be eaten is confirmed in the Vedic
literature.
SB 11.5.15
TEXT 15
TEXT
dviñantaù para-käyeñu
svätmänaà harim éçvaram
måtake sänubandhe ’smin
baddha-snehäù patanty adhaù
SYNONYMS
dviñantaù—envying; para-käyeñu—(the souls) within the bodies of others;
sva-ätmänam—their own true self; harim éçvaram—the Supreme Personality of
Godhead, Hari; måtake—in the corpse; sa-anubandhe—together with its relations;
asmin—this; baddha-snehäù—their affection being fixed; patanti—they fall;
adhaù—downward.
TRANSLATION
The conditioned souls become completely bound in affection to their own
corpselike material bodies and their relatives and paraphernalia. In such a
proud and foolish condition, the conditioned souls envy other living entities as
well as the Supreme Personality of Godhead, Hari, who resides in the heart of
all beings. Thus enviously offending others, the conditioned souls gradually
fall down into hell.
PURPORT
Materialistic persons express their envy of animals by cruelly killing them.
Similarly, the conditioned souls become envious even of other human beings and
of the Lord Himself, who dwells within everyone’s body. They express their envy
of God by preaching atheistic science or pseudophilosophy in which they ridicule
the fact that everyone is an eternal servant of God. Envious persons express
their bitter feelings toward other human beings by creating wars, terrorism,
cruel governments and cheating business enterprises. The sinful bodies of such
envious persons are just like corpses. Still, envious persons are enamored by
the corpse of their material body and become further fascinated by their
children and other bodily extensions. Such feelings are based in false pride.
Çréla Madhväcärya has quoted the following verse from Hari-vaàça:
äptatväd ätma-çabdoktaà
svasminn api pareñu ca
jéväd anyaà na paçyanti
çrutvaivaà vidviñanti ca
etäàs tvam äsurän viddhi
lakñaëaiù puruñädhamän
“The Supreme is called ätmä because He is found both in oneself and within
others. Some persons become agitated by hearing descriptions of the Supreme
Lord, and they openly state that there is no superior living being beyond
themselves. Such persons are to be known as demons. By their practical symptoms
they are to be understood as the lowest class of men.”
SB 11.5.16
TEXT 16
TEXT
ye kaivalyam asampräptä
ye cätétäç ca müòhatäm
trai-vargikä hy akñaëikä
ätmänaà ghätayanti te
SYNONYMS
ye—those who; kaivalyam—knowledge of the Absolute Truth; asampräptäù—have not
achieved; ye—who; ca—also; atétäù—have transcended; ca—also; müòhatäm—gross
foolishness; trai-vargikäù—dedicated to the three goals of pious life, namely
dharma (religiosity), artha (economic development) and käma (sense
gratification); hi—indeed; akñaëikäù—not having even a moment to reflect;
ätmänam—their own selves; ghätayanti—murder; te—they.
TRANSLATION
Those who have not achieved knowledge of the Absolute Truth, yet who are still
beyond the darkness of complete ignorance, generally follow the threefold path
of pious material life, namely religiosity, economic development and sense
gratification. Not having time to reflect on any higher purpose, they become the
killers of their own soul.
PURPORT
Those who are completely in the darkness of ignorance and thus bereft even of
material pious life commit innumerable sinful activities and suffer greatly. Due
to such intense suffering such persons sometimes seek the shelter of the
devotees of the Lord and, being blessed by such transcendental association, are
sometimes elevated to the highest perfectional stage of Kåñëa consciousness.
Those who are not completely sinful experience some mitigation of the miseries
of material life and thus develop a false sense of well-being within the
material world. Because those who are materially pious generally obtain worldly
prosperity, bodily beauty and a pleasant family situation, they become falsely
proud of their position and are not inclined to associate with or accept
instructions from the devotees of the Lord. Unfortunately, all material
activities, whether pious or impious, are inevitably contaminated by sinful
activity. Those who are proud of their piety and do not like to hear about Kåñëa
sooner or later fall down from their artificial position. Every living entity is
an eternal servant of Kåñëa, the Supreme Personality of Godhead. Therefore,
until we surrender to Kåñëa, our position is actually always impious. The word
akñaëikäù (“not having even a moment to reflect”) is significant in this verse
Materialistic persons cannot spare a single moment for their eternal
self-interest. This is a symptom of misfortune. Such persons are considered to
be killing their own souls because by their obstinacy they are preparing a dark
future for themselves from which they will not escape for a very long time.
A sick man receiving medical treatment may be encouraged by the preliminary
results of the doctor’s care. But if the patient becomes falsely proud of the
preliminary progress in his treatment and prematurely gives up the doctor’s
orders, thinking himself already cured, there will undoubtedly be a relapse. The
words ye kaivalyam asampräptäù in this verse clearly indicate that material
piety is a long way from perfect knowledge of the Absolute Truth. If one gives
up his spiritual progress before achieving the lotus feet of Kåñëa, he will
undoubtedly fall back down into the most unpleasant material situation, even if
he has achieved impersonal realization of the Brahman effulgence. As stated in
Çrémad-Bhägavatam, äruhya kåcchreëa paraà padaà tataù patanty adhaù.
SB 11.5.17
TEXT 17
TEXT
eta ätma-hano ’çäntä
ajïäne jïäna-mäninaù
sédanty akåta-kåtyä vai
käla-dhvasta-manorathäù
SYNONYMS
ete—these; ätma-hanaù—killers of the self; açäntäù—devoid of peace; ajïäne—in
ignorance; jïäna-mäninaù—presuming to have knowledge; sédanti—they suffer;
akåta—failing to perform; kåtyäù—their duty; vai—indeed; käla—by time;
dhvasta—destroyed; manaù-rathäù—their fanciful desires.
TRANSLATION
The killers of the soul are never peaceful, because they consider that human
intelligence is ultimately meant for expanding material life. Thus neglecting
their real, spiritual duties, they are always in distress. They are filled with
great hopes and dreams, but unfortunately these are always destroyed by the
inevitable march of time.
PURPORT
There is a similar verse in Çré Éçopaniñad (3):
asuryä näma te lokä
andhena tamasävåtäù
täàs te pretyäbhigacchanti
ye ke cätma-hano janäù
“The killer of the soul, whoever he may be, must enter into the planets known as
the worlds of the faithless, full of darkness and ignorance.”
SB 11.5.18
TEXT 18
TEXT
hitvätma-mäyä-racitä
gåhäpatya-suhåt-striyaù
tamo viçanty anicchanto
väsudeva-paräì-mukhäù
SYNONYMS
hitvä—giving up; ätma-mäyä—by the illusory energy of the Supreme Soul;
racitäù—manufactured; gåha—homes; apatya—children; suhåt—friends; striyaù—wives;
tamaù—into darkness; viçanti—they enter; anicchantaù—without desiring;
vasudeva-paräk-mukhäù—those who have turned away from Lord Väsudeva.
TRANSLATION
Those who have turned away from the Supreme Lord, Väsudeva, being under the
spell of the Lord’s illusory energy, are eventually forced to give up their
so-called homes, children, friends, wives and lovers, which were all created by
the illusory potency of the Supreme Lord, and enter against their will into the
darkest regions of the universe.
PURPORT
The living entity turns his back on the Supreme Personality of Godhead and tries
instead to enjoy temporary sense gratification. The result is simply anxiety as
the conditioned soul struggles to maintain his temporary wife, children,
friends, home, nation, etc. Finally all of these things are taken away, and the
bewildered soul, in great frustration, sometimes tries to take shelter of an
impersonal concept of God and liberation. Thus the conditioned soul is always in
ignorance, either pursuing illusory sense gratification or trying to avoid sense
gratification by merging into the impersonal aspect of the Lord, called Brahman.
But the actual position of the living entity is to serve the Supreme Person, who
is his master. And unless one gives up one’s inimical feelings toward the
Supreme Personality of Godhead, there is no question of peace or happiness.
kåñëa-bhakta—niñkäma, ataeva ‘çänta’
bhukti-mukti-siddhi-kämé—sakali ‘açänta’
(cc. Madhya 19.149)
SB 11.5.19
TEXT 19
TEXT
çré räjoväca
kasmin käle sa bhagavän
kià varëaù kédåço nåbhiù
nämnä vä kena vidhinä
püjyate tad ihocyatäm
SYNONYMS
çré-räjä uväca—the King said; kasmin—in what; käle—time; saù—He; bhagavän—the
Supreme Lord; kim varëaù—having what color; kédåçaù—having what form; nåbhiù—by
men; nämnä—by (what) names; vä—and; kena—by what; vidhinä—processes; püjyate—is
worshiped; tat—that; iha—in our presence; ucyatäm—please speak.
TRANSLATION
King Nimi inquired: In what colors and forms does the Supreme Personality of
Godhead appear in each of the different ages, and with what names and by what
types of regulative principles is the Lord worshiped in human society?
PURPORT
It has been clearly established in the previous verses that human life is
spoiled if one does not surrender unto the Supreme Lord and engage in His loving
devotional service. Therefore the King is now requesting the sages to give
specific details about the worship of the Lord because this devotional process
has clearly been described as the only practical means of delivering the
conditioned soul.
SB 11.5.20
TEXT 20
TEXT
çré-karabhäjana uväca
kåtaà tretä dväparaà ca
kalir ity eñu keçavaù
nänä-varëäbhidhäkäro
nänaiva vidhinejyate
SYNONYMS
çré-karabhäjanaù uväca—Çré Karabhäjana said; kåtam—Satya; tretä—Tretä;
dväparam—Dväpara; ca—and; kaliù—Kali; iti—thus named; eñu—in these ages;
keçavaù—the Supreme Lord, Keçava; nänä—various; varëa—having complexions;
abhidhä—names; äkäraù—and forms; nänä—various; eva—similarly; vidhinä—by
processes; ijyate—is worshiped.
TRANSLATION
Çré Karabhäjana replied: In each of the four yugas, or ages—Kåta, Tretä, Dväpara
and Kali—Lord Keçava appears with various complexions, names and forms and is
thus worshiped by various processes.
SB 11.5.21
TEXT 21
TEXT
kåte çuklaç catur-bähur
jaöilo valkalämbaraù
kåñëäjinopavétäkñän
bibhrad daëòa-kamaëòalü
SYNONYMS
kåte—in Satya-yuga; çuklaù—white; catuù-bähuù—having four arms; jaöilaù—with
matted locks; valkala-ambaraù—wearing a garment of tree bark; kåñëa-ajina—a
black deerskin; upavéta—a brähmaëa’s sacred thread; akñän—prayer beads made of
akña seeds; bibhrat—carrying; danda—a rod; kamaëòalü—and waterpot.
TRANSLATION
In Satya-yuga the Lord is white and four-armed, has matted locks and wears a
garment of tree bark. He carries a black deerskin, a sacred thread, prayer beads
and the rod and waterpot of a brahmacäré.
SB 11.5.22
TEXT 22
TEXT
manuñyäs tu tadä çäntä
nirvairäù suhådaù samäù
yajanti tapasä devaà
çamena ca damena ca
SYNONYMS
manuñyäù—human beings; tu—and; tadä—then; çäntäù—peaceful; nirvairäù—free from
envy; suhådaù—friendly to all; samäù—equipoised; yajanti—they worship; tapasä—by
the austerity of meditation; devam—the Supreme Personality of Godhead; çamena—by
controlling the mind; ca—also; damena—by controlling the external senses;
ca—and.
TRANSLATION
People in Satya-yuga are peaceful, nonenvious, friendly to every creature and
steady in all situations. They worship the Supreme Personality by austere
meditation and by internal and external sense control.
PURPORT
In Satya-yuga the Supreme Lord incarnates as a four-armed brahmacäré described
in the previous verse and personally introduces the process of meditation.
SB 11.5.23
TEXT 23
TEXT
haàsaù suparëo vaikuëöho
dharmo yogeçvaro ’malaù
éçvaraù puruño ’vyaktaù
paramätmeti géyate
SYNONYMS
haàsaù—the transcendental swan; su-parëaù—whose wings are very beautiful;
vaikuëöhaù—the Lord of the spiritual kingdom; dharmaù—the maintainer of
religion; yoga-éçvaraù—the master of all mystic perfection; amalaù—immaculate;
éçvaraù—the supreme controller; puruñaù—the supreme enjoying male; avyaktaù—the
unmanifest; parama-ätmä—the Supersoul in the heart of every living being;
iti—thus; géyate—His names are variously chanted.
TRANSLATION
In Satya-yuga the Lord is glorified by the names Haàsa, Suparëa, Vaikuëöha,
Dharma, Yogeçvara, Amala, Éçvara, Puruña, Avyakta and Paramätmä.
PURPORT
The sage Karabhäjana Muni is replying to Videharäja Nimi’s questions about the
varieties of the Lord’s incarnations. In Satya-yuga the Lord’s color is white,
and He wears tree bark and a black deerskin as an ideal meditative brahmacäré.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura has explained the Lord’s various names
in Satya-yuga as follows. Those who are self-realized know this supreme reality
of the Personality of Godhead as Paramätmä, Those souls who are situated in the
religious system of varëäçrama glorify Him as the haàsa who is transcendental to
all the varëas and äçramas. Persons absorbed in gross matter consider Him to be
Suparëa, “the beautifully winged” basis of the conceptions of cause and effect
who flies within the subtle sky of the soul, as described in Chändogya Upaniñad.
Persons accustomed to wandering within this universe of subtle and gross matter
created by the Lord’s illusory potency chant His name Vaikuëöha. Persons
deprived of the power of transcendental meditation (dhäraëä), who are thus
subject to falling from the path of religion, glorify Him as Dharma, or religion
personified. Those who are forced to submit to the illusory modes of material
nature and whose minds are uncontrolled and disturbed glorify Him as the most
perfectly self-controlled Yogeçvara. Persons tainted by a mixture of the modes
of passion and ignorance call Him Amala, or the uncontaminated. Persons devoid
of potency call Him Éçvara, and those who consider themselves to be under His
shelter chant His glories by the name Uttama Puruña. Those who know that this
material manifestation is only temporary call Him Avyakta. In this way, in
Satya-yuga Lord Väsudeva appears in various four-armed transcendental forms, and
the jéva souls worship Him, each by their own particular process of devotional
service. Therefore the Supreme Lord has many different names.
SB 11.5.24
TEXT 24
TEXT
tretäyäà rakta-varëo ’sau
catur-bähus tri-mekhalaù
hiraëya-keças trayy-ätmä
sruk-sruvädy-upalakñaëaù
SYNONYMS
tretäyäm—in Tretä-yuga; rakta-varëaù—red-complexioned; asau—He;
catuù-bähuù—four-armed; tri-mekhalaù—wearing three belts (representing three
phases of Vedic initiation); hiraëya-keçaù—having golden hair;
trayi-ätmä—personifying the knowledge of the three Vedas; srak-sruva-ädi—the
sacrificial wooden ladle, spoon and so on; upalakñaëaù—having as His symbols.
TRANSLATION
In Tretä-yuga the Lord appears with a red complexion. He has four arms, golden
hair, and wears a triple belt representing initiation into each of the three
Vedas. Embodying the knowledge of worship by sacrificial performance, which is
contained in the Åg, Säma and Yajur Vedas, His symbols are the ladle, spoon and
other implements of sacrifice.
PURPORT
The sruk is a particular implement for pouring ghee in sacrifices. It is about
an arm’s length long and is made of a particular type of wood called vikaìkata.
The sruk has a rodlike handle and a spout with a shallow groove at its tip that
resembles a swan’s beak. Its front part is a carved-out spoon the size of a
fist. The sruva is another implement used in sacrificial oblations. It is made
of khadira wood, is smaller than the sruk and is used to pour ghee into the
sruk. It is also sometimes used instead of the sruk to pour ghee directly into
the sacrificial fire. These are the Lord’s symbols in Tretä-yuga, when the Lord
incarnates to introduce the yuga-dharma of yajïa, or sacrifice.
SB 11.5.25
TEXT 25
TEXT
taà tadä manujä devaà
sarva-deva-mayaà harim
yajanti vidyayä trayyä
dharmiñöhä brahma-vädinaù
SYNONYMS
tam—Him; tadä—then; manujäù—human beings; devam—the Personality of Godhead;
sarva-deva-mayam—who contains within Himself all the demigods; harim—Çré Hari;
yajanti—they worship; vidyayä—with the rituals; trayyä—of the three main Vedas;
dharmiñöhäù—fixed in religiosity; brahma-vädinaù—seekers of the Absolute Truth.
TRANSLATION
In Tretä-yuga, those members of human society who are fixed in religiosity and
are sincerely interested in achieving the Absolute Truth worship Lord Hari, who
contains within Himself all the demigods. The Lord is worshiped by the rituals
of sacrifice taught in the three Vedas.
PURPORT
The residents of the earth in Satya-yuga are described as having all good
qualities. In Tretä-yuga human society is described as dharmiñöhäù, or
thoroughly religious, and brahma-vädinaù, or faithfully seeking the Absolute
Truth through the Vedic injunctions. However, it should be noted that all of the
exalted qualities of the people of Satya-yuga are not mentioned in this verse.
In other words, in Satya-yuga people are automatically perfect, whereas in
Tretä-yuga people are inclined to become perfect through performing Vedic
sacrifice. In Tretä-yuga human society is not automatically Kåñëa conscious, as
it was in Satya-yuga, but people are still highly inclined to become Kåñëa
conscious, and thus they strictly follow the Vedic injunctions.
SB 11.5.26
TEXT 26
TEXT
viñëur yajïaù påçnigarbhaù
sarvadeva urukramaù
våñäkapir jayantaç ca
urugäya itéryate
SYNONYMS
viñëuù—the all-pervading Supreme Lord; yajïaù—the supreme personality of
sacrifice; påçni-garbhaù—the son of Påçni and Prajäpati Sutapä; sarva-devaù—the
Lord of all lords; uru-kramaù—the performer of wonderful deeds; våñäkapiù—the
Lord, who dispels all suffering and rewards all desires simply by being
remembered; jayantaù—the all-victorious; ca—and; uru-gäyaù—the most glorified;
iti—by these names; éryate—He is called.
TRANSLATION
In Tretä-yuga the Lord is glorified by the names Viñëu, Yajïa, Påçnigarbha,
Sarvadeva, Urukrama, Våñäkapi, Jayanta and Urugäya.
PURPORT
Påçnigarbha refers to Kåñëa’s incarnation as the son of Påçni-devé and Prajäpati
Sutapä. Våñäkapi indicates that if the living entities simply remember the Lord,
He is inclined to shower all benedictions upon them, thus satisfying their
desires and removing their miseries. Since the Lord is always victorious, He is
called Jayanta.
SB 11.5.27
TEXT 27
TEXT
dväpare bhagaväï çyämaù
péta-väsä nijäyudhaù
çrévatsädibhir aìkaiç ca
lakñaëair upalakñitaù
SYNONYMS
dväpare—in Dväpara-yuga; bhagavän—the Supreme Lord; çyämaù—dark blue;
péta-väsäù—wearing a yellow garment; nija-äyudhaù—having His own particular
weapons (the disc, club, conchshell and lotus flower); çrévatsa-ädibhiù—by
Çrévatsa and others; aìkaiù—bodily marks; ca—and; lakñaëaiù—by ornaments;
upalakñitaù—characterized.
TRANSLATION
In Dväpara-yuga the Supreme Personality of Godhead appears with a dark blue
complexion, wearing yellow garments. The Lord’s transcendental body is marked in
this incarnation with Çrévatsa and other distinctive ornaments, and He manifests
His personal weapons.
PURPORT
The Lord’s transcendental body in Dväpara-yuga can be compared to the color of a
dark blue flower. The Lord exhibits His personal transcendental weapons such as
Sudarçana cakra, and all of the limbs of His body, especially His hands and
feet, are decorated with auspicious symbols such as a lotus flower and a flag.
And on His chest, the Lord manifests the Kaustubha jewel as well as the
auspicious Çrévatsa, a whorl of hair curling from left to right on the right
side of the Lord’s chest. Actually, such auspicious marks as Kaustubha and
Çrévatsa, as well as the weapons of the Lord, are present in all of the
viñëu-tattva incarnations. Çréla Jéva Gosvämé explains that these universal
characteristics of the Lord mentioned by the sage Karabhäjana are indications of
the Kåñëa avatära. Because Kåñëa is the source of all incarnations, all of the
symptoms of all other incarnations are to be found in His transcendental body.
SB 11.5.28
TEXT 28
TEXT
taà tadä puruñaà martyä
mahä-räjopalakñaëam
yajanti veda-tanträbhyäà
paraà jijïäsavo nåpa
SYNONYMS
tam—Him; tadä—in that age; puruñam—the supreme enjoyer; martyäù—mortal men;
mahä-räja—a great king; upalakñaëam—playing the role of; yajanti—they worship;
veda-tanträbhyäm—according to both the original Vedas and ritual tantras;
param—of the Supreme; jijïäsavaù—those who want to gain knowledge; nåpa—O King.
TRANSLATION
My dear King, in Dväpara-yuga men who desire to know the Supreme Personality of
Godhead, who is the supreme enjoyer, worship Him in the mood of honoring a great
king, following the prescriptions of both the Vedas and tantras.
PURPORT
When Lord Kåñëa was leaving the city of Hastinäpura, Arjuna personally held an
umbrella over the Lord, and Uddhava and Sätyaki fanned the Lord with decorated
fans (Bhäg. 1.10.17, 18). In this way, Emperor Yudhiñöhira and his followers
worshiped Kåñëa as the greatest of noble kings and as the Supreme Personality of
Godhead. Similarly, at the Räjasüya sacrifice all of the great souls of the
universe elected Kåñëa as the King of all kings, the greatest personality,
deserving of first worship. Such reverential worship of the Lord is
characteristic of Dväpara-yuga, as described in this verse
(mahä-räjopalakñaëam). With each successive yuga, namely Satya, Tretä, Dväpara
and Kali, the condition of human society deteriorates more and more. As
mentioned in this verse, the only favorable qualification of the residents of
Dväpara-yuga is that they are jijïäsavaù, strongly desirous of knowing the
Absolute Truth. Otherwise there is no good qualification mentioned. The
inhabitants of Satya-yuga were described as çäntäù, nirvairäù, suhådaù and
samäù, or peaceful, free from envy, the well-wishers of every living entity, and
fixed on the spiritual platform beyond the modes of material nature. Similarly
the inhabitants of Tretä-yuga were described as dharmiñöhäù and brahma-vädinaù,
or thoroughly religious, and expert followers of the Vedic injunctions. In the
present verse, the inhabitants of Dväpara-yuga are said to be simply jijïäsavaù,
desiring to know the Absolute Truth. Otherwise they are described as martyäù, or
subject to the weakness of mortal beings. If the human society of even
Dväpara-yuga was clearly inferior to that of Satya and Tretä-yugas, we can
hardly imagine the truly disastrous condition of human society in Kali-yuga.
Therefore, as will be mentioned in the following verses, human beings who have
taken their birth in the present age of Kali should attach themselves rigidly to
the movement of Caitanya Mahäprabhu to free themselves from foolishness.
SB 11.5.29-30
TEXTS 29–30
TEXT
namas te väsudeväya
namaù saìkarñaëäya ca
pradyumnäyäniruddhäya
tubhyaà bhagavate namaù
näräyaëäya åñaye
puruñäya mahätmane
viçveçvaräya viçväya
sarva-bhütätmane namaù
SYNONYMS
namaù—obeisances; te—unto You; väsudeväya—Väsudeva; namaù—obeisances;
saìkarñaëäya—to Saìkarñaëa; ca—and; pradyumnäya—to Pradyumna; aniruddhäya—to
Aniruddha; tubhyam—to You; bhagavate—the Personality of Godhead;
namaù—obeisances; näräyaëäya åñaye—to Lord Näräyaëa Åñi; puruñäya—the supreme
enjoying male and the creator of the material universe; mahä-ätmane—the supreme
being; viçva-éçvaräya—the Lord of the universe; viçväya—and Himself the very
form of the universe; sarva-bhüta-ätmane—the Supersoul of all living beings;
namaù—obeisances.
TRANSLATION
“Obeisances to You, O Supreme Lord Väsudeva, and to Your forms of Saìkarñaëa,
Pradyumna and Aniruddha. O Supreme Personality of Godhead, all obeisances unto
You. O Lord Näräyaëa Åñi, O creator of the universe, best of personalities,
master of this cosmos and original form of the universe, O Supersoul of all
created entities, all homage unto You.”
PURPORT
Çréla Jéva Gosvämé explains that although Lord Kåñëa appeared at the end of
Dväpara-yuga, great sages chanted this verse from the beginning of that age in
expectation of His appearance.
Ordinary living entities, although eternally subordinate to the Lord, become
absorbed in attempting to dominate the material creation yet ultimately remain
under the control of the Supreme Lord. The constitutional position of the living
entity is engagement in the Lord’s service. It is further the constitutional
position of the material nature to be engaged by the living entity in satisfying
the transcendental desires of the Lord. Thus these prayers, as mentioned in this
verse, are offered to the Supreme Lord in accordance with the Païcarätra and the
Vedic mantras so that one may become fixed in remembering his eternal
subordination to the Absolute Truth.
The supreme living entity, Kåñëa, eternally manifests Himself as the
catur-vyüha, or quadruple plenary expansion. The purport of this prayer is that
one should give up his false ego and pray to this catur-vyüha by offering Them
obeisances. Although the Absolute Truth is one without a second, the Absolute
Truth displays His unlimited opulences and potencies by expanding Himself in
innumerable plenary forms, of which the catur-vyüha is a principal expansion.
The original being is Väsudeva, the Personality of Godhead. When the Godhead
manifests His primeval energies and opulences, He is called Saìkarñaëa.
Pradyumna is the basis of the Viñëu expansion who is the soul of the entire
universe, and Aniruddha is the basis of the personal manifestation of Viñëu as
the Supersoul of every individual entity within the universe. Among the four
plenary expansions mentioned here, the original expansion is Väsudeva, and the
other three are considered to be particular manifestations of Him.
When the living entity forgets that both he himself as well as the material
nature are meant for the Lord’s service, the quality of ignorance becomes
prominent, and the conditioned entity desires to become himself the master. Thus
the conditioned soul imagines that he is a very important person within society
or that he is a great philosopher. The Vedic mantras and Païcarätra give mankind
instructions about devotional service to the Personality of Godhead, which free
one from the contamination of considering oneself a prestigious member of
society or a great philosopher. One in knowledge should recognize himself as a
tiny servant of the Supreme Absolute Truth.
In Dväpara-yuga, Deity worship of the Lord is prominent. Such Deity worship is
ultimately aimed at the process of çravaëaà kértanaà viñëoù. Without hearing and
chanting the glories of the Lord one cannot perform Deity worship. In Deity
worship it is required that the worshiper glorify the names, forms, qualities,
paraphernalia, entourage and pastimes of the Supreme Lord. When such
glorification is complete, the worshiper becomes eligible to realize
transcendental knowledge through hearing about the Lord.
SB 11.5.31
TEXT 31
TEXT
iti dväpara urv-éça
stuvanti jagad-éçvaram
nänä-tantra-vidhänena
kaläv api tathä çåëu
SYNONYMS
iti—thus; dväpare—in the Dväpara age; uru-éça—O King; stuvanti—they praise;
jagat-éçvaram—the Lord of the universe; nänä—various; tantra—of scriptures;
vidhänena—by the regulations; kalau—in the age of Kali; api—also; tathä—in which
manner; çåëu—please hear.
TRANSLATION
O King, in this way people in Dväpara-yuga glorified the Lord of the universe.
In Kali-yuga also people worship the Supreme Personality of Godhead by following
various regulations of the revealed scriptures. Now kindly hear of this from me.
PURPORT
The words kaläv api, “in Kali-yuga also,” are very important in this verse. It
is well known that Kali-yuga is an irreligious age. Thus it is surprising that
in such a completely irreligious age the Supreme Lord is worshiped. Therefore it
is stated kaläv api, “even in Kali-yuga.” In Kali-yuga the incarnation of the
Personality of Godhead does not directly assert Himself to be the Personality of
Godhead, but rather He is detected by expert devotees in accordance with the
revealed Vedic scriptures. Similarly, Prahläda Mahäräja states in
Çrémad-Bhägavatam (7.9.38):
itthaà nå-tiryag-åñi-deva-jhañävatärair
lokän vibhävayasi haàsi jagat pratépän
dharmaà mahä-puruña päsi yugänuvåttaç
channaù kalau yad abhavas tri-yugo ’tha sa tvam
“In this way, my Lord, You appear in various incarnations as a human being, an
animal, a great saintly demigod, a fish or a tortoise, thus maintaining the
entire creation in different planetary systems and killing the demoniac
principles. According to the age, O my Lord, You protect the principles of
religion. In the age of Kali, however, You do not assert Yourself as the Supreme
Personality of Godhead, and therefore You are known as Triyuga, or the Lord who
appears in three yugas.” Thus it is understood that it is difficult for common
people in Kali-yuga to recognize the incarnation of the Lord since in this age
the Lord’s appearance is slightly concealed.
According to Çréla Bhaktisiddhänta Sarasvaté Öhäkura the word
nänä-tantra-vidhänena indicates the importance in Kali-yuga of the Vaiñëava
scriptures known as the Païcarätras or Sätvata-païcarätras. It is stated in the
Bhägavatam, stré-çüdra-dvija-bandhünäà trayé na çruti-gocarä: in Kali-yuga it is
impossible for ordinary people to perform highly technical Vedic sacrifices or
the unbearable penances of the mystic yoga system. Such standard Vedic processes
are practically inaccessible for the spiritually retarded population of
Kali-yuga. Therefore the simple process of glorifying the Personality of Godhead
by chanting His holy names is essential in this age. Such devotional processes
as chanting the holy names of the Lord and worshiping His Deity form are
elaborately described in the Vaiñëava çästras known as Païcarätras. Such tantric
scriptures are referred to in this verse, and it is stated that in Kali-yuga
these devotional processes, taught by great äcäryas such as Närada Muni, are the
only practical means for worshiping the Lord. This will be more clearly
explained in the following verse.
SB 11.5.32
TEXT 32
TEXT
kåñëa-varëaà tviñäkåñëaà
säìgopäìgästra-pärñadam
yajïaiù saìkértana-präyair
yajanti hi su-medhasaù
SYNONYMS
kåñëa-varëam—repeating the syllables kåñ-ëa; tviñä—with a luster; akåñëam—not
black (golden); sa-aìga—along with associates; upa-aìga—servitors;
astra—weapons; pärñadam—confidential companions; yajïaiù—by sacrifice;
saìkértana-präyaiù—consisting chiefly of congregational chanting; yajanti—they
worship; hi—certainly; su-medhasaù—intelligent persons.
TRANSLATION
In the age of Kali, intelligent persons perform congregational chanting to
worship the incarnation of Godhead who constantly sings the names of Kåñëa.
Although His complexion is not blackish, He is Kåñëa Himself. He is accompanied
by His associates, servants, weapons and confidential companions.
PURPORT
This same verse is quoted by Kåñëadäsa Kaviräja in the Caitanya-caritämåta,
Ädi-lélä, Chapter Three, verse 52. His Divine Grace A.C. Bhaktivedanta Swami
Prabhupäda has given the following commentary on this verse. “This text is from
Çrémad-Bhägavatam (11.5.32). Çréla Jéva Gosvämé has explained this verse in his
commentary on the Bhägavatam known as the Krama-sandarbha, wherein he says that
Lord Kåñëa also appears with a golden complexion. That golden Lord Kåñëa is Lord
Caitanya, who is worshiped by intelligent men in this age. That is confirmed in
Çrémad-Bhägavatam by Garga Muni, who said that although the child Kåñëa was
blackish, He also appears in three other colors—red, white and yellow. He
exhibited His white and red complexions in the Satya and Tretä ages
respectively. He did not exhibit the remaining color, yellow-gold, until He
appeared as Lord Caitanya, who is known as Gaurahari.
“Çréla Jéva Gosvämé explains that kåñëa-varëam means Çré Kåñëa Caitanya.
Kåñëa-varëam and Kåñëa Caitanya are equivalent. The name Kåñëa appears with both
Lord Kåñëa and Lord Caitanya Kåñëa. Lord Çré Caitanya Mahäprabhu is the Supreme
Personality of Godhead, but He always engages in describing Kåñëa and thus
enjoying transcendental bliss by chanting and remembering His name and form.
Lord Kåñëa Himself appears as Lord Caitanya to preach the highest gospel.
Varëayati means ‘utters’ or ‘describes.’ Lord Caitanya always chants the holy
name of Kåñëa and describes it also, and because He is Kåñëa Himself, whoever
meets Him will automatically chant the holy name of Kåñëa and later describe it
to others. He injects one with transcendental Kåñëa consciousness, which merges
the chanter in transcendental bliss. In all respects, therefore, He appears
before everyone as Kåñëa, either by personality or by sound. Simply by seeing
Lord Caitanya one at once remembers Lord Kåñëa. One may therefore accept Him as
viñëu-tattva. In other words, Lord Caitanya is Lord Kåñëa Himself.
“Säìgopäìgästra-pärñadam further indicates that Lord Caitanya is Lord Kåñëa. His
body is always decorated with ornaments of sandalwood and with sandalwood paste.
By His superexcellent beauty He subdues all the people of the age. In other
descents the Lord sometimes used weapons to defeat the demoniac, but in this age
the Lord subdues them with His all-attractive figure as Caitanya Mahäprabhu.
Çréla Jéva Gosvämé explains that His beauty is His astra, or weapon, to subdue
the demons. Because He is all-attractive, it is to be understood that all the
demigods lived with Him as His companions. His acts were uncommon and His
associates wonderful. When He propagated the saìkértana movement, He attracted
many great scholars and äcäryas, especially in Bengal and Orissa. Lord Caitanya
is always accompanied by His best associates like Lord Nityänanda, Advaita,
Gadädhara and Çréväsa.
“Çréla Jéva Gosvämé cites a verse from the Vedic literature that says that there
is no necessity of performing sacrificial demonstrations or ceremonial
functions. He comments that instead of engaging in such external, pompous
exhibitions, all people, regardless of caste, color or creed, can assemble
together and chant Hare Kåñëa to worship Lord Caitanya. Kåñëa-varëaà tviñäkåñëam
indicates that prominence should be given to the name Kåñëa. Lord Caitanya
taught Kåñëa consciousness and chanted the name of Kåñëa. Therefore, to worship
Lord Caitanya, everyone should together chant the mahä-mantra—Hare Kåñëa, Hare
Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. To
propagate worship in churches, temples or mosques is not possible because people
have lost interest in that. But anywhere and everywhere, people can chant Hare
Kåñëa. Thus worshiping Lord Caitanya, they can perform the highest activity and
fulfill the highest religious purpose of satisfying the Supreme Lord.
“Çréla Särvabhauma Bhaööäcärya, a famous disciple of Lord Caitanya, said: ‘The
principle of transcendental devotional service having been lost, Çré Kåñëa
Caitanya has appeared to deliver again the process of devotion. He is so kind
that He is distributing love of Kåñëa. Everyone should be attracted more and
more to His lotus feet, as humming bees are attracted to a lotus flower.’ ”
The incarnation of Caitanya Mahäprabhu is also described in the Çré
Viñëu-sahasra-näma, which appears in Chapter 189 of the Däna-dharma-parva of
Mahäbhärata. Çréla Jéva Gosvämé has quoted this reference as follows:
suvarëa-varëo hemäìgo varäìgaç candanäìgadé. “In His early pastimes He appears
as a householder with a golden complexion. His limbs are beautiful, and His
body, smeared with the pulp of sandalwood, seems like molten gold.” He has also
quoted, sannyäsa-kåc chamaù çänto niñöhä-çänti-paräyaëaù: “In His later pastimes
He accepts the sannyäsa order, and He is equipoised and peaceful. He is the
highest abode of peace and devotion, for He silences the impersonalist
nondevotees.”
SB 11.5.33
TEXT 33
TEXT
dhyeyaà sadä paribhava-ghnam abhéñöa-dohaà
térthäspadaà çiva-viriïci-nutaà çaraëyam
bhåtyärti-haà praëata-päla bhaväbdhi-potaà
vande mahä-puruña te caraëäravindam
SYNONYMS
dhyeyam—fit to be meditated upon; sadä—always; paribhava—the insults of material
existence; ghnam—which destroy; abhéñöa—the true desire of the soul; doham—which
amply reward; tértha—of all the holy places and great saintly personalities;
äspadam—the abode; çiva-viriïci—by the greatest of demigods, Lord Çiva and
Brahmä; nutam—which are bowed down to; çaraëyam—most worthy of taking shelter
of; bhåtya—of Your servants; ärti-ham—which relieve the distress; praëata-päla—O
protector of all who simply offer respects to You; bhava-abdhi—of the ocean of
birth and death; potam—which are a suitable boat (for crossing); vande—I offer
my homage; mahä-puruña—O Lord Mahäprabhu; te—to Your; caraëa-aravindam—lotus
feet.
TRANSLATION
My dear Lord, You are the Mahä-puruña, the Supreme Personality of Godhead, and I
worship Your lotus feet, which are the only eternal object of meditation. Those
feet destroy the embarrassing conditions of material life and freely award the
greatest desire of the soul, the attainment of pure love of Godhead. My dear
Lord, Your lotus feet are the shelter of all holy places and of all saintly
authorities in the line of devotional service and are honored by powerful
demigods like Lord Çiva and Lord Brahmä. My Lord, You are so kind that You
willingly protect all those who simply bow down to You with respect, and thus
You mercifully relieve all the distress of Your servants. In conclusion, my
Lord, Your lotus feet are actually the suitable boat for crossing over the ocean
of birth and death, and therefore even Lord Brahmä and Lord Çiva seek shelter at
Your lotus feet.”
PURPORT
The incarnation of the Personality of Godhead in Kali-yuga is described and
worshiped in this verse. The sage Karabhäjana, after describing the incarnation
of Godhead in each of the three previous yugas—Satya, Tretä and
Dväpara—presented suitable prayers which are utilized for glorifying the Lord in
each particular age. After describing the Lord’s manifestation in Kali-yuga with
the verse kåñëa-varëaà tviñäkåñëam, this and the next verse are now presented to
glorify the Lord’s appearance in Kali-yuga as Caitanya Mahäprabhu, kåñëa-varëam.
Caitanya Mahäprabhu appears in Kali-yuga and teaches everyone to chant the holy
name of Kåñëa. The members of the ISKCON movement are so much absorbed in
kåñëa-varëam, or chanting the holy names of Kåñëa, that sometimes ordinary
persons refer to them as “the Kåñëas.” Thus whoever comes into contact with
Caitanya Mahäprabhu’s movement immediately begins to worship Kåñëa by chanting
His holy name.
The words dhyeyaà sadä, or “always to be meditated upon,” indicate that there
are no hard-and-fast rules in this age for chanting the holy names of Kåñëa. In
Kali-yuga the authorized process of meditation is to chant the holy names of the
Lord, especially the mantra Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare
Räma, Hare Räma, Räma Räma, Hare Hare. This process is to be executed constantly
and always (sadä). Similarly, Caitanya Mahäprabhu stated, nämnäm akäri bahudhä
nija-sarva-çaktis taträrpitä niyamitaù smaraëe na kälaù: in Kali-yuga, the
Supreme Lord has kindly invested all of His potencies in His holy name, and
there are no hard-and-fast rules for chanting such names. The mention of such
rules refers to käla-deça-niyama, or regulations of time and place. Normally
there are strict regulations governing the time, season, place, conditions,
etc., under which one may execute a particular Vedic ceremony or chant a
particular mantra. However, one should chant the holy name of Kåñëa everywhere
and at all times, twenty-four hours a day. Thus there is no restriction in terms
of time and place. This is the meaning of Caitanya Mahäprabhu’s statement.
The word paribhava-ghnam is significant in this verse. In Kali-yuga human
society is infected with enviousness. There is great envy, even among members of
the same family, who constantly quarrel in this age. Similarly, neighbors are
envious of each other and of each other’s possessions and status. And entire
nations, burning with envy, go to war unnecessarily at the risk of genocide
caused by terrible modern weapons. But all of these harassments caused by family
members, strangers, so-called friends who are unfaithful, opposing nations,
financial competition, social disgrace, cancer, etc., can be relieved by taking
shelter of the lotus feet of Caitanya Mahäprabhu. It is not possible to save the
material body, but one who takes shelter of Caitanya Mahäprabhu loosens the hard
knot of the heart that psychologically binds him to the hallucination of
identifying with the external body or the subtle material mind. Once this false
identification is broken, one can be blissful in any adverse material condition.
Those who foolishly try to make the temporary body eternal are wasting their
time and neglecting the actual process for making life permanent, which is to
take shelter of the lotus feet of Caitanya Mahäprabhu, who is Kåñëa Himself.
In this verse the word térthäspadam means that the lotus feet of Caitanya
Mahäprabhu are the shelter of all holy places. As the Kåñëa consciousness
movement spreads all over the world, we often find, especially in poor
third-world countries, that it is very difficult for people to travel to India
to visit the most exalted holy places such as Våndävana and Mäyäpur. Especially
in South America it is very difficult for a large number of devotees to visit
such places in India and purify themselves. But Caitanya Mahäprabhu is so
merciful that simply by worshiping Him, Vaiñëavas throughout the world receive
the benefit of having visited the supreme holy place, namely the lotus feet of
Caitanya Mahäprabhu. Thus there is no loss for the followers of the Kåñëa
consciousness movement, despite their external situation.
In this regard, Çréla Viçvanätha Cakravarté Öhäkura has stated, kalau
dravya-deça-kriyädi-janitaà durväram apävitryam api näçaìkanéyam iti bhävaù. In
this age the world is so polluted by sinful life that it is very difficult to
become free from all of the symptoms of Kali-yuga. Still, one who is faithfully
serving in the missionary work of Caitanya Mahäprabhu need not fear occasional,
unavoidable symptoms of Kali-yuga. The followers of Caitanya Mahäprabhu strictly
follow the four regulative principles of no illicit sex, no intoxication, no
meat-eating and no gambling. They try to always chant Hare Kåñëa and engage in
the service of the Lord. However, it may happen that by accident an occasional
symptom of Kali-yuga such as envy, anger, lust, greed, etc., may momentarily
appear in the life of a devotee. But if such a devotee is actually surrendered
at the lotus feet of Caitanya Mahäprabhu, by His mercy such an unwanted symptom,
or anartha, will quickly disappear. Therefore, a sincere follower of the Lord
should never be discouraged in the execution of his prescribed duty but should
be confident that he will be protected by Caitanya Mahäprabhu.
It is also mentioned in this verse, çiva-viriïci-nutam. Lord Çiva and Lord
Brahmä are undoubtedly the two most powerful personalities within this universe.
Still, they meticulously worship the lotus feet of Caitanya Mahäprabhu. Why?
Çaraëyam. Even Lord Çiva and Lord Brahmä are not safe without the shelter of the
lotus feet of the Lord.
The words bhåtyärti-haà praëata-päla indicate that if one simply bows down
without duplicity at the lotus feet of the Lord (praëata), then the Lord will
give such a sincere candidate all protection. This verse does not mention that
one need be an exalted devotee of the Lord. Rather, it is stated that if one
simply bows down at the Lord’s lotus feet he will get all protection, and this
also applies to anyone who is trying to serve the mission of Caitanya
Mahäprabhu. Even the neophyte will get all protection by the mercy of the Lord.
In regard to the words bhaväbdhi-potam, or “a suitable boat for crossing the
ocean of material existence,” there is the following statement by Lord Brahmä
and other demigods in the Çrémad-Bhägavatam: tvat-päda-potena mahat-kåtena
kurvanti go-vatsa-padaà bhaväbdhim. “By accepting Your lotus feet as the boat by
which to cross the ocean of nescience, one follows in the footsteps of the
mahäjanas and can cross that ocean as easily as one steps over the hoofprint of
a calf.” According to Çréla Rüpa Gosvämé, a follower of Caitanya Mahäprabhu is
jévan-mukta, or a liberated soul. Thus the devotee is not worried about his
future destination, for he is confident that the Lord will quickly take him
across the ocean of material existence. Such confidence is referred to in the
Upadeçämåta by the word niçcayät, meaning firm conviction about the potency of
the process of devotional service. According to Çréla Viçvanätha Cakravarté
Öhäkura, the statement çiva-viriïci-nutam is also understood to indicate that
Caitanya Mahäprabhu is worshiped by Lord Çiva’s incarnation Advaita Äcärya and
by Lord Brahmä’s incarnation Haridäsa Öhäkura.
Caitanya Mahäprabhu is addressed in this verse as mahä-puruña, meaning
puruñottama, the Supreme Personality of Godhead. Similarly, there is reference
to mahäprabhu in the Çvetäçvatara Upaniñad (3.12), mahän prabhur vai puruñaù
sattvasyaiña pravartakaù: “The supreme prabhu is the Personality of Godhead, who
is the initiator of the entire cosmos.” Similarly, Lord Çré Gaurakåñëa is
addressed by the word mahäpuruña in this verse, and the whole intention of this
verse is to offer obeisances at His lotus feet. Such lotus feet are the actual
eternal object of meditation because they cut off the bondage of material life
and fulfill the desires of the devotees. Although the conditioned souls laboring
arduously under illusion pursue many temporary goals in life, there is no
possibility of their achieving actual bliss or knowledge. Such eternal bliss and
knowledge is actually wealth. One should not neglect the lotus feet of Caitanya
Mahäprabhu, taking Him to be an ordinary person, and instead accept the
temporary, useless shelter offered by the illusory energy of the Lord.
Those yogés who falsely select some other object of meditation besides the lotus
feet of the Lord are simply creating obstructions to their own eternal life.
When the meditator, the meditation and the object of meditation are all on the
eternal platform of the Lord, then actual shelter has been achieved. Generally
the conditioned souls are engaged in bhoga-tyäga. Sometimes they run madly after
material prestige and sense gratification, and sometimes they desperately try to
renounce these things. However, beyond this vicious cycle of alternating sense
gratification and renunciation are the lotus feet of the Lord, which constitute
the ultimate abode of peace and happiness for the living entity.
The following are additional notes on this verse given by Çréla Bhaktisiddhänta
Sarasvaté Öhäkura.
dhyeyam—the object indicated by the word dhémahi in the Gäyatré mantra.
térthäspadam—the original shelter of holy places headed by Çré Gauòakñetra and
Vraja-maëòala; or the original shelter, namely the lotus feet of the Lord, of
the great devotees of the Brahma-sampradäya following in the succession of
faithful hearing. The succession of faithful hearing begins with Çrémad
Änandatértha (Madhväcärya) and is continued by the rüpänuga mahä-bhägavatas, the
highly elevated followers of Rüpa Gosvämé and Caitanya Mahäprabhu.
çiva-viriïci-nutam—He who is worshiped by the incarnation of Lord Çiva, Çrémad
Advaitäcärya Prabhu, and by the incarnation of Lord Viriïci, Çrémän Äcärya
Haridäsa Prabhu.
bhåtyärti-ham—He who destroyed by His causeless mercy the misery of His own
servant, the brähmaëa Väsudeva, who was afflicted with leprosy in caitanya-lélä,
bhaväbdhi-potam—the means of crossing over the ocean of saàsära; or the shelter
of those who are freeing themselves from material existence, which afflicts the
living entity in the form of hankering for liberation or material enjoyment.
Such persons who took advantage of this transcendental boat of the Lord’s lotus
feet are Särvabhauma Bhaööäcärya, who was saved from mukti-käma, or desire for
liberation, and Pratäparudra Mahäräja, who was saved from bhukti-käma, or the
desire for material opulence.
SB 11.5.34
TEXT 34
TEXT
tyaktvä su-dustyaja-surepsita-räjya-lakñméà
dharmiñöha ärya-vacasä yad agäd araëyam
mäyä-mågaà dayitayepsitam anvadhävad
vande mahä-puruña te caraëäravindam
SYNONYMS
tyaktvä—abandoning; su-dustyaja—most difficult to give up; sura-épsita—anxiously
desired by the demigods; räjya-lakñmém—the goddess of fortune and her opulence;
dharmiñöhaù—most perfectly fixed in religiousness; ärya-vacasä—according to the
words of a brähmaëa (who had cursed Him to be deprived of all the happiness of
family life); yat—He who; agät—went; araëyam—to the forest (taking to the
renounced order of life); mäyä-mågam—the conditioned soul, who is always
searching out illusory enjoyment; dayitayä—out of sheer mercy; épsitam—His
desired object; anvadhävat—running after; vande—I offer my homage; mahä-puruña—O
Lord Mahäprabhu; te—to Your; caraëa-aravindam—lotus feet.
TRANSLATION
O Mahä-puruña, I worship Your lotus feet. You gave up the association of the
goddess of fortune and all her opulence, which is most difficult to renounce and
is hankered after by even the great demigods. Being the most faithful follower
of the path of religion, You thus left for the forest in obedience to a
brähmaëa’s curse. Out of sheer mercifulness You chased after the fallen
conditioned souls, who are always in pursuit of the false enjoyment of illusion,
and at the same time engaged in searching out Your own desired object, Lord
Çyämasundara.
PURPORT
According to the Vaiñëava äcäryas, this important verse of the Çrémad-Bhägavatam
is understood to describe Caitanya Mahäprabhu, Lord Kåñëa and also Lord Çré
Rämacandra. This verse appears within the discussion by the sage Karabhäjana of
the yugävatäras, or the different incarnations of the Personality of Godhead who
deliver the conditioned souls of each age. The prayers ending with the words
vande mahäpuruña te caraëäravindam are understood to glorify the incarnation of
Lord Kåñëa in Kali-yuga known as Caitanya Mahäprabhu. Caitanya Mahäprabhu lived
for twenty-four years in Navadvépa as a householder and enjoyed immense
popularity among both scholars and ordinary persons. His saìkértana movement was
completely supported by the local government, even though it was Muslim. And
Caitanya Mahäprabhu had the pleasure of marrying the goddess of fortune. No
ordinary woman of the material world, no matter how gorgeous she may be, can in
any way compare with the beautiful goddess of fortune. Everyone in the universe,
including Lord Brahmä, is searching after the goddess of fortune. Therefore it
is stated here, surepsita.
However, Caitanya Mahäprabhu is Lord Kåñëa appearing as a brähmaëa, and
therefore He is certainly dharmiñöhaù, or the most religious. Actually the
Supreme Personality of Godhead is always dharmiñöhaù, whether He appears as a
cowherd boy, a great king or a brähmaëa, because the Lord Himself is the
original source and personification of all religious principles. However, in the
pastimes of Caitanya Mahäprabhu there are very few political or economic
activities. Caitanya Mahäprabhu appeared as a great philosopher-brähmaëa, and
thus He is certainly dharmiñöhaù. In Caitanya-caritämåta, in the Seventeenth
Chapter of the Ädi-lélä, it is described that a certain brähmaëa, who was well
known for being harsh and cursing others, could not enter the kértana hall where
Caitanya Mahäprabhu was performing kértana because the door was locked. Being
very agitated and breaking his brähmaëa’s thread, he cursed Caitanya Mahäprabhu
the next day on the bank of the Ganges, saying, “I shall now curse You, for Your
behavior has greatly aggrieved me. You shall be bereft of all material
happiness.” However, Caitanya Mahäprabhu felt great jubilation within Himself,
since His mission was vairägya-vidyä-nija-bhakti-yoga—to give up the illusion of
material sense gratification and staunchly engage twenty-four hours a day in the
devotional service of the Lord. Therefore, Caitanya Mahäprabhu took this curse
as a blessing, and soon after, the Lord took sannyäsa. Thus it is stated in this
verse that by the words of the Äryan, the brähmaëa (ärya-vacasä), Caitanya
Mahäprabhu took sannyäsa (yad agäd araëyam) and went traveling through the
different forests of India on the way to Våndävana, and later South India.
Caitanya Mahäprabhu wanted especially to preserve the prestige of the brähmaëa
class, and therefore He decided to keep the brähmaëa’s curse intact.
Çréla Viçvanätha Cakravarté Öhäkura has explained the word mäyä-mågam as
follows. Mäyä means one’s so-called wife, children and bank account, which keep
one firmly bound up in the material bodily concept of life. The word mågam
indicates mågyati, or “to search out.” Thus, mäyä-mågam indicates the
conditioned living entity, who is always frantically searching for the latest
up-to-the-minute sense gratification in the material bodily concept of society,
friendship and love. Anvadhävat indicates that Caitanya Mahäprabhu was always
visibly going here and there, searching after the fallen conditioned souls.
Caitanya Mahäprabhu would sometimes embrace the conditioned souls on the pretext
of religious friendship or ecstasy. But actually, the Lord was touching the
bodies of the conditioned souls to pull them out of the ocean of material
existence and hurl them into the ocean of ecstatic love of Godhead. Thus
Caitanya Mahäprabhu was the most merciful and munificent incarnation of the
Lord, whose mercy surpassed the bounds of mundane discrimination in the matter
of caste, color and creed.
The word dayitayä can be explained as follows. The Sanskrit word dayä means
“mercy.” Thus, by grammatical derivation, the word used in this verse, dayitayä,
indicates that because of being the most merciful, Caitanya Mahäprabhu was
busily engaged in rescuing the fallen conditioned souls, who are completely
distracted and bewildered by the external illusory energy of the Lord. The
quality of being the most merciful is part and parcel of the character of the
mahä-puruña, or the Supreme Personality of Godhead.
According to Çréla Jéva Gosvämé, this verse also describes the incarnation of
Lord Kåñëa Himself in His original blackish form. Thus the words
surepsita-räjya-lakñmém indicate çré-mathurä-sampattim, or the opulence of
Mathurä. Mathurä is described in Vedic literature as the reservoir of all
opulence because of the touch of the Lord’s lotus feet in that precinct. But
Kåñëa, although taking birth in the opulent city of Mathurä, transferred Himself
to the forest village of Våndävana. In this case the word ärya-vacasä indicates
the order of Lord Kåñëa’s original parents, Vasudeva and Devaké. In
Çrémad-Bhägavatam (10.3.22, 29) both Vasudeva and Devaké express their fear at
the threat of Kaàsa, who had already killed all of Kåñëa’s elder brothers. The
word ärya-vacasä thus indicates that with great love they requested Kåñëa to
kindly make some arrangement to avoid Kaàsa. And Kåñëa, to obey their order,
transferred Himself to the forest village of Våndävana (yad agäd araëyam).
In this context, the words mäyä-mågam indicate the special, exalted relationship
between Çrématé Rädhäräëé and Çré Kåñëa. Mäyä also indicates the internal
potency of Kåñëa, yoga-mäyä. The original form of Kåñëa’s internal potency is
Çrématé Rädhäräëé. Due to the inconceivable love of Çrématé Rädhäräëé, Lord
Kåñëa becomes easily controlled by Her. Thus, mågam, or “animal” in this case
indicates kréòä-mågam, or “a toy animal.” Just as a beautiful young girl may
play with so many dolls or stuffed animals, similarly Lord Kåñëa becomes just
like a doll in the hands of the most beautiful young girl, Çrématé-Rädhäräëé.
According to Çréla Jéva Gosvämé, Çrématé Rädhäräëé performed innumerable types
of worship in order to bind Kåñëa more and more to Her because Çrématé Rädhäräëé
cannot live without Kåñëa. Thus, due to Çrématé Rädhäräëé’s ärädhana, or
worship, Kåñëa can never leave Våndävana. He runs here and there in Våndävana,
protecting the cows, playing with His friends and engaging in countless
intrigues of love with Çrématé Rädhäräëé and the gopés. Thus the word anvadhävat
indicates Kåñëa’s boyish activities, His running throughout the transcendental
land of Våndävana, tightly under the control of the love of Çrématé Rädhäräëé.
Çréla Çrédhara Svämé has explained how this verse also describes the incarnation
of Lord Çré Rämacandra. Although the Lord is completely independent and detached
from everything, He becomes attached to His pure devotees due to their love for
Him. In the great capital of Ayodhyä all of the citizens loved Rämacandra more
than can be described. In this context ärya-vacasä means that by the order of
His father, who was just like His guru, Rämacandra gave up everything and went
to the forest. There He exhibited His great affection for mother Sétä and chased
after mäyä-mågam, or the illusory deer that had been created by the trick of
Rävaëa. That this golden deer was especially desired by Çrématé Sétädevé is
indicated by the word dayitayepsitam.
All of the limbs of the Lord’s transcendental body are nondifferent and
interchangeable, as stated in Brahma-saàhitä (5.32):
aìgäni yasya sakalendriya-våttimanti
paçyanti pänti kalayanti ciraà jaganti
änanda-cinmaya-sad-ujjvala-vigrahasya
govindam ädi-puruñaà tam ahaà bhajämi
All of the limbs (aìgäni) of the Supreme Lord are sakalendriya-våttimanti, or
possessing all of the functions of all of the other limbs. Thus the two lotus
feet of the Personality of Godhead are a plenary representation of the Supreme
Personality of Godhead, and worshiping the Lord’s lotus feet immediately places
the worshiper in the ocean of transcendental bliss. There is no factual
difference in spiritual quality between the incarnations of Caitanya Mahäprabhu,
Lord Kåñëa and Lord Çré Rämacandra. As stated in Vedic literatures, advaitam
acyutam anädim ananta-rüpam. Therefore there is no contradiction in the opinions
of the äcäryas that this verse wonderfully glorifies three different
manifestations of the one Absolute Truth. Caitanya Mahäprabhu is undoubtedly the
Supreme Personality of Godhead. His transcendental attributes fulfill in every
sense of the term the descriptions of the Absolute Truth as given in Vedic
literature. In Caitanya-caritämåta, in the Third Chapter of the Ädi-lélä,
Kåñëadäsa Kaviräja Gosvämé and Çréla Prabhupäda have given elaborate
explanations of the transcendental status of Çré Caitanya Mahäprabhu, which the
reader can refer to for further information.
Everyone should follow the example of the sage Karabhäjana and worship the lotus
feet of the Mahäprabhu, the mahä-puruña, Çré Caitanya Mahäprabhu. One should not
rot on the platform of mental speculation and whimsical interpretation but
should actually revive his lost relationship with the Absolute Truth by
surrendering to Caitanya Mahäprabhu. Those who are worshiping Caitanya
Mahäprabhu are deriving wonderful spiritual results and are tasting the fruit of
love of Kåñëa. Therefore, vande mahä-puruña te caraëäravindam: let us humbly bow
down at the lotus feet of the original Personality of Godhead, Çré Caitanya
Mahäprabhu, who is the mahä-puruña glorified within Çrémad-Bhägavatam.
Corroborating the explanation of this verse, the followers of Caitanya
Mahäprabhu also worship Him in His six-armed form of ñaò-bhuja. Two arms carry
the waterpot and daëòa of the sannyäsé Caitanya Mahäprabhu, two arms carry the
flute of Lord Kåñëa, and two arms carry the bow and arrow of Çré Rämacandra.
This ñaò-bhuja form is the actual purport of this verse of Çrémad-Bhägavatam.
SB 11.5.35
TEXT 35
TEXT
evaà yugänurüpäbhyäà
bhagavän yuga-vartibhiù
manujair ijyate räjan
çreyasäm éçvaro hariù
SYNONYMS
evam—thus; yuga-anurüpäbhyäm—(by particular names and forms) suitable for each
age; bhagavän—the Supreme Personality of Godhead; yuga-vartibhiù—by those living
in each of the different ages; manujaiù—human beings; ijyate—is worshiped;
räjan—O King; çreyasäm—of all spiritual benefit; éçvaraù—the controller;
hariù—Lord Hari.
TRANSLATION
Thus, O King, the Supreme Lord Hari is the giver of all desirable benefits of
life. Intelligent human beings worship the particular forms and names that the
Lord manifests in different ages.
PURPORT
The word yugänurüpäbhyäm is significant here. Anurüpa means “suitable” or
“appropriate.” The Supreme Personality of Godhead, Kåñëa, anxiously desires that
all conditioned living entities come back home, back to Godhead, for an eternal
life of bliss and knowledge. Thus, the Lord reveals Himself in each of the four
ages—Satya, Tretä, Dväpara and Kali—in a form appropriate for worship by the
human beings of that age. In his Laghu-bhägavatämåta (Pürva-khaëòa 1.25), Çréla
Rüpa Gosvämé states:
kathyate varëa-nämäbhyäà
çuklaù satya-yuge hariù
raktaù çyämaù kramät kåñëas
tretäyäà dväpare kalau
“The Supreme Lord Hari is described in terms of His color and names as çukla
[white, or the most pure] in Satya-yuga, and as red, dark blue and black
respectively in Tretä, Dväpara and Kali.” Thus, although in each age various
names suitable for glorifying the Lord are given, such as Haàsa and Suparëa in
Satya-yuga, Viñëu and Yajïa in Tretä-yuga, and Väsudeva and Saìkarñaëa in
Dväpara-yuga, similar names are not given for Kali-yuga, although such names
exist, in order to avoid disclosing cheaply the truth of the incarnation of Çré
Caitanya Mahäprabhu.
In Kali-yuga human society is infested with hypocrisy and superficiality. There
is a strong tendency toward imitation and fraud in this age. Therefore the
incarnation of Çré Caitanya Mahäprabhu is revealed in Vedic literature in a
confidential, discrete way, so that it will be known to the authorized persons
who can then propagate the mission of the Lord on the earth. We actually see in
this modern age that many foolish and ordinary persons claim to be God or
incarnations, avatäras, etc. There are many cheap philosophies and academies
that promise, for a moderate fee, to make one God in a short time. In America
one famous religious group promises its followers that they will all become the
Supreme Lord in heaven. Such bogus preaching goes on in the name of
Christianity. Thus, were Caitanya Mahäprabhu’s name widely spoken of in Vedic
literature, there would soon be a veritable plague of imitation Caitanya
Mahäprabhus infesting the world.
Therefore, to prevent this pandemonium, discretion is exercised in the Vedic
literatures in Kali-yuga, and in a sober, concealed way the actual followers of
Vedic culture are informed through the Vedic mantras of the descent of Çré
Caitanya Mahäprabhu. This discrete system, selected by the Lord Himself for His
appearance in Kali-yuga, is proving to be greatly successful on the earth
planet. And throughout the world millions of people are chanting the holy names
of Kåñëa without the unbearable harassment of hundreds and thousands of
imitation Caitanya Mahäprabhus. Those who seriously desire to approach the
Supreme Personality of Godhead can easily understand the Lord’s mission, whereas
cynical materialistic rascals, puffed up by false prestige and madly considering
their insignificant intelligence to be greater than the intelligence of Lord
Kåñëa, cannot understand the beautiful arrangements made by the Lord for His
graceful descent into the material world. Thus, although Kåñëa is çreyasäm
éçvaraù, or the Lord of all benedictions, such foolish persons turn away from
the Lord’s mission and in this way deprive themselves of their own true benefit
in life.
SB 11.5.36
TEXT 36
TEXT
kalià sabhäjayanty äryä
guëa jïäù sära-bhäginaù
yatra saìkértanenaiva
sarva-svärtho ’bhilabhyate
SYNONYMS
kalim—the age of Kali; sabhäjayanti—they praise; äryäù—progressive souls;
guëa-jïaù—who know the true value (of the age); sära-bhäginaù—who are able to
pick out the essence; yatra—in which; saìkértanena—by the congregational
chanting of the holy names of the Supreme Lord; eva—merely; sarva—all;
sva-arthaù—desired goals; abhilabhyate—are attained.
TRANSLATION
Those who are actually advanced in knowledge are able to appreciate the
essential value of this age of Kali. Such enlightened persons worship Kali-yuga
because in this fallen age all perfection of life can easily be achieved by the
performance of saìkértana.
PURPORT
It is stated here that among the four ages—Satya, Tretä, Dväpara and
Kali—Kali-yuga is actually the best because in this age the Lord mercifully
distributes the highest perfection of consciousness, namely Kåñëa consciousness,
very freely. The word ärya has been defined by Çréla Prabhupäda as “one who is
advancing spiritually.” The nature of an advanced person is to search for the
essence of life. For example, the essence of the material body is not the body
itself but the spirit soul that is within the body; therefore an intelligent
person gives more attention to the eternal spirit soul than to the temporary
body. Similarly, although Kali-yuga is considered to be an ocean of
contamination, there is also an ocean of good fortune in Kali-yuga, namely the
saìkértana movement. In other words, all of the degraded qualities of this age
are completely counteracted by the process of chanting the holy names of the
Lord. Thus it is stated in the Vedic language,
dhyäyan kåte yajan yajïais
tretäyäà dväpare ’rcayan
yad äpnoti tad äpnoti
kalau saìkértya keçavam
“Whatever is achieved in Satya-yuga by meditation, in Tretä by offering ritual
sacrifices and in Dväpara by temple worship is achieved in Kali-yuga by chanting
the names of Lord Keçava congregationally.”
The Vedic process gradually lifts the conditioned entity out of the darkness of
ahaìkära, or false identification with the gross material body, and brings him
to the platform of self-realization, or ahaà brahmäsmi, “I am spirit soul. I am
eternal.” One has to make further progress to discover that although one is
eternal, there is a superior eternal entity, who is the Lord Himself within
one’s own heart and within every atom in the material universe. Beyond this
second phase of self-realization there is the third and final stage of
perfection, which is realization of Bhagavän, or the Supreme Personality of
Godhead, in His own abode.
The Supreme Personality of Godhead is not primarily the superintendent of this
world but rather the enjoyer of His own world, which is beyond the most
fantastic dreams of the conditioned living entity. In other words, although the
king or president of a country is ultimately the controller of the prison
department, the king or president derives actual pleasure within his own palace
and not in administering justice to the foolish prisoners. Similarly, the Lord
appoints the demigods to administer the material creation on His behalf while He
Himself personally enjoys the ocean of transcendental bliss in His own
transcendental kingdom. Thus, realization of the Lord within His own kingdom is
far superior to the primitive understanding that the Lord is the “creator” of
the prison of the material world. This realization of Bhagavän begins with
understanding that there are innumerable Vaikuëöha planets in the spiritual sky
and that on each of them a particular expansion of Näräyaëa dwells with His
innumerable devotees who are attached to that particular form. The central and
chief planet in the spiritual sky is called Kåñëaloka, and there the Personality
of Godhead exhibits His supreme and original form of Govinda. As confirmed by
Lord Brahmä, govindam ädi-puruñaà tam ahaà bhajämi. Lord Brahmä also states:
éçvaraù paramaù kåñëaù
sac-cid-änanda-vigrahaù
anädir ädir govindaù
sarva-käraëa-käraëam
(Brahma-saàhitä 5.1)
Thus, love of Kåñëa and entrance into Kåñëa’s planet in the spiritual sky is the
most supremely perfect and exalted status of life available anywhere, at any
time, throughout the totality of existence. That perfection is available in
Kali-yuga simply by chanting the holy names of God: Hare Kåñëa, Hare Kåñëa,
Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. Therefore
every sane man, woman or child should deeply understand the unprecedented
opportunity offered by Caitanya Mahäprabhu and seriously take up this chanting
process. Only the most unfortunate and irrational person will neglect this
transcendental opportunity.
SB 11.5.37
TEXT 37
TEXT
na hy ataù paramo läbho
dehinäà bhrämyatäm iha
yato vindeta paramäà
çäntià naçyati saàsåtiù
SYNONYMS
na—there is no; hi—indeed; ataù—than this (process of saìkértana);
paramaù—greater; läbhaù—thing to be gained; dehinäm—for embodied souls;
bhrämyatäm—who are being forced to wander; iha—throughout this material
universe; yataù—from which; vindeta—one obtains; paramäm—the supreme;
çäntim—peace; naçyati—and is destroyed; saàsåtiù—the cycle of repeated birth and
death.
TRANSLATION
Indeed, there is no higher possible gain for embodied souls forced to wander
throughout the material world than the Supreme Lord’s saìkértana movement, by
which one can attain the supreme peace and free oneself from the cycle of
repeated birth and death.
PURPORT
In the Skanda Puräëa, as well as in other Puräëas, there is the following
statement: mahä-bhägavatä nityaà kalau kurvanti kértanam. “During Kali-yuga the
great devotees of the Lord always engage in kértana, chanting the Lord’s holy
names.” It is the nature of the Supreme Personality of Godhead to be merciful,
and He is especially merciful to those who, in a helpless condition, take
complete shelter of His lotus feet. One can immediately take shelter of the
lotus feet of the Lord by chanting His holy names. According to Çrédhara Svämé,
even in previous ages such as Satya-yuga it was not possible for the living
entities to achieve the perfection that is available in Kali-yuga. Çréla Jéva
Gosvämé has explained this as follows. In former ages such as Satya-yuga human
beings were perfectly qualified and easily performed even the most difficult
spiritual processes, meditating for many thousands of years practically without
eating or sleeping. Thus, although in any age one who completely takes shelter
of the Lord’s holy name gets all perfection, the highly qualified inhabitants of
Satya-yuga do not consider that merely moving the tongue and lips, chanting the
Lord’s holy name, is a complete process and that the Lord’s holy name is the
only shelter within the universe. They are more attracted to the difficult and
elaborate yoga system of meditation, complete with sophisticated sitting
postures, painstaking control of the breath and deep, extended meditations in
trance on the Personality of Godhead within the heart. In Satya-yuga sinful life
is practically unheard of, and therefore people are not afflicted with the
terrible reactions seen in Kali-yuga, such as world war, famine, plague,
drought, insanity, etc. Although in Satya-yuga people always worship the
Personality of Godhead as the ultimate goal of life and meticulously follow His
laws, called dharma, they do not feel themselves to be in a helpless condition,
and thus they do not always experience intense love for the Lord.
However, in Kali-yuga living conditions are so unbearable, modern governments
are so obnoxious, our bodies are so ridden by physical and mental disease, and
even self-preservation is so troublesome, that the conditioned souls intensely
cry out the holy name of Kåñëa, begging for relief from the onslaught of this
age. The members of the Kåñëa consciousness movement have vivid and
unforgettable experiences of the terrible contradictions inherent in human
society in this age, and thus they are firmly convinced that there is nothing to
be achieved except the mercy of the Supreme Lord. In ISKCON centers throughout
the world we observe wonderfully ecstatic kértana performances in which men,
women and children from all walks of life chant with startling enthusiasm the
holy names of Kåñëa and dance in ecstasy, becoming completely indifferent to
so-called public opinion. In America a prominent professor from Oberlin College
visited a Hare Kåñëa center in California and was astonished by the enthusiasm
with which the devotees chant the holy name of Kåñëa in their congregational
performances.
Thus, due to their helpless and pathetic condition, the living entities in
Kali-yuga have great impetus to surrender fully to the holy name of Kåñëa,
putting all of their hope and faith in the Lord’s holy name. Kali-yuga is
therefore the best age because in this age, more than in Satya-yuga or other
ages, the conditioned souls become disgusted with the kingdom of illusion and
surrender fully to the Lord’s holy name. This status of full surrender is called
paramäà çäntim, or supreme peace.
Çréla Madhväcärya has quoted a passage from the book called Sväbhävya to the
effect that a bona fide spiritual master in disciplic succession is able to
understand the mentality and capability of his disciples and engage them in
worshiping the particular form of the Lord suitable for them. In this way the
spiritual master destroys all obstacles in the path of his disciples. The
general rule is that one must worship the particular form of the Lord that
appears in the current yuga. One may also offer his love and worship to other
forms of the Lord that appear in other ages, and specifically one is recommended
to chant the holy names of Lord Nåsiàhadeva to get all protection. Practically
all of these injunctions are being carried out within the ISKCON movement.
Within the Kåñëa consciousness society, men, women and children are all being
engaged in worshiping the Lord according to their particular natures. In
addition, according to Caitanya Mahäprabhu’s order, we are worshiping Balaräma
and Kåñëa, who appeared in Dväpara-yuga, because They are the original Supreme
Personality of Godhead. Similarly, by chanting the Daçävatära-stotra, jaya
jagad-éça hare, and by reading Çrémad-Bhägavatam, the members of ISKCON worship
all of the plenary expansions of the Personality of Godhead. And after every
ärati performance devotional prayers are duly chanted to Lord Nåsiàhadeva for
protection of this movement, which is so essential to human society.
SB 11.5.38-40
TEXTS 38–40
TEXT
kåtädiñu prajä räjan
kaläv icchanti sambhavam
kalau khalu bhaviñyanti
näräyaëa-paräyaëäù
kvacit kvacin mahä-räja
draviòeñu ca bhüriçaù
tämraparëé nadé yatra
kåtamälä payasviné
käveré ca mahä-puëyä
pratécé ca mahä-nadé
ye pibanti jalaà täsäà
manujä manujeçvara
präyo bhaktä bhagavati
väsudeve ’maläçayäù
SYNONYMS
kåta-ädiñu—of Satya and the other earlier ages; prajäù—the inhabitants; räjan—O
King; kalau—in Kali-yuga; icchanti—they want; sambhavam—birth; kalau—in Kali;
khalu—certainly; bhaviñyanti—there will be; näräyaëa-paräyaëäù—devotees who
dedicate their lives to the service of Lord Näräyaëa; kvacit kvacit—here and
there; mahä-räja—O great monarch; draviòeñu—in the provinces of South India;
ca—but; bhüriçaù—especially plentifully; tämraparëé—named Tämraparëé; nadé—the
river; yatra—where; kåtamälä—Kåtamälä; payasviné—Payasviné; käveré—Käveré;
ca—and; mahä-puëyä—extremely pious; pratécé—named Pratécé; ca—and; mahä-nadé—the
Mahänadé; ye—those who; pibanti—drink; jalam—the water; täsäm—of these;
manujäù—humans; manuja-éçvara—O lord of men (Nimi); präyaù—for the most part;
bhaktäù—devotees; bhagavati—of the Personality of Godhead; väsudeve—Lord
Väsudeva; amala-äçayäù—having spotless hearts.
TRANSLATION
My dear King, the inhabitants of Satya-yuga and other ages eagerly desire to
take birth in this age of Kali, since in this age there will be many devotees of
the Supreme Lord, Näräyaëa. These devotees will appear in various places but
will be especially numerous in South India. O master of men, in the age of Kali
those persons who drink the waters of the holy rivers of Draviòa-deça, such as
the Tämraparëé, Krtamälä, Payasviné, the extremely pious Käveré and the Pratécé
Mahänadé, will almost all be purehearted devotees of the Supreme Personality of
Godhead, Väsudeva.
PURPORT
The Vedas contain information of past, present and future living conditions
throughout the universe. This is not very wonderful. For example, although at
present time in India we are experiencing spring weather, we know that in the
future the torrid summer will come, followed by the rainy season, autumn and
eventually winter and a new spring. Similarly, we know that these seasons have
occurred repeatedly in the past. Thus, just as ordinary human beings can
understand the past, present and future seasons of the earth, the liberated
followers of Vedic culture can easily understand the past, present and future
conditions of the seasonal ages of the earth and other planets. The inhabitants
of Satya-yuga are certainly aware of the conditions of Kali-yuga. They know that
in Kali-yuga the difficult material situation forces the living entity to take
complete shelter of the Supreme Personality of Godhead and that the inhabitants
of Kali-yuga therefore develop a high degree of love of Godhead. Therefore
although the inhabitants of Satya-yuga are far more sinless, truthful and
self-controlled than the people of other ages, they desire to take birth in
Kali-yuga in order to taste pure love of Kåñëa.
Without associating with the devotees of the Lord no one can become an advanced
devotee of the Lord. Therefore, since in Kali-yuga other Vedic processes
collapse due to the unfavorable condition, and since the only authorized Vedic
process is the devotional chanting of the Lord’s holy name, which is available
to everyone, there will undoubtedly be innumerable Vaiñëavas, or devotees of the
Lord, in this age. Birth in this age is very favorable for one who is eager to
associate with the devotees. In fact, the Kåñëa consciousness movement is
establishing authorized Vaiñëava temples throughout the world so that in
innumerable areas one may avail himself of association with pure Vaiñëavas.
Association with the devotees of the Lord is far more valuable than any amount
of association with persons who are merely self-controlled, sinless or expert in
Vedic scholarship. Therefore it is stated in Çrémad-Bhägavatam (6.14.5):
muktänäm api siddhänäà
näräyaëa-paräyaëaù
su-durlabhaù praçäntätmä
koöiñv api mahä-mune
“O great sage, among many millions who are liberated and perfect in knowledge of
liberation, one may be a devotee of Lord Näräyaëa, or Kåñëa. Such devotees, who
are fully peaceful, are extremely rare.” Similarly, it is stated in
Caitanya-caritämåta (Madhya 22.54):
‘sädhu-saìga ’, ‘sädhu-saìga ’—sarva-çästre kaya
lava-mätra sädhu-saìge sarva-siddhi haya
“The verdict of all revealed scriptures is that by even a moment’s association
with a pure devotee, one can attain all success.”
According to Çréla Jéva Gosvämé the words kvacit kvacit in this verse indicate
that in Kali-yuga Lord Çré Kåñëa Caitanya will appear in Gauòa-deça, in the
district of Nadia. And from this pivotal point, He will gradually expand the
flood of love of Godhead to cover the entire earth. Many exalted devotees such
as Çré Advaitäcärya also take birth in Gauòa-deça.
The process of chanting the holy name of Kåñëa, kåñëa-kértana, is not limited to
Kali-yuga. In the Viñëu-dharma, in relation to the story of the fallen son of a
kñatriya, it is stated,
na deça-niyamas tatra
na käla-niyamas tathä
nocchiñöädau niñedhaç ca
çré-harer nämni lubdhakaù
“There is no restriction of place or time, nor any injunction forbidding the
accepting of remnants of foods, etc., when one has become greedy to chant the
name of Çré Hari.” Similarly, it is stated in the Skanda Puräëa, the
Viñëu-dharma and the Vaiçäkha-mähätmya section of the Padma Puräëa,
cakräyudhasya nämäni sadä sarvatra kértayet: “The names of the Supreme Lord who
has the disc as His weapon should be glorified always and everywhere.”
Similarly, the Skanda Puräëa states,
na deça-kälävasthätma-
çuddhy-ädikam apekñate
kintu svatantram evaitaà
näma kämita-käma-dam
“The name of the Lord need not be chanted with regard to place, time,
circumstantial conditions, preliminary self-purification or any other factors.
Rather, it is completely independent of all other processes and rewards all the
desires of those who eagerly chant it.” Similarly, it is stated in the
Viñëu-dharma,
kalau kåta-yugaà tasya
kalis tasya kåte yuge
yasya cetasi govindo
hådaye yasya näcyutaù
“For one who has Lord Govinda in his heart, Satya-yuga becomes manifest in the
midst of Kali, and conversely even Satya-yuga becomes Kali-yuga for one who does
not have the infallible Lord in his heart.” The holy name of Kåñëa is potent
everywhere, at all times and in all circumstances; therefore one should always
chant the holy names of the Lord, either in Kali-yuga, Satya-yuga, in heaven, in
hell or in Vaikuëöha. Kåñëa’s holy name is eternally nondifferent from Him, and
Kåñëa is eternally the Supreme Personality of Godhead. Thus, it is not that the
holy name is powerful in this age only because other processes are not
effective.
It is also stated in the Çré Viñëu Puräëa that chanting the holy names of the
Lord is far more potent than simply trying to remember the Lord through
meditation. In Çrémad-Bhägavatam (2.1.11), Çukadeva Gosvämé has stated,
etan nirvidyamänänäm
icchatäm akuto-bhayam
yoginäà nåpa nirëétaà
harer nämänukértanam
“O King, constant chanting of the holy name of the Lord after the ways of the
great authorities is the doubtless and fearless way of success for all,
including those who are free from all material desires, those who are desirous
of all material enjoyment, and also those who are self-satisfied by dint of
transcendental knowledge.” In his commentary on this verse in the Bhägavatam,
Çréla Prabhupäda has written: “According to Çré Çukadeva Gosvämé, this way of
attaining success [chanting the holy name] is an established fact, concluded not
only by him, but also by all other previous äcäryas. Therefore there is no need
of further evidence.” The reader may consult Çréla Prabhupäda’s purport to this
verse for a detailed explanation of the chanting of the holy name of the Lord
and the offenses to be avoided in such chanting.
In the Vaiñëava-cintämaëi there is the following statement:
agha-cchit smaraëaà viñëor
bahv-äyäsena sädhyate
oñöha-spandana-mätreëa
kértanaà tu tato varam
“Although capable of destroying all sins, the remembrance of Lord Viñëu is
achieved only with extraordinary effort. On the other hand, one may perform
kåñëa-kértana simply by moving one’s lips, and thus this process is superior.”
Çréla Jéva Gosvämé has also quoted the following verse:
yena janma-çataiù pürvaà
väsudevaù samärcitaù
tan-mukhe hari-nämäni
sadä tiñöhanti bhärata
“O descendant of Bharata, the holy names of Lord Viñëu are always vibrating in
the mouth of one who has previously worshiped Väsudeva perfectly for hundreds of
lifetimes.” The same idea is conveyed in the Çrémad-Bhägavatam by Çrématé
Devahüti in her statement to her son, Kapila:
aho bata çva-paco ’to garéyän
yaj-jihvägre vartate näma tubhyam
tepus tapas te juhuvuù sasnur äryä
brahmänücur näma gåëanti ye te
“Oh, how glorious are they whose tongues are chanting Your holy name! Even if
born in the families of dog-eaters, such persons are worshipable. Persons who
chant the holy name of Your Lordship must have executed all kinds of austerities
and fire sacrifices and achieved all the good manners of the Aryans. To be
chanting the holy name of Your Lordship, they must have bathed at holy places of
pilgrimage, studied the Vedas and fulfilled everything required.” (Bhäg. 3.33.7)
Therefore, Çréla Jéva Gosvämé has concluded that it is possible to perform
kértana equally in all ages. In Kali-yuga, however, the Supreme Personality of
Godhead, by His causeless mercy, personally induces the living entities to take
the holy name. Bhaktivinoda Öhäkura has thus quoted the Lord as follows:
enechi auñadhi mäyä näçibära lägi’
hari-näma mahä-mantra lao tumi mägi’
“O conditioned souls who are foolishly sleeping on the lap of the witch Mäyä, I
have brought an excellent medicine to cure the disease of your illusion. This
medicine is called hari-näma. It is My holy name, and by taking this medicine
you will get all perfection in life. Therefore, I sincerely request you to
please take this medicine that I have personally brought for you.”
In verse 32 of this chapter it was stated, yajïaiù saìkértana-präyair yajanti hi
su-medhasaù. According to Çréla Jéva Gosvämé the words saìkértana-präyaiù, which
mean “mainly by the process of saìkértana,” indicate that although other
processes such as Deity worship may be performed to some extent in Kali-yuga,
such processes, in order to be successful, must be favorably connected with the
chanting of the holy names of the Lord. One who is performing worship of the
Kåñëa Deity should know that the most essential part of such Deity worship is
constant chanting of the holy names of the Lord. On the other hand, one who has
perfectly chanted the holy name of the Lord need not depend on other processes,
as expressed in the following famous mantra:
harer näma harer näma
harer nämaiva kevalam
kalau nästy eva nästy eva
nästy eva gatir anyathä
“In this age of Kali there is no alternative, there is no alternative, there is
no alternative for spiritual progress other than the holy name, the holy name,
the holy name of the Lord.” (Båhan-näradéya Puräëa 38.126) As proved by all of
these evidences, the statement in the Bhägavatam (kalià sabhäjayanty äryäù) that
spiritually advanced persons worship the age of Kali due to the facilities
offered in this age by the Lord is not at all contradictory.
At the end of verse 40 in this chapter it is stated, präyo bhaktä bhagavati
väsudeve ’maläçayäù: in general those who are able to regularly drink the waters
of the holy rivers of South India will be pure-hearted devotees of Lord
Väsudeva. The word präyaù, or “in general” indicates that those who are
offensive to the Lord’s devotees, although claiming themselves to be devotees,
are not included within the list of amaläçayäù, or purehearted souls. Çréla
Bhaktisiddhänta Sarasvaté Öhäkura has pointed out that one should not be
bewildered by seeing the apparently poverty-stricken condition of the
inhabitants of South India. Even nowadays the inhabitants of the places
mentioned in this verse generally spend their days with meager eating and
clothing and live as great renounced devotees of the Supreme Lord. In other
words, clothes do not make the man. To live as a polished animal, dressing
oneself luxuriously and gratifying the tongue with rich foodstuffs, is not the
actual symptom of an advanced transcendentalist. Although the residents of South
India are generally Çré Vaiñëavas, or devotees in the Lakñmé-sampradäya, they
are recognized as devotees of the Lord by the followers of Caitanya Mahäprabhu.
According to Çréla Bhaktisiddhänta Sarasvaté Öhäkura, their austere living
conditions should be taken as a good qualification, not a disqualification.
SB 11.5.41
TEXT 41
TEXT
devarñi-bhütäpta-nåëäà pitèëäà
na kiìkaro näyam åëé ca räjan
sarvätmanä yaù çaraëaà çaraëyaà
gato mukundaà parihåtya kartam
SYNONYMS
deva—of the demigods; åñi—of the sages; bhüta—of ordinary living entities;
äpta—of friends and relatives; nåëäm—of ordinary men; pitèëäm—of the
forefathers; na—not; kiìkaraù—the servant; na—nor; ayam—this one; åëé—debtor;
ca—also; räjan—O King; sarva-ätmanä—with his whole being; yaù—a person who;
çaraëam—shelter; çaraëyam—the Supreme Personality of Godhead, who affords
shelter to all; gataù—approached; mukundam—Mukunda; parihåtya—giving up;
kartam—duties.
TRANSLATION
O King, one who has given up all material duties and has taken full shelter of
the lotus feet of Mukunda, who offers shelter to all, is not indebted to the
demigods, great sages, ordinary living beings, relatives, friends, mankind or
even one’s forefathers who have passed away. Since all such classes of living
entities are part and parcel of the Supreme Lord, one who has surrendered to the
Lord’s service has no need to serve such persons separately.
PURPORT
One who has not fully surrendered to the devotional service of the Lord
undoubtedly has many material duties to perform. Every ordinary conditioned soul
is the recipient of innumerable benefits given by the demigods, who provide sun
and moonshine, rain, wind, food and, ultimately, one’s own material body. In
Bhagavad-gétä it is stated, stena eva saù: one who does not reciprocate with the
demigods by offering them sacrifice is stena, or a thief. Similarly, other
living entities such as cows are providing us with innumerable delicious and
nutritious foodstuffs. When we wake up in the morning our mind is refreshed by
the sweet singing of birds, and on a hot day we enjoy the cool shade and breeze
of the forest trees. We are accepting service from innumerable living entities,
and we are obligated to repay them. Äpta means one’s own family members, to whom
one is certainly obligated according to normal morality, and nåëäm means human
society. Until one becomes a devotee of the Supreme Personality of Godhead, one
is certainly a product of his society. We receive mundane education, culture,
tradition and protection from the society in which we live, and thus we owe a
great debt to society. Of course, our debt to society is not simply to the
present order but to all of our forefathers and ancestors who carefully
preserved moral and social customs so that we, their descendants, could live
peacefully. Therefore the word pitèëäm, or “forefathers,” indicates our debt to
previous generations.
In fact, the members of the Kåñëa consciousness society are sometimes criticized
by materialistic persons for giving too much attention to Kåñëa rather than
working to fulfill all of the above-mentioned obligations. In reply to this, the
Bhägavatam (4.31.14) states, yathä taror müla-niñecanena tåpyanti
tat-skandha-bhujopaçäkhäù. If one waters the root of a tee, automatically all of
the branches, twigs, leaves, etc., are also nourished. There is no need for, nor
any effectiveness in, separately pouring water on the branches, twigs and leaves
of a tree. The water has to be placed on the root. Similarly, präëopahäräc ca
yathendriyäëäm: food must be placed in the stomach, from where it is
automatically distributed to all of the limbs of the body. It is foolish to try
to nourish the whole body by rubbing food separately on all the bodily limbs.
Similarly, the Supreme Personality of Godhead, Kåñëa, is the source of all
existence. Everything is emanating from Kåñëa, everything is maintained by
Kåñëa, and at the end, everything will merge to rest in Kåñëa. The Supreme
Personality of Godhead, Kåñëa, is the supreme benefactor, friend, protector and
well-wisher of every living entity, and if He is satisfied, then automatically
the whole world will become satisfied, just as all of the bodily limbs are
strengthened and satisfied when food is duly remitted to the stomach.
The example can be given that a man who is working as the personal secretary to
a great king has no further obligation to petty minor kings. Undoubtedly an
ordinary person has many obligations within this material world. But according
to Bhagavad-gétä, mayaiva vihitän hi tän: it is actually the Supreme Lord who is
giving all benedictions. For example, one receives one’s body by the mercy of
one’s parents. However, sometimes we find that a particular man or woman may
become impotent at a given moment. Sometimes a deformed child is born, and
sometimes a child is born dead. Often the sexual act fails to produce pregnancy
at all. So although all parents desire a beautiful, highly qualified child, this
is often not the case. Thus it can be understood that ultimately it is by the
mercy of the Supreme Lord that a man and woman are able to produce a child by
the sexual act. It is by the Lord’s mercy that the man’s seminal injection is
potent and the woman’s ovum is fertile. Similarly, it is only by the mercy of
the Lord that the child is born in a healthy condition and reaches physical
maturity to pursue his own life. If at any stage in the evolution of a human
being the Lord’s mercy is withdrawn, sudden death or crippling disease occurs.
The demigods are also not independent. The words parihåtya kartam, “giving up
other duties,” indicate that one should give up any concept that the demigods
are separate from Kåñëa. It is clearly stated in Vedic literature that the
demigods are different limbs of the universal body of the Supreme Lord. Further,
it is stated in Bhagavad-gétä that the Supreme Lord is situated in everyone’s
heart and that He only is giving intelligence and memory. Thus, our forefathers
who carefully preserved cultural traditions were acting with intelligence
provided by the Supreme Lord. They certainly were not acting with their own
independent intelligence. No one can be intelligent without a brain, and it is
only by Kåñëa’s mercy that we receive a human brain. Therefore, if we carefully
analyze all of our multifarious obligations toward different classes of living
entities, we shall find that in each and every case it is ultimately by the
mercy of the Supreme Personality of Godhead that we have received a particular
benediction in life. So although an ordinary person must methodically fulfill
all of his various obligations by executing different types of sacrifices and
charitable activities for the satisfaction of those who have benefited him, one
who is directly serving the Supreme Personality of Godhead, Kåñëa, at once
fulfills all such obligations because all benedictions ultimately have come from
the Lord through the agency of family, forefathers, demigods, etc.
The example may be given that sometimes a state government may distribute
benefits originally provided by the federal government. So one who becomes the
personal secretary or minister to the chief executive of the federal government
has no further obligation to the less important representatives of the state
government. Therefore, it is stated in Çrémad-Bhägavatam (11.20.9):
tävat karmäëi kurvéta
na nirvidyeta yävatä
mat-kathä-çravaëädau vä
çraddhä yävan na jäyate
“As long as one is not satiated by fruitive activity and has not awakened his
taste for devotional service by hearing and chanting about the Supreme Lord, one
has to act according to the regulative principles of the Vedic injunctions.” The
conclusion is that one who has fully surrendered to the devotional service of
the Supreme Lord is a first-class human being.
People in general are only eager to receive benedictions from demigods, family
members and society because such benedictions are conducive to material sense
gratification. Less intelligent persons consider such material progress to be
the only goal of life and thus cannot appreciate the exalted position of pure
devotional service to the Lord. Bhakti-yoga, or pure devotional service, is
meant to directly please the senses of the Supreme Personality of Godhead.
Envious materialistic persons propose various arguments to deny that the Supreme
Lord even has transcendental senses. The devotees, however, do not waste!time
doubting the inconceivable beauty, strength, wealth and geniality of the Supreme
Personality of Godhead, but directly please the Lord’s senses through loving
service and thus receive the supreme benediction of going back home, back to
Godhead. The devotees return to the Lord’s abode, where life is eternal, full of
bliss and knowledge. No demigod, family member or forefather can give one an
eternal life of bliss and knowledge. However, if one foolishly neglects the
lotus feet of the Supreme Lord and instead accepts the temporary material body
to be everything, then one must certainly perform elaborate sacrifices,
austerities and charity and fulfill all of the obligations mentioned above.
Otherwise, one becomes completely sinful and condemned, even from the material
point of view.
SB 11.5.42
TEXT 42
TEXT
sva-päda-mülam bhajataù priyasya
tyaktänya-bhävasya hariù pareçaù
vikarma yac cotpatitaà kathaïcid
dhunoti sarvaà hådi sanniviñöaù
SYNONYMS
sva-päda-mülam—the lotus feet of Kåñëa, the shelter of the devotees;
bhajataù—who is engaged in worshiping; priyasya—who is very dear to Kåñëa;
tyakta—given up; anya—for others; bhävasya—of one whose disposition or
inclination; hariù—the Supreme Personality of Godhead; para-éçaù—the Supreme
Lord; vikarma—sinful activities; yat—whatever; ca—and; utpatitam—occurred;
kathaïcit—somehow; dhunoti—removes; sarvam—all; hådi—in the heart;
sanniviñöaù—entered.
TRANSLATION
One who has thus given up all other engagements and has taken full shelter at
the lotus feet of Hari, the Supreme Personality of Godhead, is very dear to the
Lord. Indeed, if such a surrendered soul accidentally commits some sinful
activity, the Supreme Personality of Godhead, who is seated within everyone’s
heart, immediately takes away the reaction to such sin.
PURPORT
In the previous verse it was clearly described that a fully surrendered devotee
of the Supreme Lord has no need to perform ordinary, worldly duties. Now in this
verse it is revealed that devotional service is so pure and potent that a
surrendered devotee of the Lord has no need to perform any other purificatory
process. As described in the Sixth Canto of Çrémad-Bhägavatam, a surrendered
devotee has no need to perform präyaçcitta, or atonement for an accidental
falldown into sinful activity. Since devotional service is itself the most
purifying process, a sincere devotee who has accidentally stumbled on the path
should immediately resume his pure devotional service at the lotus feet of the
Lord. And thus the Lord will protect him, as stated in Bhagavad-gétä (9.30):
api cet su-duräcäro
bhajate mäm ananya-bhäk
sädhur eva sa mantavyaù
samyag vyavasito hi saù
The word tyaktänya-bhävasya in this verse is very significant. As stated in the
previous verse, a pure devotee realizes clearly that all living entities,
including Brahmä and Çiva, are part and parcel of the Supreme Personality of
Godhead and thus have no separate or independent existence. Realizing that
everything and everyone is part and parcel of the Lord, a devotee automatically
is not inclined to commit sinful activities by violating the order of God.
However, due to the powerful influence of material nature, even a sincere
devotee may be temporarily overwhelmed by illusion and deviate from the rigid
path of pure devotional service. In such a case, Lord Kåñëa Himself, acting
within the heart, removes such sinful activities. Even Yamaräja, the lord of
death, has no power to punish a surrendered devotee who has accidentally
committed sinful activities. As stated here, Kåñëa is pareça, or the Supreme
Lord, and all secondary lords such as the demigods cannot threaten the Lord’s
personal devotees. In his youth Ajämila had been a pious brähmaëa engaged in the
service of the Lord. Then, by bad association with a prostitute, he became
practically the most degraded man in the world. At the end of his life, Yamaräja
sent his Yamadütas to drag away the soul of the sinful Ajämila, but the
Personality of Godhead immediately sent His personal associates to save Ajämila
and demonstrate to Yamaräja that no secondary personality can disturb the
personal devotees of the Supreme Personality of Godhead. As stated in
Bhagavad-gétä, kaunteya pratijänéhi na me bhaktaù praëaçyati.
The argument may be raised that the småti-çästra states, çruti-småti mamaiväjïe:
the Vedic scriptures are the direct orders of the Personality of Godhead.
Therefore, one may ask, how can the Lord tolerate that His orders be
occasionally neglected, even by His devotees? To answer this possible objection,
the word priyasya is used in this verse. The devotees of the Lord are very dear
to the Lord. Although the beloved child may accidentally commit an abominable
activity, the loving father forgives the child, taking into consideration the
actual good intentions of the child. Thus, although the devotee of the Lord does
not try to exploit the Lord’s mercy by requesting the Lord to free him from any
future suffering, the Lord, by His own initiative, frees the devotee from the
reactions to accidental falldowns.
This causeless mercy of the Lord upon His devotee is His paramaiçvaryam, or
supreme opulence. Gradually the faithful devotee becomes free, even from
accidental falldown, because simply by remembering the lotus feet of the Lord,
what to speak of by actively rendering service to Him, his heart is purified.
Although the surrendered devotees of the Personality of Godhead may sometimes
appear to be affected by mundane attitudes, they are inevitably protected by the
merciful Lord and are never actually defeated in life.
SB 11.5.43
TEXT 43
TEXT
çré-närada uväca
dharmän bhägavatän itthaà
çrutvätha mithileçvaraù
jäyanteyän munén prétaù
sopädhyäyo hy apüjayat
SYNONYMS
çré-näradaù uväca—Närada Muni said; dharmän bhägavatän—the science of devotional
service to the Supreme Personality of Godhead; ittham—in this manner;
çrutvä—having heard; atha—then; mithilä-éçvaraù—the master of the kingdom of
Mithilä, King Nimi; jäyanteyän—to the sons of Jayanté; munén—sages; prétaù—being
satisfied; sa-upädhyäyaù—along with the priests; hi—indeed; apüjayat—he offered
worship.
TRANSLATION
Närada Muni said: Having thus heard the science of devotional service, Nimi, the
King of Mithilä, felt extremely satisfied and, along with the sacrificial
priests, offered respectful worship to the sagacious sons of Jayanté.
PURPORT
The word jäyanteyän indicates the nine Yogendras, who were born from the womb of
Jayanté, the wife of Åñabhadeva.
SB 11.5.44
TEXT 44
TEXT
tato ’ntardadhire siddhäù
sarva-lokasya paçyataù
räjä dharmän upätiñöhann
aväpa paramäà gatim
SYNONYMS
tataù—then; antardadhire—they disappeared; siddhäù—the perfect sages headed by
Kavi; sarva-lokasya—all those present; paçyataù—as they were watching; räjä—the
King; dharmän—these principles of spiritual life; upätiñöhan—faithfully
following; aväpa—he achieved; paramäm—the supreme; gatim—destination.
TRANSLATION
The perfect sages then disappeared before the eyes of everyone present. King
Nimi faithfully practiced the principles of spiritual life he had learned from
them, and thus he achieved the supreme goal of life.
SB 11.5.45
TEXT 45
TEXT
tvam apy etän mahä-bhäga
dharmän bhägavatän çrutän
ästhitaù çraddhayä yukto
niùsaìgo yäsyase param
SYNONYMS
tvam—you (Vasudeva); api—also; etän—these; mahä-bhäga—O most fortunate one;
dharmän—principles; bhägavatän—of devotional service; çrutän—which you have
heard; ästhitaù—situated in; çraddhayä—with faith; yuktaù—endowed;
niùsaìgaù—free from material association; yäsyase—you will go; param—to the
Supreme.
TRANSLATION
O greatly fortunate Vasudeva, simply apply with faith these principles of
devotional service which you have heard, and thus, being free from material
association, you will attain the Supreme.
PURPORT
Närada Muni related to Kåñëa’s father, Vasudeva, the story of the enlightenment
of King Nimi. Now Närada reveals that Vasudeva himself will also achieve the
supreme perfection of life by practicing the same principles spoken long ago by
the nine Yogendras. Actually, Vasudeva was already a personal associate of the
Supreme Lord, but due to his natural humility as a great devotee, he was
determined to perfect his love of Kåñëa. Thus we can observe the exalted status
of the parents of the Supreme Personality of Godhead.
Ordinary persons feel that the Supreme Lord is always to be worshiped as the
supreme father who supplies everything for the living entities. Such an attitude
is not the perfection of love of Godhead, because when a son is young he is
incapable of giving much service to his mother and father. When the child is
very young, it is rather the parents who are constantly serving the child. So
when the devotee takes the role of mother or father of Kåñëa, there is unlimited
opportunity for rendering loving service to the Lord, whom the devotee
ecstatically accepts as his son. It was Vasudeva’s good fortune that Närada Muni
personally revealed to him the wonderful teachings given by the nava-yogendras
long, long ago to the saintly King Nimi.
SB 11.5.46
TEXT 46
TEXT
yuvayoù khalu dampatyor
yaçasä püritaà jagat
putratäm agamad yad väà
bhagavän éçvaro hariù
SYNONYMS
yuvayoù—of the two of you; khalu—indeed; dam-patyoù—of the husband and wife;
yaçasä—by the glories; püritam—has become full; jagat—the earth; putratäm—the
state of being the son; agamat—assumed; yat—because; väm—your; bhagavän—the
Personality of Godhead; éçvaraù—the Supreme Lord; hariù—Hari.
TRANSLATION
Indeed, the whole world has become filled with the glories of you and your good
wife because the Supreme Personality of Godhead, Lord Hari, has taken the
position of your son.
PURPORT
In this verse Närada Muni hints at the glories of Vasudeva and Devaké, the
parents of Kåñëa and Balaräma, by the words yaçasä püritaà jagat, “the whole
world is now filled with your glories.” In other words, although Vasudeva
inquired from Närada about spiritual advancement, Närada here states, “You are
already completely glorious due to your extraordinary devotion to the Supreme
Personality of Godhead.”
SB 11.5.47
TEXT 47
TEXT
darçanäliìganäläpaiù
çayanäsana-bhojanaiù
ätmä väà pävitaù kåñëe
putra-snehaà prakurvatoù
SYNONYMS
darçana—by seeing; äliìgana—embracing; äläpaiù—and conversing; çayana—in taking
rest; äsana—sitting; bhojanaiù—and eating; ätmä—the hearts; väm—of you two;
pävitaù—have become purified; kåñëe—for Lord Kåñëa; putra-sneham—the affection
toward a son; prakurvatoù—who were manifesting.
TRANSLATION
My dear Vasudeva, you and your good wife Devaké have manifested great
transcendental love for Kåñëa, accepting Him as your son. Indeed, you are always
seeing the Lord, embracing Him, speaking with Him, resting with Him, sitting
together with Him and taking your meals with Him. By such affectionate and
intimate association with the Lord, undoubtedly both of you have completely
purified your hearts. In other words, you are already perfect.
PURPORT
The words ätmä väm pävitaù in this verse are very significant. Ordinary
conditioned souls are required to purify their existence by practicing the
regulative principles of bhakti-yoga and learning how to offer all of their
activities in the devotional service of the Lord. Such a regulative, gradual
process, however, cannot be applied to those exalted souls who are personally
attending the Lord as His parents, boyfriends, girl friends, advisors, sons,
etc. Due to Vasudeva and Devaké’s intense love for Kåñëa as their son, they had
already achieved the highest perfectional stage of life. Although in the
previous verse Çré Närada Muni informed Vasudeva that he and his wife had become
glorious by Kåñëa’s taking birth as their son, Vasudeva might have argued that
other personal associates of the Lord, such as Jaya and Vijaya, had fallen down
due to offending the brähmaëa class. Therefore, in the present verse Närada has
used the word pävitaù: “You are completely purified, and therefore you are
completely free from the slightest trace of discrepancy in your devotional
service, due to your intense love for Kåñëa.”
It is understood from the commentary of Çréla Viçvanätha Cakravarté Öhäkura that
Çré Vasudeva, Kåñëa’s pastime father, is actually an eternally liberated
nitya-siddha associate of the Personality of Godhead. Vasudeva has a spiritual
body, just as Kåñëa does, and he is always merged in the overwhelming ecstatic
desire to serve Kåñëa, his beautiful son. However, Närada could understand that
due to extreme humility, Vasudeva considered himself an ordinary human being and
was feeling very anxious to receive transcendental instructions on the
devotional service of the Lord. Accepting the ecstatic humility of Vasudeva, and
to relieve his anxiety, Çré Närada Muni instructed him in the science of
bhakti-yoga as one might instruct an ordinary human being. However, at the some
time Närada has revealed that actually Çré Vasudeva and Devaké are already
completely glorious by their unprecedented fortune of having Kåñëa and Balaräma
as their sons. Therefore, Närada is telling Vasudeva, “My dear Vasudeva, do not
in any way be discouraged or doubtful about your position. Undoubtedly you are
immediately going back home, back to Godhead. And actually you and your good
wife are the most fortunate persons.”
In conclusion, everyone should become fortunate by fully developing his dormant
love for Kåñëa. Many terrible demons who opposed Kåñëa eventually achieved a
happy state of life by their association with Kåñëa. Therefore there is no doubt
about the supreme bliss achieved by the loving devotees of the Lord who day and
night can only think of pleasing Kåñëa.
SB 11.5.48
TEXT 48
TEXT
vaireëa yaà nåpatayaù çiçupäla-pauëòra-
çälvädayo gati-viläsa-vilokanädyaiù
dhyäyanta äkåta-dhiyaù çayanäsanädau
tat-sämyam äpur anurakta-dhiyäà punaù kim
SYNONYMS
vaireëa—with envy; yam—whom (Lord Kåñëa); nå-patayaù—kings;
çiçupäla-pauëòra-çälva-ädayaù—like Çiçupäla, Pauëòraka, Çälva, etc.; gati—upon
His movements; viläsa—sporting; vilokana—glances; ädyaiù—and so forth;
dhyäyantaù—meditating; äkåta—thus fixed; dhiyaù—their minds; çayana—in the
activities of lying down; äsana-ädau—sitting, and so on; tat-sämyam—a position
on the same level with Him (that is, a position in the eternal, spiritual
world); äpuù—they achieved; anurakta-dhiyäm—for those whose minds are naturally
attached in a favorable way; punaù kim—what to speak of in comparison.
TRANSLATION
Inimical kings like Çiçupäla, Pauëòraka and Çälva were always thinking about
Lord Kåñëa. Even while they were lying down, sitting or engaging in other
activities, they enviously meditated upon the bodily movements of the Lord, His
sporting pastimes, His loving glances upon His devotees, and other attractive
features displayed by the Lord. Being thus always absorbed in Kåñëa, they
achieved spiritual liberation in the Lord’s own abode. What then can be said of
the benedictions offered to those who constantly fix their minds on Lord Kåñëa
in a favorable, loving mood?
PURPORT
On the eve of the disappearance of Lord Kåñëa from this world, Vasudeva became
filled with lamentation thinking that he had not properly utilized the
opportunity of the Lord’s personal presence to become perfectly Kåñëa conscious.
However, Närada Muni assured Çré Vasudeva that the glories of Vasudeva and his
good wife Devaké were chanted throughout the universe because even the demigods
worshiped the exalted status of the Lord’s own parents. Vasudeva was not only
concerned about his own spiritual position, but he also lamented for the Yadu
dynasty, which had left the world in an apparently inauspicious way, being
cursed by great brähmaëas such as Närada and dying in a fratricidal war.
Although the members of the Yadu dynasty were personal associates of the Lord,
their disappearance from the earth was apparently inauspicious, and therefore
Vasudeva was concerned about their eventual destination. So Närada here assures
Vasudeva that even the demons who opposed Kåñëa, such as Çiçupäla, Pauëòraka and
Çälva, achieved promotion to the Lord’s own abode because of their constant
absorption in thinking of Kåñëa. Therefore what to speak of the exalted members
of the Yadu dynasty who actually loved Kåñëa more than anything (anurakta-dhiyäm
punaù kim)? Similarly, it is stated in the Garuòa Puräëa,
ajïäninaù sura-varaà samadhikñipanto
yaà päpino ’pi çiçupäla-suyodhanädyäù
muktià gatäù smaraëa-mätra-vidhüta-päpäù
kaù saàçayaù parama-bhaktimatäà janänäm
“Even foolish sinners like Çiçupäla and Duryodhana who showered abuse upon the
Lord were cleansed of all sins simply by remembering Lord Kåñëa. Somehow or
other their minds were absorbed in the Lord, and thus they attained liberation.
What doubt then is there about the destination of those who are overwhelmed with
devotional feelings for the Lord?”
Vasudeva was also feeling anxiety because on the one hand he was aware that
Kåñëa is the Supreme Personality of Godhead, but at the same time he treated the
Lord as his beloved son. In the relationship between the father and son,
sometimes the father must chastise the son and restrict him in various ways. In
this way Vasudeva was feeling that undoubtedly he had offended the Lord in his
attempt to train Lord Kåñëa as his son. However, Lord Kåñëa is actually pleased
when a pure devotee becomes absorbed in parental love for Him and thus devotedly
tries to care for Him just as loving parents care for a small child. Kåñëa
reciprocates the intense devotional feelings of such devotees by actually
appearing before them as a young boy and acting just like their son.
As mentioned in this verse, the demons actually chastised Kåñëa with feelings of
enmity. Nevertheless, such demons attained liberation due to their absorption in
Kåñëa. Therefore, what to speak of the destination of Vasudeva, who chastised
Kåñëa due to his overwhelming parental love for Him? The conclusion is that the
devotees of the Lord should never consider Vasudeva and Devaké to be ordinary,
conditioned souls. Their relationship with Lord Kåñëa is completely on the
transcendental platform of vätsalya-rasa, or parental love for the Personality
of Godhead. It has nothing to do with the parental love of the material world,
which is based on a mood of sense gratification, since the parents see their
children as objects of material enjoyment.
SB 11.5.49
TEXT 49
TEXT
mäpatya-buddhim akåthäù
kåñëe sarvätmanéçvare
mäyä-manuñya-bhävena
güòhaiçvarye pare ’vyaye
SYNONYMS
mä—do not; apatya-buddhim—the idea of being your son; akåthäù—impose; kåñëe—on
Kåñëa; sarva-ätmani—the Supreme Soul of all; éçvare—the Personality of Godhead;
mäyä—by His power of illusion; manuñya-bhävena—appearing as if an ordinary
person; güòha-aiçvarye—hiding His opulence; pare—the Supreme; avyaye—infallible.
TRANSLATION
Do not think of Kåñëa as an ordinary child, because He is the Supreme
Personality of Godhead, inexhaustible and the Soul of all beings. The Lord has
concealed His inconceivable opulences and is thus outwardly appearing to be an
ordinary human being.
PURPORT
Lord Çré Kåñëa is the original source of all plenary incarnations of the
Absolute Truth. Kåñëas tu bhagavän svayam. His unlimited transcendental
opulences are inexhaustible, and thus He very easily brings the entire creation
under His personal control. Lord Kåñëa is the eternal well-wisher of every
living entity, so there was no need for Vasudeva to be anxious about his future
destination, nor that of the other personal associates of Kåñëa, such as the
members of the Yadu dynasty. In verse 46 of this chapter, Närada Muni told
Vasudeva, putratäm agamad yad väà bhagavän éçvaro hariù: “You and your good wife
are now glorified throughout the universe because Lord Kåñëa has personally
become your son.” In this way Närada is encouraging Vasudeva to continue to love
Kåñëa as his most beloved son, for such ecstatic devotional feelings are never
to be given up. But at the same time, Närada is removing Vasudeva’s doubts about
the future by assuring him, “Due to your love for Kåñëa you may think that He is
an ordinary human being. You are appearing like a human being, and Lord Kåñëa is
simply reciprocating with you. In order to encourage you to love Him as your
son, He is placing Himself under your control. And thus, His inconceivable power
and opulences are being concealed from you. Don’t assume, however, that there is
actually a dangerous situation because of the events of this material world.
Although Kåñëa appears to be under your control, He is eternally the supreme
controller. Therefore, do not consider Him to be a human being. He is always the
Supreme Personality of Godhead.”
The word mäyä in this verse indicates that Kåñëa’s manuñya, or humanlike,
activities are actually misleading to the ordinary man because Kåñëa is the
Supreme Personality of Godhead. Mäyä also means “transcendental potencies.” As
stated in Bhagavad-gétä, sambhavämy ätma-mäyayä: the Lord descends in His own
transcendental form filled with transcendental potencies. And thus the words
mäyä-manuñya-bhävena here also indicate Kåñëa’s original transcendental form,
which resembles the humanlike forms experienced in this world. Mäyä also
indicates “mercy,” or “compassion,” according to the Sanskrit dictionary, and
thus the Lord’s incarnation is understood to be His causeless mercy upon the
conditioned souls. The Lord’s descent is also His causeless mercy upon the
liberated souls, who take immense pleasure in joining the Lord in His pastimes
and in chanting and hearing about such exalted spiritual activities (çravaëaà
kértanaà viñëoù).
In order to reciprocate the love of Vasudeva for Him, Kåñëa mostly concealed His
unlimited opulences. In this way the devotee is fully encouraged in his
particular loving relationship with the Lord. However, when Vasudeva was filled
with anxiety due to the dangerous situation created by the brähmaëa’s curse,
Närada immediately reminded him that such anxiety was unnecessary, since all
these events were under the direct control of the Supreme Personality of
Godhead. Thus, the Vaiñëava paramahaàsas who take the position of the Lord’s
parents remain under the shelter of the Lord at all times and never deviate from
the loving devotional service of the Lord. They remain fixed in transcendence in
all circumstances, unlike ordinary parents of the material world, who are
constantly becoming bewildered by illusion due to the bodily concept of life.
SB 11.5.50
TEXT 50
TEXT
bhü-bhäräsura-räjanya-
hantave guptaye satäm
avatérëasya nirvåtyai
yaço loke vitanyate
SYNONYMS
bhü-bhära—who were the burden of the earth; asura—demons; räjanya—members of the
kingly order; hantave—in order to kill; guptaye—for the protection; satäm—of the
saintly devotees; avitérëasya—of Him who has descended; nirvåtyai—also for
awarding liberation; yaçaù—the fame; loke—throughout the world; vitanyate—has
become spread.
TRANSLATION
The Supreme Personality of Godhead descended to kill the demoniac kings who were
the burden of the earth and to protect the saintly devotees. However, both the
demons and the devotees are awarded liberation by the Lord’s mercy. Thus, His
transcendental fame has spread throughout the universe.
PURPORT
A doubt may arise as to how the Supreme Personality of Godhead descends to this
material world. And since He is the omnipotent creator of millions of universes,
why do the devotees glorify as wonderful the Lord’s activities such as His
killing a witch named Pütanä by sucking out her life through her breast?
Although such activities are certainly beyond the scope of ordinary human
beings, why should they be considered wonderful when executed by the omnipotent
Personality of Godhead? The answer is given in this verse by the word nirvåtyai
The Lord killed the demons not because He was envious of them, but in order to
give them spiritual liberation. Thus the causeless mercy of the Personality of
Godhead in liberating both the devotees and the demons by His inconceivable
pastimes clearly distinguishes the Lord from any other living entity, either man
or demigod. It is stated, mukti-pradätä sarveñäà viñëur eva na saàçayaù: only
Viñëu can give liberation beyond birth and death. Çréla Viçvanätha Cakravarté
Öhäkura has pointed out that generally the demons are awarded impersonal
liberation in the Brahman effulgence, whereas the devotees are given the
superior benediction of love of Godhead in the spiritual planets. Thus, the Lord
exhibits His causeless mercy toward all classes of living entities, and His fame
is spread throughout the universe. Because Kåñëa is transcendental, His fame is
not different from His personal incarnation, so as the Lord’s fame expands, the
entire universe is gradually liberated. These are some of the unique
characteristics of the Supreme Personality of Godhead.
SB 11.5.51
TEXT 51
TEXT
çré-çuka uväca
etac chrutvä mahä-bhägo
vasudevo ’ti-vismitaù
devaké ca mahä-bhägä
jahatur moham ätmanaù
SYNONYMS
çré-çukaù uväca—Çré Çukadeva Gosvämé said; etat—this; çrutvä—having heard;
mahä-bhägaù—the greatly fortunate; vasudevaù—King Vasudeva;
ati-vismitaù—extremely amazed; devaké—mother Devaké; ca—and; mahä-bhägä—the
greatly fortunate; jahatuù—they both gave up; moham—the confusion; ätmanaù—their
own.
TRANSLATION
Çré Çukadeva Gosvämé continued: Having heard this narration, the greatly
fortunate Vasudeva was completely struck with wonder. Thus he and his most
blessed wife Devaké gave up all illusion and anxiety that had entered their
hearts.
SB 11.5.52
TEXT 52
TEXT
itihäsam imaà puëyaà
dhärayed yaù samähitaù
sa vidhüyeha çamalaà
brahma-bhüyäya kalpate
SYNONYMS
itihäsam—historical account; imam—this; puëyam—pious; dhärayet—meditates upon;
yaù—who; samähitaù—with fixed attention; saù—he; vidhüya—cleaning off; iha—in
this very life; çamalam—contamination; brahma-bhüyäya—the supreme spiritual
perfection; kalpate—achieves.
TRANSLATION
Anyone who meditates on this pious historical narration with fixed attention
will purify himself of all contamination in this very life and thus achieve the
highest spiritual perfection.
Thus end the purports of the humble servants of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda to the Eleventh Canto, Fifth Chapter, of the
Çrémad-Bhägavatam, entitled “Närada Concludes His Teachings to Vasudeva.”
SB 11.6: The Yadu Dynasty Retires to Prabhäsa
CHAPTER SIX
The Yadu Dynasty Retires to Prabhäsa
SB 11.6 Summary
This chapter describes how Brahmä and other demigods, after offering prayers to
Lord Çré Kåñëa, requested the Lord to return to His own abode and how Uddhava,
anticipating separation from the Supreme Personality of Godhead, was very
distressed and prayed to Çré Kåñëa that he might accompany Him on His return to
that abode.
Desiring to see Çré Kåñëa in His humanlike form, which enchants all the worlds,
the Gandharvas, Apsaräs, Nägas, Åñis, Pitäs, Vidyädharas, Kinnaras and other
demigods, all headed by Brahmä, Çiva and Indra, arrived at the city of Dvärakä.
Covering the body of Kåñëa with flower garlands from the Nandana gardens of
heaven, they praised Him with statements about His transcendental power and
qualities.
All living entities, beginning with Brahmä, are subordinate to Lord Çré Kåñëa.
Kåñëa creates the universe by empowering His expansion Mahä-Viñëu. Although
Kåñëa creates, maintains and destroys this world through His material energy, He
remains transcendental to the material energy and perfectly self-satisfied. Even
in the midst of His sixteen thousand queens, Lord Kåñëa is undisturbed.
Performers of fruitive sacrifices and yogés desiring mystic power contemplate
the lotus feet of Lord Çré Kåñëa to attain their materialistic objectives. But
the most elevated devotees, who desire liberation from the bondage of material
work, lovingly contemplate the Lord’s lotuslike feet because those feet are the
fire that destroys all desires for sense gratification. One cannot actually
purify the mind by ordinary worship, penance and other such processes. One can
purify the mind contaminated by sense gratification only through mature faith in
the mode of goodness, which arises by hearing the glories of Kåñëa. Therefore,
intelligent persons situated in the varëäçrama system serve the two kinds of
holy places: the nectarean rivers of the topics of Kåñëa and the nectarean
rivers flowing from the Lord’s lotus feet.
By incarnating within the Yadu dynasty, Kåñëa performed the highest welfare work
for the entire universe by displaying His transcendental pastimes. Simply by
hearing and chanting about these pastimes, pious persons in Kali-yuga can
definitely cross over the ocean of material illusion. When the Lord had
fulfilled the purpose of His descent and the Yadu dynasty was facing imminent
destruction from the brähmaëas’ curse, the Lord desired to wind up His pastimes.
When Brahmä prayed to the lotus feet of Lord Kåñëa for the deliverance of
himself and all the other demigods, Çré Kåñëa revealed in His reply that after
the destruction of the Yadu dynasty He would return to His own abode.
Observing terrible disturbances indicating the imminent destruction of the
world, Lord Kåñëa called together the wise members of the Yadu dynasty and
reminded them of the brämaëas’ curse. The Lord convinced them to go to
Prabhäsa-tértha, where they could save themselves by the performance of ritual
bathing, charity, and so on. The Yadus, in obedience to Kåñëa’s desire, prepared
to journey to Prabhäsa.
Upon seeing and hearing the Lord’s conversation with the Yadu dynasty, Uddhava
approached Lord Çré Kåñëa in a secluded place, offered Him full obeisances and,
with folded hands, expressed his inability to tolerate separation from the Lord.
He begged Kåñëa to carry him to His own abode.
If one tastes the nectar of Kåñëa’s pastimes with his ears, one loses all
hankering for other things. Persons who engage constantly in Kåñëa’s
service—while eating, sporting, sleeping, sitting, etc.—cannot tolerate
separation from Kåñëa. They honor all kinds of remnants from Çré Kåñëa and thus
conquer the Lord’s illusory energy. Peaceful members of the renounced order
attain Brahmaloka after exhaustive and painful exertion, whereas the devotees of
the Lord simply discuss Lord Kåñëa among themselves, chant and remember His
various pastimes and instructions, and thus automatically cross beyond the
insurmountable material energy.
SB 11.6.1
TEXT 1
TEXT
çré-çuka uväca
atha brahmätma-jaiù devaiù
prajeçair ävåto ‘bhyagät
bhavaç ca bhüta-bhavyeço
yayau bhüta-gaëair våtaù
SYNONYMS
çré-çukaù uväca—Çré Çukadeva Gosvämé said; atha—then; brahmä—Lord Brahmä;
ätma-jaiù—by his sons (headed by Sanaka); devaiù—by the demigods;
prajä-éçaiù—and hy the progenitors of universal population (headed by Maréci);
ävåtaù—surrounded; abhyagät—went (to Dvärakä); bhavaù—Lord Çiva; ca—also;
bhüta—to all living beings; bhavya-éçaù—the bestower of auspiciousness;
yayau—went; bhüta gaëaiù—by the hordes of ghostly creatures; våtaù—surrounded.
TRANSLATION
Çré Çukadeva Gosvämé said: Lord Brahmä then set off for Dvärakä, accompanied by
his own sons as well as by the demigods and the great Prajäpatis. Lord Çiva, the
bestower of auspiciousness to all living beings, also went, surrounded by many
ghostly creatures.
SB 11.6.2-4
TEXTS 2–4
TEXT
indro marudbhir bhagavän
ädityä vasavo ’çvinau
åbhavo ’ìgiraso rudrä
viçve sädhyäç ca devatäù
gandharväpsaraso nägäù
siddha-cäraëa-guhyakäù
åñayaù pitaraç caiva
sa-vidyädhara-kinnaräù
dvärakäm upasaïjagmuù
sarve kåñëa-didåkñavaù
vapuñä yena bhagavän
nara-loka-manoramaù
yaço vitene lokeñu
sarva-loka-maläpaham
SYNONYMS
indraù—Lord Indra; marudbhiù—along with the wind-gods; bhagavän—the powerful
controller; ädityäù—the twelve principal demigods, all sons of Aditi;
vasavaù—the eight Vasu demigods; açvinau—the two Açviné-kumäras; åbhavaù—the
Åbhus; aìgirasaù—the descendants of Aìgirä Muni; rudräù—the expansions of Lord
Çiva; viçve sädhyäù—known as Viçvedevas and Sädhyas; ca—also; devatäù—other
demigods; gandharva-apsarasaù—the heavenly musicians and dancing girls;
nägäù—the celestial snakes; siddha-cäraëa—the Siddhas and Cäraëas; guhyakäù—and
the hobgoblins; åñayaù—the great sages; pitaraù—the departed forefathers;
ca—also; eva—indeed; sa—along with; vidyädhara-kinnaräù—the Vidyädharas and
Kinnaras; dvärakäm—to Dvärakä; upasaïjagmuù—they arrived together; sarve—all of
them; kåñëa-didåkñavaù—eager to see Lord Kåñëa; vapuñä—by the transcendental
body; yena—which; bhagavän—the Supreme Personality of Godhead; nara-loka—to all
human society; manaù-ramaù—enchanting; yaçaù—His fame; vitene—He expanded;
lokeñu—throughout all the universe; sarva-loka—of all planets; mala—the
impurities; apaham—which eradicates.
TRANSLATION
The powerful Lord Indra, along with the Maruts, Ädityas, Vasus, Açvinés, Åbhus,
Aìgiräs, Rudras, Viçvedevas, Sädhyas, Gandharvas, Apsaräs, Nägas, Siddhas,
Cäraëas, Guhyakas, the great sages and forefathers and the Vidyädharas and
Kinnaras, arrived at the city of Dvärakä, hoping to see Lord Kåñëa. By His
transcendental form, Kåñëa, the Supreme Lord, enchanted all human beings and
spread His own fame throughout the worlds. The Lord’s glories destroy all
contamination within the universe.
PURPORT
The Personality of Godhead descends within the material world to assist the
demigods in the cosmic management; thus the demigods can normally see such forms
of the Lord as Upendra. However, here it is indicated that although accustomed
to seeing various Viñëu expansions of the Lord, the demigods were specifically
eager to see the most beautiful form of the Lord as Kåñëa. Deha-dehi-vibhägaç ca
neçvare vidyate kvacit: there is no distinction between the Supreme Lord and His
personal body. The jéva soul is different from his body, but the beautiful,
transcendental form of the Lord is identical with the Lord in all respects.
SB 11.6.5
TEXT 5
TEXT
tasyäà vibhräjamänäyäà
samåddhäyäà maharddhibhiù
vyacakñatävitåptäkñäù
kåñëam adbhuta-darçanam
SYNONYMS
tasyäm—in that (Dvärakä); vibhräjamänäyäm—resplendent; samåddhäyäm—very rich;
mahä-åddhibhiù—with great opulences; vyacakñata—they saw; avitåpta—unsatisfied;
akñäù—whose eyes; kåñëam—Lord Kåñëa; adbhuta-darçanam—wonderful to behold.
TRANSLATION
In that resplendent city of Dvärakä, rich with all superior opulences, the
demigods beheld with unsatiated eyes the wonderful form of Çré Kåñëa.
SB 11.6.6
TEXT 6
TEXT
svargodyänopagair mälyaiç
chädayanto yudüttamam
gérbhiç citra-padärthäbhis
tuñöuvur jagad-éçvaram
SYNONYMS
svarga-udyäna—from the gardens of the heavenly planets of the demigods;
upagaiù—obtained; mälyaiù—with flower garlands; chädayantaù—covering;
yadu-uttamam—the best of the Yadus; gérbhiù—with verbal expressions;
citra—charming; pada-arthäbhiù—the words and ideas comprising which;
tuñöuvuù—they praised; jagat-éçvaram—the Lord of the universe.
TRANSLATION
The demigods covered the Supreme Lord of the universe with flower garlands
brought from the gardens of heaven. Then they praised Him, the best of the Yadu
dynasty, with statements containing charming words and ideas.
SB 11.6.7
TEXT 7
TEXT
çré-devä ücuù
natäù sma te nätha padäravindaà
buddhéndriya-präëa-mano-vacobhiù
yac cintyate ’ntar hådi bhäva-yuktair
mumukñubhiù karma-mayoru-päçät
SYNONYMS
çré-deväù ücuù—the demigods said; natäù sma—we are bowed down; te—Your; nätha—O
Lord; pada-aravindam—to the lotus feet; buddhi—with our intelligence;
indriya—senses; präëa—vital air; manaù—mind; vacobhiù—and words; yat—which;
cintyate—are meditated upon; antaù hådi—within the heart; bhäva-yuktaiù—who are
fixed in yoga practice; mumukñubhiù—by those striving for liberation;
karma-maya—of the reactions of fruitive work; uru-päçät—from the great bondage.
TRANSLATION
The demigods began to speak: Our dear Lord, advanced mystie yogis, striving for
liberation from the severe bondage of material work, meditate with great
devotion upon Your lotus feet within their hearts. Dedicating our intelligence,
senses, vital air, mind and power of speech to Your Lordship, we demigods bow
down at Your lotus feet.
PURPORT
According to Çréla Çrédhara Svämé, the word sma in this verse indicates vismaya,
“astonishment.” The demigods were astonished that although great mystic yogés
are only able to contemplate the lotus feet of the Lord within their hearts, the
demigods arriving in the city of Dvärakä were able to see before them the entire
body of the Supreme Personality of Godhead. Therefore the powerful demigods fell
down like sticks before the Lord. Such full obeisances (called daëòavat, “like a
stick”) are described as follows:
dorbhyäà padäbhyäà jänubhyäm
urasä çirasä dåçä
manasä vacasä ceti
praëämo ’ñöäìga éritaù
“The obeisances offered with eight limbs are made with the two arms, the two
legs, the two knees, the chest, the head, the eyes, the mind and the power of
speech.’’
The currents of material nature are very powerful, and one should therefore
cling tightly to the lotus feet of the Lord. Otherwise, the violent waves of
sense gratification and mental speculation will undoubtedly sweep one away from
one’s eternal, constitutional position as the loving servitor of the Supreme
Lord, and one will then fall down into the stringent bondage described here as
uru-päçät, “a very powerful illusory network.”
SB 11.6.8
TEXT 8
TEXT
tvaà mäyayä tri-guëayätmani durvibhävyaà
vyaktaà såjasy avasi lumpasi tad-guëa-sthaù
naitair bhavän ajita karmabhir ajyate vai
yat sve sukhe ’vyavahite ’bhirato ’navadyaù
SYNONYMS
tvam—You; mäyayä—by the material energy; tri-guëayä—made up of the three modes
of nature; ätmani—within Yourself; durvibhävyam—inconceivable; vyaktam—the
manifest cosmos; såjasi—You create; avasi—protect; lumpasi—and destroy; tat—of
that material nature; guëa—within the modes (goodness, passion and ignorance);
sthaù—situated; na—not; etaiù—by these; bhavän—You; ajita—O unconquerable Lord;
karmabhiù—activities; ajyate—are entangled; vai—at all; yat—because; sve—in Your
own; sukhe—happiness; avyavahite—unimpeded; abhirataù—You are always absorbed;
anavadyaù—the unimpeachable Lord.
TRANSLATION
O unconquerable Lord, You engage Your illusory energy, composed of three modes,
to unleash, maintain and devastate the inconceivable manifest cosmos, all within
Your own self. As the supreme superintendent of mäyä, You appear to be situated
in the interaction of the modes of nature; however, You are never affected by
material activities. In fact, You are directly engaged in Your own eternal,
spiritual bliss, and thus You cannot be accused of any material infection.
PURPORT
The word durvibhävyam is significant here. The ultimate cause of the creation,
maintenance and annihilation of the material world is certainly inconceivable
even for the greatest mundane scientists, who waste their lives in useless and
fruitless speculation. Yet Mahä-Viñëu, who is the secondary expansion of an
expansion of the Supreme Lord, Kåñëa, sees the entire cosmos to be like an
insignificant atom. So what hope is there for foolish so-called scientists who
try to understand Kåñëa by their ridiculous experimental power? Thus the word
anavadya is used. No one can find fault or discrepancy in the body, character,
activities or instructions of the Supreme Personality of Godhead. The Lord is
never materially ignorant; therefore He never exhibits cruelty, laziness,
foolishness, blindness or material intoxication. Similarly, because the Lord is
never polluted by material passion, He never exhibits material pride,
lamentation, yearning or violence. And since the Lord is free from material
goodness, He never attempts to peacefully enjoy the material world with a
sublime materialistic mentality.
Lord Kåñëa, as stated here (sve sukhe ’vyavahite ’bhirataù), is eternally busy,
day and night, in His transcendental abode, relishing the inconceivable loving
devotion of His innumerable associates. The Lord is being embraced and is
embracing. He is joking and is hearing the joking of His loved ones. The Lord is
walking through forests full of fruits and flowers, playing in the nectarean
river Yamunä and taking part in His most confidential transcendental loving
affairs with the cowherd girls of Våndävana. These pastimes in Kåñëaloka and on
other Vaikuëöha planets are eternal, faultless and an ocean of spiritual
happiness. The Lord never descends to the dry platform of relative material
happiness. The infinite Personality of Godhead bas nothing to gain from anyone;
thus fruitive activity cannot possibly exist within the Lord.
SB 11.6.9
TEXT 9
TEXT
çuddhir nåëäà na tu tatheòya duräçayänäà
vidyä-çrutädhyayana-däna-tapaù-kriyäbhiù
sattvätmanäm åñabha te yaçasi pravåddha-
sac-chraddhayä çravaëa-sambhåtayä yathä syät
SYNONYMS
çuddhiù—purification; nåëäm—of persons; na—is not; tu—but; tathä—in such a way;
éòya—O worshipable one; duräçayänäm—of those whose consciousness is
contaminated; vidyä—by ordinary worship; çruta—hearing and obeying the
injunctions of the Vedas; adhyayana—study of various çästras; däna—charity;
tapaù—austere penances; kriyäbhiù—and ritual activities; sattva-ätmanäm—of those
who are situated in pure goodness; åñabha—O greatest of all; te—Your; yaçasi—in
the glories; pravåddha—fully matured; sat—transcendental; çraddhayä—by faith;
çravaëa-sambhåtayä—which is reinforced by the process of hearing; yathä—as;
syät—there is.
TRANSLATION
O greatest of all, those whose consciousness is polluted by illusion cannot
purify themselves merely by ordinary worship, study of the Vedas, charity,
austerity and ritual activities. Our Lord, those pure souls who have developed a
powerful transcendental faith in Your glories achieve a purified state of
existence that can never be attained by those lacking such faith.
PURPORT
Even if a pure devotee is lacking the above qualifications, such as Vedic study
and austerity, if he has unflinching faith in Lord Kåñëa the Lord will save him
because of his devotion. On the other hand, if one becomes falsely proud of
one’s material qualifications, including ordinary piety, but does not devote
himself to hearing and chanting the glories of Kåñëa, the result will ultimately
be nil. The transcendental spirit soul cannot be purified by any amount of
material piety, charity or scholarship. Only the transcendental Supreme Lord can
purify the transcendental living entity by bestowing His mercy within the heart.
The demigods were astonished at their good fortune. Even by hearing about Kåñëa,
one achieves all perfection, but they had entered the Lord’s own city and were
seeing Him standing before them,
SB 11.6.10
TEXT 10
TEXT
syän nas taväìghrir açubhäçaya-dhümaketuù
kñemäya yo munibhir ärdra-hådohyamänaù
yaù sätvataiù sama-vibhütaya ätmavadbhir
vyühe ’rcitaù savanaçaù svar-atikramäya
SYNONYMS
syät—may they be; naù—for Us; tava—Your; aìghriù—the lotus feet; açubha-äçaya—of
our inauspicious mentality; dhüma-ketuù—the annihilating fire; kñemäya—for
achieving real benefit; yaù—which; munibhiù—by sages; ärdra-hådä—with melted
hearts; uhyamänaù—are being carried; yaù—which; sätvataiù—by the devotees of the
Supreme Personality of Godhead; sama-vibhütaye—for gaining opulence like His;
ätma-vadbhiù—by those who are self-controlled; vyühe—in the four-handed personal
expansions of Väsudeva, Saìkarñaëa, Pradyumna and Aniruddha; arcitaù—worshiped;
savanaçaù—at the three junctions of each day; svaù-atikramäya—for crossing
beyond the heavenly planets of this world.
TRANSLATION
Great sages, desiring the highest benefit in life, always cherish Your lotus
feet within their hearts, which are melted by love for You. Similarly, Your
self-controlled devotees, desiring to cross beyond the material kingdom of
heaven to achieve opulence equal to Yours, worship Your lotus feet in the
morning, at noon and in the evening. Thus, they meditate upon Your Lordship in
Your quadruple expansion. Your lotus feet are just like a blazing fire that
burns to ashes all the inauspicious desires for material sense gratification.
PURPORT
The conditioned living entity can purify his existence simply by having firm
faith in the transcendental glories of the Personality of Godhead. What then can
be said of the extraordinary good fortune of the demigods, who were directly
seeing Lord Kåñëa’s lotus feet? Although we are presently afflicted by
innumerable material desires, these desires are temporary. The eternal living
entity is meant to experience a loving relationship with the supreme living
entity, the Personality of Godhead; and by rendering pure devotional service to
the Lord, the heart of the living entity is completely satisfied.
The word dhümaketu in this verse indicates a flaming comet or fire, which
represents Lord Çiva. Lord Çiva is the master of the mode of ignorance, and Lord
Kåñëa’s lotus feet are compared to the comet, a symbol of the potency of Çiva,
which can destroy all ignorance within the heart. The word sama-vibhütaye (“for
achieving equal opulence”) indicates that the pure devotees go back home, back
to Godhead, and enjoy the infinite bliss of the spiritual world. Lord Kåñëa is
endowed with unlimited opulent paraphernalia for enjoyment, and a liberated soul
who goes to Kåñëa’s abode is awarded all opulence for serving the Lord.
According to Çréla Bhaktisiddhänta Sarasvaté Öhäkura, the word vyühe in this
verse indicates the three puruña incarnations, namely Mahä-Viñëu, Garbhodakaçäyé
Viñëu and Kñérodakaçäyé Viñëu, as well as Väsudeva. If we can scientifically
understand how Kåñëa expands Himself to create the material world, we shall
immediately experience that everything is the property of Kåñëa and thus become
free from the desire to exploit it for our own selfish purposes. Kåñëa is the
Supreme Lord, the master of everyone and the reservoir of all opulences, and one
should remember His lotus feet in the morning, at noon and in the evening. One
who always remembers Kåñëa and never forgets Him will experience real, blissful
life beyond the pale shadow of material illusion.
SB 11.6.11
TEXT 11
TEXT
yas cintyate prayata-päëibhir adhvarägnau
trayyä nirukta-vidhineça havir gåhétvä
adhyätma-yoga uta yogibhir ätma-mäyäà
jijïäsubhiù parama-bhägavataiù paréñöaù
SYNONYMS
yaù—which; cintyate—are meditated upon; prayata-päëibhiù—by those with folded
hands; adhvara-agnau—in the fire of sacrifice; trayyä—of the three Vedas (Åg,
Yajur and Säma); nirukta—comprising the essential understanding presented in the
Nirukta; vidhinä—by the process; éça—O Lord; haviù—the ghee meant for offering;
gåhétvä—taking; adhyätma-yoge—in that yoga system meant for realization of one’s
true self; uta—also; yogibhiù—by the practitioners of this yoga;
ätma-mäyäm—about Your bewildering material energy; jijïäsubhiù—who are
inquisitive; parama-bhägavataiù—by the most elevated devotees;
paréñöaù—perfectly worshiped.
TRANSLATION
Those about to offer oblations into the fire of sacrifice in accordance with the
Åg, Yajur and Säma Vedas meditate on Your lotus feet. Similarly, the
practitioners of transcendental yoga meditate upon Your lotus feet, hoping for
knowledge about Your divine mystic potency, and the most elevated pure devotees
perfectly worship Your lotus feet, desiring to cross beyond Your illusory
potency.
PURPORT
The words ätma-mäyäà jijïäsubhiù are significant in this verse. The mystic yogés
(adhyätma-yoga uta yogibhiù) are eager to acquire knowledge of the Lord’s mystic
potencies, whereas the pure devotees (parama-bhägavataiù) are eager to cross
beyond the kingdom of illusion so that they can serve Lord Kåñëa’s lotus feet in
pure loving ecstasy. In any case, everyone is interested in the potency of the
Supreme Personality of Godhead. The atheistic material scientists are also
fascinated by the external material potency of the Lord, and the gross sense
gratifiers are attracted by the physical body, which is also ätma-mäyä, or an
expansion of the Lord’s potency. Although all of the Lord’s potencies are
qualitatively one with the Lord, and therefore with each other, the blissful
spiritual potency is nevertheless supreme because it establishes relationships
between the Lord and the pure living entities on the platform of eternal
happiness. Every living entity is originally a loving servitor of the Lord, and
the spiritual energy of the Lord engages the living entity in his pure
constitutional position beyond illusion.
Our dreaming and waking experiences are both activities of the mind; however,
the activities we perform while awake are more valuable because they establish
us in our permanent situation. Similarly, at every moment every living entity is
experiencing one of the innumerable potencies of the Supreme Lord. However, the
experience of the spiritual potency is more significant because it establishes
the living entity in his eternal, constitutional position as a faithful servitor
of the Personality of Godhead.
The demigods are glorifying the Lord’s lotus feet because they are personally
very eager to be purified by contact with those feet (taväìghrir asmäkam
açubhäçaya-dhümaketuù syät). When a sincere devotee eagerly desires to attain
the shelter of the Lord’s lotus feet, the Lord brings him to His personal abode,
just as the demigods were brought to Dvärakä by Lord Kåñëa’s arrangement.
SB 11.6.12
TEXT 12
TEXT
paryuñöayä tava vibho vana-mälayeyaà
saàspärdhiné bhagavaté pratipatné-vac chréù
yaù su-praëétam amuyärhaëam ädadan no
bhüyät sadäìghrir açubhäçaya-dhümaketuù
SYNONYMS
paryuñöayä—worn out; tava—Your; vibho—almighty Lord; vanamälayä—by the flower
garland; iyam—she; saàspärdhiné—feeling competitive; bhagavaté—the female
counterpart of the Personality of Godhead; prati-patné-vat—just like an envious
co wife; çréù—Lakñmédevé, the goddess of fortune; yaù—which Supreme Lord
(Yourself); su-praëétam—(so that it may be) properly executed; amuyä—by this;
arhaëam—the offering; ädadan—accepting; naù—our; bhüyät—may they be;
sadä—always; aìghriù—the lotus feet; açubha-äçaya—of our impure desires;
dhüma-ketuù—the fire of destruction.
TRANSLATION
O almighty Lord, You are so kind to Your servants that You have accepted the
withered flower garland that we have placed on Your chest. Since the goddess of
fortune makes her abode on Your transcendental chest, she will undoubtedly
become agitated, like a jealous co-wife, upon seeing our offering also dwelling
there. Yet You are so merciful that You neglect Your eternal consort Lakñmé and
accept our offering as most excellent worship. O merciful Lord, may Your lotus
feet always aet as a blazing fire to consume the inauspicious desires within our
hearts.
PURPORT
In Bhagavad-gétä (9.26) it is stated:
patraà puñpaà phalaà toyaà
yo me bhaktyä prayacchati
tad ahaà bhakty-upahåtam
açnämi prayatätmanaù
Lord Kåñëa gratefully and happily accepts even the most meager offering from His
loving devotee. Lord Kåñëa is conquered by the love of His pure devotees, just
as a father is easily conquered by the most insignificant gift offered by his
loving child. Unless a transcendentalist completely gives up the impersonal
conception of life, he cannot make such a loving offering to the Lord. The
process of meditation upon the Supersoul within the heart, called dhyäna-yoga,
is not as pleasing to Kåñëa as bhakti-yoga, or devotional service, because in
dhyäna, or meditation, the yogé is trying to satisfy himself (and not the Lord)
by attaining mystic powers. Similarly, in order to acquire material benefits
from the Lord, ordinary people worship God in temples, churches and mosques. But
one who desires actual spiritual perfection must be enlivened to always chant
and hear the glories of the Lord. Such devotional enthusiasm is motivated by
love of Godhead and is devoid of any selfish expectation.
The Lord is so kind that He neglects His own eternal consort, Lakñmé, and gives
preference to His humble devotee, just as a man will neglect the loving embrace
of his wife when his affectionate child approaches him with a gift. Çréla Jéva
Gosvämé has pointed out that any garland worn by the Lord cannot be faded
because all of the Lord’s personal paraphernalia is completely transcendental
and spiritually opulent. Similarly, there is no possibility that mundane
jealousy could appear in the character of the goddess of fortune, who is as
transcendental as Lord Kåñëa Himself. Therefore the statements of the demigods
are to be understood as humorous words inspired by intense love of Godhead. The
demigods enjoy the protection of Lakñmé and, ultimately, of the Supreme
Personality of Godhead, Kåñëa, and due to their confidence in their loving
relationship with the Lord and His consort they feel free to speak in a joking
way.
SB 11.6.13
TEXT 13
TEXT
ketus tri-vikrama-yutas tri-patat-patäko
yas te bhayäbhaya-karo ’sura-deva-camvoù
svargäya sädhuñu khaleñv itaräya bhüman
padaù punätu bhagavan bhajatäm aghaà naù
SYNONYMS
ketuù—a flagpole; tri-vikrama—three mighty steps in conquering Bali Mahäräja;
yataù—adorned by; tri-patat—falling into each of the three planetary systems;
patäkaù—the flag upon which; yaù—which; te—Your (lotus feet); bhaya-abhaya—fear
and fearlessness; karaù—creating; asura-deva—of the demons and the demigods;
camvoù—for the respective armies; svargäya—for the attainment of heaven;
sädhuñu—among the saintly demigods and devotees; khaleñu—among the envious;
itaräya—for just the opposite; bhüman—O most powerful Lord; pädaù—the lotus
feet; punätu—may they purify; bhagavan—O Supreme Personality of Godhead;
bhajatäm—who are engaged in worshiping You; agham—the sins; naù—of us.
TRANSLATION
O omnipotent Lord, in Your incarnation as Trivikrama, You raised Your leg like a
flagpole to break the shell of the universe, allowing the holy Ganges to flow
down, like a banner of victory, in three branches throughout the three planetary
systems. By three mighty steps of Your lotus feet, Your Lordship captured Bali
Mahäräja, along with his universal kingdom. Your lotus feet inspire fear in the
demons by driving them down to hell and fearlessness among Your devotees by
elevating them to the perfection of heavenly life. We are sincerely trying to
worship You, our Lord; therefore may Your lotus feet kindly free us from all of
our sinful reactions.
PURPORT
In order to reclaim for the demigods the universal kingdom seized by Bali
Mahäräja, Lord Kåñëa, as described in the Eighth Canto of this great work,
appeared as the beautiful dwarf-brähmaëa Vämana, who extended His foot upward to
the outer limits of the universe. When the Lord’s leg breached a hole in the
universal shell, the holy Ganges water came flowing into the universe. This
scene appeared like an upraised flagpole with a wonderfully flowing victory
banner.
As stated in the çruti-mantras, caraëaà pavitraà vitataà puräëaà yena pütas
tarati duñkåtäni: “The lotus feet of the Personality of Godhead are most pure,
all-pervading and the oldest of all. One who is purified by them crosses over
all previous sinful activities.” Throughout the universe the process of
worshiping the lotus feet of the Lord is most famous.
SB 11.6.14
TEXT 14
TEXT
nasy ota-gäva iva yasya vaçe bhavanti
brahmädayas tanu-bhåto mithur ardyamänäù
kälasya te prakåti-püruñayoù parasya
çaà nas tanotu caraëaù puruñottamasya
SYNONYMS
nasi—through the nose; ota—strung; gävaù—oxen; iva—as if; yasya—of whose;
vaçe—under the control; bhavanti—they exist; brahma-ädayaù—Brahmä and all
others; tanu-bhåtaù—the embodied living beings; mithuù—among each other;
ardyamänäù—struggling; kälasya—of the force of time; te—of Yourself;
prakåti-püruñayoù—both the material nature and the living entity; parasya—who is
beyond them; çam—transcendental fortune; naù—for us; tanotu—may they spread;
caraëaù—the lotus feet; puruña-uttamasya—of the Supreme Personality of Godhead.
TRANSLATION
You are the Supreme Personality of Godhead, the transcendental entity who is
superior to both material nature and the enjoyer of nature. May Your lotus feet
bestow transcendental pleasure upon us. All of the great demigods, beginning
with Brahmä, are embodied living entities. Struggling painfully with one another
under the strict control of Your time factor, they are just like bulls dragged
by ropes tied through their pierced noses.
PURPORT
Çréla Çrédhara Svämé states: nanu yuddhe deväsurädayaù parasparaà jayanti
jéyante ca kim ahaà tatrety ata ähuù, naséti. mithur mitho ’rdyamänä
yuddhädibhiù péòyamänä brahmädayo ’pi yasya tava vaçe bhavanti na tu jaye
paräjaye vä svatanträù. “In the perpetual battles between the demigods, or
devotees of the Lord, and the demons, or nondevotees, each side sometimes
conquers and is sometimes apparently defeated. One may argue that all this has
nothing to do with the Personality of Godhead since it is based on nothing more
than the interaction of opposing living entities. But every living entity is,
however, strictly under the control of the Personality of Godhead, and victory
and defeat are always in the hands of the Lord.” This does not contradict the
fact of the living entity’s free will, since the Lord awards victory and defeat
according to the merit of the living entities. In a legal battle neither the
prosecution nor the defense can act independently of the legal system presided
over by the authorized judge. Victory and defeat in the court are awarded by the
judge, but the judge is acting according to the laws, which do not favor or
discriminate against either side.
Similarly, the Personality of Godhead is awarding us the results of our previous
activities. In order to discredit God, materialists frequently give the argument
that oftentimes innocent people suffer whereas impious rogues enjoy life
unimpeded. The fact is, however, that the Personality of Godhead is not a fool,
as are the materialistic persons who place such arguments. The Lord can see our
many previous lives; therefore He may allow one to enjoy or suffer in this life
not only as a result of one’s present activities, but also as a result of one’s
previous activities. For example, by working very hard a man may accumulate a
fortune. If such a newly rich man then gives up his work and takes to a
degenerate life, his fortune does not immediately disappear. On the other hand,
one who is destined to become rich may now be working very hard, with discipline
and austerity, and yet be without spending money. So a superficial observer
might well be confused upon seeing the moral, hard-working man without funds and
the degenerate, lazy man in possession of riches. Similarly, a materialistic
fool without knowledge of past, present and future is unable to understand the
perfect justice of the Personality of Godhead.
The example given in this verse to explain Kåñëa’s controlling power is
appropriate. Although a bull is extremely powerful, he is easily controlled by a
slight tug on a rope strung through his pierced nose. Similarly, even the most
powerful politicians, scholars, demigods, etc., may immediately be put into an
unbearable situation by the omnipotent Personality of Godhead. Therefore the
demigods have not come to Dvärakä to proudly display their universal political
and intellectual powers but to humbly surrender at the lotus feet of the
Personality of Godhead.
SB 11.6.15
TEXT 15
TEXT
asyäsi hetur udaya-sthiti-saàyamänäm
avyakta-jéva-mahatäm api kälam ähuù
so ’yaà tri-ëäbhir akhiläpacaye pravåttaù
kälo gabhéra-raya uttama-püruñas tvam
SYNONYMS
asya—of this (universe); asi—You are; hetuù—the cause; udaya—of the creation;
sthiti—maintenance; saàyamänäm—and annihilation; avyakta—of the unmanifest
material nature; jéva—the individual living beings; mahatäm—and of the
mahat-tattva, with the manifest elements evolved from it; api—also; kälam—the
controlling time factor; ähuù—You are said to be; saù ayam—this same
personality; tri-ëäbhiù—appearing as a wheel with circumference divided into
three parts (the year divided into four-month seasons); akhila—of everything;
apacaye—in effecting the diminution; pravåttaù—engaged; kälaù—the time factor;
gabhéra—imperceptible; rayaù—the movement of which; uttama-püruñaù—the Supreme
Personality of Godhead; tvam—You are.
TRANSLATION
You are the cause of the creation, maintenance and destruction of this universe.
As time, You regulate the subtle and manifest states of material nature and
control every living being. As the threefold wheel of time You diminish all
things by Your imperceptible actions, and thus You are the Supreme Personality
of Godhead.
PURPORT
The word gabhéra-rayaù, or “imperceptible speed and power,” is significant. We
observe that by the laws of nature all material things, including our own
bodies, gradually disintegrate. Although we can perceive the long-term results
of this aging process, we cannot experience the process itself. For example, no
one can feel how his hair or fingernails are growing. We perceive the cumulative
result of their growth, but from moment to moment we cannot experience it.
Similarly, a house gradually decays until it is demolished. From moment to
moment we cannot perceive exactly how this is happening, but in the course of
longer intervals of time we can actually see the deterioration of the house. In
other words, we can experience the results or manifestations of aging and
deterioration, but as it is taking place the process itself is imperceptible.
This is the wonderful potency of the Supreme Personality of Godhead in His form
of time.
The word tri-ëäbhiù indicates that according to astrological calculation of the
sun’s movements, the year can be divided into three sections: those represented
by Aries, Taurus, Gemini and Cancer; Leo, Virgo, Libra and Scorpio; and
Sagittarius, Capricorn, Aquarius and Pisces.
The word uttama-püruña, or puruñottama, is explained in Bhagavad-gétä (15.18):
yasmät kñaram atéto ’ham
akñaräd api cottamaù
ato ’smi loke vede ca
prathitaù puruñottamaù
“Because I am transcendental, beyond both the fallible and the infallible, and
because I am the greatest, I am celebrated both in the world and in the Vedas as
that Supreme Person.”
SB 11.6.16
TEXT 16
TEXT
tvattaù pumän samadhigamya yayäsya véryaà
dhatte mahäntam iva garbham amogha-véryaù
so ’yaà tayänugata ätmana äëòa-koçaà
haimaà sasarja bahir ävaraëair upetam
SYNONYMS
tvattaù—from You; pumän—the puruña-avatära, Mahä-Viñëu; samadhigamya—obtaining;
yayä—along with which (material nature); asya—of this creation; véryam—the
potential seed; dhatte—He impregnates; mahäntam—the mahat-tattva, the raw
amalgamation of matter; iva garbham—like an ordinary fetus; amogha-véryaù—He
whose semen is never wasted; saù ayam—that same (mahat-tattva); tayä—with the
material nature; anugataù—joined; ätmanaù—from itself; äëòa-koçam—the primeval
egg of the universe; haimam—golden; sasarja—produced; bahiù—on its outside;
ävaraëaiù—with several coverings; upetam—endowed.
TRANSLATION
My dear Lord, the original puruña-avatära, Mahä-Viñëu, acquires His creative
potency from You. Thus with infallible energy He impregnates material nature,
producing the mahat-tattva. Then the mahat-tattva, the amalgamated material
energy, endowed with the potency of the Lord, produces from itself the primeval
golden egg of the universe, which is covered by various layers of material
elements.
PURPORT
In the previous verses the supremacy of the Personality of Godhead has been
established in relation to the living entity and material nature. In this verse
it is clearly stated that Lord Kåñëa is the source of the greatest Viñëu
incarnation, Mahä-Viñëu, and that Mahä-Viñëu acquires His creative potency from
Lord Kåñëa. It would therefore be foolish to surmise that Lord Kåñëa is an
expansion of Viñëu. In this regard the opinion of the demigods, headed by
Brahmä, can be taken as final.
SB 11.6.17
TEXT 17
TEXT
tat tasthüñaç ca jagataç ca bhavän adhéço
yan mäyayottha-guëa-vikriyayopanétän
arthäï juñann api håñéka-pate na lipto
ye ’nye svataù parihåtäd api bibhyati sma
SYNONYMS
tat—therefore; tasthüñaù—of everything stationary; ca—and; jagataù—mobile; ca—as
well; bhavän—You (are); adhéçaù—the ultimate controller; yat—because; mäyayä—by
material nature; uttha—raised; guëa—of (nature’s) modes; vikriyayä—by the
transformation (i.e. by the activity of the sense organs of the living beings);
upanétän—gathered together; arthän—the sense objects; juñan—engaging with;
api—even though; håñéka-pate—O master of everyone’s senses; na liptaù—You are
never touched; ye—those who; anye—others; svataù—on their own strength;
parihåtät—on account of (objects of sense gratification); api—even;
bibhyati—they fear; sma—indeed.
TRANSLATION
O Lord, You are the supreme creator of this universe and the ultimate controller
of all moving and nonmoving living entities. You are Håñékeça, the supreme
controller of all sensory activity, and thus You never become contaminated or
entangled in the course of Your supervision of the infinite sensory activities
within the material creation. On the other hand, other living entities, even
yogés and philosophers, are disturbed and frightened simply by remembering the
material objects that they have supposedly renounced in their pursuit of
enlightenment.
PURPORT
The Supreme Lord Kåñëa is within the heart of every conditioned soul and guides
the living entity in the pursuit and experience of sense gratification. The
disappointing results of such activities gradually convince the conditioned soul
to reject material life and surrender again to the Lord within his heart. Lord
Kåñëa is never affected by the futile attempts of the living entities to enjoy
His illusory energy. For the Personality of Godhead there is no possibility of
fear or disturbance, because nothing is ultimately separate from Him.
SB 11.6.18
TEXT 18
TEXT
smäyävaloka-lava-darçita-bhäva-häri-
bhrü-maëòala-prahita-saurata-mantra-çauëòaiù
patnyas tu ñoòaça-sahasram anaìga-bäëair
yasyendriyaà vimathituà karaëair na vibhvyaù
SYNONYMS
smäya—smiling; avaloka—of a glance; lava—by fractions; darçita—having shown;
bhäva—their feelings; häri—enchanting; bhrü-maëòala—by which arch of the
eyebrows; prahita—launched; saurata—of conjugal love; mantra—messages;
çauëòaiù—by the impudent advances; patnyaù—wives; tu—but;
ñoòaça-sahasram—sixteen thousand; anaìga—of Cupid; bäëaiù—by the arrows;
yasya—whose; indriyam—senses; vimathitum—to agitate; karaëaiù—with all their
devices; na vibhvyaù—they were not able.
TRANSLATION
My Lord, You are living with sixteen thousand exquisitely beautiful,
aristocratic wives. By their irresistible coy and smiling glances and by their
lovely arching eyebrows, they send You messages of eager conjugal love. But they
are completely unable to disturb the mind and senses of Your Lordship.
PURPORT
In the previous verse it was clearly stated that no material object can attract
the senses of the Lord. Now in this verse it is demonstrated that the Lord has
no desire to enjoy even spiritual sense gratification. Kåñëa is complete in
Himself. He is the reservoir of all pleasure, and He does not lust after
anything material or spiritual. The argument may by given that Kåñëa, in order
to please His wife Satyabhämä, stole a pärijäta flower from heaven and thus
appeared to be a henpecked husband under the control of His loving wife. But
although Kåñëa is sometimes conquered by the love of His devotees, He is never
influenced by the desire to enjoy like an ordinary, lusty materialistic person.
The nondevotees cannot understand the overwhelming loving feelings exchanged
between the Lord and His pure devotees. Kåñëa may be conquered by our intense
love for Him, and thus pure devotees can control the Lord. For example, the
elderly gopés in Våndävana would clap their hands in different rhythms to make
Kåñëa dance, and in Dvärakä Satyabhämä ordered Kåñëa to bring her a flower as
proof of His love for her. As stated in Çréniväsa Äcärya’s song to the six
Gosvämés, gopé-bhäva-rasämåtäbdhi-laharé-kallola-magnau muhuù: the love between
the Lord and His pure devotee is an ocean of spiritual bliss. But at the same
time, Kåñëa remains completely self-satisfied. Kåñëa indifferently gave up the
company of the incomparable young damsels of Vraja-bhümi, the gopés, and went to
Mathurä at the request of His uncle, Akrüra. Thus neither the gopés of Våndävana
nor the queens of Dvärakä could arouse an enjoying spirit in Kåñëa. When all is
said and done, pleasure in this world means sex. But this mundane sexual
attraction is simply a perverted reflection of the transcendental loving affairs
between Kåñëa and His eternal associates in the spiritual world. The gopés of
Våndävana are unsophisticated village girls, whereas the queens in Dvärakä are
aristocratic young ladies. But both the gopés and the queens are overwhelmed
with love for Kåñëa. As the Supreme Personality of Godhead, Kåñëa displays the
highest perfection of beauty, strength, wealth, fame, knowledge and renunciation
and is thus completely satisfied by His own supreme position. He reciprocates
spiritual loving affairs with the gopés and queens simply for their sake. Only
fools think that Lord Kåñëa could be attracted by the perverted illusory
pleasures to which we poor conditioned souls are so blindly attached. Therefore
everyone should recognize the supreme transcendental position of the Personality
of Godhead and surrender to Him. That is the clear implication of this statement
by the demigods.
SB 11.6.19
TEXT 19
TEXT
vibhvyas tavämåta-kathoda-vahäs tri-lokyäù
pädävane-ja-saritaù çamaläni hantum
änuçravaà çrutibhir aìghri-jam aìga-saìgais
tértha-dvayaà çuci-ñadas ta upaspåçanti
SYNONYMS
vibhvyaù—are able; tava—Your; amåta—nectarean; kathä—of the topics;
uda-vahäù—the water-bearing rivers; tri-lokyäù—of the three worlds;
päda-avane—from the bathing of Your lotus feet; ja—born; saritaù—rivers;
çamaläni—all contamination; hantum—to destroy; änuçravam—consisting of the
process of hearing from bona fide authority; çrutibhiù—with the ears;
aìghri-jam—consisting of (the holy rivers) generated from Your lotus feet;
aìga-saìgaiù—by direct physical contact; tértha-dvayam—these two kinds of holy
places; çuci-ñadaù—those who are striving for purification; te—Your;
upaspåçanti—they approach to associate with.
TRANSLATION
The nectar-bearing rivers of discussions about You, and also the holy rivers
generated from the bathing of Your lotus feet, are able to destroy all
contamination within the three worlds. Those who are striving for purification
associate with the holy narrations of Your glories by hearing them with their
ears, and they associate with the holy rivers flowing from Your lotus feet by
physically bathing in them.
PURPORT
Çréla Viçvanätha Cakravarté Öhäkura states, änuçravaà guror uccäraëam
anuçrüyante: “One should hear about Kåñëa by hearing from the spiritual master.”
The bona fide spiritual master describes the pastimes, potencies and
incarnations of the Personality of Godhead to his disciple. If the spiritual
master is bona fide and if the disciple is sincere and obedient, then the
communication between guru and disciple is just like nectar, both for the guru
and the disciple. Ordinary persons cannot even imagine the special pleasure
experienced by the devotees of the Lord. Such nectarean speaking and hearing
destroys all contamination within the heart of a conditioned soul, the primary
contamination being the desire to live without serving Kåñëa.
The other nectar described here is caraëämåta, the nectarean waters that bathe
the Lord’s feet. Lord Vämanadeva bathed His own lotus foot by kicking a hole in
the universal covering so that the sacred Ganges water washed His toes and fell
into the universe. The Yamunä River also washed Kåñëa’s lotus feet when the Lord
appeared on this planet five thousand years ago. Kåñëa sported daily with His
boyfriends and girl friends in the Yamunä River, and consequently that river is
also caraëämåta. One should therefore try to take bath in the Ganges or Yamunä.
Every morning in ISKCON temples, the lotus feet of the Deity of Kåñëa are
bathed, and the water thus sanctified is also called caraëämåta, the nectar of
Kåñëa’s lotus feet. Çréla Prabhupäda taught his disciples and followers to come
before the Deities each morning and drink three drops of the caraëämåta from the
Deities’ bathing.
In all these ways one can purify his heart and relish spiritual bliss. When one
is fixed on the platform of spiritual bliss, then one does not take another
birth in the material world. In this verse the word çuci-ñadaù is significant:
one must engage in the purified activities of Kåñëa consciousness. One must
learn to serve the Lord from the bona fide spiritual master, whose instructions
one should accept without speculation. Those who are attached to the
phantasmagoria of this world sometimes concoct their own whimsical concepts of
God. But only from the bona fide spiritual master can we get perfect and pure
knowledge about the Supreme Personality of Godhead and devotional service to
Him. Such knowledge may be found in all the books of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda.
SB 11.6.20
TEXT 20
TEXT
çré-bädaräyaëir uväca
ity abhiñöüya vibudhaiù
seçaù çata-dhåtir harim
abhyabhäñata govindaà
praëamyämbaram äçritaù
SYNONYMS
çré-bädaräyaëiù uväca—Çré Çukadeva Gosvämé said; iti—thus; abhiñöüya—praising;
vibudhaiù—along with all the demigods; sa-éçaù—and also Lord Çiva;
çata-dhåtiù—Lord Brahmä; harim—the Supreme Lord; abhyabhäñata—spoke; govindam—to
Govinda; praëamya—offering obeisances; ambaram—in the sky; äçritaù—situated.
TRANSLATION
Çré Çukadeva Gosvämé continued: After Brahmä, along with Lord Çiva and the other
demigods, thus offered prayers to the Supreme Lord, Govinda, Lord Brahmä
situated himself in the sky and addressed the Lord as follows.
SB 11.6.21
TEXT 21
TEXT
çré-brahmoväca
bhümer bhärävatäräya
purä vijïäpitaù prabho
tvam asmäbhir açeñätman
tat tathaivopapäditam
SYNONYMS
çré-brahmä uväca—Çré Brahmä said; bhümeù—of the earth; bhära—the burden;
avatäräya—for the sake of diminishing; purä—previously; vijïäpitaù—were
requested; prabho—O Lord; tvam—You; asmäbhiù—by us; açeña-ätman—O unlimited Soul
of all; tat—that (request); tathä eva—just as expressed by us; upapäditam—was
fulfilled.
TRANSLATION
Lord Brahmä said: My dear Lord, previously we requested You to remove the burden
of the earth. O unlimited Personality of Godhead, that request has certainly
been fulfilled.
PURPORT
Lord Kåñëa might have said to the demigods, “Actually, you requested
Kñérodakaçäyé Viñëu to come down, so why are you saying that you requested Me?
After all, I am Govinda.” Therefore Brahmä has addressed the Lord here as
açeñätmä, or the unlimited Personality of Godhead from whom all plenary
expansions of Viñëu emanate. This is the opinion of Çréla Viçvanätha Cakravarté
Öhäkura.
SB 11.6.22
TEXT 22
TEXT
dharmaç ca sthäpitaù satsu
satya-sandheñu vai tvayä
kértiç ca dikñu vikñiptä
sarva-loka-maläpahä
SYNONYMS
dharmaù—the principles of religion; ca—and; sthäpitaù—established; satsu—among
the pious; satya-sandheñu—among those who seek after truth; vai—indeed; tvayä—by
You; kértiù—Your glories; ca—and; dikñu—in all the directions;
vikñiptä—disseminated; sarva-loka—of all planets; mala—the contamination;
apahä—which remove.
TRANSLATION
My Lord, You have reestablished the principles of religion among pious men who
are always firmly bound to the truth. You have also distributed Your glories all
over the world, and thus the whole world can be purified by hearing about You.
SB 11.6.23
TEXT 23
TEXT
avatérya yador vaàçe
bibhrad rüpam anuttamam
karmäëy uddäma-våttäni
hitäya jagato ’kåthäù
SYNONYMS
avatérya—descending; yadoù—of King Yadu; vaàçe—into the dynasty;
bibhrat—bearing; rüpam—a transcendental form; anuttamam—unexcelled;
karmäëi—activities; uddäma-våttäni—comprised of magnanimous deeds; hitäya—for
the benefit; jagataù—of the universe; akåthäù—You performed.
TRANSLATION
Descending into the dynasty of King Yadu, You have manifested Your unique
transcendental form, and for the benefit of the entire universe You have
executed magnanimous transcendental activities.
SB 11.6.24
TEXT 24
TEXT
yäni te caritänéça
manuñyäù sädhavaù kalau
çåëvantaù kértayantaç ca
tariñyanty aïjasä tamaù
SYNONYMS
yäni—which; te—Your; caritäni—pastimes; éça—O Supreme Lord; manuñyäù—humans;
sädhavaù—saintly persons; kalau—in the degraded age of Kali; çåëvantaù—hearing;
kértayantaù—chanting; ca—and; tariñyanti—they will cross over; aïjasä—easily;
tamaù—darkness.
TRANSLATION
My dear Lord, those pious and saintly persons who in the age of Kali hear about
Your transcendental activities and also glorify them will easily cross over the
darkness of the age.
PURPORT
Unfortunately, in Kali-yuga many persons are not attracted to the authorized
Vedic literatures. Minimizing the transcendental process of hearing and chanting
the glories of the Personality of Godhead, they prefer to listen to useless and
whimsical vibrations on the radio and television, in newspapers and magazines,
and so on. Rather than hear about Kåñëa from the bona fide spiritual master,
they endlessly give their own opinions about everything, until they are dragged
away by the force of time. After studying the temporary, limited forms of the
material world, they impatiently conclude that the Absolute Truth is formless.
Such persons are actually worshiping Kåñëa’s illusory energy, mäyä, who has been
authorized to kick their stubborn heads. If instead people hear directly about
Kåñëa from the bona fide sources, they will very easily solve all the problems
of their lives. In Kali-yuga people are constantly suffering from many
psychological, social, economic, historical, political and existential problems.
But all these nightmarish problems can be removed as soon as one awakens to the
transcendental reality of the Personality of Godhead, who is eternal, full of
bliss and knowledge and beyond the bewildering manifestations of the material
energy. The Lord appears within this universe so that people can observe, hear
about and glorify His actual activities. In this difficult age of Kali we should
all seriously take advantage of this opportunity.
SB 11.6.25
TEXT 25
TEXT
yadu-vaàçe ’vatérëasya
bhavataù puruñottama
çarac-chataà vyatéyäya
païca-viàçädhikaà prabho
SYNONYMS
yadu-vaàçe—in the family of the Yadus; avatérëasya—who has descended;
bhavataù—of Yourself; puruña-uttama—O Supreme Person; çarat-çatam—one hundred
autumns; vyatéyäya—having passed; païca-viàça—by twenty-five; adhikam—more;
prabho—O Lord.
TRANSLATION
O Supreme Personality of Godhead, O my Lord, You have descended into the Yadu
dynasty, and thus You have spent one hundred twenty-five autumns with Your
devotees.
SB 11.6.26-27
TEXTS 26–27
TEXT
nädhunä te ’khilädhära
deva-käryävaçeñitam
kulaà ca vipra-çäpena
nañöa-präyam abhüd idam
tataù sva-dhäma paramaà
viçasva yadi manyase
sa-lokäl loka-pälän naù
pähi vaikuëöha-kiìkarän
SYNONYMS
na adhunä—no longer; te—for You; akhila-ädhära—O basis of everything;
deva-kärya—duty on behalf of the demigods; avaçeñitam—remaining part; kulam—Your
dynasty; ca—and; vipra-çäpena—by the curse of the brähmaëas;
nañöa-präyam—virtually annihilated; abhüt—has become; idam—this;
tataù—therefore; sva-dhäma—Your own abode; paramam—supreme; viçasva—please
enter; yadi—if; manyase—You are so disposed; sa-lokän—with the inhabitants of
all the planets; loka-pälän—the protectors of the planets; naù—us; pähi—please
continue to protect; vaikuëöha—of Lord Viñëu, Vaikuëöha; kiìkarän—the servants.
TRANSLATION
My dear Lord, there is nothing remaining at this time for Your Lordship to do on
behalf of the demigods. You have already withdrawn Your dynasty by the curse of
the brähmaëas. O Lord, You are the basis of everything, and if You so desire,
kindly return now to Your own abode in the spiritual world. At the same time, we
humbly beg that You always protect us. We are Your humble servants, and on Your
behalf we are managing the universal situation. We, along with our planets and
followers, require Your constant protection.
SB 11.6.28
TEXT 28
TEXT
çré-bhagavän uväca
avadhäritam etan me
yad ättha vibudheçvara
kåtaà vaù käryam akhilaà
bhümer bhäro ’vatäritaù
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; avadhäritam—is
understood; etat—this; me—by Me; yat—that which; ättha—you have said;
vibudha-éçvara—O controller of the demigods, Brahmä; kåtam—is completed;
vaù—your; käryam—work; akhilam—all; bhümeù—of the earth; bhäraù—the burden;
avatäritaù—is removed.
TRANSLATION
The Supreme Lord said: O lord of the demigods, Brahmä, I understand your prayers
and request. Having removed the burden of the earth, I have executed everything
that was required on your behalf.
SB 11.6.29
TEXT 29
TEXT
tad idaà yädava-kulaà
vérya-çaurya-çriyoddhatam
lokaà jighåkñad ruddhaà me
velayeva mahärëavaù
SYNONYMS
tat idam—this very; yädava-kulam—Yädava dynasty; vérya—by their power;
çaurya—courage; çriyä—and opulence; uddhatam—magnified; lokam—the whole world;
jighåkñat—threatening to devour; ruddham—has been checked; me—by Me; velayä—by
the shore; iva—just as; mahä-arëavaù—a great ocean.
TRANSLATION
That very Yädava dynasty in which I appeared became greatly magnified in
opulence, especially in their physical strength and courage, to the extent that
they threatened to devour the whole world. Therefore I have stopped them, just
as the shore holds back the great ocean.
PURPORT
The heroes of the Yadu dynasty were so powerful that even the demigods could not
check them. The enthusiasm of the Yadus was unlimitedly increased by their
victories in dangerous battles, and they could not be killed. Due to their
martial spirit they naturally desired to establish their power over the whole
world; therefore the Lord checked them and withdrew them from the earth.
SB 11.6.30
TEXT 30
TEXT
yady asaàhåtya dåptänäà
yadünäà vipulaà kulam
gantäsmy anena loko ’yam
udvelena vinaìkñyati
SYNONYMS
yadi—if; asaàhåtya—without withdrawing; dåptänäm—of the overly proud;
yadünäm—Yadus; vipulam—the vast; kulam—dynasty; gantä asmi—I go; anena—for that
reason; lokaù—the world; ayam—this; udvelena—by the overflow (of the Yadus);
vinaìkñyati—will be destroyed.
TRANSLATION
If I were to leave this world without withdrawing the overly proud members of
the Yadu dynasty, the whole world would be destroyed by the deluge of their
unlimited expansion.
PURPORT
Just as a tidal wave overwhelms the boundary of the shore and wreaks havoc on
innocent people, similarly, there was imminent danger that the powerful Yadu
dynasty might expand beyond all boundaries of social and political control. The
members of the Yadu dynasty had become proud because of their apparent familial
relationship with the Personality of Godhead. Although they were very religious
and devoted to brahminical culture, they had become, as indicated by the word
dåptänäm, affected by pride due to their relationship with Kåñëa. Furthermore,
due to their intense love for Kåñëa, they would certainly feel such intense
separation after the Lord’s departure to the spiritual world that they would
become maddened and thus become an unbearable burden on the earth. Çréla
Viçvanätha Cakravarté Öhäkura has pointed out, however, that the earth herself,
due to attachment for Kåñëa, would never consider Kåñëa’s own family members to
be anything but a welcome burden. Still, Kåñëa wanted to remove this burden. The
example is given that for the pleasure of her husband a beautiful young wife may
decorate herself with many golden ornaments. These ornaments constitute a
painful burden for the delicate wife, but although she is willing to bear this
burden, the loving husband removes the ornaments for the pleasure of his wife.
So the Lord, desiring to apply the wisdom of “An ounce of prevention is worth a
pound of cure,” took precautions to remove from the earth the burden of the Yadu
dynasty.
SB 11.6.31
TEXT 31
TEXT
idänéà näça ärabdhaù
kulasya dvija-çäpa-jaù
yäsyämi bhavanaà brahmann
etad-ante tavänagha
SYNONYMS
idäném—just now; näçaù—the annihilation; ärabdhaù—has begun; kulasya—of the
dynasty; dvija-çäpa-jaù—due to the curse of the brähmaëas; yäsyämi—I will go;
bhavanam—to the place of residence; brahman—O Brahmä; etat-ante—after this;
tava—your; anagha—O sinless one.
TRANSLATION
Now due to the brähmaëa’s curse, the annihilation of My family has already
begun. O sinless Brahmä, when this annihilation is finished and I am enroute to
Vaikuëöha, I will pay a small visit to your abode.
PURPORT
The members of the Yadu dynasty are eternal servants of the Lord; therefore
Çréla Jéva Gosvämé has explained the word näçaù, or “destruction,” as nigüòhäyäà
dvärakäyäà praveçanam ity arthaù: the members of the Yadu dynasty entered into
the hidden or confidential Dvärakä in the spiritual world, which is not
manifested here on the earth. In other words, Dvärakä, the Lord’s abode, is
manifest on the earth, and when the earthly Dvärakä is apparently removed, the
eternal Dvärakä in the spiritual world remains as it is. Since the members of
the Yadu dynasty are eternal associates of the Lord, there is no question of
their destruction. Only our conditioned vision of their manifestation was
destroyed. This is the meaning of the word näçaù.
SB 11.6.32
TEXT 32
TEXT
çré-çuka uväca
ity ukto loka-näthena
svayam-bhüù praëipatya tam
saha deva-gaëair devaù
sva-dhäma samapadyata
SYNONYMS
çré-çukaù uväca—Çukadeva Gosvämé said; iti—thus; uktaù—being addressed;
loka-näthena—by the Lord of the universe, Çré Kåñëa; svayam-bhüù—self-born
Brahmä; praëipatya—falling down to offer obeisances; tam—unto Him; saha—along
with; deva-gaëaiù—all the different demigods; devaù—the great Lord Brahmä;
sva-dhäma—to his personal abode; samapadyata—returned.
TRANSLATION
Çré Çukadeva Gosvämé said: Thus addressed by the Lord of the universe, the
self-born Brahmä fell down in obeisances at the lotus feet of the Lord.
Surrounded by all the demigods, the great Brahmä then returned to his personal
abode.
SB 11.6.33
TEXT 33
TEXT
atha tasyäà mahotpätän
dväravatyäà samutthitän
vilokya bhagavän äha
yadu-våddhän samägatän
SYNONYMS
atha—thereafter; tasyäm—in that city; mahä-utpätän—serious disturbances;
dväravatyäm—in Dvärakä; samutthitän—developed; vilokya—observing; bhagavän—the
Supreme Personality of Godhead; äha—said; yadu-våddhän—to the elder Yadus;
samägatän—assembled.
TRANSLATION
Thereafter, the Personality of Godhead observed that tremendous disturbances
were taking place in the holy city of Dvärakä. Thus the Lord spoke to the
assembled senior members of the Yadu dynasty as follows.
PURPORT
Muni-väsa-nivase kià ghaöetäriñöa-darçanam: there is no possibility of actual
disturbances or inauspicious events in holy places inhabited by saintly persons.
Thus the so-called disturbances in Dvärakä were directly enacted by the
Personality of Godhead for His own auspicious purpose.
SB 11.6.34
TEXT 34
TEXT
çré-bhagavän uväca
ete vai su-mahotpätä
vyuttiñöhantéha sarvataù
çäpaç ca naù kulasyäséd
brähmaëebhyo duratyayaù
SYNONYMS
çré-bhagavän uväca—the Personality of Godhead said; ete—these; vai—indeed;
su-mahä-utpätäù—very great disturbances; vyuttiñöhanti—are rising up; iha—here;
sarvataù—on all sides; çäpaù—the curse; ca—and; naù—our; kulasya—of the family;
äsét—there has been; brähmaëebhyaù—by the brähmaëas; duratyayaù—impossible to
counteract.
TRANSLATION
The Supreme Personality of Godhead said: Our dynasty has been cursed by the
brähmaëas. Such a curse is impossible to counteract, and thus great disturbances
are appearing everywhere around us.
SB 11.6.35
TEXT 35
TEXT
na vastavyam ihäsmäbhir
jijéviñubhir äryakäù
prabhäsaà su-mahat-puëyaà
yäsyämo ’dyaiva mä ciram
SYNONYMS
na vastavyam—should not reside; iha—here; asmäbhiù—we; jijéviñubhiù—desiring to
live; äryakäù—O venerable ones; prabhäsam—to the holy place called Prabhäsa;
su-mahat—very much; puëyam—pious; yäsyämaù—let us go; adya—today; eva—even; mä
ciram—without delay.
TRANSLATION
My dear respected elders, we must not remain any longer in this place if we wish
to keep our lives intact. Let us go this very day to the most pious place
Prabhäsa. We have no time to delay.
PURPORT
Many demigods, coming to the earth to assist Lord Kåñëa in His pastimes, took
birth within the Yadu dynasty and appeared as Lord Kåñëa’s associates. When the
Lord had completed His earthly pastimes He wanted to send these demigods back to
their previous service in universal administration. Each demigod was to return
to his respective planet. The transcendental city of Dvärakä is so auspicious
that whoever dies there immediately goes back home, back to Godhead, but because
the demigod members of the Yadu dynasty, in many cases, were not yet prepared to
go back to Godhead, they had to die outside the city of Dvärakä. Thus Lord
Kåñëa, pretending to be an ordinary living being, said, “We are all in danger.
Let us all immediately go to Prabhäsa.” In this way, by His yoga-mäyä Kåñëa
bewildered such demigod members of the Yadu dynasty and led them away to the
holy place Prabhäsa.
Since Dvärakä is parama-maìgala, the most auspicious place, not even an
imitation of inauspiciousness can take place there. Actually, Lord Kåñëa’s
pastime of removing the Yadu dynasty is ultimately auspicious, but since it
outwardly appeared inauspicious, it could not take place in Dvärakä; therefore
Lord Kåñëa led the Yadus away from Dvärakä. After having sent the demigods back
to their planets, Lord Kåñëa planned to return to the spiritual world,
Vaikuëöha, in His original form and remain in the eternal city of Dvärakä.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura has made the following important
comments on this verse. Prabhäsa is a famous holy place located near the Veraval
railway station, within the region of Junagarah. In Chapter Thirty of the
Eleventh Canto of Çrémad-Bhägavatam it is written that after hearing the words
of Çré Kåñëa, the Yädavas went to the mainland from the island city of Dvärakä
by means of boats and then traveled to Prabhäsa in chariots. At Prabhäsa-kñetra
they drank a beverage called maireya and became engaged in a mutual quarrel. A
great battle ensued, and killing each other with hard stalks of cane, the
members of the Yadu dynasty acted out the pastime of their own annihilation.
Lord Çré Kåñëa, manifesting His four-armed form, sat down under a pippala tree,
placing His left foot, the heel of which was colored red like the red koka-nada
lotus, upon His right thigh. A hunter named Jarä, watching from the shore of the
ocean at Prabhäsa, mistook the Lord’s red-colored foot to be the face of a deer
and shot his arrow at it.
At the base of that same pippala tree under which Lord Kåñëa had sat there is
now a temple. One mile away from the tree, on the seashore, is the
Véra-prabhaïjana Maöha, and it is said that from this point the hunter Jarä
fired his arrow.
In the conclusion to his work Mahäbhärata-tätparya-nirëaya, Çré Madhväcärya-päda
has written the following purport to the mauñala-lélä. The Supreme Personality
of Godhead, in order to bewilder the demons and ensure that the word of His own
devotees and of the brähmaëas be maintained, created a body of material energy
into which the arrow was shot. But the Lord’s actual four-armed form was never
touched by the arrow of Jarä, who is actually the Lord’s devotee Bhågu Åñi. In a
previous age Bhågu Muni had placed his foot on the chest of Lord Viñëu. In order
to counteract the offense of improperly placing his foot on the Lord’s chest,
Bhågu had to take birth as a degraded hunter. But even though a great devotee
willingly accepts such a low birth, the Personality of Godhead cannot tolerate
seeing His devotee in such a fallen condition. Thus the Personality of Godhead
arranged that at the end of Dväpara-yuga, when the Lord was winding up His
manifest pastimes, His devotee Bhågu, in the form of the hunter Jarä, would cast
the arrow into a material body created by the Lord’s illusory energy. Thus the
hunter would become remorseful, gain release from his degraded birth and go back
to Vaikuëöha-loka.
Therefore, to please His devotee Bhågu and to confuse the demons, the Supreme
Lord manifested His mauñala-lélä at Prabhäsa, but it should be understood that
this is an illusory pastime. The Personality of Godhead, Lord Kåñëa, from His
very appearance on the earth, did not manifest any of the material qualities of
ordinary human beings. The Lord did not appear from the womb of His mother.
Rather, by His inconceivable power He descended into the maternity room. At the
time of His giving up this mortal world, He similarly manifested an illusory
situation for the sake of bewildering the demons. To bewilder the nondevotees,
the Lord created an illusory body out of His material energy while
simultaneously remaining personally in His own sac-cid-änanda body, and thus He
manifested the downfall of an illusory, material form. This pretense effectively
bewilders foolish demons, but Lord Çré Kåñëa’s actual transcendental, eternal
body of bliss never experiences death.
Also at Prabhäsa-kñetra there is the holy place known as Bhågu-tértha, which was
manifested by Lord Paraçuräma. The place at which the two rivers Sarasvaté and
Hiraëyä flow together into the ocean is named Bhågu-tértha, and there the hunter
cast his arrow. There is an elaborate description of Prabhäsa-tértha in the
Prabhäsa-khaëòa of the Skanda Puräëa. There are also many phala-çrutis given
within the Mahäbhärata in connection with Prabhäsa-tértha. Phala-çrutis are
scriptural statements that promise various auspicious results for one who
performs a particular pious activity. In the following verses the Lord Himself
will explain the particular benefits to be derived from visiting Prabhäsakñetra
and performing religious activities there.
SB 11.6.36
TEXT 36
TEXT
yatra snätvä dakña-çäpäd
gåhéto yakñmaëodu-räö
vimuktaù kilbiñät sadyo
bheje bhüyaù kalodayam
SYNONYMS
yatra—where; snätvä—taking bath; dakña-çäpät—because of the curse of Prajäpati
Dakña; gåhétaù—seized; yakñmaëä—by consumptive lung disease; uòu-räö—the king of
stars, the moon; vimuktaù—freed; kilbiñät—from his sinful reaction;
sadyaù—immediately; bheje—he assumed; bhüyaù—once again; kalä—of his phases;
udayam—the increasing.
TRANSLATION
Once, the moon was afflicted with consumption because of the curse of Dakña, but
just by taking bath at Prabhäsa-kñetra, the moon was immediately freed from his
sinful reaction and again resumed the waxing of his phases.
SB 11.6.37-38
TEXTS 37–38
TEXT
vayaà ca tasminn äplutya
tarpayitvä pitèn surän
bhojayitvoñijo viprän
nänä-guëavatändhasä
teñu dänäni pätreñu
çraddhayoptvä mahänti vai
våjinäni tariñyämo
dänair naubhir ivärëavam
SYNONYMS
vayam—we; ca—also; tasmin—at that place; äplutya—bathing; tarpayitvä—satisfying
by offerings; pitèn—the departed forefathers; surän—and the demigods;
bhojayitvä—feeding; uñijaù—worshipable; viprän—the brähmaëas; nänä—various;
guëa-vatä—having tastes; andhasä—with foodstuffs; teñu—in them (the brähmaëas);
dänäni—gifts; pätreñu—as fitting candidates for charity; çraddhayä—faithfully;
uptvä—sowing (i.e. offering to them); mahänti—great; vai—indeed; våjinäni—the
dangers; tariñyämaù—we will cross over; dänaiù—by our charity; naubhiù—with
boats; iva—as if; arëavam—the ocean.
TRANSLATION
By bathing at Prabhäsa-kñetra, by offering sacrifice there to placate the
forefathers and demigods, by feeding the worshipable brähmaëas with various
delicious foodstuffs and by bestowing opulent gifts upon them as the most
suitable candidates for charity, we will certainly cross over these terrible
dangers through such acts of charity, just as one can cross over a great ocean
in a suitable boat.
SB 11.6.39
TEXT 39
TEXT
çré-çuka uväca
evaà bhagavatädiñöä
yädaväù kuru-nandana
gantuà kåta-dhiyas térthaà
syandanän samayüyujan
SYNONYMS
çré-çukaù uväca—Çré Çukadeva said; evam—thus; bhagavatä—by the Supreme
Personality of Godhead; ädiñöäù—instructed; yädaväù—the Yädavas; kuru-nandana—O
favorite of the Kurus; gantum—to go; kåta-dhiyaù—having made up their minds;
tértham—to the holy place; syandanän—to their chariots; samayüyujan—they yoked
their horses.
TRANSLATION
Çukadeva Gosvämé said: O favorite son of the Kurus, thus advised by the
Personality of Godhead, the Yädavas made up their minds to go to that holy
place, Prabhäsa-kñetra, and thus yoked their horses to their chariots.
SB 11.6.40-41
TEXTS 40–41
TEXT
tan nirékñyoddhavo räjan
çrutvä bhagavatoditam
dåñöväriñöäni ghoräëi
nityaà kåñëam anuvrataù
vivikta upasaìgamya
jagatäm éçvareçvaram
praëamya çirisä pädau
präïjalis tam abhäñata
SYNONYMS
tat—that; nirékñya—seeing; uddhavaù—Uddhava; räjan—O King; çrutvä—hearing;
bhagavatä—by the Lord; uditam—what had been said; dåñövä—observing;
ariñöäni—evil omens; ghoräëi—fearful; nityam—always; kåñëam—of Lord Kåñëa;
anuvrataù—a faithful follower; vivikte—in privacy; upasaìgamya—approaching;
jagatäm—of all the moving creatures within the universe; éçvara—of the
controllers; éçvaram—the one supreme controller; praëamya—bowing down;
çirasä—with his head; pädau—at His feet; präïjaliù—with hands folded in
submission; tam—to Him; abhäñata—spoke.
TRANSLATION
My dear King, Uddhava was a constantly faithful follower of Lord Kåñëa. Upon
seeing the imminent departure of the Yädavas, hearing from them of the Lord’s
instructions and taking note of the fearful omens, he approached the Personality
of Godhead in a private place. He bowed down with his head at the lotus feet of
the supreme controller of the universe and with folded hands addressed Him as
follows.
PURPORT
According to Çréla Jéva Gosvämé there cannot be any actual disturbance in the
Lord’s own abode. The great disasters apparently occurring in Dvärakä were an
external show created by the Lord to facilitate His pastimes. We can understand
the pastimes of Kåñëa only by hearing from the recognized äcäryas. Lord Kåñëa is
not a mundane historical figure, and His activities cannot be confined within
the tiny limits of material logic. Lord Kåñëa’s pastimes are an exhibition of
His acintya-çakti, or inconceivable potency, which functions according to
higher, spiritual laws, unknown to the blind conditioned souls and their petty
material logic.
SB 11.6.42
TEXT 42
TEXT
çré-uddhava uväca
deva-deveça yogeça
puëya-çravaëa-kértana
saàhåtyaitat kulaà nünaà
lokaà santyakñyate bhavän
vipra-çäpaà samartho ’pi
pratyahan na yad éçvaraù
SYNONYMS
çré-uddhavaù uväca—Çré Uddhava said; deva-deva—of the greatest among the
demigods; éça—O ultimate God; yoga-éça—O master of all mystic power; puëya—which
are pious; çravaëa-kértana—O You, hearing and chanting the glories of whom;
saàhåtya—withdrawing; etat—this; kulam—dynasty; nünam—is it not so; lokam—this
world; santyakñyate—are about to give up once and for all; bhavän—You;
vipra-çäpam—the curse of the brähmaëas; samarthaù—capable; api—although;
pratyahan na—You did not counteract; yat—because; éçvaraù—the Supreme Lord.
TRANSLATION
Çré Uddhava said: O my Lord, O supreme God among all the demigods, real piety is
invoked simply by hearing and chanting Your transcendental glories. My Lord, it
appears that You will now withdraw Your dynasty, and thus You Yourself will
finally give up Your pastimes within this universe. You are the supreme
controller and the master of all mystic power. But although You are fully
capable of counteracting the brähmaëas’ curse against Your dynasty, You are not
doing so, and Your disappearance is imminent.
PURPORT
As previously mentioned, Kåñëa’s own dynasty can never be destroyed; therefore
the word saàhåtya means that Kåñëa was taking the Yädavas with Him as He left
this material world. However, in the eyes of ordinary, unenlightened persons the
withdrawal of the Yadu dynasty appears to be its destruction. Çréla Viçvanätha
Cakravarté Öhäkura has very nicely explained the statement of Uddhava as
follows.
Kåñëa is addressed as deva-deva, or the supreme God among the gods, because He
expertly solved all of the problems of the demigods by His incarnation within
the universe. The Lord rid the world of demons and firmly established both His
devotees and religious principles. Lord Kåñëa is addressed here as yogeça
because He not only performed work on behalf of the demigods, but also revealed
His beautiful, transcendental form, full of transcendental qualities and
ecstasies, for the pleasure of His pure devotees. Kåñëa is called
puëya-çravaëa-kértana because when by His internal mystic potency He exhibited
His humanlike activities, the Lord stimulated the writing of innumerable Vedic
scriptures about His pastimes. Thus persons who would be born in the future,
like ourselves would be able to hear and chant about the Lord’s activities and
also go back home, back to Godhead.
Having insured the transcendental bliss and liberation of all of His devotees,
even those who would be born in the future, Kåñëa decided the time had come for
Him to leave this material universe. Uddhava could understand the Lord’s desire
and said to Kåñëa, “You have instructed the Yädavas to counteract the brähmaëas’
curse by taking bath at Prabhäsakñetra, but how could mere bathing in a holy
place be of greater value than seeing You, the Personality of Godhead, face to
face? Since the Yädavas are always seeing Your transcendental form, and since
You are the Supreme Lord, what is the use of their taking bath in a so-called
holy place? Therefore You obviously have some other purpose. If You actually
wanted to counteract the curse, You could simply say, ‘Let this curse not act,’
and the curse would immediately be neutralized. Therefore You must be preparing
to leave this universe, and that is why You have not counteracted the curse.”
SB 11.6.43
TEXT 43
TEXT
nähaà taväìghri-kamalaà
kñaëärdham api keçava
tyaktuà samutsahe nätha
sva-dhäma naya mäm api
SYNONYMS
na—am not; aham—I; tava—Your; aìghri-kamalam—lotus feet; kñaëa—of a moment;
ardham—for half; api—even; keçava—O killer of the demon Keçi; tyaktum—giving up;
samutsahe—am I able to tolerate; nätha—O master; sva-dhäma—to Your own abode;
naya—please take; mäm—me; api—also.
TRANSLATION
O Lord Keçava, my dear master, I cannot tolerate giving up Your lotus feet even
for a fraction of a moment. I urge You to take me along with You to Your own
abode.
PURPORT
Uddhava understood that Kåñëa was going to withdraw the Yadu dynasty, and thus
he begged the Lord to take him along to the Lord’s abode. He had no desire to
merge into Kåñëa’s impersonal effulgence; instead he wanted to go to the Lord’s
spiritual abode and continue associating with Kåñëa as His dearmost friend.
Kåñëa is the Personality of Godhead and can do whatever He likes, but the
devotee begs the Lord for the chance to serve Him. Although the Lord manifests
within the material world His various abodes, such as Våndävana, Dvärakä and
Mathurä, and although these are certainly nondifferent from their counterparts
in the spiritual world, the most advanced devotees, overwhelmed with desire to
personally serve the Lord, are very eager to go to the Lord’s original spiritual
planet. As stated by Lord Kapila in the Third Canto of Çrémad-Bhägavatam, the
pure devotees have no desire for liberation. Because of their eagerness to
render service, they urge the Lord to appear before them. The six Gosvämés, due
to their intense eagerness to serve Rädhä and Kåñëa, urgently searched after
Them, calling out Their names in the forests of Våndävana. Similarly, Uddhava is
urging the Lord to take him to His own abode so that Uddhava’s personal service
to the Lord’s lotus feet will not be interrupted even for a moment.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura has pointed out that immature
conditioned souls think that Lord Kåñëa is an ordinary jéva soul engaged in
material activities and was thus unable to protect His own dynasty from the
curse of the brähmaëas. Uddhava’s statement corrects such unfortunate persons.
It is Lord Kåñëa Himself who awarded pious living entities birth in brahminical
families, and then Lord Kåñëa further awarded them the potency to curse His
dynasty. And finally, Lord Kåñëa personally kept the curse intact, although He
was capable of neutralizing it. Therefore in the beginning, middle and end,
directly and indirectly, in the past, present and future, Lord Kåñëa is the
Absolute Truth, the Supreme Personality of Godhead, and He is completely
transcendental to even the slightest touch of material illusion or impotence.
SB 11.6.44
TEXT 44
TEXT
tava vikréòitaà kåñëa
nånäà parama-maìgalam
karëa-péyüñam äsädya
tyajanty anya-spåhäà janäù
SYNONYMS
tava—Your; vikréòitam—pastimes; kåñëa—O Kåñëa; nåëäm—for men;
parama-maìgalam—supremely auspicious; karëa—for the ears; péyüñam—nectar;
äsädya—having tasted; tyajanti—they reject; anya—for other things; spåhäm—their
desires; janäù—persons.
TRANSLATION
O my dear Kåñëa, Your pastimes are supremely auspicious for mankind and are an
intoxicating beverage for the ears. Tasting such pastimes, people forget their
desires for other things.
PURPORT
Anya-spåhäm, or “desire for things other than Kåñëa,” indicates the material
desire to enjoy wife, children, money, and so on. Ultimately, the materialist
may desire religious salvation for his personal comfort and satisfaction, but
all such desires are mundane, because on the spiritual platform the pure soul
thinks only of the Lord’s pleasure and the Lord’s service. Therefore, a pure
devotee can never give up Kåñëa, even for a moment, although for Kåñëa’s
pleasure he can give up the entire universe.
SB 11.6.45
TEXT 45
TEXT
çayyäsanäöana-sthäna-
snäna-kréòäçanädiñu
kathaà tväà priyam ätmänaà
vayaà bhaktäs tyajema hi
SYNONYMS
sayyä—in lying down; äsana—sitting; aöana—walking; sthäna—standing;
snäna—bathing; kréòä—taking recreation; äsana—eating; ädiñu—and other
activities; katham—how; tväm—You; priyam—dear; ätmänam—Self; vayam—we;
bhaktäù—Your devotees; tyajema—can reject; hi—indeed.
TRANSLATION
My dear Lord, You are the Supreme Soul, and thus You are most dear to us. We are
Your devotees, and how can we possibly reject You or live without You even for a
moment? Whether we are lying down, sitting, walking, standing, bathing, enjoying
recreation, eating or doing anything else, we are constantly engaged in Your
service.
PURPORT
One should be constantly engaged in the service of Lord Kåñëa. By hearing about
Kåñëa and by serving Him, we can give up the illusion of trying to enjoy
something separately from the Supreme Lord. If we neglect such hearing and
serving, our minds will become bewildered by the illusory energy of the Lord,
and seeing the world as separate from Kåñëa, we will take it as a place meant
for our own sense gratification. This gross ignorance brings nothing but trouble
to the living entity.
SB 11.6.46
TEXT 46
TEXT
tvayopabhukta-srag-gandha-
väso-’laìkära-carcitäù
ucchiñöa-bhojino däsäs
tava mäyäà jayema hi
SYNONYMS
tvayä—by You; upabhukta—already enjoyed; srak—with the garlands;
gandha—fragrances; väsaù—garments; alaìkära—and ornaments; carcitäù—adorned;
ucchiñöa—the remnants of Your food; bhojinaù—eating; däsäù—Your servants;
tava—Your; mäyäm—illusory energy; jayema—we will conquer; hi—indeed.
TRANSLATION
Simply by decorating ourselves with the garlands, fragrant oils, clothes and
ornaments that You have already enjoyed, and by eating the remnants of Your
meals, we, Your servants, will indeed conquer Your illusory energy.
PURPORT
It is clear from this verse that Uddhava is not approaching the Lord for
liberation from the illusory energy. As a personal, confidential associate of
Lord Kåñëa, Uddhava was undoubtedly a completely liberated soul. He is praying
to the Lord because he cannot bear the thought of living without Kåñëa even for
a moment. This feeling is called love of God. Uddhava is addressing the Lord as
follows: “Even if Your illusory energy tries to attack us, my Lord, we will very
easily conquer her by our powerful weapons, which are the remnants of Your
foodstuffs, clothes, ornaments, and so on. In other words, we will easily
conquer over mäyä by kåñëa-prasädam, and not by useless speculation and mental
concoction.”
SB 11.6.47
TEXT 47
TEXT
väta-vasanä ya åñayaù
çramaëä ürdhra-manthinaù
brahmäkhyaà dhäma te yänti
çäntäù sannyäséno ’maläù
SYNONYMS
väta-vasanäù—dressed by the air (naked); ye—those who are; åñayaù—sages;
çramaëäù—strict observers of spiritual practices; ürdhva-manthinaù—who have
conserved their semen to the point that it has risen up to their heads;
brahma-äkhyam—known as Brahman; dhäma—the (impersonal) spiritual abode; te—they;
yänti—to go; çäntäù—peaceful; sannyäsinaù—members of the renounced order of
life; amaläù—sinless.
TRANSLATION
Naked sages who seriously endeavor in spiritual practice, who have raised their
semen upward, who are peaceful and sinless members of the renounced order,
attain the spiritual abode called Brahman.
PURPORT
In Chapter Twelve of Bhagavad-gétä it is stated, kleço ’dhikataras teñäm
avyaktäsakta-cetasäm: those who are attached to the impersonal feature of the
Personality of Godhead must endure grueling penances in order to achieve
impersonal liberation in the realm of Brahman. Also it is stated in the
Bhägavatam, äruhya kåcchreëa paraà padaà tataù/ patanty adho
’nädåta-yuñmad-aìghrayaù. Kåcchreëa: with great struggle and trouble the yogés
climb their way up into the impersonal effulgence called brahmajyoti, but again
they slip out of the jyoti and fall back into the material world because they do
not take shelter of the Personality of Godhead.
Envious fools object to the “paternalism” of the Personality of Godhead, but
these fools cannot take credit for the creation of their own body, brain or
energy, nor can they claim credit for the air, rain, vegetables, fruits, sun,
moon, and so on. In other words, they are totally dependent on the mercy of God
at every second, and yet they arrogantly state that they do not want to accept
the shelter of the Lord, because they are self-sufficient. In fact, some
bewildered living entities even think that they themselves are God, although
they cannot explain why “God” has to struggle and toil to achieve meager success
in the yoga system. Therefore Uddhava is pointing out that, unlike the
impersonalists and meditators, the pure devotees very easily cross over the
illusory energy because they are totally attached to the lotus feet of Kåñëa.
Lord Kåñëa is always transcendental, and if one is firmly attached to the Lord’s
lotus feet, then he is also transcendental. The causeless mercy of Kåñëa is more
valuable than millions and billions of years of one’s own struggling and
straining. One should try to get the Lord’s mercy, and then everything will
become very easy on the path of spiritual realization. In this age one can
achieve the mercy of Lord Kåñëa by constantly chanting His holy name, as
recommended in the çästra:
harer näma harer näma
harer nämaiva kevalam
kalau nästy eva nästy eva
nästy eva gatir anyathä
(Båhan-näradéya Puräëa)
If one constantly chants Lord Kåñëa’s holy names, avoiding offenses against the
names, then surely one will achieve the same result as Uddhava. Uddhava was not
interested in so-called Brahman realization, but rather he wanted to go on
drinking the maddening nectar of the beautiful smiling of the Lord’s moonlike
face.
SB 11.6.48-49
TEXTS 48–49
TEXT
vayaà tv iha mahä-yogin
bhramantaù karma-vartmasu
tvad-värtayä tariñyämas
tävakair dustaraà tamaù
smarantaù kértayantas te
kåtäni gaditäni ca
gaty-utsmitekñaëa-kñveli
yan nå-loka-viòambanam
SYNONYMS
vayam—we; tu—on the other hand; iha—in this world; mahä-yogin—O greatest of
yogés; bhramantaù—wandering; karma-vartmasu—on the paths of material work;
tvat—of You; värtayä—by discussion of the topics; tariñyämaù—will cross over;
tävakaiù—along with Your devotees; dustaram—insurmountable; tamaù—darkness;
smarantaù—remembering; kértayantaù—glorifying; te—Your; kåtäni—deeds;
gaditäni—words; ca—also; gati—movements; utsmita—widely smiling; ékñaëa—glances;
kñveli—and loving pastimes; yat—which are; nå-loka—of human society;
viòambanam—a clever imitation.
TRANSLATION
O greatest of mystics, although we are conditioned souls wandering on the path
of fruitive work, we will certainly cross beyond the darkness of this material
world simply by hearing about Your Lordship in the association of Your devotees.
Thus we are always remembering and glorifying the wonderful things You do and
the wonderful things You say. We ecstatically recall Your amorous pastimes with
Your confidential conjugal devotees and how You boldly smile and move about
while engaged in such youthful pastimes. My dear Lord, Your loving pastimes are
bewilderingly similar to the activities of ordinary people within this material
world.
PURPORT
In this verse Uddhava, by stating bhramantaù karma-vartmasu, humbly presents
himself as one of the conditioned souls entangled in fruitive activities. Still,
Uddhava is confident that he will certainly cross over the illusory energy
because he is addicted to chanting and remembering the glorious activities and
words of Lord Kåñëa. Similarly, Rüpa Gosvämé has stated:
éhä yasya harer däsye
karmaëä manasä girä
nikhiläsv apy avasthäsu
jévan-muktaù sa ucyate
Although one may outwardly appear to be involved in this material world, if one
is always engaged, twenty-four hours a day, in the service of Lord Kåñëa, then
one is considered to be a liberated soul. Uddhava states here that hearing and
chanting the holy name and pastimes of Kåñëa is infinitely more effective than
becoming a naked yogé in the forest and running the constant risk of becoming,
due to lusty desires and sex indulgence, a naked monkey in the forest. Uddhava
is begging the Lord for the mercy of His Sudarçana cakra, whose effulgence is
represented by the process of remembering and chanting the pastimes of the Lord.
One who absorbs himself in the incomparable bliss of thinking of the Lord’s
abode easily becomes free from all lamentation, illusion and fear. That is the
recommendation of Çré Uddhava.
SB 11.6.50
TEXT 50
TEXT
çré-çuka uväca
evaà vijïäpito räjan
bhagavän devaké-sutaù
ekäntinaà priyaà bhåtyam
uddhavaà samabhäñata
SYNONYMS
çré-çukaù uväca—Çukadeva Gosvämé said; evam—in this way; vijïäpitaù—requested;
räjan—O King; bhagavän—the Supreme Personality of Godhead; devaké-sutaù—the son
of Devaké; ekäntinam—in private; priyam—dear; bhåtyam—to the servant;
uddhavam—Uddhava; samabhäñata—He spoke at length.
TRANSLATION
Çukadeva Gosvämé said: O King Parékñit, thus addressed, the Supreme Personality
of Godhead, Kåñëa, the son of Devaké, began to reply confidentially to His dear,
unalloyed servant Uddhava.
PURPORT
According to Çréla Bhaktisiddhänta Sarasvaté, the conditioned living entities,
by their movements, laughter, activities and words, simply bind themselves more
and more in material existence. But if they engage in hearing and chanting about
the pastimes of the Personality of Godhead, the conditioned souls will achieve
liberation from the bondage of repeated birth and death. This process of supreme
liberation will now be elaborately described by Lord Çré Kåñëa to His dearmost
devotee Çré Uddhava.
Thus end the purports of the humble servants of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda to the Eleventh Canto, Sixth Chapter, of the
Çrémad-Bhägavatam, entitled “The Yadu Dynasty Retires to Prabhäsa.”
SB 11.7: Lord Kåñëa Instructs Uddhava
CHAPTER SEVEN
Lord Kåñëa Instructs Uddhava
SB 11.7 Summary
As described in this chapter, the Supreme Lord, Kåñëa, replied to Uddhava’s
prayerful entreaty that he be allowed to return with Him to His abode. Kåñëa
advised Uddhava to take to the renounced order of sannyäsa, and when Uddhava
showed interest in more elaborate instructions, the Lord further described the
avadhüta’s account of his twenty-eight spiritual masters.
After hearing Uddhava’s prayerful request to be taken back with Him to the
spiritual world, Lord Kåñëa informed him that He was indeed desirous of
returning to His own personal abode because the purpose of His descent had been
successfully fulfilled and the misfortunes of Kali-yuga would soon beset the
earth. He thus advised Uddhava to take up sannyäsa by fixing his mind upon Him
and establishing himself in theoretical and realized transcendental knowledge.
The Lord further instructed Uddhava that while remaining untouched by
contamination and compassionately disposed to all beings, he should begin
wandering throughout this temporary world, which is simply the combined
manifestation of the Lord’s illusory energy and the imagination of the living
entities.
Uddhava then stated that renouncing material things in a spirit of detachment is
the source of the highest auspiciousness, but such renunciation is certainly
extremely difficult to accomplish for living entities other than the devotees of
the Supreme Lord, because they are very attached to sense gratification. Uddhava
expressed the need for some instruction by which foolish persons who misidentify
the body as the self can be convinced to carry out their duties in accordance
with the order of the Supreme Lord. Even great demigods like Brahmä are not
completely surrendered to the Lord, but Uddhava declared that he himself had
taken shelter of the only true instructor of the Absolute Truth—Lord Näräyaëa,
the all-perfect, all-knowing master of Vaikuëöha and the only real friend of all
living entities. Hearing this, the Supreme Lord replied that actually the jéva
soul is his own guru. Within this human body, the living beings can search out
the Supreme Lord by positive and negative means and ultimately achieve Him. For
this reason the human form of life is most dear to the Supreme Personality of
Godhead. In this regard, Lord Kåñëa began to describe an ancient conversation
between a brähmaëa avadhüta and the great king Yadu.
The son of Yayäti, Mahäräja Yadu, once encountered an avadhüta who was traveling
about, here and there, in great transcendental ecstasy and was acting
unpredictably, just like someone who has become haunted by a ghost. The King
inquired from the holy man about the cause of his wandering and his ecstatic
condition, and the avadhüta replied that he had received various instructions
from twenty-four different gurus—the earth, the wind, the sky, the water, fire,
and so on. Because of the knowledge he had gained from them, he was able to
travel about the earth in a liberated state.
From the earth he had learned how to be sober, and from the two manifestations
of earth, namely the mountain and the tree, he had learned, respectively, how to
serve others and how to dedicate one’s whole life to the benefit of others. From
the wind, manifesting in the form of the vital air within the body, he had
learned how to be satisfied with merely keeping oneself alive, and from the
external wind he had learned how to remain uncontaminated by the body and the
objects of the senses. From the sky he had learned how the soul, which pervades
all material substances, is both indivisible and imperceptible, and from the
water he had learned how to be naturally clear and purifying. From the fire he
had learned how to devour all things without becoming dirtied and how to destroy
all the inauspicious desires of those who make offerings to him. He had also
learned from fire how the spirit soul enters into every body and gives
illumination and how the birth and death of those who are embodied cannot be
discerned. From the moon he had learned how the material body undergoes growth
and dwindling. From the sun he had learned how to avoid entanglement even while
coming into contact with sense objects, and he had also learned about the two
different modes of perception based on seeing the real form of the soul and
seeing false designative coverings. From the pigeon he had learned how too much
affection and excessive attachment are not good for one. This human body is the
open door to liberation, but if one becomes attached to family life like the
pigeon, one is compared to a person who has climbed up to a high place just to
fall down again.
SB 11.7.1
TEXT 1
TEXT
çré-bhagavän uväca
yad ättha mäà mahä-bhäga
tac-cikérñitam eva me
brahmä bhavo loka-päläù
svar-väsaà me ’bhikäìkñiëaù
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; yat—that which;
ättha—you spoke; mäm—to Me; mahä-bhäga—O greatly fortunate Uddhava; tat—that;
cikérñitam—the program that I am desiring to execute; eva—certainly; me—Mine;
brahmä—Lord Brahmä; bhavaù—Lord Çiva; loka-päläù—the leaders of all universal
planets; svaù-väsam—abode in Vaikuëöha; me—My; abhikäìkñiëaù—they are desiring.
TRANSLATION
The Supreme Personality of Godhead said: O greatly fortunate Uddhava, you have
accurately revealed My desire to withdraw the Yadu dynasty from the earth and
return to My own abode in Vaikuëöha. Thus Lord Brahmä, Lord Çiva and all other
planetary rulers are now praying for Me to resume My residence in Vaikuëöha.
PURPORT
Each and every demigod has his particular abode in the heavenly planets within
the material universe. Although Lord Viñëu is sometimes counted among the
demigods, His abode is in Vaikuëöha, the spiritual sky. The demigods are
universal controllers within the kingdom of mäyä, but Viñëu is the Lord of the
illusory potency and many other spiritual potencies. His exalted residence does
not lie within the kingdom of His insignificant maidservant mäyä.
Lord Viñëu, the Personality of Godhead, is the supreme Lord of all lords; the
demigods are His separated parts and parcels. Being themselves minute jéva
souls, the demigods are under the influence of the potency of mäyä; but Lord
Viñëu is always the supreme controller of mäyä. The Personality of Godhead is
the reservoir and root of all existence, and the material world is just a dim
reflection of the brilliant scenery of His eternal, spiritual abode, where
everything is infinitely beautiful and pleasurable. Viñëu is the supreme
reality, and no living entity can ever be equal to or greater than Him. The Lord
exists within His own unique category called viñëu-tattva, or the Supreme
Personality of Godhead. All other prominent or extraordinary living entities owe
their positions and potencies to the Lord. Ultimately Viñëu Himself is a plenary
expansion of Lord Kåñëa, the original source of all the viñëu-tattva and
jéva-tattva expansions. Thus Lord Kåñëa is the basis of everything.
SB 11.7.2
TEXT 2
TEXT
mayä niñpäditaà hy atra
deva-käryam açeñataù
yad-artham avatérëo ’ham
aàçena brahmaëärthitaù
SYNONYMS
mayä—by Me; niñpäditam—accomplished; hi—certainly; atra—within this world;
deva-käryam—work for the benefit of the demigods; açeñataù—completely, with
nothing remaining; yat—for whose; artham—sake; avatérëaù—incarnated; aham—I;
aàçena—with My plenary portion, Baladeva; brahmaëä—by Lord Brahmä;
arthitaù—being prayed for.
TRANSLATION
Answering the prayer of Lord Brahmä, I descended within this world along with My
plenary portion, Lord Baladeva, and performed various activities on behalf of
the demigods. I have now completed My mission here.
SB 11.7.3
TEXT 3
TEXT
kulaà vai çäpa-nirdagdhaà
naìkñyaty anyonya-vigrahät
samudraù saptame hy enäà
puréà ca plävayiñyati
SYNONYMS
kulam—this Yadu dynasty; vai—definitely; çäpa—by the curse; nirdagdham—finished;
naìkñyati—will be destroyed; anyonya—mutual; vigrahät—by a quarrel; samudraù—the
ocean; saptame—on the seventh day; hi—certainly; enäm—this; purém—city; ca—also;
plävayiñyati—will inundate.
TRANSLATION
Now due to the brähmaëas’ curse the Yadu dynasty will certainly perish by
fighting among themselves; and on the seventh day from today the ocean will rise
up and inundate this city of Dvärakä.
PURPORT
In this and the following verses, Lord Kåñëa indicates to Uddhava that he should
immediately fix himself in self-realization by giving up all identification with
the material world. Çréla Jéva Gosvämé has pointed out that the Yadu dynasty was
not actually destroyed by Lord Kåñëa but merely removed from the vision of the
world through the curse of the brähmaëas; similarly, the Lord’s eternal abode
Dvärakä can never be drowned by the ocean. Nevertheless, all external approaches
to this transcendental city were covered by the ocean, and thus the Lord’s abode
remains inaccessible to foolish persons in Kali-yuga, as will be described later
in this canto.
By the Lord’s mystic potency, called yoga-mäyä, He reveals His own form, abode,
paraphernalia, pastimes, entourage, and so on, and at the suitable time He
removes all of these from our mundane sight. Although bewildered conditioned
souls may doubt the spiritual potency of the Lord, the pure devotees can
directly perceive and relish His transcendental appearance and disappearance,
which are described in Bhagavad-gétä as janma karma ca me divyam. If one
faithfully accepts this perfect knowledge of the Lord’s transcendental nature,
then surely one will go back home, back to Godhead, and become an eternal
companion of Lord Kåñëa.
SB 11.7.4
TEXT 4
TEXT
yarhy eväyaà mayä tyakto
loko ’yaà nañöa-maìgalaù
bhaviñyaty acirät sädho
kalinäpi niräkåtaù
SYNONYMS
yarhi—when; eva—certainly; ayam—this; mayä—by Me; tyaktaù—abandoned; lokaù—the
world; ayam—this; nañöa-maìgalaù—bereft of all auspiciousness or piety;
bhaviñyati—it will be; acirät—very soon; sädho—O saintly one; kalinä—due to
Kali; api—himself; niräkåtaù—overwhelmed.
TRANSLATION
O saintly Uddhava, in the near future I will abandon this earth. Then, being
overwhelmed by the age of Kali, the earth will be bereft of all piety.
PURPORT
Lord Kåñëa’s plan was to bring Uddhava back to His own eternal abode after a
brief delay. Because of Uddhava’s extraordinary spiritual qualities, the Lord
wanted to engage him in propagating His message among other saintly persons who
were not yet advanced to the stage of pure devotional service. However, the Lord
assured Uddhava that he would not be bereft of the Lord’s association for even a
moment. Also, because Uddhava had become a perfect master of his senses, he
would never be afflicted by the three modes of material nature. In this way,
before bringing Uddhava back home, back to Godhead, the Lord empowered him to
carry out a specific confidential mission.
Wherever the supreme position of the Personality of Godhead is not recognized,
useless mental speculation becomes very prominent, and the safe and sure path of
hearing perfect Vedic knowledge becomes covered by the chaos of mental
concoction. At the present time, especially in the Western countries, literally
millions of books are being published on hundreds and thousands of subjects; yet
despite this proliferation of mental concoction people remain totally in
ignorance about the most fundamental issues of human life, namely, Who am I?
Where have I come from? Where am I going? What is my soul? What is God?
The Personality of Godhead, Lord Çré Kåñëa, is the reservoir of innumerable
enchanting pastimes, and thus He is the source of innumerable varieties of
pleasure. In fact, He is the ocean of eternal pleasure. When the eternal soul is
bereft of the constitutional pleasure that comes from loving service to the
Lord, he is overwhelmed and bewildered by material nature. He helplessly chases
after material sense gratification, thinking that one material object is good
and another bad, and constantly changes his assessment of what is good and what
is bad. Thus he derives no peace or pleasure, is in constant anxiety and is
repeatedly thrashed by the cruel laws of nature in the form of birth, death, old
age and disease.
In this way the conditioned soul becomes a fit candidate to take birth in
Kali-yuga, which is the epitome of misfortune. In Kali-yuga the living entities,
who are already suffering so many tribulations, mercilessly turn against one
another. Human society in Kali-yuga becomes savagely violent, and men open
slaughterhouses to butcher hundreds of millions of innocent creatures.
Large-scale wars are declared, and millions of human beings, even women and
children, are quickly annihilated.
Unless the living entity recognizes the authority of the Personality of Godhead,
he remains a helpless victim in the clutches of mäyä, or material illusion. He
concocts different solutions to release himself from mäyä, but these solutions
are themselves creations of mäyä and thus cannot possibly release the
conditioned soul. In fact, they only intensify his distress. In the next verse,
Lord Kåñëa specifically warns Uddhava to avoid Kali-yuga and go back home, back
to Godhead. Those of us who have already taken birth in Kali-yuga should also
heed this advice and immediately take all necessary steps to go back to the
Lord’s eternal abode for a blissful life of perfect knowledge. The material
world is never a happy place, especially during the fearful days of Kali-yuga.
SB 11.7.5
TEXT 5
TEXT
na vastavyaà tvayaiveha
mayä tyakte mahé-tale
jano ’bhadra-rucir bhadra
bhaviñyati kalau yuge
SYNONYMS
na—not; vastavyam—should remain; tvayä—you; eva—certainly; iha—in this world;
mayä—by Me; tyakte—when it is abandoned; mahétale—the earth; janaù—the people;
abhadra—sinful, inauspicious things; ruciù—addicted to; bhadra—O you who are
sinless and auspicious; bhaviñyati—will be; kalau—in Kali; yuge—in this yuga.
TRANSLATION
My dear Uddhava, you should not remain here on the earth once I have abandoned
this world. My dear devotee, you are sinless, but in Kali-yuga the people will
be addicted to all types of sinful activities; therefore do not stay here.
PURPORT
In this age of Kali, human beings are totally unaware that the Supreme
Personality of Godhead comes personally to the earth to manifest His
transcendental pastimes as they are enacted in the spiritual world. Heedless of
the authority of the Personality of Godhead, the fallen souls of Kali-yuga
become engulfed in bitter quarrel and cruelly harass one another. Because people
in Kali-yuga are addicted to polluted, sinful activities, they are always angry,
lusty and frustrated. In Kali-yuga the devotees of the Personality of Godhead,
who are engaged in the ever-increasing loving service of the Lord, should never
be attracted to living on the earth, the population of which is covered in the
darkness of ignorance and devoid of any loving relationship with the Lord. Thus
Lord Kåñëa advised Uddhava not to remain on the earth in Kali-yuga. In fact, in
Bhagavad-gétä the Lord advises all living entities that they should never remain
anywhere within the material universe—during any age. Therefore every living
being should take advantage of the pressures of Kali-yuga to understand the
overall useless nature of the material world and surrender himself at the lotus
feet of Lord Kåñëa. Following in the footsteps of Çré Uddhava, one should
surrender to Kåñëa and go back home, back to Godhead.
SB 11.7.6
TEXT 6
TEXT
tvaà tu sarvaà parityajya
snehaà sva-jana-bandhuñu
mayy äveçya manaù saàyak
sama-dåg vicarasva gäm
SYNONYMS
tvam—you; tu—in fact; sarvam—all; parityajya—giving up; sneham—affection;
sva-jana-bandhuñu—for your relatives and friends; mayi—in Me, the Supreme
Personality of Godhead; äveçya—fixing; manaù—your mind; saàyak—completely;
sama-dåk—seeing everything with equal vision; vicarasva—wander; gäm—throughout
the earth.
TRANSLATION
Now you should completely give up all attachment to your personal friends and
relatives and fix your mind on Me. Thus being always conscious of Me, you should
observe all things with equal vision and wander throughout the earth.
PURPORT
Çrémad Véraräghava Äcärya has explained the concept of equal vision as follows:
sama-dåk sarvasya brahmätmakatvänusandhäna-rüpa-sama-dåñöimän. “One who is on
the path of self-realization should always endeavor to see the ultimate
spiritual nature of all existence.” The word mayi in this verse means
paramätmani. One should fix one’s mind on the Supreme Personality of Godhead,
who is the source of everything. Thus as one passes one’s life on the earth,
using up one’s allotted time, one should practice seeing all things and all
people as part and parcel of the Absolute Truth, the Personality of Godhead.
Since all living entities are part and parcel of Kåñëa, ultimately they all have
the same spiritual status. The material nature, also being an emanation of
Kåñëa, has a similar spiritual status, but although matter and spirit are both
emanations from the Personality of Godhead, they do not exist exactly on the
same level. In Bhagavad-gétä it is said that the spirit soul is the superior
energy of the Lord, whereas the material nature is His inferior energy. However,
since Lord Kåñëa is equally present in all things, the word sama-dåk in this
verse indicates that one must ultimately see Kåñëa within everything and
everything within Kåñëa. Thus equal vision is compatible with mature knowledge
of the varieties present within this world.
Çréla Viçvanätha Cakravarté Öhäkura comments as follows on this verse. “At the
end of His manifest pastimes on the earth, the Supreme Personality of Godhead,
Kåñëa, thought as follows within His mind: ‘During My pastimes on the earth, I
have satisfied the desires of all those devotees who anxiously desired to see
Me. I have duly married many thousands of queens, headed by Rukmiëé, whom I
personally kidnapped, and I have killed innumerable demons in various places and
by various means. I have attended meetings, reunions and ceremonies with many
friends, relatives and well-wishers in cities such as Våndävana, Mathurä,
Dvärakä, Hastinäpura and Mithilä, and thus I have kept constantly busy coming
and going in the performance of pastimes.
“ ‘I further arranged to give My personal association to great devotees who are
situated below the earthly planet. In order to please My mother Devaké and
return her six deceased sons who were killed by Kaàsa, I descended to the planet
Sutala and blessed My great devotee Bali Mahäräja. In order to return the dead
son of My spiritual master, Sändépani Muni, I personally went to the court of
Ravinandana, or Yamaräja, and thus he was able to see Me face to face. I even
blessed the residents of heaven, such as mother Aditi and Kaçyapa Muni, with My
personal association when I traveled there to steal the pärijäta flower for My
wife Satyabhämä. And in order to please the inhabitants of Mahä-Viñëu’s abode,
such as Nanda, Sunanda and Sudarçana, I traveled to Mahä-vaikuëöhaloka to
recover the deceased children of a frustrated brähmaëa. Thus, innumerable
devotees who ardently desired to see Me have received the object of their
prayers.
“ ‘Unfortunately Nara-Näräyaëa Åñi and the great paramahaàsa sages who live with
Him in Badarikäçrama, although most enthusiastic to see Me, never had their
desire fulfilled. I have been on the earth for 125 years, and the scheduled time
is now up. Being busily engaged in My pastimes, I did not have time to give My
blessings to these great sages. Nevertheless, Uddhava is practically the same as
Me. He is a great devotee and shares My own transcendental opulences. Thus, he
is the right person for Me to send to Badarikäçrama. I shall give Uddhava
complete transcendental knowledge by which one becomes detached from the
material world, and he in turn can deliver this knowledge, the science of
transcending the kingdom of illusion, to the worthy sages at Badarikäçrama. In
this way he can teach them the method of rendering loving devotional service to
My lotus feet. Such loving devotional service rendered to Me is the most
valuable treasure, and by hearing such knowledge the desires of the great sages
such as Nara-Näräyaëa will be completely fulfilled.
“ ‘Those great souls who have surrendered unto Me are always equipped with
transcendental knowledge and detachment from the material world. Sometimes,
being busy in their devotional service, they may appear to forget Me. However, a
pure devotee who has achieved the platform of love for Me will always be
protected by such sincere devotion. Even if such a devotee should suddenly give
up his life while neglecting to fix his mind intensely on Me, such a devotee’s
loving feelings are so powerful that they afford him all protection. Even if
there is a temporary moment of forgetfulness, such devotion will bring the
devotee to My lotus feet, which are beyond the vision of ordinary, materialistic
persons. Uddhava is My pure devotee. Knowledge of Me and detachment from this
world have again been aroused in him because he can never give up My
association.’ ”
The sincere servants of Caitanya Mahäprabhu are vigorously endeavoring to spread
this Kåñëa consciousness movement for the pleasure of their spiritual master and
Lord Kåñëa. At the present time thousands of devotees in the Kåñëa consciousness
movement, in all parts of the world, are working long hours under difficult
conditions to distribute transcendental literature and thus enlighten the
general populace. In this effort the devotees have no personal motivation but
are simply desirous of pleasing their spiritual master by distributing his
books. The people who receive this literature usually have no previous
experience of Kåñëa consciousness, yet they are so impressed by the purity of
the devotees they meet that they eagerly purchase the books and magazines. In
order to execute the tremendous task of spreading Kåñëa consciousness, the
devotees are tirelessly laboring day and night because they are on the platform
of loving devotion. Although superficially such busy devotees may occasionally
not think directly of the lotus feet of Kåñëa, such loving devotion will
undoubtedly take them back to Kåñëa’s lotus feet, and being pleased by their
service, the Lord Himself will again arouse their unflinching meditation upon
His personal form. This is the beauty of bhakti-yoga, which depends wholly and
solely on the mercy of the all-merciful Personality of Godhead, Çré Kåñëa. This
is the only totally safe means of uprooting the deep desires for material
enjoyment, attaining pure love for Kåñëa and going beyond the material universe
to the kingdom of God. As stated in Bhagavad-gétä (2.4):
nehäbhikrama-näço ’sti
pratyaväyo na vidyate
sv-alpam apy asya dharmasya
träyate mahato bhayät
Lord Kåñëa also advised Uddhava in this verse to give up the illusory attachment
to so-called friends and family within this material world. One may not be able
to physically give up association with family and friends, but one should
understand that everyone and everything is part and parcel of God and is meant
for the pleasure of God. As soon as one thinks, “This is my personal family,”
immediately one will see the material world as no more than a place for enjoying
family life. As soon as one is attached to one’s so-called family, false
prestige and material possessiveness arise. Actually, everyone is part and
parcel of God and therefore, on the spiritual platform, related to all other
entities. This is called kåñëa-sambandha, or the constitutional relationship
with Kåñëa. It is not possible to advance to the highest stage of spiritual
awareness and at the same time maintain a petty material concept of society,
friendship and love. One should experience all relationships on the higher,
spiritual platform of kåñëa-sambandha, which means seeing everything in relation
to Lord Kåñëa, the Personality of Godhead.
One who is situated in his constitutional relationship with Kåñëa can see all
things in relation to Kåñëa. He thus gives up the mundane urges of the body,
mind and speech and travels throughout the earth as a devotee of the Lord. Such
a highly elevated personality is called gosvämé, or the master of the senses.
This stage is described in Bhagavad-gétä (18.54) by the words brahma-bhütaù
prasannätmä: on the spiritual platform one attains complete satisfaction.
SB 11.7.7
TEXT 7
TEXT
yad idaà manasä väcä
cakñurbhyäà çravaëädibhiù
naçvaraà gåhyamäëaà ca
viddhi mäyä-mano-mayam
SYNONYMS
yat—that which; idam—this world; manasä—by the mind; väcä—by speech;
cakñurbhyäm—by the eyes; çravaëa-ädibhiù—by the ears and other senses;
naçvaram—temporary; gåhyamäëam—that which is being accepted or perceived;
ca—and; viddhi—you should know; mäyä-manaù-mayam—it is only imagined to be real
by the influence of mäyä.
TRANSLATION
My dear Uddhava, the material universe that you perceive through your mind,
speech, eyes, ears and other senses is an illusory creation that one imagines to
be real due to the influence of mäyä. In fact, you should know that all of the
objects of the material senses are temporary.
PURPORT
The question may be raised that since we find good and bad qualities throughout
the material world, how can Lord Kåñëa advise Uddhava to see everything equally?
In this verse Kåñëa explains that material good and evil are a creation of the
illusory energy, just as the objects of a dream are a mental creation.
As stated in Bhagavad-gétä, väsudevaù sarvam iti: Lord Kåñëa is actually
everything because He is present within everything and everything is present
within Him. Kåñëa is sarva-loka-maheçvaram, the Lord and proprietor of all
worlds. To see anything separate from Kåñëa is illusion, and attraction to any
kind of material illusion, either good or bad, is ultimately useless since it
obliges the living entity to continue wandering in the cycle of birth and death.
Seeing, hearing, smelling, tasting and touching constitute the activities of the
five knowledge-gathering senses. Similarly, the voice, the hands, the legs, the
anus and the genital constitute the five working senses. These ten senses are
organized around the mind, which is the center of material activity. When the
living entity desires to exploit matter, he is covered by the three modes of
nature. Thus he concocts different philosophical, political and social
explanations of reality but never understands the Absolute Truth, Lord Kåñëa,
who is beyond the contaminated perception of the material senses. One who is
entangled in the network of material designations, such as race, nationality,
sectarian religion, political affiliation, etc., is absorbed in the experience
of combining his body and other bodies with material sense objects, thinking
these sense objects to be sources of happiness and satisfaction. Unfortunately,
the entire material world, along with the senses that experience it, is a
temporary creation that will be annihilated by the time potency of the Supreme
Lord. Despite our foolish hopes and dreams, there is no actual happiness on the
material platform. The real truth is not material, nor is it temporary. The real
truth is called ätmä, or the eternal soul, and among all eternal souls one is
supreme. He is called the Personality of Godhead, and in His original form He is
known as Kåñëa. The knowledge-gathering process culminates in perception of the
inconceivable, transcendental form of Kåñëa. One who is not perceiving Kåñëa in
everything and everything in Kåñëa is undoubtedly on the platform of mental
concoction. In this verse Lord Kåñëa warns Uddhava to remain clear of this
illusory platform of existence.
SB 11.7.8
TEXT 8
TEXT
puàso ’yuktasya nänärtho
bhramaù sa guëa-doña-bhäk
karmäkarma-vikarmeti
guëa-doña-dhiyo bhidä
SYNONYMS
puàsaù—of a person; ayuktasya—whose mind is diverted from the truth; nänä—many;
arthaù—values or meanings; bhramaù—confusion; saù—that; guëa—something good;
doña—something bad; bhäk—embodying; karma—compulsory duties;
akarma—nonperformance of prescribed duties; vikarma—forbidden activities;
iti—thus; guëa—good things; doña—bad things; dhiyaù—of one who perceives;
bhidä—this difference.
TRANSLATION
One whose consciousness is bewildered by illusion perceives many differences in
value and meaning among material objects. Thus one engages constantly on the
platform of material good and evil and is bound by such conceptions. Absorbed in
material duality, such a person contemplates the performance of compulsory
duties, nonperformance of such duties and performance of forbidden activities.
PURPORT
The illusory mental platform of existence is described in this verse. The word
ayuktasya indicates the conditioned soul who does not fix his mind on the
Supreme Personality of Godhead. It is clearly described in Bhagavad-gétä and
other Vedic literature that Lord Kåñëa, the Absolute Truth, is within
everything, and everything is within the Lord. The example may be given that
when a woman loves a man, she is most eager to see him, and she daily sees him
dressed in different clothes. Actually the woman is interested not in the
clothes but in the man. Similarly, within every material object is the Supreme
Personality of Godhead; therefore one who has developed love of God is
constantly seeing the Lord everywhere, and not just the superficial material
objects that cover the Lord.
The word ayuktasya in this verse indicates one who has not come to the stage of
reality. Such a person, being deprived of loving devotional service to Lord
Kåñëa, attempts to enjoy the innumerable forms and flavors of material
experience. This temporary, illusory engagement is not the constitutional
function of the bewildered living entity, who remains without any awareness of
the ultimate reality, the Supreme Personality of Godhead. Within the world of
matter there are undoubtedly varieties. Among dogs there are pedigree poodles
and common mutts, and among horses there are thoroughbreds and old gray mares.
Similarly, some human beings are beautiful and educated and others are dull and
homely. Some are rich and some are poor. In nature we find fertile land and
sterile land, lush forests and useless deserts, invaluable gems and colorless
stones, flowing transparent rivers and stagnant dirty ponds. In human society we
find happiness and distress, love and hate, victory and defeat, war and peace,
life and death, and so on. However, we do not have any permanent relationship
with any of these conditions, because we are eternal spirit souls, part and
parcel of Lord Kåñëa, the Supreme Personality of Godhead. Vedic culture is
arranged in such a way that everyone can become perfect in self-realization
simply by performing his occupational duty for the satisfaction of the Supreme
Personality of Godhead. Sve sve karmaëy abhirataù saàsiddhià labhate naraù. Some
conditioned souls, however, believe that complete perfection in life may be
achieved by performing ordinary, nonspiritual duties on behalf of family,
nation, humanity, and so on. Others are interested in neither service to God nor
noble mundane activities, and there are others who actively pursue sinful life.
Such sinful persons generally rise from bed late in the afternoon and stay awake
all night, taking intoxicants and engaging in illicit sex. Such a dark, hellish
existence is caused by attraction to tamo-guëa, the mode of ignorance. Actions
in the mode of ignorance are called vikarma, as mentioned in this verse.
Unfortunately, neither the materially responsible person nor the materially
irresponsible person nor the sinful person can achieve the real perfection of
life, Kåñëa consciousness. Although different societies and different
individuals maintain different concepts of good and evil, all material things
are ultimately useless in terms of our eternal self-interest, which is Kåñëa
consciousness. This idea is expressed by the saintly King Citraketu in the Sixth
Canto of Çrémad-Bhägavatam (6.17.20):
guëa-praväha etasmin
kaù çäpaù ko nv anugrahaù
kaù svargo narakaù ko vä
kià sukhaà duùkham eva vä
“This material world resembles the waves of a constantly flowing river.
Therefore, what is a curse and what is a favor? What are the heavenly planets
and what are the hellish planets? What is actually happiness and what is
actually distress? Because the waves flow constantly, none of them has an
eternal effect.” The argument may be given that since in the Vedas there are
prescribed and forbidden activities, the Vedas also accept the concept of good
and evil within the material world. The fact is, however, that it is not the
Vedas themselves but the conditioned souls who are bound up in material duality.
The function of Vedic literature is to engage each individual at the particular
level on which he is presently situated and gradually elevate him to the
perfection of life. The material mode of goodness is not itself spiritual, but
it does not impede spiritual life. Since the material mode of goodness purifies
one’s consciousness and creates a hankering for higher knowledge, it is a
favorable platform from which to pursue spiritual life, just as the airport is a
favorable place from which to travel. If a man desires to travel from New York
to London, the New York airport is certainly the most favorable place from which
to travel. But if the man misses his plane, he is no closer to London than
anyone in New York who did not go to the airport. In other words, the advantage
of the airport is meaningful only if one catches his plane. Similarly, the
material mode of goodness is the most favorable situation from which to move up
to the spiritual platform. The Vedas prescribe and forbid various activities to
lift the conditioned soul to the material mode of goodness, and from that point
he should rise to the spiritual platform by transcendental knowledge. Therefore
if one does not come to the platform of Kåñëa consciousness, his elevation to
the material mode of goodness is useless, just as a trip to the airport is
useless for one who misses his plane. In the Vedas there are injunctions and
prohibitions that appear to accept good and evil among material things, but the
ultimate purpose of the Vedic regulations is to create a favorable situation for
spiritual life. If one can immediately take to spiritual life then there is no
need to waste time with rituals within the modes of nature. Therefore Kåñëa
advises Arjuna in Bhagavad-gétä (2.45),
trai-guëya-visayä vedä
nistrai-guëyo bhavärjuna
nirdvandvo nitya-sattva-stho
niryoga-kñema ätmavän
“The Vedas mainly deal with the subject of the three modes of material nature.
Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from
all dualities and from all anxieties for gain and safety, and be established in
the Self.” In this connection, Çréla Madhväcärya has quoted the following verses
from Mahäbhärata:
svargädyäç ca guëäù sarve
doñäù sarve tathaiva ca
ätmanaù kartåtä-bhräntyä
jäyante nätra saàçayaù
“Within the material world, the conditioned souls consider residence on the
heavenly planets and celestial pleasures, such as the pious enjoyment of
beautiful women, to be good and desirable things. Similarly, painful or
miserable conditions are considered to be evil or bad. However, all such
perception of good and bad in the material world is undoubtedly based upon the
fundamental mistake of considering oneself, and not the Supreme Personality of
Godhead, to be the ultimate doer or performer of all actions.”
paramätmänam evaikaà
kartäraà vetti yaù pumän
sa mucyate ’smät saàsärät
paramätmänam eti ca
“On the other hand, a person who knows that the Supreme Personality of Godhead
is the actual controller of material nature, and that it is ultimately He who is
moving everything, can free himself from the bondage of material existence. Such
a person goes to the abode of the Lord.”
SB 11.7.9
TEXT 9
TEXT
tasmäd yuktendriya-grämo
yukta-citta idam jagat
ätmanékñasva vitatam
ätmänaà mayy adhéçvare
SYNONYMS
tasmät—therefore; yukta—having brought under control; indriya-grämaù—all the
senses; yukta—also subduing; cittaù—your mind; idam—this; jagat—world;
ätmani—within the individual soul; ékñasva—you should see; vitatam—spread out
(as the substance of his material enjoyment); ätmänam—and that individual soul;
mayi—in Me; adhéçvare—the supreme controller.
TRANSLATION
Therefore, bringing all your senses under control and thus subduing the mind,
you should see the entire world as situated within the self, who is expanded
everywhere, and you should also see this individual self within Me, the Supreme
Personality of Godhead.
PURPORT
The word vitatam, or “widely expanded,” implies that the individual jéva soul is
present throughout the material universe. Similarly, in Bhagavad-gétä (2.24)
Lord Kåñëa states, nityaù sarva-gataù: the individual soul is eternal and is
expanded everywhere throughout the material and spiritual worlds. This does not
mean, however, that each individual soul is all-pervading, but that the Supreme
Personality of Godhead, Kåñëa. has expanded His marginal potency everywhere.
Thus, one should not blindly conclude that a minute living entity is
all-pervading; rather, one should understand that God is great and expands His
personal energy everywhere. In this verse, ätmanékñasva vitatam means that this
material world is created to facilitate the sense gratification of the
conditioned souls, who are trying to enjoy without Kåñëa, their actual master.
The living entities are busily trying to exploit the external energy of the
Lord, but their jurisdiction over the material world is illusory. Both the
material nature and the conditioned living being are energies of the Lord and
thus exist within the Personality of Godhead and are under His supreme control.
The individual living entity exists for the pleasure of the Personality of
Godhead and is the Lord’s eternal servant. As soon as the senses become absorbed
in material gratification they lose their power to experience the Absolute
Truth. The actual goal of sense activity is satisfaction of Viñëu, the Lord, and
all of the senses can experience infinite spiritual pleasure by perceiving and
serving the Lord in His personal feature. Those who adopt the impersonal
conception of God, however, try to stop all sense activity. But because the
senses cannot remain permanently inactive they naturally return to activities in
the realm of material illusion. If one engages the senses in the service of the
Personality of Godhead, then one enjoys unlimited pleasure upon seeing the
transcendental beauty of the Lord’s form. But unless one qualifies himself by
pure loving devotion to Kåñëa, the Lord does not award him this exalted
experience. Therefore, every conditioned soul should end his unnecessary
separation from the Personality of Godhead by rejoining the Lord’s blissful
company. Lord Kåñëa personally comes down to reopen the blind eyes of the
conditioned souls, and thus the Lord is personally teaching Uddhava so that
sincere souls in the future might take advantage of His instructions. Indeed,
hundreds and millions of people even now derive spiritual enlightenment from
Lord Kåñëa’s instructions to Arjuna in Bhagavad-gétä.
SB 11.7.10
TEXT 10
TEXT
jïäna-vijïäna-saàyukta
ätma-bhütaù çarériëäm
atmänubhava-tuñöätmä
näntaräyair vihanyase
SYNONYMS
jïäna—with conclusive knowledge of the Vedas; vijïäna—and practical realization
of the purpose of knowledge; saàyuktaù—fully endowed; ätma-bhütaù—an object of
affection; çarériëäm—for all embodied beings (beginning with the great
demigods); ätma-anubhava—by direct perception of the soul; tuñöa-ätmä—having a
satisfied mind; na—never; antaräyaiù—by disturbances; vihanyase—you will be
checked in your progress.
TRANSLATION
Being fully endowed with conclusive knowledge of the Vedas and having realized
the ultimate purpose of such knowledge in practice, you will be able to perceive
the pure self, and thus your mind will be satisfied. At that time you will
become dear to all living beings, headed by the demigods, and you will never be
hampered by any disturbance in life.
PURPORT
As explained in Bhagavad-gétä, one whose mind is free from material desire
becomes disinterested in demigod worship, since the purpose of such worship is
material amelioration. The demigods, however, are never displeased with one who
becomes a pure devotee of Lord Kåñëa and offers all of his worship to the Lord.
The demigods themselves are humble servants of Lord Kåñëa, as was amply
demonstrated in Lord Kåñëa’s pastimes on the earth. One who can experience the
eternal soul within everyone’s body certainly becomes dear to all living beings.
Since he sees everyone as qualitatively equal to himself, he does not envy
anyone nor try to lord it over any other living being. Being free from envy and
a well-wisher of all, such a self-realized soul is naturally dear to everyone.
As stated in the song to the six Gosvämés, dhérädhéra-jana-priyau priya-karau
nirmatsarau püjitau.
SB 11.7.11
TEXT 11
TEXT
doña-buddhyobhayätéto
niñedhän na nivartate
guëa-buddhyä ca vihitaà
na karoti yathärbhakaù
SYNONYMS
doña-buddhyä—because of thinking that such action is wrong; ubhaya-atétaù—one
who has transcended both (the conceptions of mundane right and wrong);
niñedhät—from what is forbidden; na nivartate—he does not desist;
guëa-buddhyä—because of thinking it is good; ca—also; vihitam—what is enjoined;
na karoti—he does not do; yathä—just like; arbhakaù—a young child.
TRANSLATION
One who has transcended material good and evil automatically acts in accordance
with religious injunctions and avoids forbidden activities. The self-realized
person does this spontaneously, like an innocent child, and not because he is
thinking in terms of material good and evil.
PURPORT
One who has developed transcendental knowledge never acts whimsically. Çréla
Rüpa Gosvämé describes two stages of devotional service: sädhana-bhakti and
rägänugä-bhakti. Rägänugä-bhakti is the stage of spontaneous love of Godhead,
whereas sädhana-bhakti means the conscientious practice of the regulative
principles of devotional service. In most cases, one who is now enjoying
transcendental consciousness has rigidly practiced the rules and regulations of
devotional service. Thus, due to previous practice, one spontaneously avoids
sinful life and acts in accordance with the standards of ordinary piety. This
does not mean that a self-realized soul is consciously avoiding sin and pursuing
piety. Rather, due to his self-realized nature, he spontaneously engages in the
most exalted spiritual activities, just as an innocent child may spontaneously
exhibit good qualities such as kindness, tolerance, and so on. The spiritual
platform is called çuddha-sattva, or purified goodness, to distinguish it from
the material mode of goodness, which is always to some extent polluted by the
lower modes of passion and ignorance. Thus if a man in material goodness appears
to be most pious in the eyes of the world, we can only imagine the spotless
character of a self-realized soul in purified spiritual goodness. Therefore it
is stated in Çrémad-Bhägavatam (5.18.12):
yasyästi bhaktir bhagavaty akiïcanä
sarvair guëais tatra samäsate suräù
haräv abhaktasya kuto mahad-guëä
mano-rathenäsati dhävato bahiù
If one is a pure devotee of Lord Kåñëa, he will automatically exhibit all the
exalted qualities of the demigods. Such manifestation of purity is spontaneous,
as explained in this verse.
SB 11.7.12
TEXT 12
TEXT
sarva-bhüta-suhåc chänto
jïäna-vijïäna-niçcayaù
paçyan mad-ätmakaà viçvaà
na vipadyeta vai punaù
SYNONYMS
sarva-bhüta—to all creatures; su-håt—a well-wisher; çäntaù—peaceful;
jïäna-vijïäna—in knowledge and transcendental realization; niçcayaù—firmly
fixed; paçyan—seeing; mat-ätmakam—pervaded by Me; viçvam—the universe; na
vipadyeta—will never fall into the cycle of repeated birth and death;
vai—indeed; punaù—again.
TRANSLATION
One who is the kind well-wisher of all living beings, who is peaceful and firmly
fixed in knowledge and realization, sees Me within all things. Such a person
never again falls down into the cycle of birth and death.
SB 11.7.13
TEXT 13
TEXT
çré-çuka uväca
ity ädiñöo bhagavatä
mahä-bhägavato nåpa
uddhavaù praëipatyäha
tattvaà jijïäsur acyutam
SYNONYMS
çré-çukaù uväca—Çré Çukadeva Gosvämé said; iti—thus; ädiñöaù—instructed;
bhagavatä—by the Supreme Lord; mahä-bhägavataù—the exalted devotee of the Lord;
nåpa—O King; uddhavaù—Uddhava; praëipatya—after bowing down to offer respects;
äha—spoke; tattvam—the scientific truth; jijïäsuù—being eager to learn;
acyutam—unto the infallible Personality of Godhead.
TRANSLATION
Çré Çukadeva Gosvämi said: O King, the Supreme Personality of Godhead, Lord
Kåñëa, thus instructed His pure devotee Uddhava, who was eager to receive
knowledge from the Lord. Uddhava then offered obeisances to the Lord and spoke
as follows.
PURPORT
Uddhava is described here as tattvaà jijïäsuù, or desiring to know the truth. It
is clear from previous verses that Çré Uddhava is a pure devotee of Lord Kåñëa
and that he considers devotional service to Lord Kåñëa to be the perfection of
life. Thus the words tattvaà jijïäsuù indicate that since Lord Kåñëa is about to
leave the earth, Uddhava is most anxious to deepen his understanding of the Lord
so that he may further advance in loving service at the Lord’s lotus feet.
Unlike an ordinary philosopher or scholar, a pure devotee is not eager to
acquire knowledge for personal gratification.
SB 11.7.14
TEXT 14
TEXT
çré-uddhava uväca
yogeça yoga-vinyäsa
yogätman yoga-sambhava
niùçreyasäya me proktas
tyägaù sannyäsa-lakñaëaù
SYNONYMS
çré-uddhavaù uväca—Çré Uddhava said; yoga-éça—O giver of all results of yoga;
yoga-vinyäsa—O You who by Your own power bestow yoga even upon those who are
unqualified; yoga-ätman—O Supreme Soul realized through yoga; yoga-sambhava—O
origin of all mystic power; niùçreyasäya—for the ultimate benefit; me—of me;
proktaù—You have spoken about; tyägaù—renunciation; sannyäsa—by the acceptance
of the order of sannyäsa; lakñaëaù—characterized.
TRANSLATION
Çré Uddhava said: My dear Lord, You alone award the results of yoga practice,
and You are so kind that by Your own influence You distribute the perfection of
yoga to Your devotee. Thus You are the Supreme Soul who is realized through
yoga, and it is You who are the origin of all mystic power. For my supreme
benefit You have explained the procedure for giving up the material world
through the process of sannyäsa, or renunciation.
PURPORT
The word yogeça here indicates that the Supreme Personality of Godhead awards
the results of all yoga practices. Since all of the material and spiritual
worlds emanate from the transcendental body of Kåñëa, there is nothing to be
achieved by any yoga process except Kåñëa and His potencies. And since the Lord
remains eternally the master of His potencies, no one can achieve anything
through yoga, or any other spiritual or material process, except by the sanction
of the Supreme Personality of Godhead. The word yoga means “linking up,” and
unless we link ourselves with the Absolute Truth, we remain covered by the
darkness of ignorance. Thus, Kåñëa is the goal of yoga.
In the material world we falsely try to link ourselves with the objects of the
senses. Man wants to link with woman and woman with man, or one tries to link up
with nationalism, socialism, capitalism or innumerable other creations of the
illusory energy of the Lord. Since we are linking ourselves to temporary objects
the relationships are temporary, the results are temporary, and at the time of
death we become bewildered when all of our connections are suddenly cut off by
mäyä. If we link ourselves to Kåñëa, however, our relationship with Him will
continue even after death. As explained in Bhagavad-gétä, the relationship with
Kåñëa that we develop in this life will continue to increase in our next life
until we achieve the supreme goal of entering Kåñëa’s planet. Those who
sincerely serve the mission of Caitanya Mahäprabhu, following the transcendental
life-style prescribed by the Lord, will enter the Lord’s abode at the end of
this lifetime.
One can never achieve a permanent situation by mental speculation, and what to
speak of by ordinary material sense gratification. By the methods of haöha-yoga,
karma-yoga, räja-yoga, jïäna-yoga, etc., one does not actually awaken his
propensity for rendering eternal loving service to the Personality of Godhead.
Thus, one is bereft of the transcendental tastes of spiritual enjoyment.
Sometimes the conditioned soul, disgusted by his failure to gratify his senses,
bitterly decides to renounce the material world and merge into an impersonal,
painless transcendence. But our actual happy situation is to render loving
service at the lotus feet of the Personality of Godhead. All of the different
yoga processes gradually lead one to love of Godhead, and it is Lord Kåñëa’s aim
to reestablish the conditioned souls in this happy position. Caitanya Mahäprabhu
is making this perfection easily available through the chanting of the holy name
of Kåñëa, the supreme yoga process for this age.
SB 11.7.15
TEXT 15
TEXT
tyägo ’yaà duñkaro bhüman
kämänäà viñayätmabhiù
sutaräà tvayi sarvätmann
abhaktair iti me matiù
SYNONYMS
tyägaù—renunciation; ayam—this; duñkaraù—difficult to perform; bhüman—O my Lord;
kämänäm—of material enjoyment; viñaya—sense gratification; ätmabhiù—by those
dedicated to; sutaräm—especially; tvayi—unto You; sarva-ätman—O Supreme Soul;
abhaktaiù—by those without devotion; iti—thus; me—My; matiù—opinion.
TRANSLATION
My dear Lord, O Supreme Soul, for those whose minds are attached to sense
gratification, and especially for those bereft of devotion unto You, such
renunciation of material enjoyment is most difficult to perform. That is my
opinion.
PURPORT
Those who are truly devoted to the Supreme Lord do not accept anything for their
personal gratification but rather accept those things suitable to be offered in
the Lord’s loving service. The word viñayätmabhiù indicates those who desire
material objects for their personal gratification instead of for the devotional
service of the Lord. The minds of such materialistic persons are suitably
disturbed, and it is virtually impossible for such persons to renounce material
enjoyment. This is the opinion of Çré Uddhava.
SB 11.7.16
TEXT 16
TEXT
so ’haà mamäham iti müòha-matir vigäòhas
tvan-mäyayä viracitätmani sänubandhe
tat tv aïjasä nigaditaà bhavatä yathähaà
saàsädhayämi bhagavann anuçädhi bhåtyam
SYNONYMS
saù—he; aham—I; mama aham—the false concept of “I” and “mine”; iti—thus;
müòha—most foolish; matiù—consciousness; vigäòhaù—merged; tvat-mäyayä—by Your
illusory potency; viracita—manufactured; ätmani—in the body; sa-anubandhe—along
with bodily relations; tat—therefore; tu—indeed; aïjasä—easily; nigaditam—that
instructed; bhavatä—by You; yathä—the process by which; aham—I; saàsädhayämi—may
execute; bhagavan—My dear Lord; anuçädhi—teach; bhåtyam—Your servant.
TRANSLATION
O my Lord, I myself am most foolish because my consciousness is merged in the
material body and bodily relations, which are all manufactured by Your illusory
energy. Thus I am thinking, “I am this body, and all of these relatives are
mine.” Therefore, my Lord, please instruct Your poor servant. Please tell me how
I can very easily carry out Your instructions.
PURPORT
It is very difficult to give up false identification with the material body, and
thus we remain attached to our so-called bodily relations such as wife,
children, friends, and so on. Bodily attachment causes intense pain within the
heart, and we are stunned by lamentation and hankering. Çré Uddhava, a pure
devotee of the Lord, here speaks like an ordinary person showing how to pray to
the Personality of Godhead. We practically see that many sinful persons enter
the International Society for Krishna Consciousness and after preliminary
purification become most repentant for their previous illicit activities. They
are shocked when they realize how they gave up the personal association of God
to pursue the useless forms created by mäyä; therefore they wholeheartedly pray
to the spiritual master and Lord Kåñëa to be engaged eternally in transcendental
devotional service. Such a repentant, eager mentality is most auspicious for
spiritual advancement. The Lord certainly answers the prayers of a repentant
devotee desperate to escape the clutches of illusion.
SB 11.7.17
TEXT 17
TEXT
satyasya te sva-dåça ätmana ätmano ’nyaà
vaktäram éça vibudheñv api nänucakñe
sarve vimohita-dhiyas tava mäyayeme
brahmädayas tanu-bhåto bahir-artha-bhäväù
SYNONYMS
satyasya—of the Absolute Truth; te—besides You; sva-dåçaù—who reveal Yourself;
ätmanaù—for me personally; ätmanaù—than the Supreme Personality of Godhead;
anyam—other; vaktäram—qualified speaker; éça—O my Lord; vibudheñu—among the
demigods; api—even; na—not; anucakñe—I can see; sarve—all of them;
vimohita—bewildered; dhiyaù—their consciousness; tava—Your; mäyayä—by the
illusory potency; ime—these; brahma-ädayaù—headed by Lord Brahmä;
tanu-bhåtaù—conditioned souls with material bodies; bahiù—in external things;
artha—supreme value; bhäväù—conceiving of.
TRANSLATION
My dear Lord, You are the Absolute Truth, the Supreme Personality of Godhead,
and You reveal Yourself to Your devotees. Besides Your Lordship, I do not see
anyone who can actually explain perfect knowledge to me. Such a perfect teacher
is not to be found even among the demigods in heaven. Indeed, all of the
demigods, headed by Lord Brahmä, are bewildered by Your illusory potency. They
are conditioned souls who accept their own material bodies and bodily expansions
to be the highest truth.
PURPORT
All conditioned souls, from Lord Brahmä down to the insignificant ant, are
declared by Çré Uddhava to be covered by material bodies produced by the
illusory potency of the Lord. The demigods in heaven, being absorbed in
universal management, constantly utilize their fabulous material potencies. They
therefore gradually fix their minds upon their mystically empowered bodies and
also upon their bodily expansions such as their celestial wives, children,
co-workers and friends. In the course of life in the heavenly planets, the
demigods become conditioned to think in terms of material good and bad, and thus
they accept the immediate welfare of their bodies to be the highest goal of
life.
The demigods do, however, try to strictly follow the laws of God. And to help
them do this, the Supreme Lord descends to remind the heavenly beings of His own
supreme personality, which possesses powers infinitely exceeding theirs. Lord
Viñëu has an eternal body, full of bliss, knowledge and unlimited variegated
potencies, whereas the demigods possess only deluxe material forms, subject to
birth, death, old age and disease.
Because the demigods are attached to ruling the created universe, their devotion
to God is tinged with material desires. They are therefore attracted to those
portions of Vedic knowledge that award the various material opulences necessary
for perpetuating their celestial life. Çré Uddhava, however, being a pure
devotee of the Lord, is determined to go back home, back to Godhead, for eternal
life and is thus not at all interested in the sophisticated Vedic knowledge of
the demigods. The material world is a gigantic prison, whose inmates are
subjected to birth, death, old age and illusion, and a pure devotee has no
desire to remain there even as a first-class prisoner, like the demigods. Çré
Uddhava desires to return to the kingdom of God and for this reason directly
approaches the Personality of Godhead. The Lord is sva-dåçaù, or one who reveals
Himself to His devotee. Thus, only the Lord Himself or His pure devotee, who
faithfully repeats the Lord’s message, can take one beyond the material sky into
the free atmosphere of the spiritual planets, where the liberated souls enjoy an
eternal life of bliss and omniscience.
SB 11.7.18
TEXT 18
TEXT
tasmäd bhavantam anavadyam ananta-päraà
sarva-jïam éçvaram akuëöha-vikuëöha-dhiñëyam
nirviëëa-dhér aham u he våjinäbhitapto
näräyaëaà nara-sakhaà çaraëaà prapadye
SYNONYMS
tasmät—therefore; bhavantam—unto You; anavadyam—the perfect;
ananta-päram—unlimited; sarva jïam—omniscient; éçvaram—Personality of Godhead;
akuëöha—undisturbed by any force; vikuëöha—the spiritual kingdom Vaikuëöha;
dhiñëyam—whose personal abode; nirviëëa—feeling renounced; dhéù—my mind; aham—I;
u he—O (Lord); våjina—by material distress; abhitaptaù—tormented; näräyaëam—unto
Lord Näräyaëa; nara-sakham—the friend of the infinitesimal living entity;
çaraëam prapadye—I approach to take shelter.
TRANSLATION
Therefore, O Lord, feeling weary of material life and tormented by its
distresses, I now surrender unto You because You are the perfect master. You are
the unlimited, all-knowing Supreme Personality of Godhead, whose spiritual abode
in Vaikuëöha is free from all disturbances. In fact, You are known as Näräyaëa,
the true friend of all living beings.
PURPORT
No one can claim to be a self-made man, because everyone works with the body and
mind awarded by material nature. By the laws of nature there is always anxiety
in material existence, and terrible tragedies periodically harass the
conditioned souls. Here Uddhava points out that only Çré Kåñëa, the Personality
of Godhead, is a proper master, friend and shelter for the conditioned souls. We
may be attracted by the good qualities of a particular man or demigod, but we
may later discover discrepancies in that person’s behavior. Therefore Kåñëa is
described as anavadyam. There are no discrepancies in the personal conduct or
character of the Personality of Godhead; He is eternally faultless.
We may faithfully serve a master, father or demigod, but when it is time for us
to receive our reward for faithful service, the master may die. Therefore Lord
Kåñëa is here described as ananta-päram, which indicates that He is not limited
by time or space. The word anta indicates the termination of time, and pära
indicates a spatial termination; therefore ananta-päram means that Lord Kåñëa is
not limited by time or space and thus will always dutifully reward His faithful
servants.
If we serve someone other than the Personality of Godhead, our so-called master
may forget our service or become ungrateful. Therefore Lord Kåñëa is described
here as sarva-jïam, omniscient. He can never forget the service of His devotee,
and therefore He is never ungrateful. In fact, it is said that Lord Kåñëa does
not remember the faults of His devotees but only the sincere service they have
rendered.
A further disadvantage in serving anyone besides Kåñëa is that when we are in
danger our master may not be able to protect us. If we take shelter of our
nation, that nation may be destroyed in war. If we take shelter of our family,
they may also die. And as described in the Vedic literature, even the demigods
are sometimes defeated by the demons. But since Lord Kåñëa is described here as
éçvara, or the supreme controller, there is no danger of His being overcome or
even impeded by any other power. Thus Lord Kåñëa’s promise of protection to His
devotee is eternally valid.
If we do not serve the Personality of Godhead, we will not know the ultimate
result of our service. But here Lord Kåñëa is described as
akuëöha-vikuëöha-dhiñëyam. Lord Kåñëa has an eternal abode called Vaikuëöha, and
that abode is never disturbed by anything. The faithful servants of Lord Kåñëa
will certainly go back to Godhead, back home, for an eternal life of bliss and
knowledge in the personal abode of the Lord. However, since even the demigods,
and what to speak of insignificant human beings, are subject sooner or later to
annihilation, what ultimate benefit can be derived from serving them?
Uddhava describes his personal situation as nirviëëa-dhéù and våjinäbhitaptaù.
In other words, Çré Uddhava states that he is exhausted and discouraged by the
contradictions and anguish of material life. He has been forced, therefore, to
become humble and surrender to the lotus feet of Kåñëa, the personal friend of
every living entity. In the material world a great man does not have time for
insignificant men. But although the Lord is the greatest person, He sits in the
heart of every living entity; thus He is the most merciful. Lord Kåñëa is the
ultimate shelter of even Nära, or the Lord’s puruña expansion who creates the
material world. The living entity is called nara, and the source of his material
situation is Nära, or Mahä-Viñëu. The word näräyaëa indicates that even
Mahä-Viñëu finds His shelter in Kåñëa, who is certainly supreme. Although our
consciousness is presently contaminated by sinful propensities, if we follow the
example of Çré Uddhava and take shelter of the Supreme Personality of Godhead,
Kåñëa, everything can be rectified. Taking shelter of Kåñëa means taking shelter
of devotional service to Kåñëa and obeying Him. Lord Kåñëa demands this in
Bhagavad-gétä, and if we comply with the order of the Lord our life can become
fully auspicious and successful. Sooner than we expect, we may, by Kåñëa’s
mercy, enter the kingdom of God for an eternal life of bliss and knowledge.
SB 11.7.19
TEXT 19
TEXT
çré-bhagavän uväca
präyeëa manujä loke
loka-tattva-vicakñaëäù
samuddharanti hy ätmänam
ätmanaiväçubhäçayät
SYNONYMS
çré-bhagavän uväca—Lord Kåñëa said; präyeëa—in general; manujäù—humans; loke—in
this world; loka-tattva—the factual situation of the material world;
vicakñaëäù—who know expertly; samuddharanti—they deliver; hi—indeed;
ätmänam—themselves; ätmanä—by their own intelligence; eva—indeed;
açubha-äçayät—from the inauspicious attitude of desiring sense gratification.
TRANSLATION
The Supreme Lord replied: Generally those human beings who can expertly analyze
the actual situation of the material world are able to raise themselves beyond
the inauspicious life of gross material gratification.
PURPORT
Çré Uddhava expressed to the Lord in the previous verses his fallen condition
and his entanglement in the material concept of life. Now Lord Kåñëa reassures
Uddhava that even persons far less qualified than Uddhava are able to extricate
themselves from the inauspicious life of material sense gratification. According
to Çréla Çrédhara Svämé, even if one has not received the instruction of a bona
fide spiritual master, one can understand by direct and indirect analysis that
the material world is not a place of enjoyment. Direct analysis means one’s
personal experience and indirect analysis means hearing and reading of the
experience of others.
According to Çréla Viçvanätha Cakravarté Öhäkura, Lord Kåñëa considered Uddhava
to be more intelligent than even the demigods in heaven. Uddhava, however, was
feeling discouraged, thinking himself unqualified to render devotional service
to the Lord. But Uddhava was actually perfectly situated because he had achieved
Lord Kåñëa as his personal spiritual master. Similarly, the members of the Kåñëa
consciousness movement are guided by the instructions of the Society’s
founder-äcärya, Oà Viñëupäda Paramahaàsa Parivräjakäcärya Añöottara-çata Çré
Çrémad A. C. Bhaktivedanta Swami Prabhupäda. Therefore, a sincere member of the
Kåñëa consciousness movement should never feel discouraged but should rather
count his blessings and do the needful to go back home, back to Godhead. Within
the material world, certain activities are auspicious and produce happiness,
whereas other activities, being sinful, are inauspicious and cause unlimited
suffering. Even one who has not yet received the complete mercy of the bona fide
Kåñëa conscious spiritual master should conclude by sharp intelligence that
there is no happiness in ordinary, material life and that real self-interest
lies beyond the material platform.
Çréla Madhväcärya points out that even if one is expert not only in material
knowledge but also in spiritual knowledge, one will enter into the darkness of
ignorance if one neglects the association of the devotees of the Lord.
Therefore, one should not misinterpret this verse in a way that minimizes the
significance of the pure devotee spiritual master. One who is vicakñaëäù, or
expert, will eventually come to understand the difference between matter and
spirit. Such a person will certainly recognize and appreciate a genuine
spiritual master. One who is advanced in knowledge undoubtedly becomes humble,
and thus an expert advanced human will never neglect the lotus feet of the pure
devotees of the Lord.
SB 11.7.20
TEXT 20
TEXT
ätmano gurur ätmaiva
puruñasya viçeñataù
yat pratyakñänumänäbhyäà
çreyo ’säv anuvindate
SYNONYMS
ätmanaù—of himself; guruù—the instructing spiritual master; ätmä—himself;
eva—indeed; puruñasya—of a person; viçeñataù—in a particular sense; yat—because;
pratyakña—by his direct perception; anumänäbhyäm—and application of logic;
çreyaù—real benefit; asau—he; anuvindate—can eventually gain.
TRANSLATION
An intelligent person, expert in perceiving the world around him and in applying
sound logic, can achieve real benefit through his own intelligence. Thus
sometimes one acts as one’s own instructing spiritual master.
PURPORT
As illustrated in this chapter by the conversation between King Yadu and the
avadhüta, a sensitive, reasonable person can acquire real knowledge and
happiness simply by carefully observing the world around him. By observing the
happiness and distress of other living entities, one can understand what is
beneficial and what is destructive.
Çréla Jéva Gosvämé states in this connection, gurv-anusaraëe pravartaka ity
arthaù: the knowledge acquired by one’s own perception and intelligence leads
one to appreciate the value of the representative of Lord Kåñëa. The word çreyas
in this verse indicates that one can advance in life through one’s own
intelligence. By good association one should gradually come to understand one’s
eternal position as servant of Kåñëa, and then one becomes very eager to live in
the company of other enlightened persons. Birds of a feather flock together. The
symptom of an enlightened servant of Kåñëa is that he is eager for the company
of other such great souls. Thus by one’s sensitive and rational observation of
this material world, one should come to appreciate the value of spiritual life
in the association of the devotees.
SB 11.7.21
TEXT 21
TEXT
puruñatve ca mäà dhéräù
säìkhya-yoga-viçäradäù
ävistaräà prapaçyanti
sarva-çakty-upabåàhitam
SYNONYMS
puruñatve—in the human form of life; ca—and; mäm—Me; dhéräù—those free from envy
through spiritual knowledge; säìkhya-yoga—in the spiritual science composed of
analytical knowledge and devotion to the Supreme; viçäradäù—who are expert;
ävistaräm—directly manifest; prapaçyanti—they clearly see; sarva—all; çakti—with
My energies; upabåàhitam—fully endowed.
TRANSLATION
In the human form of life, those who are self-controlled and expert in the
spiritual science of Säìkhya can directly see Me along with all of My potencies.
PURPORT
We find the following statement in the Vedas: puruñatve cävistaräm ätmä
sahita-prajïänena sampanna-tamo vijïätaà vadati vijïätaà paçyati veda çvastanaà
veda lokälokau martyenämåtam épsaty evaà sampanno ’thetareñäà paçünäm
äsanä-pipäse eväbhijïänam. “In the human form of life, the soul is fully endowed
with intelligence to understand spiritual knowledge. Thus, in human life the
soul may speak realized knowledge, see the truth, know the future and also
understand the reality both of this world and of the next. Taking advantage of
the experience of mortal life, the soul in human form may endeavor for
immortality, and the human body is fully equipped to achieve this end. In such
an elevated state the soul is certainly well acquainted with the ordinary
activities of animals, such as eating and drinking.”
The human form of life (puruñatve) is very significant because it affords us the
opportunity to perfect our existence. The Säìkhya system mentioned here is best
illustrated by the instructions of Lord Kapila to His mother, Devahüti. Lord
Kapila is the Supreme Personality of Godhead, and His mother approached Him,
saying,
nirviëëä nitaräà bhümann
asad-indriya-tarñaëät
yena sambhävyamänena
prapannändhaà tamaù prabho
“I am very sick of the disturbance caused by my material senses, for because of
this sense disturbance, my Lord, I have fallen into the abyss of ignorance.”
(Bhäg. 3.25.7) Lord Kapila delivered to His mother a highly analytical summary
of all material and spiritual reality. It is significant that Lord Kapila did
not discriminate against His mother because she was a woman, nor did He consider
her incapable of understanding the most elaborate spiritual knowledge. Thus, in
a Kåñëa conscious society of liberated souls, any man, woman or child may become
a great devotee of Lord Kåñëa without discrimination. It is also significant
that in the highly intellectual Säìkhya system enunciated by Lord Kapila, the
solid conclusion is surrender to the lotus feet of the pure devotees and love of
Godhead. In Lord Kapila’s instructions in the Third Canto of Çrémad-Bhägavatam,
He emphasizes the need to take shelter of the pure devotees of the Lord. In the
present verse Lord Kåñëa says, säìkhya-yoga-viçäradäù: those who are expert in
taking shelter of the pure devotees and who can thus understand the actual
situation of this world are able to see Kåñëa in His personal form, along with
His internal and external potencies.
A spiritual master becomes bona fide by his full surrender to his spiritual
master; but as explained in this chapter, one may also act as his own guru. This
means that an intelligent and perceptive person can understand the nature of
this world and his own limitations. Such a person then becomes very much
inclined to associate with the pure devotees of the Lord and to receive the
mercy of those who are advanced in Kåñëa consciousness. According to Çréla
Viçvanätha Cakravarté Öhäkura, säìkhya-yoga, as described here, refers to the
rigorous intellectual progress of the jïäna-yoga system, along with the devotion
of bhakti-yoga, which emphasizes the mercy of the lotus feet of the pure
devotees.
Actually, jïäna-yoga is a factor in the bhakti-yoga system, since Kåñëa is
jïäna-gamya, or the goal of all knowledge. The Lord also says in Bhagavad-gétä
(10.10) that He personally enlightens a sincere devotee with all knowledge. In
this chapter, Lord Kåñëa is training Uddhava to see the Lord’s personal form in
the course of his daily experiences in the material world. The Lord has already
indicated to Uddhava that he will travel throughout the world in samädhi, or
trance, and now Lord Kåñëa is preparing Uddhava to travel as a true sannyäsé
seeing the Personality of Godhead everywhere.
SB 11.7.22
TEXT 22
TEXT
eka-dvi-tri-catus-pädo
bahu-pädas tathäpadaù
bahvyaù santi puraù såñöäs
täsäà me pauruñé priyä
SYNONYMS
eka—one; dvi—two; tri—three; catuù—four; pädaù—having legs; bahu-pädaù—having
many legs; tathä—also; apadaù—having no legs; bahvyaù—many; santi—there are;
puraù—different kinds of bodies; såñöäù—created; täsäm—of them; me—to Me;
pauruñé—the human form; priyä—is most dear.
TRANSLATION
In this world there are many kinds of created bodies—some with one leg, others
with two, three, four or more legs, and still others with no legs—but of all
these, the human form is actually dear to Me.
PURPORT
The ultimate purpose of material creation is to facilitate the return of the
conditioned souls back home, back to Godhead. Since this redemption of the
conditioned souls is especially possible in the human form of life, naturally
this form is particularly dear to the compassionate Personality of Godhead.
SB 11.7.23
TEXT 23
TEXT
atra mäà mågayanty addhä
yuktä hetubhir éçvaram
gåhyamäëair guëair liìgair
agrähyam anumänataù
SYNONYMS
atra—here (in the human form); mäm—for Me; mågayanti—they search;
addhä—directly; yuktäù—situated; hetubhiù—by apparent symptoms; éçvaram—the
Supreme Lord; gåhyamäëaiù guëaiù—with the perceiving intelligence, mind and
senses; liìgaiù—and by indirectly ascertained symptoms; agrähyam—beyond the
grasp of direct perception; anumänataù—by the process of logical deduction.
TRANSLATION
Although I, the Supreme Lord, can never be captured by ordinary sense
perception, those situated in human life may use their intelligence and other
faculties of perception to directly search for Me through both apparent and
indirectly ascertained symptoms.
PURPORT
According to Çréla Viçvanätha Cakravarté Öhäkura, the word yuktäù in this verse
indicates those engaged in the regulative practice of bhakti-yoga. The devotees
of the Lord do not abandon their intelligence and become mindless fanatics, as
some fools think. As indicated by the words anumänataù and guëair liìgaiù, a
devotee engaged in bhakti-yoga intensely searches out the Personality of Godhead
through all of the rational faculties of the human brain. The word mågayanti, or
“searching,” does not, however, indicate an unregulated or unauthorized process.
If we are searching for the telephone number of a particular person, we look in
the authorized telephone directory. Similarly, if we are searching for a
particular product, we go to a specialized store where we are likely to find
what we are looking for. Çréla Jéva Gosvämé points out that the Supreme
Personality of Godhead is not a product of the imagination, and thus we cannot
whimsically imagine what the Lord might be. Therefore, to gain information about
Lord Kåñëa, one must conduct a regulated search in the authorized Vedic
scriptures. The word agrähyam in this verse indicates that no one can achieve or
understand Lord Kåñëa by ordinary speculation or through the activities of the
material senses. In this regard Çréla Rüpa Gosvämé states the following verse in
the Bhakti-rasämåta-sindhu (1.2.234):
ataù çré-kåñëa-nämädi
na bhaved grähyam indriyaiù
sevonmukhe hi jihvädau
svayam eva sphuraty adaù
“No one can understand the transcendental nature of the name, form, quality and
pastimes of Çré Kåñëa through his materially contaminated senses. Only when one
becomes spiritually saturated by transcendental service to the Lord are the
transcendental name, form, quality and pastimes of the Lord revealed to him.”
The words gåhyamäëair guëaiù indicate the rational and intellectual faculties of
the human brain. All of these can be used to directly and indirectly perceive
the Personality of Godhead. Indirectly one may experience the Lord through His
creation. Since we are experiencing this world through our intelligence (and
senses), we may conclude that our own intelligence must have a creator and that
creator is therefore supremely intelligent. Thus, through simple logic any sane
person can understand that there is a Supreme Personality of Godhead who is
controlling everything.
One may also directly perceive the Lord through chanting and hearing His holy
names and glories. Çravaëaà kértanaà viñëoù means that one should always chant
and hear of the glories of the Lord. One who perfectly hears and chants will
undoubtedly see the Lord face to face. Lord Kåñëa is all-pervading, and one
should search for Him everywhere. By the transcendental senses, purified by
bhakti-yoga, one may directly perceive the Supreme Personality of Godhead. As
indicated by the word addhä in this verse, this perception is direct and not
imaginary. This point has been elaborately explained by Çréla Prabhupäda in his
purport to this verse from Çrémad-Bhägavatam (2.2.35):
bhagavän sarva-bhüteñu
lakñitaù svätmanä hariù
dåçyair buddhy-ädibhir drañöä
lakñaëair anumäpakaiù
“The Personality of Godhead, Lord Çré Kåñëa, is in every living being along with
the individual soul, and this fact is perceived and hypothesized in our acts of
seeing and taking help from the intelligence.”
SB 11.7.24
TEXT 24
TEXT
aträpy udäharantémam
itihäsaà purätanam
avadhütasya saàvädaà
yador amita-tejasaù
SYNONYMS
atra api—in this very matter; udäharanti—they cite as example; imam—this;
itihäsam—a historical narration; purätanam—ancient; avadhütasya—of a holy man
acting outside the scope of ordinary regulative principles; saàvädam—the
conversation; yadoù—and of King Yadu; amita-tejasaù—whose power was unlimited.
TRANSLATION
In this regard, sages cite a historical narration concerning the conversation
between the greatly powerful King Yadu and an avadhüta.
PURPORT
Lord Kåñëa will narrate this story to show Uddhava how rational intelligence can
be utilized in bhakti-yoga to acquire Vedic knowledge and how ultimately an
intelligent person will come to the lotus feet of the Supreme Personality of
Godhead.
SB 11.7.25
TEXT 25
TEXT
avadhütaà dviyaà kaïcic
carantam akuto-bhayam
kavià nirékñya taruëaà
yaduù papraccha dharma-vit
SYNONYMS
avadhütam—the mendicant; dvijam—a brähmaëa; kaïcit—a certain;
carantam—wandering; akutaù-bhayam—without fear for any reason; kavim—learned;
nirékñya—observing; taruëam—young; yaduù—King Yadu; papraccha—inquired;
dharma-vit—expert in religious principles.
TRANSLATION
Mahäräja Yadu once observed a certain brähmaëa avadhüta, who appeared to be
quite young and learned, wandering about fearlessly. Being himself most learned
in spiritual science, the King took the opportunity and inquired from him as
follows.
SB 11.7.26
TEXT 26
TEXT
çré-yadur uväca
kuto buddhir iyaà brahmann
akartuù su-viçäradä
yäm äsädya bhaväl lokaà
vidväàç carati bäla-vat
SYNONYMS
çré-yaduù uväca—King Yadu said; kutaù—from where; buddhiù—intelligence;
iyam—this; brahman—O brähmaëa; akartuù—of one not engaged in any work;
su-viçäradä—very broad; yäm—which; äsädya—having acquired; bhavän—you; lokam—the
world; vidvän—in full knowledge; carati—travel; bäla-vat—like a child.
TRANSLATION
Çré Yadu said: O brähmaëa, I see that you are not engaged in any practical
religious activity, and yet you have acquired a most expert understanding of all
things and all people within this world. Kindly tell me, sir, how did you
acquire this extraordinary intelligence, and why are you traveling freely
throughout the world behaving as if you were a child?
SB 11.7.27
TEXT 27
TEXT
präyo dharmärtha-kämeñu
vivitsäyäà ca mänaväù
hetunaiva saméhanta
äyuño yaçasaù çriyaù
SYNONYMS
präyaù—generally; dharma—in religiosity; artha—economic development; kämeñu—and
sense gratification; vivitsäyäm—in pursuit of spiritual knowledge; ca—also;
mänaväù—human beings; hetunä—for the purpose; eva—indeed; saméhante—they
endeavor; äyuñaù—of long life; yaçasaù—fame; çriyaù—and material opulence.
TRANSLATION
Generally human beings work hard to cultivate religiosity, economic development,
sense gratification and also knowledge of the soul, and their usual motive is to
increase the duration of their lives, acquire fame and enjoy material opulence.
PURPORT
An intelligent person should understand that if there is an eternal soul
different from the body, then real happiness must lie in our eternal situation,
beyond the bondage of material nature. However, ordinary persons, even when
discussing spiritual subject matters, generally desire to become famous or to
increase their wealth and duration of life by such spiritual practices. Most
common people think, for example, that the yoga system is meant for improving
one’s health, that one may pray to God for money, and that one’s spiritual
knowledge is meant for increasing one’s prestige in society. Mahäräja Yadu wants
to clarify that the young brähmaëa avadhüta is not like ordinary persons and
that he is actually on a spiritual platform, as will be explained in the
following verses.
SB 11.7.28
TEXT 28
TEXT
tvaà tu kalpaù kavir dakñaù
su-bhago ’måta-bhäñaëaù
na kartä nehase kiïcij
jaòonmatta-piçäca-vat
SYNONYMS
tvam—you; tu—however; kalpaù—capable; kaviù—learned; dakñaù—expert;
su-bhagaù—handsome; amåta-bhäñaëaù—having nectarean speech; na—are not; kartä—a
doer; na éhase—you do not desire; kiïcit—anything; jaòa—stupefied;
unmatta—maddened; piçäca-vat—like a ghostly creature.
TRANSLATION
You, however, although capable, learned, expert, handsome and most eloquent, are
not engaged in doing anything, nor do you desire anything; rather, you appear
stupefied and maddened as if you were a ghostly creature.
PURPORT
Ignorant persons often think that renounced spiritual life is meant for those
who are impotent or homely or incompetent in practical worldly affairs.
Sometimes foolish people say that religious life is a crutch for those who are
not expert enough to achieve a high status in society. Therefore King Yadu has
described the qualities of the mendicant brähmaëa in order to show that the
brähmaëa has taken to renounced spiritual life in spite of great potential for
worldly success. The avadhüta brähmaëa is described as being expert, learned,
good-looking, eloquent and in every sense qualified to be a great material
success. Still, the avadhüta has renounced material life and taken to Kåñëa
consciousness. Going back home, back to Godhead, for an eternal life of bliss
and knowledge is the real work of a human being.
The followers of Lord Caitanya Mahäprabhu simultaneously cultivate their own
Kåñëa consciousness and strenuously endeavor in missionary work to help others
become Kåñëa conscious. Often foolish persons deride the devotees by saying,
“Why don’t you get a job?” They think that one who is sincerely endeavoring for
spiritual enlightenment and who is also enlightening others is not doing
anything practical. Foolish materialists will pay millions of dollars to extend
their lives by a few weeks or months in a hospital, but they do not appreciate
someone endeavoring for eternal life. There is no actual logic in material life.
The act of trying to enjoy without Kåñëa is in itself the culmination of
irrationality, and thus we cannot expect to find anything ultimately rational or
logical in a materialistic life devoid of Kåñëa consciousness. Many devotees of
Kåñëa come from wealthy, learned and influential families, and they take to
Kåñëa consciousness in order to perfect their lives, and certainly not due to
lack of opportunity for material advancement. Although sometimes persons in
material distress approach the Supreme Lord for help in material life, a real
devotee of Lord Kåñëa voluntarily gives up all types of material enjoyment,
knowing that nothing but love of Kåñëa and service to His lotus feet are the
actual perfection of life.
SB 11.7.29
TEXT 29
TEXT
janeñu dahyamäneñu
käma-lobha-davägninä
na tapyase ’gninä mukto
gaìgämbhaù-stha iva dvipaù
SYNONYMS
janeñu—all people; dahyamäneñu—even while they are burning; käma—of lust;
lobha—and greed; dava-agninä—in the forest fire; na tapyase—you are not burned;
agninä—from the fire; muktaù—free; gaìgä-ambhaù—in the water of the Gaìgä;
sthaù—standing; iva—as if; dvipaù—an elephant.
TRANSLATION
Although all people within the material world are burning in the great forest
fire of lust and greed, you remain free and are not burned by that fire. You are
just like an elephant who takes shelter from a forest fire by standing within
the water of the Ganges River,
PURPORT
The natural result of transcendental bliss is described in this verse. The young
brähmaëa was physically very attractive, and his senses were full of potency for
material enjoyment, yet he was not at all affected by material lust. This
position is called mukti, or liberation.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura explains that within the Ganges flow
great currents of water, capable of extinguishing a blazing fire. If an elephant
maddened by sex desire stands within the Ganges, its powerful, cooling currents
extinguish his lust, and the elephant becomes pacified. Similarly, ordinary
human beings trapped in the cycle of birth and death are constantly harassed by
the enemies of lust and greed, which never allow the mind to be completely
peaceful. But if, following the example of the elephant, one situates oneself
within the cooling waves of transcendental bliss, then all material desire will
soon be extinguished, and one will become çänta, or peaceful. As described in Sr
Caitanya-caritämåta, kåñëa-bhakta niñkäma ataeva çänta. Thus, everyone should
take to the movement of Caitanya Mahäprabhu and cleanse himself in the cooling
waters of Kåñëa consciousness, our real, eternal consciousness.
SB 11.7.30
TEXT 30
TEXT
tvaà hi naù påcchatäà brahmann
ätmany änanda-käraëam
brühi sparça-vihénasya
bhavataù kevalätmanaù
SYNONYMS
tvam—you; hi—certainly; naù—to us; påcchatäm—who are inquiring; brahman—O
brähmaëa; ätmani—within yourself; änanda—of the ecstasy; käraëam—the cause;
brühi—please say; sparça-vihénasya—who are devoid of any contact with material
enjoyment; bhavataù—of you; kevala-ätmanaù—who are living completely alone.
TRANSLATION
O brähmaëa, we see that you are devoid of any contact with material enjoyment
and that you are traveling alone, without any companions or family members.
Therefore, because we are sincerely inquiring from you, please tell us the cause
of the great ecstasy that you are feeling within yourself.
PURPORT
The word kevalätmanaù is significant here. Unless one has practical realization
of the Supreme Soul and the individual soul, who reside together within the
heart of every living being, it is very difficult to artificially adopt the
sannyäsa order of life and travel without the association of wife, children or
other family members. The nature of every living being is to make friends with
others and to offer his love to a suitable person. One who has realized the
Supreme Person is satisfied to always carry the Personality of Godhead within
his heart as his constant companion. Unless one has realized that Kåñëa is one’s
only true friend and that Kåñëa is within one’s heart, one will remain attached
to the temporary relationships of the material world.
SB 11.7.31
TEXT 31
TEXT
çré-bhagavän uväca
yadunaivaà mahä-bhägo
brahmaëyena su-medhasä
påñöaù sabhäjitaù präha
praçrayävanataà dvijaù
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; yadunä—by King Yadu;
evam—in this way; mahä-bhägaù—greatly fortunate; brahmaëyena—who was very
respectful to brähmaëas; su-medhasä—and intelligent; påñöaù—asked;
sabhäjitaù—honored; präha—he spoke; praçraya—out of humility; avanatam—bowing
his head; dvijaù—the brähmaëa.
TRANSLATION
Lord Kåñëa continued: The intelligent King Yadu, always respectful to the
brähmaëas, waited with bowed head as the brähmaëa, pleased with the King’s
attitude, began to reply.
SB 11.7.32
TEXT 32
TEXT
çré-brähmaëa uväca
santi me guravo räjan
bahavo buddhy-upaçritäù
yato buddhim upädäya
mukto ’öäméha tän çåëu
SYNONYMS
çré-brähmaëaù uväca—the brähmaëa said; santi—there are; me—my; guravaù—spiritual
masters; räjan—O King; bahavaù—many; buddhi—by my intelligence; upaçritäù—taken
shelter of; yataù—from whom; buddhim—intelligence; upädäya—gaining;
muktaù—liberated; aöämi—I wander; iha—in this world; tän—them; çåëu—please hear.
TRANSLATION
The brähmaëa said: My dear King, with my intelligence I have taken shelter of
many spiritual masters. Having gained transcendental understanding from them, I
now wander about the earth in a liberated condition. Please listen as I describe
them to you.
PURPORT
The word buddhy-upäçritäù in this verse indicates that the brähmaëa’s spiritual
masters did not directly speak to him. Instead, he learned from them by his
intelligence. All living entities who are inimical to Lord Kåñëa glorify useless
material things and spend their lives trying to lord it over the material
objects they falsely worship. Thus the conditioned souls try to increase their
duration of life, as well as their fame and beauty, by means of mundane
religiosity, economic development and gross sense gratification. King Yadu
noticed that the saintly avadhüta did not behave like that. Therefore the King
was inquisitive to find out the actual situation of the brähmaëa. In reply to
the King the saintly brähmaëa states, “I do not consider the twenty-four
elements of the physical world as objects of my sense gratification, and
therefore I don’t consider accepting or rejecting them. Rather, I accept the
material elements as my instructing spiritual masters. Thus, even though
wandering throughout the material world, I am never bereft of service to the
guru. Taking shelter of steady intelligence, I travel about the earth constantly
engaged on the transcendental platform. By intelligence I transcend useless
desires, and my ultimate goal is the loving devotional service of the Lord. Now
I shall explain to you about my twenty-four spiritual masters.”
SB 11.7.33-35
TEXTS 33–35
TEXT
påthivé väyur äkäçam
äpo ’gniç candramä raviù
kapoto ’jagaraù sindhuù
pataìgo madhukåd gajaù
madhu-hä hariëo ménaù
piìgalä kuraro ’rbhakaù
kumäré çara-kåt sarpa
ürëanäbhiù supeçakåt
ete me guravo räjan
catur-viàçatir äçritäù
çikñä våttibhir eteñäm
anvaçikñam ihätmanaù
SYNONYMS
påthivé—the earth; väyuù—the air; äkäçam—the sky; äpaù—the water; agniù—the
fire; candramäù—the moon; raviù—the sun; kapotaù—the pigeon; ajagaraù—the
python; sindhuù—the sea; pataìgaù—the moth; madhu-kåt—the honeybee; gajaù—the
elephant; madhu-hä—the honey thief; hariëaù—the deer; ménaù—the fish;
piìgalä—the prostitute named Piìgalä; kuraraù—the kurara bird; arbhakaù—the
child; kumäré—the young girl; çara-kåt—the arrow maker; sarpaù—the serpent;
ürëa-näbhiù—the spider; supeça-kåt—the wasp; ete—these; me—me; guravaù—spiritual
masters; räjan—O King; catuù-viàçatiù—twenty-four; äçritäù—taken shelter of;
çikñä—instruction; våttibhiù—from the activities; eteñäm—of them; anvaçikñam—I
have properly learned; iha—in this life; ätmanaù—about the self.
TRANSLATION
O King, I have taken shelter of twenty-four gurus, who are the following: the
earth, air, sky, water, fire, moon, sun, pigeon and python; the sea, moth,
honeybee, elephant and honey thief; the deer, the fish, the prostitute Piìgalä,
the kurara bird and the child; and the young girl, arrow maker, serpent, spider
and wasp. My dear King, by studying their activities I have learned the science
of the self.
PURPORT
The wasp is known as supeça-kåt because it causes the insect that it kills to
take a beautiful form in the next life.
SB 11.7.36
TEXT 36
TEXT
yato yad anuçikñämi
yathä vä nähuñätmaja
tat tathä puruña-vyäghra
nibodha kathayämi te
SYNONYMS
yataù—from whom; yat—what; anuçikñämi—I have learned; yathä—how; vä—and;
nähuña-ätma-ja—O son of King Nähuña (Yayäti); tat—that; tathä—thus;
puruña-vyäghra—O tiger among men; nibodha—listen; kathayämi—I will recount;
te—to you.
TRANSLATION
Please listen, O son of Mahäräja Yayäti, O tiger among men, as I explain to you
what I have learned from each of these gurus.
SB 11.7.37
TEXT 37
TEXT
bhütair äkramyamäëo ’pi
dhéro daiva-vaçänugaiù
tad vidvän na calen märgäd
anvaçikñaà kñiter vratam
SYNONYMS
bhütaiù—by various creatures; äkramyamäëaù—being harassed; api—although;
dhéraù—sober; daiva—of fate; vaça—the control; anugaiù—who are simply following;
tat—this fact; vidvän—he who is in knowledge of; na calet—should not deviate;
märgät—from the path; anvaçikñam—I have learned; kñiteù—from the earth;
vratam—this fixed practice.
TRANSLATION
A sober person, even when harassed by other living beings, should understand
that his aggressors are acting helplessly under the control of God, and thus he
should never be distracted from progress on his own path. This rule I have
learned from the earth.
PURPORT
The earth is the symbol of tolerance. By deep oil-drilling, atomic explosions,
pollution, and so on, the earth is constantly harassed by demoniac living
entities. Sometimes lush forests are cut down by greedy men with commercial
interests, and thus a wasteland is created. Sometimes the earth’s surface is
soaked by the blood of soldiers fighting in savage warfare. Yet, despite all
these disturbances, the earth continues to provide all the necessities of the
living beings. In this way one may learn the art of tolerance by studying the
earth.
SB 11.7.38
TEXT 38
TEXT
çaçvat parärtha-sarvehaù
parärthaikänta-sambhavaù
sädhuù çikñeta bhü-bhåtto
naga-çiñyaù parätmatäm
SYNONYMS
çaçvat—always; para—of others; artha—for the sake; sarva-éhaù—all of one’s
efforts; para-artha—the benefit of others; ekänta—sole; sambhavaù—reason for
living; sädhuù—a saintly person; çikñeta—should learn; bhü-bhåttaù—from the
mountain; naga-çiñyaù—the disciple of the tree; para-ätmatäm—dedication to
others.
TRANSLATION
A saintly person should learn from the mountain to devote all his efforts to the
service of others and to make the welfare of others the sole reason for his
existence. Similarly, as the disciple of the tree, he should learn to dedicate
himself to others.
PURPORT
Great mountains bear unlimited quantities of earth, which in turn give
sustenance to innumerable forms of life such as trees, grass, birds, animals,
and so on. Mountains also pour forth unlimited quantities of crystalline water
in the form of waterfalls and rivers, and this water gives life to all. By
studying the example of mountains, one should learn the art of providing for the
happiness of all living entities. Similarly, one may take excellent lessons from
the pious trees, who offer innumerable benefits, such as fruits, flowers,
cooling shade and medicinal extracts. Even when a tree is suddenly cut down and
dragged away, the tree does not protest but continues to give service to others
in the form of firewood. Thus, one should become the disciple of such
magnanimous trees and learn from them the qualities of saintly conduct.
According to Çréla Madhväcärya, the word parärthaikänta-sambhavaù indicates that
one should dedicate all of one’s wealth and other assets to the welfare of
others. By one’s acquired opulence, one should especially try to please the
spiritual master and the Supreme Personality of Godhead. Thus, the demigods, as
well as all truly respectable superior personalities, will automatically be
pleased. By developing saintly conduct, as described in this verse, one will
become tolerant, and this will free one from the useless agitation of the
material senses, which drive one to wander throughout the world searching in
vain for material happiness. Lord Çré Caitanya Mahäprabhu has also emphasized
the tree’s quality of tolerance: taror iva sahiñëunä, kértanéyaù sadä hariù. One
who is as tolerant as a tree can chant the holy name of Kåñëa constantly,
finding ever-new satisfaction.
SB 11.7.39
TEXT 39
TEXT
präëa-våttyaiva santuñyen
munir naivendriya-priyaiù
jïänaà yathä na naçyeta
nävakéryeta väì-manaù
SYNONYMS
präëa-våttyä—with the mere functioning of his vital air; eva—even;
santuñyet—should be satisfied; muniù—a sage; na—not; eva—indeed;
indriya-priyaiù—with things that gratify the senses; jïänam—consciousness;
yathä—so that; na naçyeta—may not be destroyed; na avakéryeta—may not become
disturbed; väk—his speech; manaù—and mind.
TRANSLATION
A learned sage should take his satisfaction in the simple maintenance of his
existence and should not seek satisfaction through gratifying the material
senses. In other words, one should care for the material body in such a way that
one’s higher knowledge is not destroyed and so that one’s speech and mind are
not deviated from self-realization.
PURPORT
A wise man does not absorb his consciousness in the forms, flavors, aromas and
sensations of material sense gratification, but rather accepts activities such
as eating and sleeping simply to keep body and soul together. One must properly
maintain one’s body by regulated activities of eating, sleeping, cleansing,
etc., otherwise the mind will become weak, and one’s spiritual knowledge will
fade away. If one eats too austerely, or if in the name of selflessness one
accepts impure food, surely one loses control of the mind. On the other hand, if
one eats food that is excessively fatty or rich there will be an unwanted
increase in sleep and semen, and thus the mind and speech will be overwhelmed by
the modes of passion and ignorance. Lord Kåñëa has summarized the whole matter
in Bhagavad-gétä by His statement yuktähära-vihärasya yukta-ceñöasya karmasu.
One should moderately and intelligently regulate all of one’s bodily activities
so that they are favorable for self-realization. This technique is taught by the
bona fide spiritual master. If one is too austere or if one engages too much in
sense gratification, self-realization is impossible.
It is the duty of a devotee of the Lord to avoid seeing any object as separate
from Kåñëa, because that is illusion. A gentleman will never try to enjoy the
property of another gentleman. Similarly, if one sees everything in relation to
Kåñëa, there is no scope for material sense gratification. But if one sees
material objects as separate from Kåñëa, then one’s material enjoying propensity
is immediately aroused. A human being must be intelligent enough to distinguish
between preyas, or temporary gratification, and çreyas, permanent benefit. One
may accept sense activity in a regulated, limited fashion so that one will be
strong for serving Kåñëa, but if one excessively indulges the material senses,
one will lose one’s gravity and seriousness in spiritual life and act like an
ordinary materialist. The ultimate goal, as stated here, is jïänam, or steady
consciousness of the Absolute Truth, Lord Kåñëa.
SB 11.7.40
TEXT 40
TEXT
viñayeñv äviçan yogé
nänä-dharmeñu sarvataù
guëa-doña-vyapetätmä
na viñajjeta väyu-vat
SYNONYMS
viñayeñu—into contact with material objects; äviçan—entering; yogé—one who has
attained self-control; nänä-dharmeñu—which have different varieties of
qualities; sarvataù—everywhere; guëa—good qualities; doña—and faults;
vyapeta-ätmä—a person who has transcended; na viñajjeta—should not become
entangled; väyu-vat—like the wind.
TRANSLATION
Even a transcendentalist is surrounded by innumerable material objects, which
possess good and bad qualities. However, one who has transcended material good
and evil should not become entangled even when in contact with the material
objects; rather, he should act like the wind.
PURPORT
The wind is the external manifestation of air, whereas präëa is the internal
manifestation. When the wind passes over waterfalls it carries sprinkles of
clear water and thus becomes most refreshing. Sometimes the wind blows through a
beautiful forest, carrying the fragrances of fruits and flowers; at other times
the wind may fuel a fire that burns the same forest to ashes. The wind, however,
being fixed in its own nature, remains neutral in both its auspicious and
inauspicious activities. Similarly, within this material world we will
inevitably face both pleasing and disgusting situations. If, however, we remain
fixed in Kåñëa consciousness, we will not be disturbed by the inauspicious, nor
will we become attached to the materially auspicious. In the course of his
spiritual duties, a devotee sometimes finds himself chanting Hare Kåñëa in a
beautiful country atmosphere, and sometimes he finds himself doing the same
thing in a hellish city. In both cases the devotee fixes his mind upon Lord
Kåñëa and experiences transcendental bliss. Although the wind passes through the
most dark and forbidding places, the wind is not frightened or disturbed.
Similarly, a devotee of Lord Kåñëa should never be fearful or anxious, even when
in the most difficult situation. One who is attached to materially pleasing
forms, tastes, smells, sounds and touches will also be repelled by the opposite
in each category. Thus finding himself surrounded by innumerable good and bad
things, the materialist is constantly disturbed. When the wind blows in many
directions at once, the atmosphere becomes agitated. Similarly, if the mind is
constantly attracted and repelled by material objects there will be such mental
disturbance that it will be impossible to think of the Absolute Truth.
Therefore, one should learn from the blowing wind the art of moving throughout
the material world without attachment.
SB 11.7.41
TEXT 41
TEXT
pärthiveñv iha deheñu
praviñöas tad-guëäçrayaù
guëair na yujyate yogé
gandhair väyur ivätma-dåk
SYNONYMS
pärthiveñu—composed of earth (and other elements); iha—in this world;
deheñu—within bodies; praviñöaù—having entered; tat—of them; guëa—the
characteristic qualities; äçrayaù—having assumed; guëaiù—with those qualities;
na yujyate—does not entangle himself; yogé—a yogé; gandhaiù—with different
odors; väyuù—the air; iva—just as; ätma-dåk—he who can see himself properly (as
separate from this matter).
TRANSLATION
Although a self-realized soul may live in various material bodies while in this
world, experiencing their various qualities and functions, he is never
entangled, just as the wind which carries various aromas does not actually mix
with them.
PURPORT
Although we experience the wind as fragrant or foul, depending on the aromas it
carries, the wind does not in fact change its actual nature. Similarly, although
we regard a particular person as strong or weak, intelligent or retarded,
beautiful or homely, good or bad, the pure spirit soul, who is the actual
person, does not really possess any of the qualities of the body but is merely
covered by them, just as the wind is covered by different aromas. Thus, a Kåñëa
conscious person is always aware that he is different from the temporary body.
He experiences the various transformations of the body, such as childhood,
adolescence, adulthood and old age; but although he experiences the pains,
pleasures, qualities and functions of that body, a Kåñëa conscious person never
thinks that he is the body. He always understands that he is an eternal spirit
soul, part and parcel of Lord Kåñëa. As stated in this verse, na yujyate yogé:
he is not entangled. The conclusion is that one should never consider a Kåñëa
conscious person in terms of bodily designation, but should see him as an
eternal servitor of the Lord.
SB 11.7.42
TEXT 42
TEXT
antarhitaç ca sthira-jaìgameñu
brahmätma-bhävena samanvayena
vyäptyävyavacchedam asaìgam ätmano
munir nabhastvaà vitatasya bhävayet
SYNONYMS
antarhitaù—present within; ca—also; sthira—all nonmoving living bodies;
jaìgameñu—and all moving forms of life; brahma-ätma-bhävena—by realization that
he himself is pure spirit; samanvayena—as a result of the different contacts
(with different bodies); vyäptyä—because of being all-pervading;
avyavacchedam—the feature of being undivided; asaìgam—being unattached;
ätmanaù—possessed by the Supersoul; muniù—a sage; nabhastvam—the similarity with
the sky; vitatasya—of the expansive; bhävayet—should meditate upon.
TRANSLATION
A thoughtful sage, even while living within a material body, should understand
himself to be pure spirit soul. Similarly, one should see that the spirit soul
enters within all forms of life, both moving and nonmoving, and that the
individual souls are thus all-pervading. The sage should further observe that
the Supreme Personality of Godhead, as the Supersoul, is simultaneously present
within all things. Both the individual soul and the Supersoul can be understood
by comparing them to the nature of the sky: although the sky extends everywhere
and everything rests within the sky, the sky does not mix with anything, nor can
it be divided by anything.
PURPORT
Although air exists within the sky, the sky, or space, is different from air.
Even in the absence of air, space or sky is present. All material objects are
situated within space, or within the vast material sky, but the sky remains
undivided and, although accommodating all objects, never actually mixes with
anything. In the same way one can understand the situation of both the
individual soul and the Supersoul. The individual soul is all-pervading, because
there are innumerable jévätmäs, which enter within all things; yet, as confirmed
in Vedic literature, each individual ätmä remains infinitesimal. The
Çvetäçvatara Upaniñad (5.9) states,
bälägra-çata-bhagasya
çatadhä kalpitasya ca
bhago jévaù sa vijïeyaù
sa cänantyäya kalpate
“When the upper point of a hair is divided into one hundred parts and again each
of such parts is further divided into one hundred parts, each such part is the
measurement of the dimension of the spirit soul.” The same is stated in
Çrémad-Bhägavatam:
keçägra-çata-bhägasya
çatäàçaù sädåçätmakaù
jévaù sükñma-svarüpo ’yaà
saìkhyätéto hi cit-kaëaù
“There are innumerable particles of spiritual atoms, which are measured as one
ten-thousandth of the upper portion of the hair.”
The Supreme Personality of Godhead, however. is all-pervading because He Himself
is personally present everywhere. The Lord is known as advaita, or indivisible.
Thus the same unique Personality of Godhead exists everywhere, just like the
sky, and yet is not attached to anything, although everything is resting within
Him. The Lord Himself has confirmed this analysis of His all-pervasiveness in
Bhagavad-gétä (9.6):
yathäkäça-sthito nityaà
väyuù sarvatra-go mahän
tathä sarväëi bhütäni
mat-sthänéty upadhäraya
“As the almighty wind, blowing everywhere, always rests in ethereal space, know
that in the same manner all beings rest in Me.”
Therefore, although both the jéva soul and the Supersoul are said to be
all-pervading, it should be remembered that there are innumerable individual
jéva souls, whereas there is only one Supreme Personality of Godhead. The Lord
is always supreme, and one who is actually a thoughtful sage never doubts the
supreme position of the Lord.
SB 11.7.43
TEXT 43
TEXT
tejo-’b-anna-mayair bhävair
meghädyair väyuneritaiù
na spåçyate nabhas tadvat
käla-såñöair guëaiù pumän
SYNONYMS
tejaù—fire; ap—water; anna—and earth; mayaiù—consisting of; bhävaiù—by objects;
megha-ädyaiù—clouds and so on; väyunä—by the wind; éritaiù—which are blown; na
spåçyate—is not touched; nabhaù—the ethereal sky; tat-vat—in the same way;
käla-såñöaiù—which have been sent forth by time; guëaiù—by the modes of nature;
pumän—a person.
TRANSLATION
Although the mighty wind blows clouds and storms across the sky, the sky is
never implicated or affected by these activities. Similarly, the spirit soul is
not actually changed or affected by contact with the material nature. Although
the living entity enters within a body made of earth, water and fire, and
although he is impelled by the three modes of nature created by eternal time,
his eternal spiritual nature is never actually affected.
PURPORT
Although the sky appears to be affected by the mighty movements of wind, rain,
hurricanes, lightning and thunder, etc., the sky, being very subtle, is actually
not affected, but is rather the background for such visible activities.
Similarly, although the material body and mind undergo innumerable changes, such
as birth and death, happiness and distress, love and hate, the eternal living
entity is merely the background for such activities. The spirit soul, being most
subtle, is not actually affected; only due to misidentification with the
superficial activities of the body and mind does the soul undergo terrible
distress within the material world.
In this regard, Çréla Madhväcärya has pointed out that the individual living
entity must struggle to revive his divine spiritual qualities. The living entity
is part and parcel of the supreme entity, called Kåñëa, and as such the
individual soul is also a reservoir of godly qualities. The Personality of
Godhead, however, automatically manifests these qualities without any hindrance,
whereas the conditioned soul must struggle to revive such qualities. Thus,
although both the Personality of Godhead and the personality of the living
entity are eternal and transcendental, the Personality of Godhead is always
supreme. By realizing all this with clear intelligence, the conditioned soul can
rise to the spiritual platform.
SB 11.7.44
TEXT 44
TEXT
svacchaù prakåtitaù snigdho
mädhuryas tértha-bhür nåëäm
muniù punäty apäà mitram
ékñopasparça-kértanaiù
SYNONYMS
svacchaù—pure; prakåtitaù—by nature; snigdhaù—soft or softhearted;
mädhuryaù—sweet or gentle speech; tértha-bhüù—a place of pilgrimage; nåëäm—for
human beings; muniù—a sage; punäti—sanctifies; apäm—of the water; mitram—the
exact counterpart; ékñä—by being seen; upasparça—by being respectfully touched;
kértanaiù—and by being glorified verbally.
TRANSLATION
O King, a saintly person is just like water because he is free from all
contamination, gentle by nature, and by speaking creates a beautiful vibration
like that of flowing water. Just by seeing, touching or hearing such a saintly
person, the living entity is purified, just as one is cleansed by contact with
pure water. Thus a saintly person, just like a holy place, purifies all those
who contact him because he always chants the glories of the Lord.
PURPORT
The words apäà mitram, “just like water,” can also be read as aghän mitram,
which means that a saintly person purifies all living entities by accepting them
as mitram, or his personal friends, and saves them from their sinful reactions
(aghät). The conditioned living entity falsely identifies with his gross
material body and subtle mind and thus falls from the platform of spiritual
knowledge. A conditioned living being is always lusty for material sense
gratification, and if he does not acquire it, he becomes angry. Sometimes he is
so obsessed with fear of losing his material gratification that he enters a
stage approaching madness.
A saintly person, however, is like pure water, free from all contamination and
capable of purifying all things. Just as pure water is transparent, a saintly
person transparently manifests the Personality of Godhead within his heart. Such
love of Godhead is the reservoir of all happiness. Water makes a most pleasing
vibration as it flows and cascades, and similarly the sound vibration of the
Lord’s pure devotee, who is saturated with the glories of the Lord, is most
charming and beautiful. Thus, by studying the nature of water one can understand
the symptoms of a pure devotee of the Lord.
SB 11.7.45
TEXT 45
TEXT
tejasvé tapasä dépto
durdharñodara-bhäjanaù
sarva-bhakñyo ’pi yuktätmä
nädatte malam agni-vat
SYNONYMS
tejasvé—brilliantly luminous; tapasä—by his austerity; déptaù—glowing;
durdharña—unshakable; udara-bhäjanaù—eating only that needed by his stomach;
sarva—everything; bhakñyaù—eating; api—even though; yukta-ätmä—one who is fixed
in spiritual life; na ädatte—does not assume; malam—contamination; agni-vat—like
the fire.
TRANSLATION
Saintly persons become powerful by execution of austerities. Their consciousness
is unshakable because they do not try to enjoy anything within the material
world. Such naturally liberated sages accept foodstuffs that are offered to them
by destiny, and if by chance they happen to eat contaminated food, they are not
affected, just like fire, which burns up contaminated substances that are
offered to it.
PURPORT
The word udara-bhäjana indicates that a saintly person eats only to keep body
and soul together and not for sense gratification. One should eat palatable
foodstuffs to maintain one’s mind in a cheerful mood; however, one should not
eat luxuriously, because this will cause sex desire and laziness. A saintly
person is always a perfect gentleman and is never greedy or lusty. Although mäyä
tries to defeat him by offering different material allurements, ultimately these
attractive material features are themselves defeated by the spiritual power of a
saintly person. Thus one should never disrespect a spiritually advanced
personality but should worship him reverentially. To carelessly approach a Kåñëa
conscious personality is just like carelessly approaching fire, which
immediately burns if not handled properly. The Lord does not excuse mistreatment
of a pure devotee.
SB 11.7.46
TEXT 46
TEXT
kvacic channaù kvacit spañöa
upäsyaù çreya icchatäm
bhuìkte sarvatra dätåëäà
dahan präg-uttaräçubham
SYNONYMS
kvacit—sometimes; channaù—concealed; kvacit—sometimes; spañöaù—manifest;
upäsyaù—worshipable; çreyaù—the highest good; icchatäm—by those desiring;
bhuìkte—he devours; sarvatra—on all sides; dätèëäm—of those making offerings to
him; dahan—burning; präk—previous; uttara—and future; açubham—sinful reactions.
TRANSLATION
A saintly person, just like fire, sometimes appears in a concealed form and at
other times reveals himself. For the welfare of the conditioned souls who desire
real happiness, a saintly person may accept the worshipable position of
spiritual master, and thus like fire he burns to ashes all the past and future
sinful reactions of his worshipers by mercifully accepting their offerings.
PURPORT
A saintly person prefers to conceal his exalted spiritual position, but to
instruct the suffering people of the world he sometimes reveals his own
greatness. This is compared to a fire that sometimes burns unnoticed beneath
ashes and sometimes blazes openly. Just as fire devours the ghee and other
offerings given by the performers of sacrifice, similarly a saintly person
accepts the praise offered by his conditioned followers, knowing that in fact
all praise is meant for the Supreme Lord, Kåñëa. Although an ordinary person
immediately becomes puffed up and foolish when he is praised, such inauspicious
tendencies within a saintly person are burned to ashes by his attachment to the
Absolute Truth. In this way, he is just like fire.
SB 11.7.47
TEXT 47
TEXT
sva-mäyayä såñöam idaà
sad-asal-lakñaëaà vibhuù
praviñöa éyate tat-tat-
svarüpo ’gnir ivaidhasi
SYNONYMS
sva-mäyayä—by His own material energy; såñöam—created; idam—this (body of the
individual jéva); sat-asat—as demigod, animal, and so on;
lakñaëam—characterized; vibhuù—the Almighty; praviñöaù—having entered;
éyate—appears; tat-tat—of each different form; svarüpaù—assuming the identity;
agniù—fire; iva—as; edhasi—in firewood.
TRANSLATION
Just as fire manifests differently in pieces of wood of different sizes and
qualities, the omnipotent Supreme Soul, having entered the bodies of higher and
lower life forms created by His own potency, appears to assume the identity of
each.
PURPORT
Although the Supreme Lord is within everything, everything is not the Lord. By
the mode of goodness the Lord creates the exalted material bodies of demigods
and brähmaëas, and by expanding the mode of ignorance He similarly creates the
bodies of animals, çüdras and other lower forms of life. The Lord enters all of
these superior and inferior creations, but He remains vibhu, the all-powerful
Personality of Godhead. Çréla Viçvanätha Cakravarté Öhäkura explains that
although fire is present within smoldering wood, it blazes forth when we stir
the wood around. Similarly, although the Personality of Godhead is indirectly
present everywhere, when we chant and hear His glories with love and devotion
the Lord is stirred into manifestation and directly appears before His devotees.
The foolish conditioned souls ignore the spectacular presence of the Lord within
everything and instead absorb their mediocre consciousness in their own
temporary material coverings, thinking, “I am a strong man,” “I am a beautiful
woman,” “I am the richest man in this city,” “I am a Ph.D.,” and so on. One
should cut off such useless entanglement and accept the fact that one is pure
spirit soul, the eternal, blissful servant of Lord Kåñëa.
SB 11.7.48
TEXT 48
TEXT
visargädyäù çmaçänäntä
bhävä dehasya nätmanaù
kalänäm iva candrasya
kälenävyakta-vartmanä
SYNONYMS
visarga—birth; ädyäù—beginning with; çmaçäna—the time of death, when the body is
burned to ashes; antäù—ending with; bhäväù—the states; dehasya—of the body;
na—not; ätmanaù—of the soul; kalänäm—of the different phases; iva—as;
candrasya—of the moon; kälena—by time; avyakta—imperceptible; vartmanä—whose
movement.
TRANSLATION
The various phases of one’s material life, beginning with birth and culminating
in death, are all properties of the body and do not affect the soul, just as the
apparent waxing and waning of the moon does not affect the moon itself. Such
changes are enforced by the imperceptible movements of time.
PURPORT
The body undergoes six changes: birth, growth, maintenance, production of
by-products, dwindling and death. Similarly, the moon appears to grow, diminish
and finally disappear. Since moonlight is a lunar reflection of sunlight, it is
understood that the moon itself does not grow or diminish; rather, we perceive
the reflection of the moon in various phases. Similarly, the eternal soul is not
born, nor does it die, as confirmed in Bhagavad-gétä (2.20): na jäyate mriyate
vä kadäcit. We perceive the reflection of the soul in the form of the gross
material body and the subtle mind, which undergo various material changes.
According to Çréla Çrédhara Svämé, the sun is a fiery planet and the moon is a
watery planet. This is also confirmed by Çréla Jéva Gosvämé and further
illustrates the ignorance of modern science about the actual nature of the moon
planet.
SB 11.7.49
TEXT 49
TEXT
kälena hy ogha-vegena
bhütänäà prabhaväpyayau
nityäv api na dåçyete
ätmano ’gner yathärciñäm
SYNONYMS
kälena—by time; hi—indeed; ogha—like a flood; vegena—whose speed; bhütänäm—of
created bodies; prabhava—the birth; apyayau—and demise; nityau—constant;
api—although; na dåçyete—are not seen; ätmanaù—related to the spirit soul;
agneù—of fire; yathä—just as; arciñäm—of the flames.
TRANSLATION
The flames of a fire appear and disappear at every moment, and yet this creation
and destruction is not noticed by the ordinary observer. Similarly, the mighty
waves of time flow constantly, like the powerful currents of a river, and
imperceptibly cause the birth, growth and death of innumerable material bodies.
And yet the soul, who is thus constantly forced to change his position, cannot
perceive the actions of time.
PURPORT
The brähmaëa avadhüta instructing King Yadu again gives the example of fire
after having already proceeded to the example of the moon. This analytic method
is called siàhävalokana, or “the lion’s glance,” by which one simultaneously
proceeds forward and casts backward glances to see if anything has been
overlooked. Thus the sage proceeds with his analysis but returns to the example
of fire to illustrate the need for renunciation. The material body is certainly
an ephemeral and phantasmagorical manifestation of the Lord’s external potency.
The flames of a fire constantly take birth and disappear, yet we perceive the
fire as a continuous reality. Similarly, the soul is a continuous reality,
although his material bodies appear and disappear constantly, by the influence
of time. It is said that the most astonishing thing is that no one thinks that
they will die. Because the soul is eternal, the living entity is prone to accept
any fleeting situation as permanent, forgetting that his eternal nature can be
truly experienced only in the eternal atmosphere of the spiritual sky. If one is
convinced of this fact, he develops the quality of vairägya, or detachment from
material illusion.
SB 11.7.50
TEXT 50
TEXT
guëair guëän upädatte
yathä-kälaà vimuïcati
na teñu yujyate yogé
gobhir gä iva go-patiù
SYNONYMS
guëaiù—by his senses; guëän—material sense objects; upädatte—accepts;
yathä-kälam—at the proper time; vimuïcati—gives them up; na—he does not; teñu—in
them; yujyate—become entangled; yogé—a self-realized sage; gobhiù—by his rays;
gäù—bodies of water; iva—as; go-patiù—the sun.
TRANSLATION
Just as the sun evaporates large quantities of water by its potent rays and
later returns the water to the earth in the form of rain, similarly, a saintly
person accepts all types of material objects with his material senses, and at
the appropriate time, when the proper person has approached him to request them,
he returns such material objects. Thus, both in accepting and giving up the
objects of the senses, he is not entangled.
PURPORT
A Kåñëa conscious person never feels proprietorship over the opulences entrusted
to him by Lord Kåñëa for spreading the Kåñëa consciousness movement. The
devotees of Lord Kåñëa should not merely accumulate material wealth, but should
distribute the opulences of Lord Kåñëa in such a way that the Kåñëa
consciousness movement spreads unlimitedly. This is a lesson to be learned from
the sun.
SB 11.7.51
TEXT 51
TEXT
budhyate sve na bhedena
vyakti-stha iva tad-gataù
lakñyate sthüla-matibhir
ätmä cävasthito ’rka-vat
SYNONYMS
budhyate—is thought of; sve—in his original form; na—not; bhedena—in terms of
diversity; vyakti—on separate reflecting objects; sthaù—situated;
iva—apparently; tat-gataù—actually having entered within them; lakñyate—seems;
sthüla-matibhiù—to those whose intelligence is dull; ätmä—the self; ca—also;
avasthitaù—situated; arkavat—like the sun.
TRANSLATION
Even when reflected in various objects, the sun is never divided, nor does it
merge into its reflection. Only those with dull brains would consider the sun in
this way. Similarly, although the soul is reflected through different material
bodies, the soul remains undivided and nonmaterial.
PURPORT
The sun is reflected in many objects, such as windows, mirrors, shiny metal,
oil, water, and so on, yet the sun remains one and indivisible. Similarly, the
eternal spirit soul within the body is reflected through the screen of the
material body. Thus the soul appears to be old or young, fat or skinny, happy or
sad. The soul may appear to be American, Russian, African, Hindu or Christian;
however, the eternal soul in its natural position is free of any material
designation.
The word sthüla-matibhiù in this verse indicates those whose intelligence is
gross and dull. We have practical experience of a dog urinating on a valuable
painting at an outdoor art show. Due to its dull intelligence, the dog could not
appreciate the actual value of the painting. Similarly, unless one takes to
Kåñëa consciousness, one is grossly misusing the invaluable opportunity of human
life. Human life is meant for self-realization, and we should not waste time
bickering over material designations such as capitalist, communist, American,
Russian, and so on. Instead, all people should take to the loving devotional
service of God and realize their eternal, pure identity. One should understand
the sun by observing its direct manifestation and not its distorted reflection
on material objects. Similarly, one should consider every living being in terms
of his pure spiritual identity beyond the distorted manifestation of material
designations.
The word ätmä in this verse also refers to the Supreme Personality of Godhead.
Just as we tend to observe ordinary jéva souls through the reflection of the
material body, we tend to observe the Personality of Godhead through the
distorting screen of our material mind. Thus, we imagine God to be impersonal or
material or unknowable. When the sky is overcast, sunlight is the highest
possible perception of the sun, which is covered by clouds. Similarly, when
one’s mind is fogged over with mental speculation one may take the light
emanating from the transcendental body of God to be the highest spiritual truth.
However, when the mind is spotlessly clear like a cloudless blue sky, one can
see the actual form of the Personality of Godhead, Lord Kåñëa. The Absolute
Truth cannot be perfectly understood by the covered mind of the conditioned
soul; rather, one must see the Lord through the clear blue sky of pure Kåñëa
consciousness, which is free from fruitive desires and mental speculation. Çréla
Bhaktivinoda Öhäkura sings,
jévera kalyäëa-sädhana-käma
jagate äsi ’ e madhura näma
avidyä-timira-täpana-rüpe
håd-gagane viräje
“The holy name of Lord Kåñëa descends into the darkness of the material world
just to benedict the conditioned souls. The holy name of Lord Kåñëa is just like
the sun that rises in the clear sky of the heart of the devotees.” Such
brilliant knowledge cannot be understood by those who are trying, in the name of
either piety or atheism, to exploit the material creation of the Lord. One must
become a pure devotee of Lord Kåñëa, and then his knowledge will illuminate
everything in all directions: kasmin bhagavo vijïäte sarvam evaà vijïätaà
bhavati (Muëòaka Upaniñad 1.3).
SB 11.7.52
TEXT 52
TEXT
näti-snehaù prasaìgo vä
kartavyaù kväpi kenacit
kurvan vindeta santäpaà
kapota iva déna-dhéù
SYNONYMS
na—not; ati-snehaù—excess affection; prasaìgaù—close association; vä—or;
kartavyaù—one should manifest; kva api—ever; kenacit—with anyone or anything;
kurvan—so doing; vindeta—one will experience; santäpam—great distress;
kapotaù—the pigeon; iva—just as; déna-dhéù—cripple-minded.
TRANSLATION
One should never indulge in excessive affection or concern for anyone or
anything; otherwise one will have to experience great suffering, just like the
foolish pigeon.
PURPORT
The Sanskrit prefix ati, or “excessive,” indicates affection or attachment in
which there is no Kåñëa consciousness. Lord Kåñëa says in Bhagavad-gétä (5.29),
suhådaà sarva-bhütänäm: the Lord is the eternal well-wisher of every living
being. The Lord is so affectionate that He sits in the heart of every
conditioned soul and accompanies him throughout his endless wandering in the
kingdom of mäyä, patiently waiting for the conditioned soul to come back home,
back to Godhead. Thus the Lord makes all arrangements for the eternal happiness
of every living entity. The best way for anyone to show compassion and affection
for all living beings is to become a preacher on behalf of Lord Kåñëa and assist
the Lord in reclaiming the fallen souls. If our affection or attachment for
others is based on bodily sense gratification, in the name of society,
friendship and love, that excessive, unwanted affection (ati-sneha) will cause
burning pain at the time of the breaking or destruction of the relationship. Now
the story of the foolish pigeon will be narrated. A similar story is described
in the Seventh Canto, Second Chapter of Çrémad-Bhägavatam, told by Yamaräja to
the mourning widows of King Suyajïa.
SB 11.7.53
TEXT 53
TEXT
kapotaù kaçcanäraëye
kåta-néòo vanaspatau
kapotyä bhäryayä särdham
uväsa katicit samäù
SYNONYMS
kapotaù—pigeon; kaçcana—a certain; araëye—in the forest; kåta-néòaù—having built
his nest; vanaspatau—in a tree; kapotyä—with a female pigeon; bhäryayä—his wife;
sa-ardham—as his companion; uväsa—he dwelled; katicit—for some; samäù—years.
TRANSLATION
There once was a pigeon who lived in the forest along with his wife. He had
built a nest within a tree and lived there for several years in her company.
SB 11.7.54
TEXT 54
TEXT
kapotau sneha-guëita-
hådayau gåha-dharmiëau
dåñöià dåñöyäìgam aìgena
buddhià buddhyä babandhatuù
SYNONYMS
kapotau—the two pigeons; sneha—by affection; guëita—tied together as if by
ropes; hådayau—their hearts; gåha-dharmiëau—attached householders;
dåñöim—glance; dåñöyä—by glance; aìgam—physical body; aìgena—by the other’s
body; buddhim—mind; buddhyä—by the other’s mind; babandhatuù—they bound each
other.
TRANSLATION
The two pigeons were very much devoted to their household duties. Their hearts
being tied together by sentimental affection, they were each attracted by the
other’s glances, bodily features and states of mind. Thus, they completely bound
each other in affection.
PURPORT
The male and female pigeon were so attracted to each other that they could not
tolerate even a moment’s separation from one another. This is called
bhagavad-vismåti, or forgetfulness of the Supreme Lord and attachment to dead
matter. The living entity has an eternal love for the Lord, but when perverted,
that love is manifested as false material affection. A pale reflection of actual
pleasure thus becomes the foundation of a false life based on forgetfulness of
the Absolute Truth.
SB 11.7.55
TEXT 55
TEXT
çayyäsanäöana-sthäna
värtä-kréòäçanädikam
mithuné-bhüya viçrabdhau
ceratur vana-räjiñu
SYNONYMS
çayyä—resting; äsana—sitting; aöana—walking; sthäna—standing; värtä—conversing;
kréòä—playing; açana—eating; ädikam—and so on; mithuné-bhüya—together as a
couple; viçrabdhau—trusting; ceratuù—they performed; vana—of the forest;
räjiñu—among the groves of trees.
TRANSLATION
Naively trusting in the future, they carried out their acts of resting, sitting,
walking, standing, conversing, playing, eating and so forth as a loving couple
among the trees of the forest.
SB 11.7.56
TEXT 56
TEXT
yaà yaà väïchati sä räjan
tarpayanty anukampitä
taà taà samanayat kämaà
kåcchreëäpy ajitendriyaù
SYNONYMS
yam yam—whatever; väïchati—would want; sä—she; räjan—O King;
tarpayanté—pleasing; anukampitä—being shown mercy; tam tam—that;
samanayat—brought; kämam—her desire; kåcchreëa—with difficulty; api—even;
ajita-indriyaù—having never learned to control his senses.
TRANSLATION
Whenever she desired anything, O King, the she-pigeon would flatteringly cajole
her husband, and he in turn would gratify her by faithfully doing whatever she
wanted, even with great personal difficulty. Thus, he could not control his
senses in her association.
PURPORT
The word tarpayanté indicates that the lady pigeon was quite expert in seducing
her husband through smiling glances and loving talks. Thus appealing to his
noble sentiments, she efficiently engaged him as her faithful servant. The poor
pigeon was ajitendriya, or one who cannot control his senses and whose heart is
easily melted by the beauty of a woman. The brähmaëa avadhüta is giving valuable
instructions by narrating this story of the two pigeons and the terrible
distress they suffered by inevitable separation. If one’s intelligence is not
dedicated to serving Håñékeça, the Supreme Lord of sense activity, undoubtedly
one will plunge into the nescience of bodily gratification. Then one becomes no
better than a foolish pigeon.
SB 11.7.57
TEXT 57
TEXT
kapoté prathamaà garbhaà
gåhëanté käla ägate
aëòäni suñuve néòe
sta-patyuù sannidhau saté
SYNONYMS
kapoté—the female pigeon; prathamam—her first; garbham—pregnancy;
gåhëanté—carrying; käle—when the time (for delivery); ägate—had come;
aëòäni—eggs; suñuve—she delivered; néòe—in the nest; sva-patyuù—of her husband;
sannidhau—in the presence; saté—the chaste.
TRANSLATION
Then the female pigeon experienced her first pregnancy. When the time arrived,
the chaste lady delivered a number of eggs within the nest in the presence of
her husband.
SB 11.7.58
TEXT 58
TEXT
teñu käle vyajäyanta
racitävayavä hareù
çaktibhir durvibhävyäbhiù
komaläìga-tanüruhäù
SYNONYMS
teñu—from those eggs; käle—in time; vyajäyanta—were born; racita—produced;
avayaväù—(children) whose limbs; hareù—of the Supreme Lord, Hari; çaktibhiù—by
the potencies; durvibhävyäbhiù—which are inconceivable; komala—tender;
aìga—whose limbs; tanüruhäù—and feathers.
TRANSLATION
When the time was ripe, baby pigeons, with tender limbs and feathers created by
the inconceivable potencies of the Lord, were born from those eggs.
SB 11.7.59
TEXT 59
TEXT
prajäù pupuñatuù prétau
dampaté putra-vatsalau
çåëvantau küjitaà täsäà
nirvåtau kala-bhäñitaiù
SYNONYMS
prajäù—their progeny; pupuñatuù—they nourished; prétau—very pleased;
dam-paté—the couple; putra—to their children; vatsalau—compassionate;
çåëvantau—listening; küjitam—to the chirping; täsäm—of their children;
nirvåtau—extremely happy; kala-bhäñitaiù—by the awkward sounds.
TRANSLATION
The two pigeons became most affectionate to their children and took great
pleasure in listening to their awkward chirping, which sounded very sweet to the
parents. Thus with love they began to raise the little birds who were born of
them.
SB 11.7.60
TEXT 60
TEXT
täsäà patatraiù su-sparçaiù
küjitair mugdha-ceñöitaiù
pratyudgamair adénänäà
pitarau mudam äpatuù
SYNONYMS
täsäm—of the little birds; patatraiù—by the wings; su-sparçaiù—gentle to the
touch; küjitaiù—their chirping; mugdha—attractive; ceñöitaiù—by the activities;
pratyudgamaiù—by their efforts to fly by eagerly jumping up; adénänäm—of the
happy (children); pitarau—the parents; mudam äpatuù—became joyful.
TRANSLATION
The parent birds became very joyful by observing the soft wings of their
children, their chirping, their lovely innocent movements around the nest and
their attempts to jump up and fly. Seeing their children happy, the parents were
also happy.
SB 11.7.61
TEXT 61
TEXT
snehänubaddha-hådayäv
anyonyaà viñëu-mäyayä
vimohitau déna-dhiyau
çiçün pupuñatuù prajäù
SYNONYMS
sneha—by affection; anubaddha—bound up; hådayau—their hearts; anyonyam—mutually;
viñëu-mäyayä—by the illusory potency of Lord Viñëu; vimohitau—completely
bewildered; déna-dhiyau—weak-minded; çiçün—their children; pupuñatuù—they
nourished; prajäù—their progeny.
TRANSLATION
Their hearts bound to each other by affection, the foolish birds, completely
bewildered by the illusory energy of Lord Viñëu, continued to take care of the
young offspring who had been born to them.
SB 11.7.62
TEXT 62
TEXT
ekadä jagmatus täsäm
annärthaà tau kuöumbinau
paritaù känane tasminn
arthinau ceratuç ciram
SYNONYMS
ekadä—once; jagmatuù—they went; täsäm—of the children; anna—food; artham—for the
sake of; tau—the two; kuöumbinau—heads of the family; paritaù—all around;
känane—in the forest; tasmin—that; arthinau—anxiously searching; ceratuù—they
wandered; ciram—far away.
TRANSLATION
One day the two heads of the family went out to find food for the children.
Being very anxious to feed their offspring properly, they wandered all over the
forest for a long time.
SB 11.7.63
TEXT 63
TEXT
dåñövä tän lubdhakaù kaçcid
yadåcchäto vane-caraù
jagåhe jälam ätatya
carataù svälayäntike
SYNONYMS
dåñövä—seeing; tän—them, the young birds; lubdhakaù—hunter; kaçcit—a certain;
yadåcchätaù—at random; vane—in the forest; caraù—passing; jagåhe—he seized;
jälam—his net; ätatya—having spread out; carataù—who were moving about;
sva-älaya-antike—in the vicinity of their own home.
TRANSLATION
At that time a certain hunter who happened to be wandering through the forest
saw the young pigeons moving about near their nest. Spreading out his net he
captured them all.
SB 11.7.64
TEXT 64
TEXT
kapotaç ca kapoté ca
prajä-poñe sadotsukau
gatau poñaëam ädäya
sva-néòam upajagmatuù
SYNONYMS
kapotaù—the pigeon; ca—and; kapoté—the she-pigeon; ca—and; prajä—of their
children; poñe—in the matter of maintaining; sadä—always; utsukau—eagerly
engaged; gatau—having gone; poñaëam—food; ädäya—bringing; sva—their own;
néòam—to the nest; upajagmatuù—they approached.
TRANSLATION
The pigeon and his wife were always anxious for the maintenance of their
children, and they were wandering in the forest for that purpose. Having
obtained proper food, they now returned to their nest.
SB 11.7.65
TEXT 65
TEXT
kapoté svätmajän vékñya
bälakän jäla-samvåtän
tän abhyadhävat kroçanté
kroçato bhåça-duùkhitä
SYNONYMS
kapoté—the female pigeon; sva-ätma-jän—her own offspring; vékñya—seeing;
bälakän—the children; jäla—by the nest; saàvåtän—surrounded; tän—toward them;
abhyadhävat—she ran; kroçanté—calling out; kroçataù—toward them who were also
crying; bhåça—extremely; duùkhitä—distressed.
TRANSLATION
When the lady pigeon caught sight of her own children trapped within the
hunter’s net, she was overwhelmed with anguish, and crying out, she rushed
toward them as they cried out to her in return.
SB 11.7.66
TEXT 66
TEXT
säsakåt sneha-guëitä
déna-cittäja-mäyayä
svayaà cäbadhyata çicä
baddhän paçyanty apasmåtiù
SYNONYMS
sä—she; asakåt—constantly; sneha—by material affection; guëitä—bound up;
déna-cittä—of crippled intelligence; aja—of the unborn Supreme Lord; mäyayä—by
the illusory potency; svayam—herself; ca—also; abadhyata—became caught; çicä—by
the net; baddhän—the captured (children); paçyanté—while looking at;
apasmåtiù—having forgotten herself.
TRANSLATION
The lady pigeon had always allowed herself to be bound by the ropes of intense
material affection, and thus her mind was overwhelmed by anguish. Being in the
grip of the illusory energy of the Lord, she completely forgot herself, and
rushing forward to her helpless children, she was immediately bound in the
hunter’s net.
SB 11.7.67
TEXT 67
TEXT
kapotaù svätmajän baddhän
ätmano ’py adhikän priyän
bhäryäà cätma-samäà déno
vilaläpäti-duùkhitaù
SYNONYMS
kapotaù—the male pigeon; sva-ätma-jän—his own children; baddhän—bound up;
ätmanaù—than himself; api—even; adhikän—more; priyän—dear; bhäryäm—his wife;
ca—and; ätma-samäm—equal to himself; dénaù—the unfortunate fellow;
vilaläpa—lamented; ati-duùkhitaù—most unhappy.
TRANSLATION
Seeing his own children, who were more dear to him than life itself, fatally
bound in the hunter’s net along with his dearmost wife, whom he considered equal
in every way to himself, the poor male pigeon began to lament wretchedly.
SB 11.7.68
TEXT 68
TEXT
aho me paçyatäpäyam
alpa-puëyasya durmateù
atåptasyäkåtärthasya
gåhas trai-vargiko hataù
SYNONYMS
aho—alas; me—my; paçyata—just see; apäyam—the destruction; alpa-puëyasya—of him
whose pious credit has been insufficient; durmateù—unintelligent;
atåptasya—unsatisfied; akåta-arthasya—of him who has not fulfilled the purpose
of his life; gåhaù—the family life; trai-vargikaù—comprising the three aims of
civilized existence (religiosity, economic development and sense gratification);
hataù—ruined.
TRANSLATION
The male pigeon said: Alas, just see how I am now destroyed! I am obviously a
great fool, for I did not properly execute pious activities. I could not satisfy
myself, nor could I fulfill the purpose of life. My dear family, which was the
basis of my religiosity, economic development and sense gratification, is now
hopelessly ruined.
PURPORT
Çréla Çrédhara Svämé explains that the word atåptasya indicates that the pigeon
was not satisfied with the sense gratification he had achieved. Although he was
completely attached to his wife, children and nest, he could not sufficiently
enjoy them since there is ultimately no satisfaction in such things.
Akåtärthasya indicates that his hopes and dreams for future expansion of his
sense gratification were now also ruined. People commonly refer to their “home,
sweet home” as their nest, and money put aside for future sense gratification is
called a nest egg. Therefore, all of the love birds of the material world should
clearly note how their so-called wife, children and fortune will all be dragged
away in the hunter’s net. In other words, death will finish everything.
SB 11.7.69
TEXT 69
TEXT
anurüpänukülä ca
yasya me pati-devatä
çünye gåhe mäà santyajya
putraiù svar yäti sädhubhiù
SYNONYMS
anurüpä—suitable; anukülä—faithful; ca—and; yasya—of whom; me—of me;
pati-devatä—she who accepted her husband as a worshipable deity; çünye—empty;
gåhe—in the home; mäm—me; santyajya—leaving behind; putraiù—along with her sons;
svaù—to heaven; yäti—is going; sädhubhiù—saintly.
TRANSLATION
My wife and I were an ideal match. She always faithfully obeyed me and in fact
accepted me as her worshipable deity. But now, seeing her children lost and her
home empty, she has left me behind and gone to heaven with our saintly children.
SB 11.7.70
TEXT 70
TEXT
so ’haà çünye gåhe déno
måta-däro måta-prajaù
jijéviñe kim arthaà vä
vidhuro duùkha-jévitaù
SYNONYMS
saù aham—myself; çünye—empty; gåhe—in the house; dénaù—wretched; måta-däraù—my
wife dead; måta-prajaù—my children dead; jijéviñe—I should want to live; kim
artham—for what purpose; vä—indeed; vidhuraù—suffering separation;
duùkha—miserable; jévitaù—my life.
TRANSLATION
Now I am a wretched person living in an empty home. My wife is dead; my children
are dead. Why should I possibly want to live? My heart is so pained by
separation from my family that life itself has become simply suffering.
SB 11.7.71
TEXT 71
TEXT
täàs tathaivävåtän çigbhir
måtyu-grastän viceñöataù
svayaà ca kåpaëaù çikñu
paçyann apy abudho ’patat
SYNONYMS
tän—them; tathä—also; eva—indeed; ävåtän—surrounded; çigbhiù—by the net;
måtyu—by death; grastän—seized; viceñöataù—stunned; svayam—himself; ca—also;
kåpaëaù—wretched; çikñu—within the net; paçyan—while watching; api—even;
abudhaù—unintelligent; apatat—he fell.
TRANSLATION
As the father pigeon wretchedly stared at his poor children trapped in the net
and on the verge of death, pathetically struggling to free themselves, his mind
went blank, and thus he himself fell into the hunter’s net.
SB 11.7.72
TEXT 72
TEXT
taà labdhvä lubdhakaù krüraù
kapotaà gåha-medhinam
kapotakän kapotéà ca
siddhärthaù prayayau gåham
SYNONYMS
tam—him; labdhvä—taking; lubdhakaù—the hunter; krüraù—cruel; kapotam—the pigeon;
gåha-medhinam—the materialistic householder; kapotakän—the pigeon children;
kapotém—the pigeon wife; ca—also; siddha-arthaù—having achieved his purposes;
prayayau—he set off; gåham—for his home.
TRANSLATION
The cruel hunter, having fulfilled his desire by capturing the head pigeon, his
wife and all of their children, set off for his own home.
SB 11.7.73
TEXT 73
TEXT
evaà kuöumby açäntätmä
dvandvärämaù patatri-vat
puñëan kuöumbaà kåpaëaù
sänubandho ’vasédati
SYNONYMS
evam—thus; kuöumbé—a family man; açänta—unpeaceful; ätmä—his soul; dvandva—in
material dualities (like male and female); ärämaù—taking his pleasure;
patatri-vat—like this bird; puñëan—maintaining; kuöumbam—his family; kåpaëaù—the
miser; sa-anubandhaù—with his relatives; avasédati—must suffer greatly.
TRANSLATION
In this way, one who is too attached to family life becomes disturbed at heart.
Like the pigeon, he tries to find pleasure in mundane sex attraction. Busily
engaged in maintaining his own family, the miserly person is fated to suffer
greatly, along with all his family members.
SB 11.7.74
TEXT 74
TEXT
yaù präpya mänuñaà lokaà
mukti-dväram apävåtam
gåheñu khaga-vat saktas
tam ärüòha-cyutaà viduù
SYNONYMS
yaù—one who; präpya—having achieved; mänuñam lokam—the human form of life;
mukti—of liberation; dväram—the door; apävåtam—wide open; gåheñu—in family
affairs; khaga-vat—like the bird of this story; saktaù—attached; tam—him;
ärüòha—having climbed high; cyutam—then falling; viduù—they consider.
TRANSLATION
The doors of liberation are opened wide to one who has achieved human life. But
if a human being simply devotes himself to family life like the foolish bird in
this story, then he is to be considered as one who has climbed to a high place
only to trip and fall down.
Thus end the purports of the humble servants of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda to the Eleventh Canto, Seventh Chapter, of the
Çrémad-Bhägavatam, entitled “Lord Kåñëa Instructs Uddhava.”
SB 11.8: The Story of Piìgalä
CHAPTER EIGHT
The Story of Piìgalä
SB 11.8 Summary
Lord Kåñëa told Uddhava how the
avadhüta brähmaëa explained to Mahäräja Yadu the instructions he had received
from nine of his gurus, beginning with the python.
The instruction the avadhüta brähmaëa received from the python is that an
intelligent person should cultivate a mentality of detachment and should
maintain his body by accepting whatever comes of its own accord or is easily
obtained. In this way, he should remain always engaged in the worship of the
Supreme Personality of Godhead. Even if no food is available, the person who
wants to engage fully in the Lord’s worship should not beg; rather, he should
understand this to be the arrangement of providence, thinking, “Whatever
enjoyment is destined for me will automatically come, and thus I should not
uselessly waste the remaining duration of my life in worrying about such
things.” If he does not get any food, he should simply remain lying like the
python and patiently fix his mind in meditation upon the Supreme Lord.
The instruction the avadhüta brähmaëa received from the ocean is that the mind
of the sage who is devoted to the Personality of Godhead appears very clear and
grave, just like the still ocean waters. The ocean does not overflow during the
rainy season, when all the flooded rivers discharge their waters into it, nor
does it dry up during the hot season, when the rivers fail to supply it.
Similarly, the sage does not become elated when he achieves desirable things,
nor does he become distressed in their absence.
The instruction of the moth is that just as he becomes enticed by the fire and
gives up his life, the fool who cannot control his senses becomes enchanted by
the forms of women decorated with gold ornaments and fine clothing. Chasing
after these embodiments of the divine illusory energy of the Lord, he loses his
life untimely and falls down into the most horrible hell.
There are two kinds of bees, the bumblebee and the honeybee. The instruction
learned from the bumblebee is that a sage should collect only small amounts of
food from many different households and thus day after day practice the
occupation of mädhukaré for maintaining his existence. A sage should also
collect the essential truths from all scriptures, be they great or
insignificant. The instruction received from the second insect, the honeybee, is
that a mendicant sannyäsé should not save the food he begs for the sake of
having it later that night or the next day, because if he does so, then just
like the greedy honeybee he will be destroyed along with his hoard.
From the elephant the avadhüta brähmaëa received the following instruction. Male
elephants are tricked by hunters into moving toward captive female elephants,
whereupon they fall into the hunters’ ditch and are captured. Similarly, the man
who becomes attached to the form of woman falls down into the deep well of
material life and is destroyed.
The instruction received from the honey thief is that just as he steals the
honey collected with great effort by the honeybee, a person in the renounced
order of life has the privilege of enjoying before anyone else the food and
other valuable things purchased by the hard-earned money of the householders.
The instruction from the deer is that just as he becomes confused upon hearing
the song of the hunter’s flute and loses his life, so also does any person who
becomes attracted to mundane music and song uselessly waste his life.
The instruction learned from the fish is that because he comes under the sway of
attachment to the sense of taste, he is caught on the baited fishhook and must
die. Similarly, an unintelligent person who is victimized by his insatiable
tongue will also end up losing his life.
There was once a prostitute named Piìgalä in the city of Videha, and from her
the avadhüta learned another lesson. One day she dressed herself in very
attractive clothing and ornaments and was waiting from sunset until midnight for
a customer. She waited in great anticipation, but as the time passed her mind
became very uneasy. No man came to see her, and in disgust she finally became
renounced, giving up her hankering for the arrival of a suitor. Thereafter she
engaged herself in thinking only of the Supreme Lord, Hari, and her mind
achieved the supreme platform of peace. The instruction received from her is
that hopes for sense gratification are the root cause of all suffering.
Therefore, only one who has given up such hankering can fix himself in
meditation upon the Personality of Godhead and achieve transcendental peace.
SB 11.8.1
TEXT 1
TEXT
çré-brähmaëa uväca
sukham aindriyakaà räjan
svarge naraka eva ca
dehinäà yad yathä duùkhaà
tasmän neccheta tad-budhaù
SYNONYMS
çré-brähmaëaù uväca—the saintly brähmaëa said; sukham—happiness;
aindriyakam—generated from the material senses; räjan—O King; svarge—in material
heaven; narake—in hell; eva—certainly; ca—also; dehinäm—of the embodied living
beings; yat—since; yathä—just as; duùkham—unhappiness; tasmät—therefore; na—not;
iccheta—should desire; tat—that; budhaù—one who knows.
TRANSLATION
The saintly brähmaëa said: O King, the embodied living entity automatically
experiences unhappiness in heaven or hell. Similarly, happiness will also be
experienced, even without one’s seeking it. Therefore a person of intelligent
discrimination does not make any endeavor to obtain such material happiness.
PURPORT
One should not uselessly waste his life pursuing material sense gratification,
because a specific quantity of material happiness will automatically come to one
as a result of one’s past and present fruitive activities. This lesson is
learned from the ajagara, or python, who lies down and accepts for his
maintenance whatever comes of its own accord. Remarkably, in both material
heaven and hell happiness and unhappiness come automatically, due to our
previous activities, although the proportions of happiness and unhappiness
certainly vary. Either in heaven or in hell one may eat, drink, sleep and have
sex life, but these activities, being based on the material body, are temporary
and inconsequential. An intelligent person should see that even the best
material situation is actually a punishment for previous unlawful activities
executed outside the scope of loving devotional service to God. A conditioned
soul undergoes great trouble to obtain a little happiness. After struggling in
material life, which is full of hardship and hypocrisy, one may receive a little
sense gratification, but this illusory pleasure in no way offsets the burden of
suffering one must bear to obtain it. After all, a pretty hat is no cure for a
homely face. If one really wants to solve life’s problems, one should live
simply and reserve the major portion of one’s life for loving service to Kåñëa.
Even those who do not serve God receive a certain standard of maintenance from
Him; therefore we can just imagine the security the Lord affords to those who
dedicate their lives to His devotional service.
Unrefined fruitive workers foolishly worry only about the present life, whereas
more pious karmés imprudently make elaborate arrangements for future material
sense gratification, unaware that all such enjoyment is temporary. The real
solution, however, is to understand that by pleasing the Personality of Godhead,
who is the master of all senses and all desires, one can attain permanent
happiness. Such knowledge easily solves the problems of life.
SB 11.8.2
TEXT 2
TEXT
gräsaà su-måñöaà virasaà
mahäntaà stokam eva vä
yadåcchayaiväpatitaà
grased äjagaro ’kriyaù
SYNONYMS
gräsam—food; su-måñöam—clean and delicious; virasam—tasteless; mahäntam—a large
quantity; stokam—a small quantity; eva—certainly; vä—either; yadåcchayä—without
personal endeavor; eva—indeed; äpatitam—obtained; graset—one should eat;
äjagaraù—like the python; akriyaù—remaining neutral without endeavor.
TRANSLATION
Following the example of the python, one should give up material endeavors and
accept for one’s maintenance food that comes of its own accord, whether such
food be delicious or tasteless, ample or meager.
SB 11.8.3
TEXT 3
TEXT
çayétähäni bhüréëi
nirähäro ’nupakramaù
yadi nopanayed gräso
mahähir iva diñöa-bhuk
SYNONYMS
çayéta—he should remain peacefully; ahäni—days; bhüréëi—for many;
nirähäraù—fasting; anupakramaù—without endeavor; yadi—if; na upanayet—does not
come; gräsaù—food; mahä-ahiù—the great python; iva—like; diñöa—whatever is
provided by providence; bhuk—eating.
TRANSLATION
If at any time food does not come, then a saintly person should fast for many
days without making endeavor. He should understand that by God’s arrangement he
must fast. Thus, following the example of the python, he should remain peaceful
and patient.
PURPORT
If by God’s arrangement one is forced to suffer material hardship, then one
should think, “Due to my past sinful activity I am now being punished. In this
way, God is mercifully making me humble.” The word çayéta means one should
remain peaceful and patient without mental agitation. Diñöa-bhuk means one must
accept the Personality of Godhead as the supreme controller and not foolishly
give up one’s faith due to material inconvenience. Tat te ’nukampäà
su-samékñamäëo bhuïjäna evätma-kåtaà vipäkam (Bhäg. 10.14.8). A devotee of the
Lord always accepts material hardship as the mercy of Lord Kåñëa; thus he
becomes eligible for supreme liberation.
SB 11.8.4
TEXT 4
TEXT
ojaù-saho-bala-yutaà
bibhrad deham akarmakam
çayäno véta-nidraç ca
nehetendriyavän api
SYNONYMS
ojaù—sensual strength; sahaù—mental strength; bala—physical strength;
yutam—endowed with; bibhrat—maintaining; deham—the body; akarmakam—without
endeavor; çayänaù—remaining peacefully; véta—freed; nidraù—from nescience;
ca—and; na—not; éheta—should endeavor; indriya-vän—possessing full bodily,
mental and sensual strength; api—even though.
TRANSLATION
A saintly person should remain peaceful and materially inactive, maintaining his
body without much endeavor. Even though possessed of full sensual, mental and
physical strength, a saintly person should not become active for material gain
but rather should always remain alert to his actual self-interest.
PURPORT
The word véta-nidraù in this verse is very significant. Nidrä means “sleep” or
“ignorance,” and véta means “freed from.” In other words, a transcendentalist
should always be awake to his eternal relationship with the Supreme Personality
of Godhead and should carefully cultivate Kåñëa consciousness. Being confident
of his relationship with the Lord, he should not endeavor for his personal
maintenance, knowing that the Lord is protecting him in all respects. Çréla
Viçvanätha Cakravarté Öhäkura states that the example of the python is given so
that one will not uselessly waste his time in bodily maintenance.
One should not think, however, that the purpose of life is to lie on the ground
like a python or to make a show of starving the body. The example of the python
should not encourage one to become completely inactive. One should rather become
active in spiritual advancement and inactive in material sense gratification. If
one becomes completely inactive, that is certainly nidrä, or the darkness of
ignorance, in which one remains asleep to his identity as an eternal servant of
the Personality of Godhead.
A transcendentalist is eager to execute his service to the Lord, and therefore
he is grateful when the Lord provides material facilities for such service. Mere
renunciation of the material world is phalgu-vairägya, or an immature stage of
spiritual understanding. One must come to the stage of yukta-vairägya, engaging
everything in the service of Lord Kåñëa. It is our practical experience that a
devotee absorbed in spreading Kåñëa consciousness automatically receives all
facilities for his personal maintenance.
SB 11.8.5
TEXT 5
TEXT
muniù prasanna-gambhéro
durvigähyo duratyayaù
ananta-päro hy akñobhyaù
stimitoda ivärëavaù
SYNONYMS
muniù—a saintly sage; prasanna—pleasing; gambhéraù—very grave;
durvigähyaù—unfathomable; duratyayaù—unsurpassable; ananta-päraù—unlimited;
hi—certainly; akñobhyaù—not to be disturbed; stimita—calm; udaù—water; iva—like;
arëavaù—the ocean.
TRANSLATION
A saintly sage is happy and pleasing in his external behavior, whereas
internally he is most grave and thoughtful. Because his knowledge is
immeasurable and unlimited he is never disturbed, and thus in all respects he is
like the tranquil waters of the unfathomable and unsurpassable ocean.
PURPORT
Even in the midst of great distress, a self-realized sage does not lose control
of himself, nor is his spiritual knowledge lost. Thus he is akñobhya, or
undisturbed. His mind is fixed on the Supreme Personality of Godhead, who is the
reservoir of unlimited spiritual bliss, and having linked his consciousness with
the supreme consciousness, his knowledge cannot be measured. A pure devotee,
having taken shelter of the Lord’s lotus feet, possesses great spiritual power,
and therefore he cannot be surpassed or overwhelmed. In fact, having developed
his spiritual body, he is not affected by the deteriorating actions of time.
Although outwardly he is friendly and pleasing to everyone, internally his mind
is fixed in the Absolute Truth, and no one can understand his actual purpose or
plan. Even the most intelligent human being cannot understand the mental
activities of a self-realized devotee who has given up material life based on
lust and greed and taken shelter at the lotus feet of the Lord. Such a great
soul can be compared to the mighty ocean. Innumerable powerful rivers plunge
into the ocean, but the ocean remains calm and peaceful. Thus, a saintly person
is understood to be, like the ocean, pleasing, unfathomable, grave,
unsurpassable, unlimited and unshakable.
SB 11.8.6
TEXT 6
TEXT
samåddha-kämo héno vä
näräyaëa-paro muniù
notsarpeta na çuñyeta
saridbhir iva sägaraù
SYNONYMS
samåddha—flourishing; kämaù—material opulence; hénaù—destitute; vä—or;
näräyaëa—the Supreme Personality of Godhead; paraù—accepting as supreme; muniù—a
saintly devotee; na—does not; utsarpeta—swell up; na—does not; çuñyeta—dry up;
saridbhiù—by the rivers; iva—like; sägaraù—the ocean.
TRANSLATION
During the rainy season the swollen rivers rush into the ocean, and during the
dry summer the rivers, now shallow, severely reduce their supply of water; yet
the ocean does not swell up during the rainy season, nor does it dry up in the
hot summer. In the same way, a saintly devotee who has accepted the Supreme
Personality of Godhead as the goal of his life sometimes will receive by
providence great material opulence, and sometimes he will find himself
materially destitute. However, such a devotee of the Lord does not rejoice in a
flourishing condition, nor is he morose when poverty-stricken.
PURPORT
A sincere devotee of the Lord is always eager to meet the Lord and render Him
transcendental service. He wants to remain fixed as an atom at the lotus feet of
the Lord because Lord Kåñëa, or Näräyaëa, is the reservoir of all pleasure. He
rejoices when experiencing pure Kåñëa consciousness and is morose when Kåñëa is
not present in his mind. In his dealings with the material world, a devotee
cannot be disturbed by ordinary, materialistic people who sometimes insult him
and accuse him of neglecting material sense gratification, just as the ocean
cannot be disturbed by the innumerable rivers that enter into it. Sometimes
lusty women approach a pure devotee, and sometimes speculative philosophers try
to argue against the Personality of Godhead, but with all such ordinary people,
a pure devotee is detached and undisturbed in his blissful Kåñëa consciousness.
SB 11.8.7
TEXT 7
TEXT
dåñövä striyaà deva-mäyäà
tad-bhävair ajitendriyaù
pralobhitaù pataty andhe
tamasy agnau pataìga-vat
SYNONYMS
dåñövä—seeing; striyam—a woman; deva-mäyäm—whose form is created by the illusory
energy of the Lord; tat-bhävaiù—by the alluring seductive activities of the
woman; ajita—one who has not controlled; indriyaù—his senses;
pralobhitaù—enticed; patati—falls down; andhe—into the blindness of ignorance;
tamasi—into the darkness of hell; agnau—in the fire; pataìga-vat—just like the
moth.
TRANSLATION
One who has failed to control his senses immediately feels attraction upon
seeing a woman’s form, which is created by the illusory energy of the Supreme
Lord. Indeed, when the woman speaks with enticing words, smiles coquettishly and
moves her body sensuously, his mind is immediately captured, and thus he falls
blindly into the darkness of material existence, just as the moth maddened by
the fire rushes blindly into its flames.
PURPORT
Çréla Çrédhara Svämé explains in this regard that just as a moth is killed by
its attraction to the form of fire, similarly a bee can easily be killed by
exploiting its attraction to the fragrance of flowers. Furthermore, hunters may
trap and kill an elephant by exploiting its sensuous desire to touch a captive
female elephant and may also kill a deer by attracting it with the sounds of
their horns; and a fish is killed by its desire to taste the bait on a hook.
Thus, one who desires to learn detachment from material illusion should accept
these five helpless creatures as guru and learn the needful. Certainly one who
is lusty to enjoy the illusory form of woman will be quickly buried in material
illusion. Of the five types of fatal attraction involving material sense
objects, the lesson of rüpa, or form, is illustrated in this verse.
SB 11.8.8
TEXT 8
TEXT
yoñid-dhiraëyäbharaëämbarädi-
dravyeñu mäyä-raciteñu müòhaù
pralobhitätmä hy upabhoga-buddhyä
pataìga-van naçyati nañöa-dåñöiù
SYNONYMS
yoñit—of women; hiraëya—golden; äbharaëa—ornaments; ambara—clothing; ädi—and so
on; dravyeñu—upon seeing such things; mäyä—by the illusory energy of the Lord;
raciteñu—manufactured; müòhaù—a fool with no discrimination; pralobhita—aroused
by lusty desires; ätmä—such a person; hi—certainly; upabhoga—for sense
gratification; buddhyä—with the desire; pataìga-vat—like the moth; naçyati—is
destroyed; nañöa—is ruined; dåñöiù—whose intelligence.
TRANSLATION
A foolish person with no intelligent discrimination is immediately aroused at
the sight of a lusty woman beautifully decorated with golden ornaments, fine
clothing and other cosmetic features. Being eager for sense gratification, such
a fool loses all intelligence and is destroyed just like the moth who rushes
into the blazing fire.
PURPORT
Actually, women have the power to attract men through all of the material
senses. Men become lusty by seeing the body of a woman, by smelling her
fragrance, by hearing her voice, by tasting her lips and by touching her body.
However, the foolish relationship based on material sex attraction begins by
seeing, and thus rüpa, or form, is very prominent in the process of ruining
one’s intelligence. This fact has been exploited in modern times by huge
pornography industries, which prey on unfortunate men and women. The example of
the foolish moth rushing into the fire and destroying itself is most appropriate
in this regard, for one who becomes addicted to the momentary pleasure of sex
indulgence certainly loses his power to understand the spiritual reality behind
dull matter.
A lusty person becomes blind and foolish through sex indulgence, and his soul is
lost in the fire of sense gratification. This whole disaster can be avoided by
taking seriously to the process of chanting the holy names of the Lord: Hare
Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare
Hare. Caitanya Mahäprabhu and His empowered representatives such as Çréla
Prabhupäda have created a movement to save people from the dungeon of material
life, and we should all seriously take advantage of this opportunity.
SB 11.8.9
TEXT 9
TEXT
stokaà stokaà grased gräsaà
deho varteta yävatä
gåhän ahiàsann ätiñöhed
våttià mädhukaréà muniù
SYNONYMS
stokam stokam—always, a little bit; graset—one should eat; gräsam—food;
dehaù—the material body; varteta—that it may live; yävatä—with that much;
gåhän—the householders; ahiàsan—not harassing; ätiñöhet—one should practice;
våttim—the occupation; mädhu-karém—of the honeybee; muniù—a saintly person.
TRANSLATION
A saintly person should accept only enough food to keep his body and soul
together. He should go from door to door accepting just a little bit of food
from each family. Thus he should practice the occupation of the honeybee.
PURPORT
Sometimes a honeybee is attracted by the extraordinary aroma of a particular
lotus flower and lingers there, neglecting his usual activity of flying from
flower to flower. Unfortunately, at sunset the lotus flower closes, and thus the
infatuated honeybee is trapped. Similarly, a sannyäsé or brahmacäré may discover
that excellent foodstuff is available at a particular house, and therefore,
instead of wandering from place to place, he may become a veritable resident of
such a well-fed household. Thus he will become bewildered by the illusion of
family life and fall down from the platform of renunciation. Also, if a
mendicant takes unfair advantage of the Vedic custom of charity and takes too
often from a single family, the resentment he causes will disturb the social
order. An ideal sage should, like the honeybee, travel from place to place, but
he must be careful not to become a chubby bee by going to many houses and eating
sumptuously at each house. According to Çréla Bhaktisiddhänta Sarasvaté Öhäkura,
such a chubby bee will undoubtedly become entangled in the network of mäyä. No
one should be overly attached to the gratification of his tongue, because this
will lead to an overstuffed belly and then uncontrollable lust. In conclusion,
one should not endeavor very much for material sense gratification but should
instead endeavor strenuously to spread the glories of the Supreme Lord, Kåñëa.
This is the proper use of human energy.
SB 11.8.10
TEXT 10
TEXT
aëubhyaç ca mahadbhyaç ca
çästrebhyaù kuçalo naraù
sarvataù säram ädadyät
puñpebhya iva ñaöpadaù
SYNONYMS
aëubhyaù—from the smallest; ca—and; mahadbhyaù—from the greatest; ca—also;
çästrebhyaù—from religious scriptures; kuçalaù—intelligent; naraù—a man;
sarvataù—from all; säram—the essence; ädadyät—should take; puñpebhyaù—from the
flowers; iva—like; ñaöpadaù—the honeybee.
TRANSLATION
Just as the honeybee takes nectar from all flowers, big and small, an
intelligent human being should take the essence from all religious scriptures.
PURPORT
In human society the original knowledge is called Veda, and the essential part
of veda, or knowledge, is Kåñëa consciousness. As stated in Bhagavad-gétä
(15.15), vedaiç ca sarvair aham eva vedyaù. From the honeybee, an intelligent
human being should learn to take the essence, or nectar, of all knowledge. A
honeybee does not waste its time trying to carry away an entire bush or garden,
but rather takes the essential nectar. We may thus study the difference between
the honeybee and the ass, who carries heavy loads. Education does not mean to
become an intellectual ass carrying heavy loads of useless knowledge; rather,
one should accept the essential knowledge that leads to an eternal life of bliss
and understanding.
At the present time people generally have a sectarian concept of religion, and
yet there is no scientific understanding of the Absolute Truth. Such complacent,
dogmatic, sectarian religionists can certainly learn something from the example
of the honeybee given in this verse.
SB 11.8.11
TEXT 11
TEXT
säyantanaà çvastanaà vä
na saìgåhëéta bhikñitam
päëi-pätrodarämatro
makñikeva na saìgrahé
SYNONYMS
säyantanam—meant for the night; çvastanam—meant for tomorrow; vä—either; na—not;
saìgåhëéta—should accept; bhikñitam—food in charity; päëi—with the hand;
pätra—as one’s plate; udara—with the belly; amatraù—as the storage container;
makñikä—the bee; iva—like; na—not; saìgrahé—a collector.
TRANSLATION
A saintly person should not think, “This food I will keep to eat tonight and
this other food I can save for tomorrow.” In other words, a saintly person
should not store foodstuffs acquired by begging. Rather, he should use his own
hands as his plate and eat whatever fits on them. His only storage container
should be his belly, and whatever conveniently fits into his belly should be his
stock of food. Thus one should not imitate the greedy honeybee who eagerly
collects more and more honey.
PURPORT
There are two types of honeybees: those who collect nectar from the flowers and
those who actually manufacture honey in the beehive. This verse refers to the
second class. The greedy honeybee eventually collects so much honey that he is
trapped in his hive; and in the same way, a materialistic person becomes trapped
under the burden of unnecessary material accumulation. One who is interested in
making spiritual progress should avoid such a situation; however, Çréla
Bhaktisiddhänta Sarasvaté Öhäkura points out that for the purpose of spreading
Kåñëa consciousness one may accumulate an unlimited amount of material opulence.
This is called yukta-vairägya, or using everything in the service of Kåñëa. A
saintly person who is unable to work in Lord Caitanya’s mission should practice
austerities and collect only what he can hold in his hands and belly. However,
one who has given his life to Kåñëa may collect unlimitedly on Lord Kåñëa’s
behalf. In fact, without acquiring material opulence, how is it possible to
spread the Kåñëa consciousness movement all over the world? But if one tries to
personally enjoy the funds or facilities acquired for the missionary activities
of the Kåñëa consciousness movement, he commits the greatest offense. Therefore,
even in the name of Lord Kåñëa, one should collect only what he can immediately
engage in practical devotional service; otherwise one will fall down to the
platform of ordinary greediness.
SB 11.8.12
TEXT 12
TEXT
säyantanaà çvastanaà vä
na saìgåhëéta bhikñukaù
makñikä iva saìgåhëan
saha tena vinaçyati
SYNONYMS
säyantanam—meant for the night; çvastanam—meant for tomorrow; vä—either; na—not;
saìgåhëéta—should accept; bhikñukaù—a saintly mendicant; makñikä—honeybee;
iva—like; saìgåhëan—collecting; saha—with; tena—that collection; vinaçyati—is
destroyed.
TRANSLATION
A saintly mendicant should not even collect foodstuffs to eat later in the same
day or the next day. If he disregards this injunction and like the honeybee
collects more and more delicious foodstuffs, that which he has collected will
indeed ruin him.
PURPORT
Bhramara refers to that honeybee who wanders about from flower to flower, and
makñikä is the honeybee who accumulates more and more honey in the beehive with
great attachment. A saintly mendicant should be like the bhramara bee because if
he imitates the makñikä bee his spiritual consciousness will be ruined. This
point is so important that it is repeated in this verse.
SB 11.8.13
TEXT 13
TEXT
padäpi yuvatéà bhikñur
na spåçed däravém api
spåçan karéva badhyeta
kariëyä aìga-saìgataù
SYNONYMS
padä—with the foot; api—even; yuvatém—a young girl; bhikñuù—a saintly mendicant;
na—not; spåçet—should touch; däravém—made of wood; api—even; spåçan—touching;
karé—the elephant; iva—like; badhyeta—becomes captured; kariëyäù—of the
she-elephant; aìga-saìgataù—by contact with the body.
TRANSLATION
A saintly person should never touch a young girl. In fact, he should not even
let his foot touch a wooden doll in the shape of a woman. By bodily contact with
a woman he will surely be captured by illusion, just as the elephant is captured
by the she-elephant due to his desire to touch her body.
PURPORT
Elephants are captured in the jungle in the following way. A large hole is dug
and then covered over with grass, leaves, mud and so on. Then a she-elephant is
exhibited in front of the male elephant, who chases after her with lusty desire,
falls into the hole and is captured. The lesson to be learned from the elephant
is that the desire to relish the touch sensation is certainly the cause of
ruining one’s life. An intelligent person, noting the elephant’s great
propensity to sport with the she-elephant, will take this excellent example to
heart. Therefore, somehow or other one should avoid being cheated by allurement
to the sensuous form of woman. One should not allow one’s mind to be lost in
lusty dreams of sex pleasure. There are various types of sense gratification to
be enjoyed between men and women, including speaking, contemplating, touching,
sexual intercourse, etc., and all of these constitute the network of illusion by
which one is helplessly bound like an animal. Somehow or other one should remain
aloof from sense gratification in the form of sex pleasure; otherwise, there is
no possibility of understanding the spiritual world.
SB 11.8.14
TEXT 14
TEXT
nädhigacchet striyaà präjïaù
karhicin måtyum ätmanaù
balädhikaiù sa hanyeta
gajair anyair gajo yathä
SYNONYMS
na adhigacchet—he should not approach to enjoy; striyam—a woman; präjïaù—one who
can intelligently discriminate; karhicit—at any time; måtyum—death personified;
ätmanaù—for oneself; bala—in strength; adhikaiù—by those who are superior;
saù—he; hanyeta—will be destroyed; gajaiù—by elephants; anyaiù—by others;
gajaù—an elephant; yathä—just as.
TRANSLATION
A man possessing intelligent discrimination should not under any circumstances
try to exploit the beautiful form of a woman for his sense gratification. Just
as an elephant trying to enjoy a she-elephant is killed by other bull elephants
also enjoying her company, one trying to enjoy a lady’s company can at any
moment be killed by her other lovers who are stronger than he.
PURPORT
Just as one is enchanted by the beautiful form of a woman, many other men will
also be enchanted, and there is danger that they will be stronger than oneself
and may even jealously kill one. Crimes of passion are extremely common. This is
another disadvantage of material life.
SB 11.8.15
TEXT 15
TEXT
na deyaà nopabhogyaà ca
lubdhair yad duùkha-saïcitam
bhuìkte tad api tac cänyo
madhu-hevärthavin madhu
SYNONYMS
na—not; deyam—to be given in charity to others; na—not; upabhogyam—to be enjoyed
personally; ca—also; lubdhaiù—by those who are greedy; yat—that which;
duùkha—with great struggle and pain; saïcitam—is accumulated; bhuìkte—he enjoys;
tat—that; api—nevertheless; tat—that; ca—also; anyaù—someone else; madhu-hä—the
one who steals the honey from the beehive; iva—like; artha—wealth; vit—one who
knows how to recognize; madhu—the honey.
TRANSLATION
A greedy person accumulates a large quantity of money with great struggle and
pain, but the person who has struggled so much to acquire this wealth is not
always allowed to enjoy it himself or give it in charity to others. The greedy
man is like the bee who struggles to produce a large quantity of honey, which is
then stolen by a man who will enjoy it personally or sell it to others. No
matter how carefully one hides his hard-earned wealth or tries to protect it,
there are those who are expert in detecting the whereabouts of valuable things,
and they will steal it.
PURPORT
One may argue that a wealthy man may conceal his money so expertly, by investing
it in banks, stocks, properties, and so on, that there is no danger of theft.
Only foolish people actually hide money by burying it in the ground or placing
it under a mattress. But despite the fact that the majority of the world’s
wealth has been accumulated in highly developed capitalistic countries, these
countries are being severely challenged by many enemies who threaten at any
moment to overrun the capitalists and steal their wealth. Similarly, we often
find that the children of wealthy people are kidnapped, and then their parents
must pay huge ransoms. Sometimes the parents themselves may also be kidnapped.
Furthermore, there are so-called investment counselors who are expert in
stealing the money of rich people; and in the modern age governments have also
become expert in stealing money by taxation. Thus, the word artha-vit indicates
one who by hook or by crook is expert in stealing the hard-earned wealth of
other people. The bees work frantically to produce honey, but they will not
enjoy their honey. As Lord Kåñëa states, måtyuù sarva-haraç cäham: “I will come
as death personified and steal everything.” (Bg. 10.34) Somehow or other one’s
hard-earned material opulence will be stolen, and therefore, as mentioned in
this verse, one should not work uselessly like the foolish honeybee.
SB 11.8.16
TEXT 16
TEXT
su-duùkhopärjitair vittair
äçäsänäà gåhäçiñaù
madhu-hevägrato bhuìkte
yatir vai gåha-medhinäm
SYNONYMS
su-duùkha—with great struggle; upärjitaiù—that which is acquired;
vittaiù—material opulence; äçäsänäm—of those fervently desiring; gåha—related to
domestic enjoyment; äçiñaù—blessings; madhu-hä—the person who steals honey from
the bees; iva—like; agrataù—first, before others; bhuìkte—enjoys; yatiù—a
saintly mendicant; vai—certainly; gåha-medhinäm—of those dedicated to material
family life.
TRANSLATION
Just as a hunter takes away the honey laboriously produced by the honeybees,
similarly, saintly mendicants such as brahmacärés and sannyäsés are entitled to
enjoy the property painstakingly accumulated by householders dedicated to family
enjoyment.
PURPORT
The scriptures state, “Saintly mendicants in the sannyäsa order of life and
brahmacärés have first right to enjoy the sumptuous foodstuffs produced by the
householders. If the householders enjoy such foodstuffs without first offering
them in charity to the mendicants, such neglectful householders must undergo the
lunar fast called cändräyaëam.” In family life one must overcome the natural
tendency toward selfishness by giving abundant charity. Modern society foolishly
does not observe such Vedic injunctions, and as a result the world has become
overrun by envious gåha-medhés, or persons wholly and solely dedicated to
personal gratification in family life. Therefore, the whole world is seized in
an uncontrollable spasm of violence and suffering. If one wants to live
peacefully one must follow the Vedic injunctions regulating family life.
Although the householders work very hard to accumulate money, the saintly
sannyäsés and brahmacärés have the right to first enjoy the fruits of such
labor. The conclusion is that one should give first priority to spiritual
advancement in Kåñëa consciousness and thus perfect one’s life. Then even
without personal endeavor, one will be supplied all of one’s necessities by the
mercy of the Personality of Godhead.
SB 11.8.17
TEXT 17
TEXT
grämya-gétaà na çåëuyäd
yatir vana-caraù kvacit
çikñeta hariëäd baddhän
mågayor géta-mohität
SYNONYMS
grämya—relating to sense gratification; gétam—songs; na—not; çåëuyät—he should
hear; yatiù—a saintly mendicant; vana—in the forest; caraù—moving; kvacit—ever;
çikñeta—one should learn; hariëät—from the deer; baddhät—bound up; mågayoù—of
the hunter; géta—by the song; mohität—bewildered.
TRANSLATION
A saintly person dwelling in the forest in the renounced order of life should
never listen to songs or music promoting material enjoyment. Rather, a saintly
person should carefully study the example of the deer, who is bewildered by the
sweet music of the hunter’s horn and is thus captured and killed.
PURPORT
If one becomes attached to the sense gratification of materialistic music and
songs, one will develop all the features of material entanglement. One should
hear Bhagavad-gétä, or the song sung by the Supreme Lord.
SB 11.8.18
TEXT 18
TEXT
nåtya-väditra-gétäni
juñan grämyäëi yoñitäm
äsäà kréòanako vaçya
åñyaçåìgo mågé-sutaù
SYNONYMS
nåtya—dancing; väditra—musical performance; gétäni—songs; juñan—cultivating;
grämyäni—related to sense gratification; yoñitäm—of women; äsäm—of them;
kréòanakaù—a plaything; vaçyaù—fully controlled; åñya-çåìgaù—the sage Åñyaçåìga;
mågé-sutaù—son of Mågé
TRANSLATION
Becoming attracted to the worldly singing, dancing and musical entertainment of
beautiful women, even the great sage Åñyaçåìga, the son of Mågé, fell totally
under their control, just like a pet animal.
PURPORT
Åñyaçåìga, the young son of the sage Mågé, was intentionally brought up by his
father in an atmosphere of complete innocence. Mågé Åñi thought that if his son
were never exposed to the sight of women he would always remain a perfect
brahmacäré. But by chance the inhabitants of the neighboring kingdom, who were
suffering from a long-term drought, received divine advice that rain would
return to their kingdom only after the brähmaëa named Åñyaçåìga stepped foot in
it. Therefore they sent beautiful women to the hermitage of Mågé to entice
Åñyaçåìga and bring him back with them. Since Åñyaçåìga had never even heard
about women, he easily fell for their trap.
The name Åñyaçåìga indicates that the young sage was born with a deerlike horn
growing out of his forehead. If like the deer a åñi becomes attracted to sweet
musical sounds promising sense gratification, then like the deer he is quickly
vanquished. A thoughtful person should humbly take instruction from the deer,
who is doomed by attraction to musical sense gratification.
SB 11.8.19
TEXT 19
TEXT
jihvayäti-pramäthinyä
jano rasa-vimohitaù
måtyum åcchaty asad-buddhir
ménas tu baòiçair yathä
SYNONYMS
jihvayä—by the tongue; ati-pramäthinyä—which is extremely disturbing; janaù—a
person; rasa-vimohitaù—bewildered by attraction to taste; måtyum—death;
åcchati—achieves; asat—useless; buddhiù—whose intelligence; ménaù—the fish;
tu—indeed; baòiçaiù—by the hooks; yathä—just as.
TRANSLATION
Just as a fish, incited by the desire to enjoy his tongue, is fatally trapped on
the fisherman’s hook, similarly, a foolish person is bewildered by the extremely
disturbing urges of the tongue and thus is ruined.
PURPORT
The fisherman places meaty bait on a sharp hook and easily attracts the
unintelligent fish, who is greedy to enjoy its tongue. Similarly, people are mad
after gratifying their tongues and lose all discrimination in their eating
habits. For momentary gratification they construct huge slaughterhouses and kill
millions of innocent creatures, and by inflicting such atrocious suffering they
prepare a ghastly future for themselves. But even if one eats only the foods
authorized in the Vedas, there is still danger. One may eat too sumptuously and
then the artificially stuffed belly will create pressure on the sexual organs.
Thus one will fall down into the lower modes of nature and commit sinful
activities that lead to the death of one’s spiritual life. From the fish one
should carefully learn the real dangers involved in gratifying the tongue.
SB 11.8.20
TEXT 20
TEXT
indriyäëi jayanty äçu
nirähärä manéñiëaù
varjayitvä tu rasanaà
tan nirannasya vardhate
SYNONYMS
indriyäëi—the material senses; jayanti—they conquer; äçu—quickly;
nirähäräù—those who restrain the senses from their objects; manéñiëaù—the
learned; varjayitvä—except for; tu—however; rasanam—the tongue; tat—its desire;
nirannasya—for one who is fasting; vardhate—increases.
TRANSLATION
By fasting, learned men quickly bring all of the senses except the tongue under
control, because by abstaining from eating such men are afflicted with an
increased desire to gratify the sense of taste.
PURPORT
In South America there is a saying that when the belly is full the heart is
content. Thus, one who is eating sumptuously is jolly, and if one is deprived of
proper food one’s appetite becomes even more voracious. An intelligent person,
however, does not fall under the control of the tongue, but rather tries to make
progress in Kåñëa consciousness. By accepting the remnants of food offered to
the Lord (prasädam), one gradually purifies the heart and automatically becomes
simple and austere.
In this connection, Çréla Bhaktisiddhänta Sarasvaté Öhäkura states that the
business of the tongue is to gratify itself with the varieties of flavor, but by
wandering in the twelve holy forests of Vraja-mandala (Våndävana), one can be
freed from the twelve flavors of material sense gratification. The five
principal divisions of material relationships are neutral admiration, servitude,
friendship, parental affection and conjugal love; the seven subordinate features
of material relationships are material humor, astonishment, chivalry,
compassion, anger, dread and ghastliness. Originally, these twelve rasas, or
flavors of relationships, are exchanged between the Supreme Personality of
Godhead and the living entity in the spiritual world; and by wandering in the
twelve forests of Våndävana one can respiritualize the twelve flavors of
personal existence. Thus one will become a liberated soul, free from all
material desires. If one artificially tries to give up sense gratification,
especially that of the tongue, the attempt will be a failure, and in fact one’s
desire for sense gratification will increase as a result of artificial
deprivation. Only by experiencing real, spiritual pleasure in relationship with
Kåñëa can one give up material desires.
SB 11.8.21
TEXT 21
TEXT
tävaj jitendriyo na syäd
vijitänyendriyaù pumän
na jayed rasanaà yävaj
jitaà sarvaà jite rase
SYNONYMS
tävat—still; jita-indriyaù—one who has conquered the senses; na—not; syät—can
be; vijita-anya-indriyaù—one who has conquered all of the other senses; pumän—a
human being; na jayet—cannot conquer; rasanam—the tongue; yävat—as long as;
jitam—conquered; sarvam—everything; jite—when conquered; rase—the tongue.
TRANSLATION
Although one may conquer all of the other senses, as long as the tongue is not
conquered it cannot be said that one has controlled his senses. However, if one
is able to control the tongue, then one is understood to be in full control of
all the senses.
PURPORT
By eating, one gives energy and activity to all of the senses, and thus if the
tongue is uncontrolled all of the senses will be dragged down to the material
platform of existence. Therefore, by all means one must control the tongue. If
one fasts, then all of the other senses become weak and lose their potency. The
tongue, however, becomes more greedy to taste delicious preparations, and when
one finally indulges the tongue, all of the senses quickly go out of control.
Therefore, Çréla Viçvanätha Cakravarté Öhäkura advises that one accept
mahä-prasädam, or the remnants of the Lord’s food, in a moderate proportion.
Since the tongue’s function is also to vibrate, one should vibrate the glorious
holy name of the Supreme Lord and taste the ecstasy of pure Kåñëa consciousness.
As stated in Bhagavad-gétä, rasa-varjaà raso ’py asya paraà dåñövä nivartate:
only by the higher taste of Kåñëa consciousness can one give up the deadly lower
taste that keeps one imprisoned in material bondage.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura states that as long as one’s
intelligence is materially covered, one cannot understand the pleasure of Kåñëa
consciousness. Trying to enjoy without Kåñëa, the living entity leaves the abode
of the Supreme Lord, called Vrajabhümi, and comes down into the material world,
where he quickly loses control of his senses. One becomes particularly
victimized by the tongue, belly and genitals, which exert intolerable pressure
on the conditioned soul. These desires subside, however, when one reestablishes
one’s blissful relationship with the Lord, who is actually the reservoir of all
pleasure. One who is attached to the taste of Kåñëa consciousness automatically
follows all of the rules and regulations of religious life due to spontaneous
attraction to viçuddha-sattva, or the mode of pure goodness. Without such
spontaneous attraction, one is certainly bewildered by the pushing of the
material senses.
Even the beginning stage of devotional service, called sädhana-bhakti
(regulatory practice), is so powerful that it brings one to the platform of
anartha-nivåtti, where one becomes free from unwanted sinful habits and gains
relief from the pressure of the tongue, belly and genitals. Thus one is
delivered from the bondage of material addiction and can no longer be cheated by
the allurements of the material energy. As it is said, all that glitters is not
gold. In this regard Çréla Bhaktisiddhänta Sarasvaté Öhäkura recommends that we
consider the following song written by his father, Çréla Bhaktivinoda Öhäkura:
çaréra avidyä-jäl, jadendriya tähe käl
jéve phele viñaya-sägare
tä’ra madhye jihvä ati-, lobhamay sudurmati,
tä’ke jetä kaöhina saàsäre
kåñëa baòa dayämay, karibäre jihvä jay,
sva-prasädänna dila bhäi
sei annämåta päo, rädhä-kåñëa-guëa gäo,
preme òäko caitanya-nitäi
“O Lord, this material body is a lump of ignorance, and the senses are a network
of paths to death. Somehow, we have fallen into this ocean of material sense
enjoyment, and of all the senses the tongue is most voracious and
uncontrollable; it is very difficult to conquer the tongue in this world. But
You, dear Kåñëa, are very kind to us and have given us such nice prasädam, just
to control the tongue. Now we take this prasädam to our full satisfaction and
glorify Their Lordships Çré Çré Rädhä-Kåñëa, and in love call for the help of
Lord Caitanya and Lord Nityänanda.”
SB 11.8.22
TEXT 22
TEXT
piìgalä näma veçyäséd
videha-nagare purä
tasyä me çikñitaà kiïcin
nibodha nåpa-nandana
SYNONYMS
piìgalä näma—of the name Piìgalä; veçyä—a prostitute; äsét—there was;
videha-nagare—in the city named Videha; purä—in the past; tasyäù—from her; me—by
me; çikñitaà—what was learned; kiïcit—something; nibodha—now you learn;
nåpa-nandana—O son of kings.
TRANSLATION
O son of kings, previously in the city of Videha there dwelled a prostitute
named Piìgalä. Now please hear what I have learned from that lady.
SB 11.8.23
TEXT 23
TEXT
sä svairiëy ekadä käntaà
saìketa upaneñyaté
abhüt käle bahir dväre
bibhraté rüpam uttamam
SYNONYMS
sä—she; svairiëé—the prostitute; ekadä—once; käntam—a paying lover or a
customer; saìkete—into her house of sex; upaneñyaté—to bring; abhüt—she stood;
käle—at night; bahiù—outside; dväre—in the doorway; bibhraté—holding up;
rüpam—her form; uttamam—most beautiful.
TRANSLATION
Once that prostitute, desiring to bring a lover into her house, stood outside in
the doorway at night showing her beautiful form.
SB 11.8.24
TEXT 24
TEXT
märga ägacchato vékñya
puruñän puruñarñabha
tän çulka-dän vittavataù
käntän mene ’rtha-kämuké
SYNONYMS
märge—in that street; ägacchataù—those who were coming; vékñya—seeing;
puruñän—men; puruña-åñabha—O best among men; tän—them; çulka-dän—who could pay
the price; vitta-vataù—possessing money; käntän—lovers or customers; mene—she
considered; artha-kämuké—desiring money.
TRANSLATION
O best among men, this prostitute was very anxious to get money, and as she
stood on the street at night she studied all the men who were passing by,
thinking, “Oh, this one surely has money. I know he can pay the price, and I am
sure he would enjoy my company very much.” Thus she thought about all the men on
the street.
SB 11.8.25-26
TEXTS 25–26
TEXT
ägateñv apayäteñu
sä saìketopajéviné
apy anyo vittavän ko ’pi
mäm upaiñyati bhüri-daù
evaà duräçayä dhvasta-
nidrä dväry avalambaté
nirgacchanté praviçaté
niçéthaà samapadyata
SYNONYMS
ägateñu—when they came; apayäteñu—and they went; sä—she; saìketa-upajéviné—she
whose only income was from prostitution; api—maybe; anyaù—another one;
vitta-vän—who has money; kaù api—someone; mäm—me; upaiñyati—will approach for
love; bhüri-daù—and he will give lots of money; evam—thus; duräçayä—with vain
hope; dhvasta—spoiled; nidrä—her sleep; dväri—in the doorway; avalambaté—hanging
on; nirgacchanté—going out toward the street; praviçaté—going back into her
house; niçétham—midnight; samapadyata—arrived.
TRANSLATION
As the prostitute Piìgalä stood in the doorway, many men came and went, walking
by her house. Her only means of sustenance was prostitution, and therefore she
anxiously thought, “Maybe this one who is coming now is very rich...Oh, he is
not stopping, but I am sure someone else will come. Surely this man who is
coming now will want to pay me for my love, and he will probably give lots of
money.” Thus, with vain hope, she remained leaning against the doorway, unable
to finish her business and go to sleep. Out of anxiety she would sometimes walk
out toward the street, and sometimes she went back into her house. In this way,
the midnight hour gradually arrived.
SB 11.8.27
TEXT 27
TEXT
tasyä vittäçayä çuñyad-
vakträyä déna-cetasaù
nirvedaù paramo jajïe
cintä-hetuù sukhävahaù
SYNONYMS
tasyäù—of her; vitta—for money; äçayä—by the desire; çuñyat—dried up;
vakträyäù—her face; déna—morose; cetasaù—her mind; nirvedaù—detachment;
paramaù—very great; jajïe—awakened; cintä—anxiety; hetuù—because of;
sukha—happiness; ävahaù—bringing.
TRANSLATION
As the night wore on, the prostitute, who intensely desired money, gradually
became morose, and her face dried up. Thus being filled with anxiety for money
and most disappointed, she began to feel a great detachment from her situation,
and happiness arose in her mind.
PURPORT
It appears from these verses that on this particular night the prostitute
Piìgalä was not at all successful in attracting customers to her house. Being
completely frustrated and disappointed, she gradually became indifferent to her
situation. Thus, great suffering sometimes leads one to the path of
enlightenment; or, according to a Sanskrit proverb, disappointment gives rise to
the greatest satisfaction.
The prostitute had dedicated her life to satisfying the lusty desires of many
men. Engaging her mind, body and words in the service of paying lovers, she
completely forgot the devotional service of the Supreme Personality of Godhead,
and thus her mind was most unsteady and disturbed. Finally, being completely
frustrated, her face and throat drying up, she began to feel indifferent to her
situation, and happiness arose in her mind.
SB 11.8.28
TEXT 28
TEXT
tasyä nirviëëa-cittäyä
gétaà çåëu yathä mama
nirveda äçä-päçänäà
puruñasya yathä hy asiù
SYNONYMS
tasyäù—of her; nirviëëa—disgusted; cittäyäù—whose mind; gétam—song; çåëu—please
hear; yathä—as it is; mama—from me; nirvedaù—detachment; äçä—of hopes and
yearnings; päçänäm—of the binding network; puruñasya—of a person; yathä—just as;
hi—certainly; asiù—the sword.
TRANSLATION
The prostitute felt disgusted with her material situation and thus became
indifferent to it. Indeed, detachment acts like a sword, cutting to pieces the
binding network of material hopes and desires. Now please hear from me the song
sung by the prostitute in that situation.
PURPORT
The network of material desires is created when one falsely thinks that he can
establish himself permanently in the material world. This binding network should
be cut by the sword of detachment; otherwise one will be forced to wander in the
illusory network of mäyä with no understanding of liberated life on the
spiritual platform.
SB 11.8.29
TEXT 29
TEXT
na hy aìgäjäta-nirvedo
deha-bandhaà jihäsati
yathä vijïäna-rahito
manujo mamatäà nåpa
SYNONYMS
na—does not; hi—certainly; aìga—O King; ajäta—who has not developed;
nirvedaù—detachment; deha—of the material body; bandham—bondage; jihäsati—he
desires to give up; yathä—just as; vijïäna—realized knowledge; rahitaù—bereft
of; manujaù—a human being; mamatäm—false sense of proprietorship; nåpa—O King.
TRANSLATION
O King, just as a human being who is bereft of spiritual knowledge never desires
to give up his false sense of proprietorship over many material things,
similarly, a person who has not developed detachment never desires to give up
the bondage of the material body.
SB 11.8.30
TEXT 30
TEXT
piìgaloväca
aho me moha-vitatià
paçyatävijitätmanaù
yä käntäd asataù kämaà
kämaye yena bäliçä
SYNONYMS
piìgalä—Piìgalä; uväca—said; aho—oh; me—my; moha—of illusion; vitatim—expansion;
paçyata—just see, everyone; avijita-ätmanaù—of one whose mind is not controlled;
yä—which person (me); käntät—from a lover; asataù—useless, insignificant;
kämam—lusty pleasure; kämaye—I desire; yena—because; bäliçä—I am a fool.
TRANSLATION
The prostitute Piìgalä said: Just see how greatly illusioned I am ! Because I
cannot control my mind, just like a fool I desire lusty pleasure from an
insignificant man.
PURPORT
In material existence all of the senses are attracted by different objects, and
thus the conditioned soul becomes a first-class fool. The cause of material life
is one’s indifference to the Absolute Truth. The conditioned soul considers
himself to be the lord and enjoyer of the material world and considers the
purpose of life to be sense gratification. The more one tries to enjoy the
material world, the more one’s illusion increases.
It appears from this verse that the prostitute Piìgalä was not only earning her
livelihood through prostitution, but was actually enjoying her illicit contact
with innumerable men. The words käntäd asataù indicate that she was freely
selling herself without discrimination to the most ordinary and useless men,
considering them to be “lovers.” Thus she says, “I was a great fool.” The word
bäliçä means “one who has a childish mentality, without practical experience of
right and wrong.”
SB 11.8.31
TEXT 31
TEXT
santaà samépe ramaëaà rati-pradaà
vitta-pradaà nityam imaà vihäya
akäma-daà duùkha-bhayädhi-çoka-
moha-pradaà tuccham ahaà bhaje ’jïä
SYNONYMS
santam—being; samépe—most near (in my heart); ramaëam—the most dear; rati—actual
love or pleasure; pradam—giving; vitta—prosperity; pradam—giving;
nityam—eternal; imam—Him; vihäya—giving up; akäma-dam—who can never satisfy
one’s desires; duùkha—misery; bhaya—fear; ädhi—mental distress;
çoka—lamentation; moha—illusion; pradam—giving; tuccham—most insignificant;
aham—I; bhaje—serve; ajïä—an ignorant fool.
TRANSLATION
I am such a fool that I have given up the service of that person who, being
eternally situated within my heart, is actually most dear to me. That most dear
one is the Lord of the universe, who is the bestower of real love and happiness
and the source of all prosperity. Although He is in my own heart, I have
completely neglected Him. Instead I have ignorantly served insignificant men who
can never satisfy my real desires and who have simply brought me unhappiness,
fear, anxiety, lamentation and illusion.
PURPORT
Piìgalä laments that she chose to serve most sinful, useless men. She falsely
thought they would bring her happiness and neglected to serve the actual Lord of
the heart, Kåñëa. She could understand how foolishly she had struggled for
money, not knowing that the Supreme Lord is always inclined to award prosperity
to His sincere devotee. The prostitute was proud of her ability to please men,
but she now laments that she did not try to please the Supreme Lord by loving
service. The Supreme Lord is completely aloof from the transactions of the
material world. Lord Kåñëa is the actual enjoyer of everyone and everything, but
one must learn how to please the Lord by pure spiritual service.
SB 11.8.32
TEXT 32
TEXT
aho mayätmä paritäpito våthä
säìketya-våttyäti-vigarhya-värtayä
straiëän naräd yärtha-tåño ’nuçocyät
krétena vittaà ratim ätmanecchaté
SYNONYMS
aho—oh; mayä—by me; ätmä—the soul; paritäpitaù—subjected to great pain;
våthä—uselessly; säìketya—of a prostitute; våttyä—by the occupation;
ati-vigarhya—most reprehensible; värtayä—occupation; straiëät—from lusty
woman-hunters; narät—from men; yä—who (me); artha-tåñaù—from the greedy;
anuçocyät—the pitiable; krétena—with that which was sold; vittam—money;
ratim—sex pleasure; ätmanä—with my body; icchaté—desiring.
TRANSLATION
Oh, how I have uselessly tortured my own soul! I have sold my body to lusty,
greedy men who are themselves objects of pity. Thus practicing the most
abominable profession of a prostitute, I hoped to get money and sex pleasure.
PURPORT
The art of prostitution is based on awakening the enjoying propensity in men.
Apparently this prostitute was so foolish that she maintained a romantic
conception of her profession and was actually trying to enjoy loving affairs
with her customers, not realizing that they were the lowest of men with the most
abominable motives. Like the prostitute Piìgalä, one should understand that by
giving up the devotional service of the Lord one simply becomes a victim of the
illusory energy and suffers greatly.
SB 11.8.33
TEXT 33
TEXT
yad asthibhir nirmita-vaàça-vaàsya-
sthüëaà tvacä roma-nakhaiù pinaddham
kñaran-nava-dväram agäram etad
vië-mütra-pürëaà mad upaiti känyä
SYNONYMS
yat—which; asthibhiù—with bones; nirmita—constructed; vaàça—the spine;
vaàçya—the ribs; sthüëam—the bones in the hands and legs; tvacä—by skin;
roma-nakhaiù—by hair and nails; pinaddham—covered; kñarat—oozing; nava—nine;
dväram—doors; agäram—house; etat—this; viö—stool; mütra—urine; pürëam—full of;
mat—besides me; upaiti—devotes oneself to; kä—what woman; anyä—other.
TRANSLATION
This material body is like a house in which I, the soul, am living. The bones
forming my spine, ribs, arms and legs are like the beams, crossbeams and pillars
of the house, and the whole structure, which is full of stool and urine, is
covered by skin, hair and nails. The nine doors leading into this body are
constantly excreting foul substances. Besides me, what woman could be so foolish
as to devote herself to this material body, thinking that she might find
pleasure and love in this contraption?
PURPORT
The nine doors leading into and out of the body are the two eyes, the two
nostrils, the mouth, the two ears, the genital and the anus. Vaàça, or “spine,”
also means “bamboo,” and indeed the skeleton appears to resemble a bamboo
construction. Just as bamboo can be immediately burned to ashes or chopped into
pieces, similarly, the material body, which is constantly deteriorating, may at
any moment be crushed into powder, cut into pieces, drowned, burned, suffocated,
and so on. Eventually the body must disintegrate, and therefore there is
certainly no one as unfortunate as one who has dedicated himself heart and soul
to this flimsy body, which is filled with unpleasant elements.
SB 11.8.34
TEXT 34
TEXT
videhänäà pure hy asminn
aham ekaiva müòha-dhéù
yänyam icchanty asaty asmäd
ätma-dät kämam acyutät
SYNONYMS
videhänäm—of the residents of Videha; pure—in the city; hi—certainly;
asmin—this; aham—I; ekä—alone; eva—undoubtedly; müòha—fool; dhéù—whose
intelligence; yä—(I am that one) who; anyam—another; icchanté—desiring;
asaté—being most unchaste; asmät—other than Him; ätma-dät—who awards us our
real, spiritual form; kämam—sense gratification; acyutät—the Supreme Personality
of Godhead, Acyuta.
TRANSLATION
Certainly in this city of Videha I alone am completely foolish. I neglected the
Supreme Personality of Godhead, who awards us everything, even our original
spiritual form, and instead I desired to enjoy sense gratification with many
men.
SB 11.8.35
TEXT 35
TEXT
suhåt preñöhatamo nätha
ätmä cäyaà çarériëäm
taà vikréyätmanaivähaà
rame ’nena yathä ramä
SYNONYMS
su-håt—well-wishing friend; preñöha-tamaù—absolutely the most dear one;
näthaù—Lord; ätmä—soul; ca—also; ayam—He; çarériëäm—of all embodied beings;
tam—Him; vikréya—purchasing; ätmanä—by surrendering myself; eva—certainly;
aham—I; rame—will enjoy; anena—with the Lord; yathä—just like; ramä—Lakñmédevé.
TRANSLATION
The Supreme Personality of Godhead is absolutely the most dear one for all
living beings because He is everyone’s well-wisher and Lord. He is the Supreme
Soul situated in everyone’s heart. Therefore I will now pay the price of
complete surrender, and thus purchasing the Lord I will enjoy with Him just like
Lakñmédevé.
PURPORT
The real friend of all conditioned souls is the Supreme Lord, and only He can
award the highest perfection in life. By following the example of Lakñmédevé,
who always remains at the lotus feet of the Lord, one will certainly obtain
eternal happiness. One should make the best use of the material body, which is a
bad bargain, and surrender one’s body, mind and words to the Lord. Paying such a
price, one can purchase the Lord, who is everyone’s dearmost well-wisher. Thus
one’s ancient propensity for sense gratification will automatically be
controlled.
SB 11.8.36
TEXT 36
TEXT
kiyat priyaà te vyabhajan
kämä ye käma-dä naräù
ädy-antavanto bhäryäyä
devä vä käla-vidrutäù
SYNONYMS
kiyat—how much; priyam—actual happiness; te—they; vyabhajan—have provided;
kämäù—sense gratification; ye—and those; käma-däù—who give sense gratification;
naräù—men; ädi—a beginning; anta—and an end; vantaù—having; bhäryäyäù—of a wife;
deväù—the demigods; vä—or; käla—by time; vidrutäù—separated and thus disturbed.
TRANSLATION
Men provide sense gratification for women, but all these men, and even the
demigods in heaven, have a beginning and an end. They are all temporary
creations who will be dragged away by time. Therefore how much actual pleasure
or happiness could any of them ever give to their wives?
PURPORT
In this material world everyone is basically pursuing his personal sense
gratification, and thus everyone is being ruined by the influence of time. On
the material platform no one actually helps anyone else. So-called material love
is simply a cheating process, as the lady Piìgalä is now discovering.
SB 11.8.37
TEXT 37
TEXT
nünaà me bhagavän préto
viñëuù kenäpi karmaëä
nirvedo ’yaà duräçäyä
yan me jätaù sukhävahaù
SYNONYMS
nünam—undoubtedly; me—with me; bhagavän—the Supreme Lord; prétaù—is pleased;
viñëuù—the Personality of Godhead; kena api—by some; karmaëä—activity;
nirvedaù—detachment from sense gratification; ayam—this; duräçäyäù—in one who so
stubbornly hoped for material enjoyment; yat—because; me—in me; jätaù—it has
arisen; sukha—happiness; ävahaù—bringing.
TRANSLATION
Although I most stubbornly hoped to enjoy the material world, somehow or other
detachment has arisen in my heart, and it is making me very happy. Therefore the
Supreme Personality of Godhead, Viñëu, must be pleased with me. Without even
knowing it, I must have performed some activity satisfying to Him.
SB 11.8.38
TEXT 38
TEXT
maivaà syur manda-bhägyäyäù
kleçä nirveda-hetavaù
yenänubandhaà nirhåtya
puruñaù çamam åcchati
SYNONYMS
mä—not; evam—thus; syuù—they could be; manda-bhägyäyäù—of a woman who is truly
unfortunate; kleçäù—miseries; nirveda—of detachment; hetavaù—the causes; yena—by
which detachment; anubandham—the bondage; nirhåtya—removing; puruñaù—a person;
çamam—real peace; åcchati—obtains.
TRANSLATION
A person who has developed detachment can give up the bondage of material
society, friendship and love, and a person who undergoes great suffering
gradually becomes, out of hopelessness, detached and indifferent to the material
world. Thus, due to my great suffering, such detachment awoke in my heart; yet
how could I have undergone such merciful suffering if I were actually
unfortunate? Therefore, I am in fact fortunate and have received the mercy of
the Lord. He must somehow or other be pleased with me.
SB 11.8.39
TEXT 39
TEXT
tenopakåtam ädäya
çirasä grämya-saìgatäù
tyaktvä duräçäù çaraëaà
vrajämi tam adhéçvaram
SYNONYMS
tena—by Him (the Lord); upakåtam—the great help rendered; ädäya—accepting;
çirasä—upon my head, with devotion; grämya—ordinary sense gratification;
saìgatäù—related to; tyaktvä—giving up; duräçäù—sinful desires; çaraëam—for
shelter; vrajämi—I am now coming; tam—to Him; adhéçvaram—the Supreme Personality
of Godhead.
TRANSLATION
With devotion I accept the great benefit that the Lord has bestowed upon me.
Having given up my sinful desires for ordinary sense gratification, I now take
shelter of Him, the Supreme Personality of Godhead.
SB 11.8.40
TEXT 40
TEXT
santuñöä çraddadhaty etad
yathä-läbhena jévaté
viharämy amunaiväham
ätmanä ramaëena vai
SYNONYMS
santuñöä—completely satisfied; çraddadhaté—now having complete faith; etat—in
the Lord’s mercy; yathä-läbhena—with whatever comes of its own accord;
jévaté—living; viharämi—I will enjoy life; amunä—with that one; eva—only;
aham—I; ätmanä—with the Supreme Personality of Godhead; ramaëena—who is the real
source of love and happiness; vai—there is no doubt about it.
TRANSLATION
I am now completely satisfied, and I have full faith in the Lord’s mercy.
Therefore I will maintain myself with whatever comes of its own accord. I shall
enjoy life with only the Lord, because He is the real source of love and
happiness.
SB 11.8.41
TEXT 41
TEXT
saàsära-küpe patitaà
viñayair muñitekñaëam
grastaà kälähinätmänaà
ko ’nyas trätum adhéçvaraù
SYNONYMS
saàsära—material existence; küpe—in the dark well; patitam—fallen; viñayaiù—by
sense gratification; muñita—stolen away; ékñaëam—vision; grastam—seized; käla—of
time; ahinä—by the serpent; ätmänam—the living entity; kaù—who; anyaù—else;
trätum—is capable of delivering; adhéçvaraù—the Supreme Personality of Godhead.
TRANSLATION
The intelligence of the living entity is stolen away by activities of sense
gratification, and thus he falls into the dark well of material existence.
Within that well he is then seized by the deadly serpent of time. Who else but
the Supreme Personality of Godhead could save the poor living entity from such a
hopeless condition?
PURPORT
Piìgalä stated in a previous verse that even the demigods are unable to give
actual happiness to a woman. One may question who has authorized this lady to
reject even such exalted personalities as Brahmä, Çiva and the other demigods.
The answer given here is that if one actually wants to solve all the problems of
life and go back home, back to Godhead, then the only solution is to take
shelter of the lotus feet of the Lord. It is well known that the demigods
themselves are subject to birth and death. As stated by Lord Çiva himself,
mukti-pradätä sarveñäà viñëur eva na saàçayaù: “There is no doubt that Viñëu is
the deliverer of liberation for everyone.”
SB 11.8.42
TEXT 42
TEXT
ätmaiva hy ätmano goptä
nirvidyeta yadäkhilät
apramatta idaà paçyed
grastaà kälähinä jagat
SYNONYMS
ätmä—the soul; eva—alone; hi—certainly; ätmanaù—of himself; goptä—the protector;
nirvidyeta—becomes detached; yadä—when; akhilät—from all material things;
apramattaù—without material fever; idam—this; paçyet—can see; grastam—seized;
käla—of time; ahinä—by the serpent; jagat—the universe.
TRANSLATION
When the living entity sees that the entire universe has been seized by the
serpent of time, he becomes sober and sane and at that time detaches himself
from all material sense gratification. In that condition the living entity is
qualified to be his own protector.
PURPORT
In this verse, Piìgalä states that by the Lord’s mercy a self-realized soul can
see that the entire universe is existing within the jaws of the great serpent of
time. Certainly this is not a promising situation, and one who sees it loses his
desire for sense gratification. Thus, by the Lord’s causeless mercy, the
spiritually sane living entity can protect himself from illusion.
Since Piìgalä is now glorifying the Personality of Godhead for His mercy in
awarding salvation, the following question might arise: Is she worshiping the
Lord out of love, or is she merely a salvationist desiring liberation from
material existence? In answer it may be said that in her Kåñëa conscious
situation she is already liberated, even though remaining in this world. Her
program will now be simply to render loving service to the Personality of
Godhead without any personal desire, including that of salvation.
SB 11.8.43
TEXT 43
TEXT
çré-brähmaëa uväca
evaà vyavasita-matir
duräçäà känta-tarña-jäm
chittvopaçamam ästhäya
çayyäm upaviveça sä
SYNONYMS
çré-brähmaëaù uväca—the avadhüta said; evam—thus; vyavasita—determined;
matiù—her mind; duräçäm—the sinful desire; känta—lovers; tarña—hankering for;
jäm—caused by; chittvä—cutting off; upaçamam—in tranquillity; ästhäya—being
situated; çayyäm—on her bed; upaviveça—sat down; sä—she.
TRANSLATION
The avadhüta said: Thus, her mind completely made up, Piìgalä cut off all her
sinful desires to enjoy sex pleasure with lovers, and she became situated in
perfect peace. Then she sat down on her bed.
SB 11.8.44
TEXT 44
TEXT
äçä hi paramaà duùkhaà
nairäçyaà paramaà sukham
yathä saïchidya käntäçäà
sukhaà suñväpa piìgalä
SYNONYMS
açä—material desire; hi—certainly; paramam—the greatest; duùkham—unhappiness;
nairäçyam—freedom from material desires; paramam—the greatest; sukham—happiness;
yathä—in that way; saïchidya—completely cutting off; känta—for lovers; äçäm—the
desire; sukham—happily; suñväpa—she slept; piìgalä—the former prostitute,
Piìgalä.
TRANSLATION
Material desire is undoubtedly the cause of the greatest unhappiness, and
freedom from such desire is the cause of the greatest happiness. Therefore,
completely cutting off her desire to enjoy so-called lovers, Piìgalä very
happily went to sleep.
Thus end the purports of the humble servants of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda to the Eleventh Canto, Eighth Chapter, of the
Çrémad-Bhägavatam, entitled “The Story of Piìgalä.”
SB 11.9: Detachment from All that Is Material
CHAPTER NINE
Detachment from All that Is Material
SB 11.9 Summary
The avadhüta brähmaëa describes his seven remaining gurus, beginning with the
kurara bird. He also describes an additional guru, one’s own body.
The instruction received from the kurara bird is that attachment creates misery,
but the person who is unattached and has no material possessions is qualified to
achieve unlimited happiness.
The avadhüta brähmaëa learned from the foolish, lazy child that by becoming free
from anxiety a person becomes capable of worshiping the Supreme Personality of
Godhead and experiencing supreme ecstasy.
The instruction received from the young girl who kept just one conchshell
bracelet on each wrist is that one should remain alone and thus steady one’s
mind. Then only will it be possible for one to fix one’s mind completely on the
Personality of Godhead. Once several men arrived to ask for the hand of the
young girl, whose relatives had coincidentally left the house. She went inside
and began to prepare food for the unexpected guests by beating rice. At that
time her conchshell bracelets were making a loud noise, rattling against each
other, and in order to stop this sound she broke off the bracelets one by one
until at last only one remained on each arm. Just as two or more bracelets make
noise, if even two people reside in the same place, what to speak of many, there
is every chance of mutual quarrel and useless gossip.
The avadhüta brähmaëa also received instruction from the arrow maker, who was so
absorbed in constructing an arrow that he did not even notice that the king was
passing right by him on the road. In the same way, one must strictly control
one’s mind, concentrating it in the worship of Lord Çré Hari.
The avadhüta brähmaëa learned from the serpent that a sage should wander alone,
should not live in any prearranged place, should be always careful and grave,
should not reveal his movements, should take assistance from no one and should
speak little.
The instruction obtained from the spider, who spins his web from his mouth and
then withdraws it, is that the Supreme Personality of Godhead similarly creates
from out of Himself the whole universe and then winds it up into Himself.
From the weak insect who assumed the same form as the peçaskåt wasp, the
avadhüta brähmaëa learned that the living entity, under the sway of affection,
hatred and fear, attains in his next life the identity of that object upon which
he fixes his intelligence.
Seeing that the fragile material body is subject to birth and death, one who is
sober should become devoid of material attachment to this body and should
properly utilize the rare gift of human life in the pursuit of knowledge,
endeavoring always for the achievement of the highest goal.
SB 11.9.1
TEXT 1
TEXT
çré-brähmaëa uväca
parigraho hi duùkhäya
yad yat priyatamaà nåëäm
anantaà sukham äpnoti
tad vidvän yas tv akiïcanaù
SYNONYMS
çré-brähmaëaù uväca—the saintly brähmaëa said; parigrahaù—attachment to
possession; hi—certainly; duùkhäya—leading to misery; yat yat—whatever;
priya-tamam—is most dear; nåëäm—of men; anantam—unlimited; sukham—happiness;
äpnoti—achieves; tat—that; vidvän—knowing; yaù—whoever; tu—indeed; akiïcanaù—is
free from such attachment.
TRANSLATION
The saintly brähmaëa said: Everyone considers certain things within the material
world to be most dear to him, and because of attachment to such things one
eventually becomes miserable. One who understands this gives up material
possessiveness and attachment and thus achieves unlimited happiness.
SB 11.9.2
TEXT 2
TEXT
sämiñaà kuraraà jaghnur
balino ’nye nirämiñäù
tadämiñaà parityajya
sa sukhaà samavindata
SYNONYMS
sa-ämiñam—having meat; kuraram—a large hawk; jaghnuù—they attacked; balinaù—very
strong; anye—others; nirämiñäù—without meat; tadä—at that time; ämiñam—the meat;
parityajya—giving up; saù—he; sukham—happiness; samavindata—achieved.
TRANSLATION
Once a group of large hawks who were unable to find any prey attacked another,
weaker hawk who was holding some meat. At that time, being in danger of his
life, the hawk gave up his meat and experienced actual happiness.
PURPORT
Incited by the modes of nature, birds become violent and kill other birds to eat
them or to steal meat captured by them. Hawks, vultures and eagles are in this
category. However, one should give up the envious propensity to commit violence
against others and should take to Kåñëa consciousness, whereby one sees every
living entity as equal to oneself. On this platform of actual happiness one does
not envy anyone and thus sees no one as his enemy.
SB 11.9.3
TEXT 3
TEXT
na me mänäpamänau sto
na cintä geha-putriëäm
ätma-kréòa ätma-ratir
vicaräméha bäla-vat
SYNONYMS
na—not; me—in me; mäna—honor; apamänau—dishonor; staù—exist; na—there is not;
cintä—anxiety; geha—of those who have a home; putriëäm—and children; ätma—by the
self; kréòaù—sporting; ätma—in the self alone; ratiù—enjoying; vicarämi—I
wander; iha—in this world; bäla-vat—like a child.
TRANSLATION
In family life, the parents are always in anxiety about their home, children and
reputation. But I have nothing to do with these things. I do not worry at all
about any family, and I do not care about honor and dishonor. I enjoy only the
life of the soul, and I find love on the spiritual platform. Thus I wander the
earth like a child.
SB 11.9.4
TEXT 4
TEXT
dväv eva cintayä muktau
paramänanda äplutau
yo vimugdho jaòo bälo
yo guëebhyaù paraà gataù
SYNONYMS
dvau—two; eva—certainly; cintayä—from anxiety; muktau—freed; parama-änande—in
great happiness; äplutau—merged; yaù—one who; vimugdhaù—is ignorant;
jaòaù—retarded without developing activities; bälaù—childish; yaù—one who;
guëebhyaù—to the modes of nature; param—the Lord, who is transcendental;
gataù—has achieved.
TRANSLATION
In this world two types of people are free from all anxiety and merged in great
happiness: one who is a retarded and childish fool and one who has approached
the Supreme Lord, who is beyond the three modes of material nature.
PURPORT
Those who fervently seek material sense gratification are gradually pushed down
into a miserable condition of life because as soon as one even slightly violates
the laws of nature, one must suffer sinful reactions. Thus even materially alert
and ambitious persons are constantly in anxiety, and from time to time they are
plunged into great misery. Those who are nonsensical and retarded, however, live
in a fool’s paradise, and those who have surrendered to Lord Kåñëa are filled
with transcendental bliss. Therefore both the fool and the devotee may be said
to be peaceful, in the sense that they are free from the ordinary anxiety of the
materially ambitious person. However, this does not mean that the devotee and
the retarded fool are on the same platform. A fool’s peace is like that of a
dead stone, whereas a devotee’s satisfaction is based on perfect knowledge.
SB 11.9.5
TEXT 5
TEXT
kvacit kumäré tv ätmänaà
våëänän gåham ägatän
svayaà tän arhayäm äsa
kväpi yäteñu bandhuñu
SYNONYMS
kvacit—once; kumäré—a young girl; tu—indeed; ätmänam—herself; våëänän—desiring
as a wife; gåham—to the house; ägatän—arrived; svayam—herself; tän—those men;
arhayäm äsa—received with great hospitality; kva api—to another place;
yäteñu—when they had gone; bandhuñu—all her relatives.
TRANSLATION
Once a marriageable young girl was alone in her house because her parents and
relatives had gone that day to another place. At that time a few men arrived at
the house, specifically desiring to marry her. She received them with all
hospitality.
SB 11.9.6
TEXT 6
TEXT
teñäm abhyavahärärthaà
çälén rahasi pärthiva
avaghnantyäù prakoñöha-sthäç
cakruù çaìkhäù svanaà mahat
SYNONYMS
teñäm—of the guests; abhyavahära-artham—so that they could eat; çälén—rice;
rahasi—being alone; pärthiva—O King; avaghnantyäù—of her who was beating;
prakoñöha—on her forearms; sthäù—situated; cakruù—they made; çaìkhäù—bracelets
made of conchshell; svanam—a sound; mahat—great.
TRANSLATION
The girl went to a private place and began to make preparations so that the
unexpected male guests could eat. As she was beating the rice, the conchshell
bracelets on her arms were colliding and making a loud noise.
SB 11.9.7
TEXT 7
TEXT
sä taj jugupsitaà matvä
mahaté våéòitä tataù
babhaïjaikaikaçaù çaìkhän
dvau dvau päëyor açeñayat
SYNONYMS
sä—she; tat—that noise; jugupsitam—shameful; matvä—thinking; mahaté—very
intelligent; vréòitä—shy; tataù—from her arms; babhaïja—she broke;
eka-ekaçaù—one by one; çaìkhän—the shell bracelets; dvau dvau—two each;
päëyoù—on her two hands; açeñayat—she kept on.
TRANSLATION
The young girl feared that the men would consider her family to be poor because
their daughter was busily engaged in the menial task of husking rice. Being very
intelligent, the shy girl broke the shell bracelets from her arms, leaving just
two on each wrist.
SB 11.9.8
TEXT 8
TEXT
ubhayor apy abhüd ghoño
hy avaghnantyäù sva-çaìkhayoù
taträpy ekaà nirabhidad
ekasmän näbhavad dhvaniù
SYNONYMS
ubhayoù—from the two (on each hand); api—still; abhüt—there was; ghoñaù—noise;
hi—indeed; avaghnantyäù—of her who was husking the rice; sva-çaìkhayoù—from each
set of two shell ornaments; tatra—therein; api—indeed; ekam—one only;
nirabhidat—she separated; ekasmät—from that one ornament; na—not; abhavat—there
was; dhvaniù—a sound.
TRANSLATION
Thereafter, as the young girl continued to husk the rice, the two bracelets on
each wrist continued to collide and make noise. Therefore she took one bracelet
off each arm, and with only one left on each wrist there was no more noise.
SB 11.9.9
TEXT 9
TEXT
anvaçikñam imaà tasyä
upadeçam arindama
lokän anucarann etän
loka-tattva-vivitsayä
SYNONYMS
anvaçikñam—I have seen with my own eyes; imam—this; tasyäù—of the young girl;
upadeçam—lesson; arim-dama—O subduer of the enemy; lokän—worlds;
anucaran—wandering; etän—these; loka—of the world; tattva—truth; vivitsayä—with
a desire to know.
TRANSLATION
O subduer of the enemy, I travel throughout the surface of the earth learning
constantly about the nature of this world, and thus I personally witnessed the
lesson of the young girl.
PURPORT
The brähmaëa sage here explains to King Yadu that he is not presenting
theoretical knowledge. Rather, by wandering throughout the world the observant
and thoughtful brähmaëa has personally experienced the lessons learned from all
of the above-mentioned gurus. Thus, instead of posing himself to be omniscient
like God, he humbly explains that he has faithfully learned these lessons in his
travels.
SB 11.9.10
TEXT 10
TEXT
väse bahünäà kalaho
bhaved värtä dvayor api
eka eva vaset tasmät
kumäryä iva kaìkaëaù
SYNONYMS
väse—in a residence; bahünäm—of many people; kalahaù—quarrel; bhavet—will be;
värtä—conversation; dvayoù—of two people; api—even; ekaù—alone; eva—certainly;
vaset—one should live; tasmät—therefore; kumäryäù—of the young girl; iva—like;
kaìkaëaù—the bracelet.
TRANSLATION
When many people live together in one place there will undoubtedly be
quarreling. And even if only two people live together there will be frivolous
conversation and disagreement. Therefore, to avoid conflict, one should live
alone, as we learn from the example of the bracelet of the young girl.
PURPORT
Çréla Viçvanätha Cakravarté Öhäkura has given a nice example in this regard.
Because the young girl mentioned in this story had no husband, she had to
fulfill her duties as a host by removing her bracelets so that each wrist held
one bracelet only. In the same way, the process of jïäna-yoga, or spiritual
advancement by philosophical speculation, demands that the speculating sages
live alone, without any other association. Since jïänés have dedicated their
lives to speculation. there will undoubtedly be endless argument and quarreling
on technical points if many jïänés live together. Therefore, to keep a peaceful
atmosphere they must live alone. On the other hand, a king’s daughter who has
been duly married to an aristocratic prince fulfills her duties to her husband
by dressing herself attractively with innumerable ornaments and approaching him
for love. Similarly, the goddess of devotion, Bhakti-devé, decorates herself
with the innumerable ornaments of the Vaiñëavas, who come together to relish the
sweet sound of the holy name of the Lord. Because pure Vaiñëavas do not
intimately associate with nondevotees, it may be said that they reside alone,
and thus they also fulfill the purpose of this verse. There cannot be any
quarrel among pure Vaiñëavas, because they are on the real platform of
desirelessness, not wanting even salvation or mystic powers, what to speak of
sense gratification. Because they are all devotees of Kåñëa, they may freely
associate with one another for glorifying the Lord. As stated in
Çrémad-Bhägavatam (3.25.34):
naikätmatäà me spåhayanti kecin
mat-päda-seväbhiratä mad-éhäù
ye ’nyonyato bhägavatäù prasajya
sabhäjayante mama pauruñäëi
“A pure devotee, who is attached to the activities of devotional service and who
always engages in the service of My lotus feet, never desires to become one with
Me. Such a devotee, who is unflinchingly engaged, always glorifies My pastimes
and activities.”
Çréla Bhaktisiddhänta Sarasvaté Öhäkura has commented on this verse as follows:
“The young girl in the story kept only one bracelet on each wrist so that there
would be no noisy conflict among the bracelets. Similarly, one should give up
the association of those who are not devoted to the Supreme Lord.” This is the
actual lesson to be learned. A real Vaiñëava is always pure and faultless in
character. However, in those places where nondevotees congregate there will
undoubtedly be envious criticism of the devotional service of the Lord, and
those who falsely attempt to analyze reality without the Supreme Personality of
Godhead will create much disturbing noise in the name of philosophy. Therefore,
one should remain in those places where the Supreme Lord is properly worshiped
according to the Vedic standard. If everyone is dedicated to glorifying the
Personality of Godhead, Kåñëa, there will not be any impediment in mutual
association. However, in a place where people have many different purposes
besides the pleasure of the Supreme Lord, social dealings will certainly be
disrupted.
One should therefore avoid the association of those who are inimical to
devotional service; otherwise one will be frustrated in achieving the spiritual
purpose of life. One who always keeps himself in the company of the devotees of
the Lord is actually living alone. If one lives in a community where the only
consideration is the pleasure of the Lord, then one can avoid the contradictory
situations caused by many persons competing to satisfy their own material
desires. This is the lesson intelligently understood by the brähmaëa from the
bracelets of the young girl.
In this connection Çréla Madhväcärya quotes the following:
asaj-janais tu saàväso
na kartavyaù kathaïcana
yävad yävac ca bahubhiù
saj-janaiù sa tu mukti-daù
“One should not under any circumstances live with those who are not devotees of
the Lord. On the other hand, one should stay with many devotees, because such
association awards liberation.”
SB 11.9.11
TEXT 11
TEXT
mana ekatra saàyuïjyäj
jita-çväso jitäsanaù
vairägyäbhyäsa-yogena
dhriyamäëam atandritaù
SYNONYMS
manaù—the mind; ekatra—in one place; saàyuïjyät—one should fix; jita—conquered;
çväsaù—the breathing process; jita—conquered; äsanaù—the yoga sitting postures;
vairägya—by detachment; abhyäsa-yogena—by the regulated practice of yoga;
dhriyamäëam—the mind being steadied; atandritaù—very carefully.
TRANSLATION
Having perfected the yoga sitting postures and conquered the breathing process,
one should make the mind steady by detachment and the regulated practice of
yoga. Thus one should carefully fix the mind on the single goal of yoga
practice.
PURPORT
One should develop vairägya, or detachment, by observing that all material
things are doomed. Thus one should take to the regulated practice of yoga, which
in this age means the process of chanting the Hare Kåñëa mantra. According to
Çréla Viçvanätha Cakravarté Öhäkura, the avadhüta brähmaëa is recommending
bhakti-miçra añöäìga-yoga, or the eightfold mystic yoga process performed as an
offering to the Supreme Personality of Godhead.
The desire to enjoy the material world is so strong that the mind wanders here
and there uncontrollably. Therefore it is stated, dhriyamäëam: the mind must be
fixed in the goal of life, the Supreme Personality of Godhead. In the perfect
stage of mental concentration called samädhi there is no longer any distinction
between internal and external vision, since one can see the Absolute Truth
everywhere.
In the mystic yoga process one must sit properly, and then it is possible to
control the different airs within the body. When the breathing process is
controlled, the mind, which is dependent upon the actions of the bodily airs, is
easily fixed in higher consciousness. But although the mind may be momentarily
controlled, if one is overcome by desire for sense gratification the mind will
again be lost. Thus, this verse emphasizes vairägya, detachment from material
illusion. This is attained by abhyäsa-yoga, the regulated practice of Kåñëa
consciousness, which is the highest yoga system, as confirmed in Bhagavad-gétä
(6.47):
yoginäm api sarveñäà
mad-gatenäntar-ätmanä
çraddhävän bhajate yo mäà
sa me yuktatamo mataù
“And of all yogés, he who always abides in Me with great faith, worshiping Me in
transcendental loving service, is most intimately united with Me in yoga and is
the highest of all.”
SB 11.9.12
TEXT 12
TEXT
yasmin mano labdha-padaà yad etac
chanaiù çanair muïcati karma-reëün
sattvena våddhena rajas tamaç ca
vidhüya nirväëam upaity anindhanam
SYNONYMS
yasmin—in which (the Supreme Lord); manaù—the mind; labdha—having obtained;
padam—a permanent situation; yat etat—that very mind; çanaiù çanaiù—gradually,
step by step; muïcati—gives up; karma—of fruitive activities; reëün—the
contamination; sattvena—by the mode of goodness; våddhena—which has grown
strong; rajaù—the mode of passion; tamaù—the mode of ignorance; ca—also;
vidhüya—giving up; nirväëam—the transcendental position in which one is united
with the object of his meditation; upaiti—achieves; anindhanam—without fuel.
TRANSLATION
The mind can be controlled when it is fixed on the Supreme Personality of
Godhead. Having achieved a stable situation, the mind becomes free from polluted
desires to execute material activities; thus as the mode of goodness increases
in strength, one can completely give up the modes of passion and ignorance, and
gradually one transcends even the material mode of goodness. When the mind is
freed from the fuel of the modes of nature, the fire of material existence is
extinguished. Then one achieves the transcendental platform of direct
relationship with the object of his meditation, the Supreme Lord.
PURPORT
The interaction of the three modes of nature creates great obstacles in one’s
path of spiritual advancement, and there is danger that one may be thrown down
into the darkness of ignorance. Those who are experienced in practical
psychology know the dangers of the uncontrolled mind and constantly endeavor to
bring the mind under control. If one can free oneself from the influence of the
material modes of passion and ignorance, then life becomes very auspicious.
Controlling the mind, and thereby freeing oneself from the influence of the
material modes of nature, is the only means of making actual progress in life.
The word yasmin in this verse, according to Çréla Çrédhara Svämé, indicates the
Supreme Personality of Godhead, who is the reservoir of all pleasure. Giving up
the material propensities of the mind does not mean merging into an impersonal
existence, such as that experienced in dreamless sleep. As stated in this verse,
sattvena våddhena: one must become firmly established in the mode of goodness
and then gradually rise onto the spiritual platform, where one may dwell in the
company of the Supreme Personality of Godhead.
SB 11.9.13
TEXT 13
TEXT
tadaivam ätmany avaruddha-citto
na veda kiïcid bahir antaraà vä
yatheñu-käro nåpatià vrajantam
iñau gatätmä na dadarça pärçve
SYNONYMS
tadä—at that time; evam—thus; ätmani—in the Supreme Personality of Godhead;
avaruddha—fixed; cittaù—the mind; na—does not; veda—know; kiïcit—anything;
bahiù—outside; antaram—inside; vä—either; yathä—just as; iñu—of arrows; käraù—a
maker; nå-patim—the king; vrajantam—going; iñau—in the arrow; gata-ätmä—being
absorbed; na dadarça—did not see; pärçve—right next to him.
TRANSLATION
Thus, when one’s consciousness is completely fixed on the Absolute Truth, the
Supreme Personality of Godhead, one no longer sees duality, or internal and
external reality. The example is given of the arrow maker who was so absorbed in
making a straight arrow that he did not even see or notice the king himself, who
was passing right next to him.
PURPORT
It is understood that when a king moves on a public street he is heralded by
kettledrums and other musical instruments and is accompanied by soldiers and
other members of his retinue. Thus, despite this royal extravaganza passing
right by his workshop, the arrow maker did not even notice because he was
completely absorbed in his prescribed duty of making an arrow straight and
sharp. One who is completely absorbed in loving devotional service to the
Absolute Truth, Çré Kåñëa, no longer pays attention to material illusion. In
this verse the word bahis, “external” refers to the innumerable objects of
material sense gratification, such as food, drink, sex, and so on, which drag
the senses of the conditioned soul into material duality. The word antaram, or
“internal” refers to memory of previous sense gratification or hopes and dreams
for future materialistic situations. One who is seeing everywhere the Absolute
Truth, Çré Kåñëa, categorically rejects both internal and external illusion.
This is called mukti-pada, or the status of liberation. On this platform there
is neither attraction nor aversion to sense objects; rather, there is loving
absorption in the Absolute Truth, Kåñëa, and an overwhelming desire to please
Him by devotional service. One who gives up the reality of Kåñëa will be forced
to wander uselessly in the kingdom of mental speculation. One who cannot see
that the Absolute Truth, Lord Kåñëa, is the background and basis of everything
that exists will be bewildered by the false concept that there is something that
is not Kåñëa. Everything emanates from the Lord, and He is the Lord of
everything. This simple understanding is the actual existential situation.
SB 11.9.14
TEXT 14
TEXT
eka-cäry aniketaù syäd
apramatto guhäçayaù
alakñyamäëa äcärair
munir eko ’lpa-bhäñaëaù
SYNONYMS
eka—alone; cäré—moving; aniketaù—without fixed residence; syät—should be;
apramattaù—being very alert; guhä-äçayaù—remaining secluded;
alakñyamäëaù—without being recognized; äcäraiù—by his activities; muniù—a sage;
ekaù—without companions; alpa—very little; bhäñaëaù—speaking.
TRANSLATION
A saintly person should remain alone and constantly travel without any fixed
residence. Being alert, he should remain secluded and should act in such a way
that he is not recognized or noticed by others. Moving without companions, he
should not speak more than required.
PURPORT
The previous narration concerning the shell bracelets of the young girl
demonstrates that even saintly persons engaged in ordinary yoga processes should
remain alone to avoid conflict or disturbance. In other words, persons engaged
in ordinary yoga processes should not even associate with each other. This verse
indirectly refers to the serpent, who, fearing attack from human beings, keeps
himself secluded. From this example we learn that a saintly person should not
associate with ordinary materialistic people. He should also avoid having a
fixed residence and should wander unnoticed by others.
Our engagement in material existence is the cause of our unhappiness. Such
engagement destroys the real purpose of our life, Kåñëa consciousness. Somehow
or other one must give up the deep-rooted attachment to material society,
friendship and love. One must practice detachment, and by surrender to the
principles of Kåñëa consciousness one’s auspicious life will begin. By
organizing one’s life according to the varëäçrama system one can take the first
step in self-realization. In other words, one should accept an honest occupation
and regulate his sex life, either by giving it up entirely as a brahmacäré or
sannyäsé or by living as a married householder. Without regulating one’s
occupation and personal life, there will be chaos, and it will be very difficult
to make spiritual advancement. The attachments to material society, friendship
and love are based on a long previous experience in the material world. They are
great obstacles in the path of transcendental understanding, and if one
maintains them, spiritual progress will be most difficult. Caitanya Mahäprabhu
taught by His example and precept what a devotee should and should not do, and
obedience to such principles brings one to the path of supreme perfection. Thus,
one has to rise above ordinary social custom, which directs the living entity
toward useless sense gratification.
SB 11.9.15
TEXT 15
TEXT
gåhärambho hi duùkhäya
viphalaç cädhruvätmanaù
sarpaù para-kåtaà veçma
praviçya sukham edhate
SYNONYMS
gåha—of a home; ärambhaù—construction; hi—certainly; duùkhäya—leads to
unhappiness; viphalaù—fruitless; ca—also; adhruva—impermanent; ätmanaù—of the
living being; sarpaù—a serpent; parakåtam—built by others; veçma—home;
praviçya—having entered; sukham—happily; edhate—prospers.
TRANSLATION
When a person living in a temporary material body tries to construct a happy
home, the result is fruitless and miserable. The snake, however, enters a home
that has been built by others and prospers happily.
PURPORT
The snake does not have the proclivity to build his own home, but rather lives
in a suitable place constructed by other creatures. Thus he does not entangle
himself in the labor of home building. Çréla Bhaktisiddhänta Sarasvaté Öhäkura
points out that although materialistic persons take unlimited pains to invent
and mass-produce electricity, automobiles, airplanes, etc., ultimately these
things are meant for the convenience of the Vaiñëavas who are preaching Kåñëa
consciousness. The karmés will always go to such trouble, and the devotees will
always offer such laborious productions to the Supreme Personality of Godhead by
engaging them in His loving service. The devotees, being concerned with the
ultimate perfection of life, do not personally struggle for material
advancement. On the other hand, there is no need for the devotees to
artificially imitate the austere life-style of ancient times. A devotee’s goal
is simply to serve Kåñëa as nicely as possible; therefore the devotees willingly
accept beautiful mansions and all types of material opulences, not with any
personal attachment, but only so that these things can be engaged in the loving
service of the Lord. If one engages such things with a desire to enjoy them, one
falls down from the platform of pure devotional service. Materialistic persons
are only interested in exploiting their so-called yoga practice in order to
rejuvenate their sexual potency or to vainly remember their previous conditioned
lives. Thus, applying mysticism to the endless search for sense gratification,
they do not understand the actual goal of human life.
SB 11.9.16
TEXT 16
TEXT
eko näräyaëo devaù
pürva-såñöaà sva-mäyayä
saàhåtya käla-kalayä
kalpänta idam éçvaraù
eka evädvitéyo ’bhüd
ätmädhäro ’khiläçrayaù
SYNONYMS
ekaù—alone; näräyaëaù—the Supreme Personality of Godhead; devaù—God;
pürva—previously; såñöam—created; sta-mäyayä—by His own potency;
saàhåtya—withdrawing within Himself; käla—of time; kalayä—by the portion;
kalpa-ante—at the time of annihilation; idam—this universe; éçvaraù—the supreme
controller; ekaù—alone; eva—indeed; advitéyaù—without a second; abhüt—became;
ätma-ädhäraù—one whose self is the reservoir and resting place of everything;
akhila—of all potencies; äçrayaù—the reservoir.
TRANSLATION
The Lord of the universe, Näräyaëa, is the worshipable God of all living
entities. Without extraneous assistance, the Lord creates this universe by His
own potency, and at the time of annihilation the Lord destroys the universe
through His personal expansion of time and withdraws all of the cosmos,
including all the conditioned living entities, within Himself. Thus, His
unlimited Self is the shelter and reservoir of all potencies. The subtle
pradhäna, the basis of all cosmic manifestation, is conserved within the Lord
and is in this way not different from Him. In the aftermath of annihilation the
Lord stands alone.
PURPORT
As will be explained in verse 21 of this chapter, the Lord’s independent
creation and annihilation of the universe can be compared to the spider’s
creating and withdrawing his web. The word eka, or “one alone,” is mentioned
twice in this verse to emphasize that there is only one Supreme Personality of
Godhead and that all universal affairs, as well as spiritual pastimes, are
conducted by His potency alone. According to Çréla Viçvanätha Cakravarté
Öhäkura, this verse refers to Käraëärëavaçäyé Viñëu, or Mahä-Viñëu lying in the
Causal Ocean. The words ätmädhära and akhiläçraya both indicate that Näräyaëa is
the reservoir or shelter of all existence. Ätmädhära indicates that the Lord’s
personal body is the shelter of everything. Mahä-Viñëu is a plenary portion of
Lord Kåñëa, the original Supreme Personality of Godhead, from whose body expand
the innumerable potencies that manifest the material and spiritual worlds.
According to the Brahma-saàhitä these innumerable worlds rest within the
brahmajyoti, or spiritual effulgence, also emanating from the Lord’s body. Thus
Kåñëa is éçvara, the supreme controller.
SB 11.9.17-18
TEXTS 17–18
TEXT
kälenätmänubhävena
sämyaà nétäsu çaktiñu
sattvädiñv ädi-puruñaù
pradhäna-puruñeçvaraù
parävaräëäà parama
äste kaivalya-saàjïitaù
kevalänubhavänanda-
sandoho nirupädhikaù
SYNONYMS
kälena—by the time factor; ätma-anubhävena—which is the Lord’s own potency;
sämyam—to equilibrium; nétäsu—being brought; çaktiñu—the material potencies;
sattva-ädiñu—the mode of goodness, etc.; ädi-puruñaù—the eternal Supreme
Personality of Godhead; pradhäna-puruña-éçvaraù—the supreme controller of the
neutral state of nature (pradhäna) and of the living entities; para—of the
liberated living entities or the demigods; avaräëäm—of ordinary conditioned
souls; paramaù—the supreme worshipable object; äste—exists; kaivalya—liberated
existence; saàjïitaù—that which is indicated by the term; kevala—pure without
material tinge; anubhava—experience of revelation; änanda—bliss; sandohaù—the
totality; nirupädhikaù—devoid of materially designated relationships.
TRANSLATION
When the Supreme Personality of Godhead displays His own potency in the form of
time and guides His material potencies, such as the mode of goodness, into a
neutral condition of equilibrium, He remains as the supreme controller of that
neutral state, called pradhäna, as well as of the living entities. He is also
the supreme worshipable object for all beings, including liberated souls,
demigods and ordinary conditioned souls. The Lord is eternally free from any
material designation, and He constitutes the totality of spiritual bliss, which
one experiences by seeing the Lord’s spiritual form. The Lord thus exhibits the
fullest meaning of the word “liberation.”
PURPORT
One who fixes his mind in the Absolute Truth, the Personality of Godhead, gets
immediate relief from the waves of material anxiety because the Lord’s
transcendental form is completely free of any material contamination or
designation. Less intelligent persons accept the illogical doctrine that the
Lord is transformed into His creation and maintains no separate, individual
existence. They falsely imagine that they can merge their individuality into the
universal oneness and become exactly equal to the Supreme Personality of
Godhead. However, in the opinion of Çrémad-Bhägavatam the Personality of Godhead
is not impersonal but is instead full of all transcendental qualities. The three
modes of material nature constitute His inferior energy, and the omnipotent time
factor, upon which the modes rest, is the personal expansion of the Lord. Thus,
the Lord creates, maintains and annihilates the material manifestation and yet
remains completely apart from it. The conditioned souls who desire to exploit
the Lord’s inferior creation are impelled by the Personality of Godhead to do
so, and thus they become imitation enjoyers in the temporary world of matter.
But when one gains practical experience that the gross and subtle material
bodies are simply coverings of the eternal soul, one gives up the foolishness of
material attachment and becomes attached to the Supreme Personality of Godhead.
He realizes that his constitutional position is neither to enjoy matter nor
merge into the Lord’s existence. His real nature is that he is a servant of God.
Service rendered to the Lord is eternal, full of bliss and knowledge, and by the
potency of such service one becomes liberated and his activities become
glorious. Such service is eternal and gradually promotes one to the platform of
kevalänubhavänanda-sandoha, or merging into the ocean of bliss by seeing the
transcendental personal form of the Lord.
SB 11.9.19
TEXT 19
TEXT
kevalätmänubhävena
sva-mäyäà tri-guëätmikäm
saìkñobhayan såjaty ädau
tayä sütram arindama
SYNONYMS
kevala—pure; ätma—of His own Self; anubhävena—by the potency; sva-mäyäm—His own
energy; tri—three; guëa—modes; ätmikäm—composed of; saìkñobhayan—agitating;
såjati—He manifests; ädau—at the time of creation; tayä—with that energy;
sütram—the mahat-tattva distinguished by the power of action; arindama—O subduer
of the enemies.
TRANSLATION
O subduer of the enemies, at the time of creation the Personality of Godhead
expands His own transcendental potency in the form of time, and agitating His
material energy, mäyä, composed of the three modes of material nature, He
creates the mahat-tattva.
PURPORT
The word kevala means “pure” and indicates that the Lord’s kälaçakti, or time
potency, is a transcendental energy nondifferent from His personal body. The
brähmaëa addresses King Yadu here as arindama, subduer of the enemies. This
indicates that although the topic of mäyä, or illusory creation, is being
discussed, the King need not worry, because as a staunch devotee of the Lord, he
is able to subdue the real enemies of life, namely lust, anger and greed, which
make one a prisoner in mäyä’s kingdom. The word sütram indicates the
mahat-tattva, on which many material creations rest, just like jewels rest on a
thread. In the state of pradhäna, or material equilibrium, the modes of nature
do not interact. In the Third Canto of Çrémad-Bhägavatam, Lord Kapila explains
in His Säìkhya teachings that the Supreme Personality of Godhead agitates the
neutral state of nature and thus creation takes place. The created manifest form
of nature in which fruitive activities are stimulated is called mahat-tattva, as
indicated in this verse.
If one tries to renounce the illusory creation of the Lord by taking shelter of
impersonal Vedänta philosophy, thus artificially equating the infinite
consciousness of the Lord and the infinitesimal consciousness of the conditioned
soul, one’s analysis will fall far short of reality. The word sva-mäyäm in this
verse indicates that the illusory potency that covers the conditioned souls is
always subordinate to the Lord, whose consciousness is infallible and infinite
and who is always a person.
SB 11.9.20
TEXT 20
TEXT
täm ähus tri-guëa-vyaktià
såjantéà viçvato-mukham
yasmin protam idaà viçvaà
yena saàsarate pumän
SYNONYMS
täm—the mahat-tattva; ähuù—they say; tri-guëa—the three modes of material
nature; vyaktim—manifesting as the cause; såjantém—creating;
viçvataù-mukham—many different categories of cosmic manifestation; yasmin—within
the mahat-tattva; protam—strung and bound; idam—this; viçvam—universe; yena—by
which; saàsarate—undergoes material existence; pumän—the living being.
TRANSLATION
According to great sages, that which is the basis of the three modes of material
nature and which manifests the variegated universe is called the sütra or
mahat-tattva. Indeed, this universe is resting within that mahat-tattva, and due
to its potency the living entity undergoes material existence.
PURPORT
The cosmic manifestation is a reality because it emanates from the supreme
reality, the Personality of Godhead. The material world, however, is temporary
and full of problems. The conditioned soul foolishly tries to become the lord of
this inferior creation and becomes separated from his real friend, the Supreme
Lord. In this state, his only business is material sense gratification, and his
real knowledge is lost.
SB 11.9.21
TEXT 21
TEXT
yathorëanäbhir hådayäd
ürëäà santatya vaktrataù
tayä vihåtya bhüyas täà
grasaty evaà maheçvaraù
SYNONYMS
yathä—just as; ürna-näbhiù—the spider; hådayät—from within himself;
ürëäm—thread; santatya—expanding; vaktrataù—from his mouth; tayä—with that
thread; vihåtya—enjoying; bhüyaù—again; täm—that thread; grasati—he swallows;
evam—in the same way; mahä-éçvaraù—the Supreme Lord.
TRANSLATION
Just as from within himself the spider expands thread through his mouth, plays
with it for some time and eventually swallows it, similarly, the Supreme
Personality of Godhead expands His personal potency from within Himself. Thus,
the Lord displays the network of cosmic manifestation, utilizes it according to
His purpose and eventually withdraws it completely within Himself.
PURPORT
One who is intelligent obtains spiritual knowledge even from an insignificant
creature like the spider. Thus, transcendental knowledge is visible everywhere
for one whose eyes are opened in Kåñëa consciousness.
SB 11.9.22
TEXT 22
TEXT
yatra yatra mano dehé
dhärayet sakalaà dhiyä
snehäd dveñäd bhayäd väpi
yäti tat-tat-svarüpatäm
SYNONYMS
yatra yatra—wherever; manaù—the mind; dehé—the conditioned soul; dhärayet—fixes;
sakalam—with complete concentration; dhiyä—with the intelligence; snehät—because
of affection; dveñät—because of envy; bhayät—because of fear; vä api—either;
yäti—he goes; tat-tat—to that, whatever it is; svarüpatäm—particular state of
existence.
TRANSLATION
If out of love, hate or fear an embodied soul fixes his mind with intelligence
and complete concentration upon a particular bodily form, he will certainly
attain the form that he is meditating upon.
PURPORT
From this verse it is not hard to understand that if one constantly meditates
upon the Supreme Personality of Godhead, one will achieve a spiritual body just
like that of the Lord. The word dhiyä, “with intelligence,” indicates complete
intellectual conviction in a particular understanding, and similarly the word
sakalam indicates one-pointed attention of the mind. With such complete
absorption of consciousness, surely one will attain in the next life a form
exactly like that upon which one was meditating. This is another example learned
from the insect kingdom, as explained in the following verse.
SB 11.9.23
TEXT 23
TEXT
kéöaù peçaskåtaà dhyäyan
kuòyäà tena praveçitaù
yäti tat-sätmatäà räjan
pürva-rüpam asantyajan
SYNONYMS
kéöaù—an insect; peçaskåtam—a wasp; dhyäyan—meditating on; kuòyäm—in his hive;
tena—by the wasp; praveçitaù—forced to enter; yäti—he goes; tat—of the wasp;
sa-ätmatäm—the same state of existence; räjan—O King; pürva-rüpam—the previous
body; asantyajan—not giving up.
TRANSLATION
O King, once a wasp forced a weaker insect to enter his hive and kept him
trapped there. In great fear the weak insect constantly meditated upon his
captor, and without giving up his body, he gradually achieved the same state of
existence as the wasp. Thus one achieves a state of existence according to one’s
constant concentration.
PURPORT
The following question may be raised: Since the weaker insect in this story did
not physically change his body, how can it be said that he achieved the same
state of existence as the wasp? Actually, by constant meditation upon a
particular object one’s consciousness becomes filled with its qualities. Due to
extreme fear the smaller insect was absorbed in the characteristics and
activities of the large wasp and thus entered into the existence of the wasp.
Due to such meditation, he actually took the body of a wasp in his next life.
Similarly, although we are conditioned souls, if we absorb our consciousness in
Lord Kåñëa we can become liberated even before giving up our present body. If
our intelligence becomes steady on the spiritual platform by understanding that
Lord Kåñëa is everything, then we can give up unnecessary consciousness of the
external body and absorb ourselves in the spiritual pastimes of Vaikuëöha. Thus
even before death one can raise oneself to the spiritual platform and enjoy life
as a liberated soul. Or, if one is a stubborn fool, then even in this life one
can become just like an animal, such as a hog or a dog, constantly thinking of
eating and sex life. But human life is actually meant for understanding the
science of consciousness and the future results of our meditation.
SB 11.9.24
TEXT 24
TEXT
evaà gurubhya etebhya
eñä me çikñitä matiù
svätmopaçikñitäà buddhià
çåëu me vadataù prabho
SYNONYMS
evam—thus; gurubhyaù—from the spiritual masters; etebhyaù—from these; eñä—this;
me—by me; çikñitä—learned; matiù—knowledge; sva-ätma—from one’s own body;
upaçikñitäm—learned; buddhim—knowledge; çåëu—please hear; me—from me; vadataù—as
I am speaking; prabho—O King.
TRANSLATION
O King, from all these spiritual masters I have acquired great wisdom. Now
please listen as I explain what I learned from my own body.
SB 11.9.25
TEXT 25
TEXT
deho gurur mama virakti-viveka-hetur
bibhrat sma sattva-nidhanaà satatärty-udarkam
tattväny anena vimåçämi yathä tathäpi
pärakyam ity avasito vicarämy asaìgaù
SYNONYMS
dehaù—the body; guruù—spiritual master; mama—my; virakti—of detachment;
viveka—and intelligence which facilitates; hetuù—the cause; bibhrat—maintaining;
sma—certainly; sattva—existence; nidhanam—destruction; satata—always;
ärti—suffering; udarkam—future result; tattväni—the truths of this world;
anena—with this body; vimåçämi—I contemplate; yathä—even though; tathä
api—nevertheless; pärakyam—belonging to others; iti—thus; avasitaù—being
convinced; vicarämi—I wander about; asaìgaù—without attachment.
TRANSLATION
The material body is also my spiritual master because it teaches me detachment.
Being subject to creation and destruction, it always comes to a painful end.
Thus, although using my body to acquire knowledge, I always remember that it
will ultimately be consumed by others, and remaining detached, I move about this
world.
PURPORT
The words yathä tathäpi are significant in this verse. Although the body bestows
great benefit by enabling one to learn about this world, one should always
remember its unhappy, inevitable future. If cremated, the body is burned to
ashes by fire; if lost in a lonely place, it is consumed by jackals and
vultures; and if buried in a luxurious coffin, it decomposes and is consumed by
insignificant insects and worms. Thus it is described as pärakyam, “ultimately
to be consumed by others.” One should, however, carefully maintain bodily health
to execute Kåñëa consciousness, but without undue affection or attachment. By
studying the body’s birth and death, one can acquire virakti-viveka, the
intelligence to detach oneself from useless things. The word avasita indicates
conviction. One should be convinced of all the truths of Kåñëa consciousness.
SB 11.9.26
TEXT 26
TEXT
jäyätmajärtha-paçu-bhåtya-gåhäpta-vargän
puñnäti yat-priya-cikérñayä vitanvan
svänte sa-kåcchram avaruddha-dhanaù sa dehaù
såñöväsya béjam avasédati våkña-dharmaù
SYNONYMS
jäyä—wife; ätma-ja—children; artha—money; paçu—domestic animals;
bhåtya—servants; gåha—home; äpta—relatives and friends; vargän—all these
categories; puñëäti—nourishes; yat—the body; priya-cikérñayä—with a desire to
please; vitanvan—expanding; sva-ante—at the time of death; sa-kåcchram—with
great struggle; avaruddha—accumulated; dhanaù—wealth; saù—this; dehaù—body;
såñövä—having created; asya—of the living entity; béjam—the seed;
avasédati—falls down and dies; våkña—the tree; dharmaù—following the nature of.
TRANSLATION
A man attached to the body accumulates money with great struggle to expand and
protect the position of his wife, children, property, domestic animals,
servants, homes, relatives, friends, and so on. He does all this for the
gratification of his own body. As a tree before dying produces the seed of a
future tree, the dying body manifests the seed of one’s next material body in
the form of one’s accumulated karma. Thus assuring the continuation of material
existence, the material body sinks down and dies.
PURPORT
One might argue, “Among all the gurus mentioned thus far, the material body is
certainly the best, since it awards the detachment and fine intelligence that
enable one to engage in the devotional service of the Lord. Thus, we should
serve the body, although it is temporary, with great attachment, or risk the
offense of ungratefulness. How can detachment from the body be recommended when
the body is endowed with so many wonderful qualities?” The answer is given in
this verse. The body does not award detachment and knowledge in the manner of
some benevolent teacher; rather, it causes so much pain and misery that any
commonsense person cannot help being convinced of the uselessness of material
life. Just as a tree produces the seeds of the next tree and then dies, the
body’s lusty desires induce the conditioned soul to create a further chain of
karma. Finally the body, having paved the way for unlimited suffering in
material existence, drops dead.
According to Çréla Bhaktisiddhänta Sarasvaté Öhäkura, deha indicates both the
gross body and the subtle, mental body. Those who do not clearly understand the
difference between body and soul falsely think that body and soul are identical
and that one can find perfect happiness in bodily sense gratification. But those
who foolishly accept the temporary body as all-important cannot be compared with
self-realized souls who intelligently understand the superiority of the eternal
soul.
SB 11.9.27
TEXT 27
TEXT
jihvaikato ’mum apakarñati karhi tarñä
çiçno ’nyatas tvag udaraà çravaëaà kutaçcit
ghräëo ’nyataç capala-dåk kva ca karma-çaktir
bahvyaù sapatnya iva geha-patià lunanti
SYNONYMS
jihvä—the tongue; ekataù—on one side; amum—the body or the conditioned soul who
identifies with the body; apakarñati—drags away; karhi—sometimes; tarñä—thirst;
çiçnaù—the genitals; anyataù—on another side; tvak—the sense of touch;
udaram—the belly; çravaëam—the ears; kutaçcit—from somewhere else; ghräëaù—the
sense of smell; anyataù—from another side; capala-dåk—the fickle eyes; kva
ca—somewhere else; karma-çaktiù—the other active organs and limbs of the body;
bahvyaù—many; sa-patnyaù—co-wives; iva—like; geha-patim—the head of the
household; lunanti—pull in many directions.
TRANSLATION
A man who has many wives is constantly harassed by them. He is responsible for
their maintenance, and thus all the ladies constantly pull him in different
directions, each struggling for her self-interest. Similarly, the material
senses harass the conditioned soul, pulling him in many different directions at
once. On one side the tongue is pulling him to arrange tasty food; then thirst
drags him to get a suitable drink. Simultaneously the sex organs clamor for
satisfaction, and the sense of touch demands soft, sensuous objects. The belly
harasses him until it is filled, the ears demand to hear pleasing sounds, the
sense of smell hankers for pleasant aromas, and the fickle eyes clamor for
pleasing sights. Thus the senses, organs and limbs, all desiring satisfaction,
pull the living entity in many directions.
PURPORT
Çréla Viçvanätha Cakravarté Öhäkura mentions that after understanding this verse
one should merely offer, without attachment, the bare necessities to the guru of
one’s body. One should keep one’s body fit and working in the simplest possible
way, and that is the sum and substance of service to this so-called guru. If one
desires to faithfully serve the body, one should consider that the body pulls
the consciousness of the conditioned soul in many ways at once, and thus for the
servant of the body there is no possibility of understanding God or even of
becoming peaceful.
SB 11.9.28
TEXT 28
TEXT
såñövä puräëi vividhäny ajayätma-çaktyä
våkñän sarésåpa-paçün khaga-dandaçükän
tais tair atuñöa-hådayaù puruñaà vidhäya
brahmävaloka-dhiñaëaà mudam äpa devaù
SYNONYMS
såñövä—having created; puräëi—material bodies that house the conditioned souls;
vividhäni—many varieties; ajayä—through the agency of mäyä; ätma-çaktyä—the
Lord’s own potency; våkñän—trees; sarésåpa—reptiles; paçün—animals; khaga—birds;
danda-çükän—snakes; taiù taiù—by all these different varieties of bodies;
atuñöa—unsatisfied; hådayaù—His heart; puruñam—the human form of life;
vidhäya—creating; brahma—the Absolute Truth; avaloka—vision of;
dhiñaëam—intelligence suitable for; mudam—happiness; äpä—achieved; devaù—the
Lord.
TRANSLATION
The Supreme Personality of Godhead, expanding His own potency, mäyä-çakti,
created innumerable species of life to house the conditioned souls. Yet by
creating the forms of trees, reptiles, animals, birds, snakes and so on, the
Lord was not satisfied within His heart. Then He created human life, which
offers the conditioned soul sufficient intelligence to perceive the Absolute
Truth, and became pleased.
PURPORT
God has specifically created the human form of life to facilitate the liberation
of the conditioned soul. Therefore one who abuses human life prepares his path
to hell. As stated in the Vedas, puruñatve cävistaräm ätmä: “In the human form
of life there is good possibility of understanding the eternal soul.” The Vedas
also state:
täbhyo gäm änayat tä abruvan
na vai no ’yam alam iti
täbhyo ’çvam änayat tä abruvan
na vai no ’yam alam iti
täbhyaù puruñam änayat tä
abruvan su-kåtaà bata
The purport of this çruti-mantra is that lower forms of life, such as the cow
and horse, are not actually suitable to fulfill the purpose of creation. But
human life awards the opportunity to understand one’s eternal relationship with
God. Thus, one must control the material senses and fulfill the real purpose of
human life. If one takes to Kåñëa consciousness, the Supreme Lord personally
feels happiness and gradually reveals Himself to His devotee.
The Lord’s material creation consists of the living entities and dead matter,
which the less intelligent try to enjoy. The Lord, however, is not satisfied by
those species that blindly strive for sense gratification without understanding
spiritual nature. We are suffering due to our forgetfulness of Kåñëa and the
blissful situation of His abode. If we accept the Lord as protector and shelter
and execute His order, we can easily revive our eternal, blissful nature as
parts and parcels of the Personality of Godhead. It is for this purpose that the
Lord has created human life.
SB 11.9.29
TEXT 29
TEXT
labdhvä su-durlabham idaà bahu-sambhavänte
mänuñyam artha-dam anityam apéha dhéraù
türëaà yateta na pated anu-måtyu yävan
niùçreyasäya viñayaù khalu sarvataù syät
SYNONYMS
labdhvä—having obtained; su-durlabham—that which is very difficult to obtain;
idam—this; bahu—many; sambhava—births; ante—after; mänuñyam—human form of life;
artha-dam—which awards great value; anityam—not eternal; api—although; iha—in
this material world; dhéraù—one who has sober intelligence; türëam—immediately;
yateta—should endeavor; na—not; patet—has fallen; anu-måtyu—always subject to
death; yävat—as long as; niùçreyasäya—for ultimate liberation; viñayaù—sense
gratification; khalu—always; sarvataù—in all conditions; syät—is possible.
TRANSLATION
After many, many births and deaths one achieves the rare human form of life,
which, although temporary, affords one the opportunity to attain the highest
perfection. Thus a sober human being should quickly endeavor for the ultimate
perfection of life as long as his body, which is always subject to death, has
not fallen down and died. After all, sense gratification is available even in
the most abominable species of life, whereas Kåñëa consciousness is possible
only for a human being.
PURPORT
Material life essentially means repeated birth and death. Even the lowest forms
of life, such as reptiles, insects, pigs and dogs, have ample opportunity for
sense gratification. Even ordinary houseflies have a busy sex life and thus
multiply rapidly. Human life, however, enables one to understand the Absolute
Truth and is therefore full of grave responsibility. Since the valuable human
life is not eternal, we should do the needful to achieve the highest perfection,
Kåñëa consciousness. Before death appears, we should seriously cultivate our
real self-interest.
One can experience Kåñëa consciousness in the association of devotees of the
Lord. Without their association, one is in danger of being attracted to an
impersonal conception of life, which causes one to fall away from devotional
service to the Absolute Truth. Or, being discouraged by one’s failure to
understand the Absolute Truth, one may return to the false platform of sense
gratification. In conclusion, human life is meant for cultivating Kåñëa
consciousness under the guidance of the experienced, self-realized devotees of
the Lord.
SB 11.9.30
TEXT 30
TEXT
evaà saïjäta-vairägyo
vijïänäloka ätmani
vicarämi mahém etäà
mukta-saìgo ’nahaìkåtaù
SYNONYMS
evam—thus; saïjäta—completely developed; vairägyaù—detachment; vijïäna—realized
knowledge; älokaù—having vision; ätmani—in the Supreme Personality of Godhead;
vicarämi—I wander; mahém—the earth; etäm—this; mukta—freed; saìgaù—from
attachment; anahaìkåtaù—without false ego.
TRANSLATION
Having learned from my spiritual masters, I remain situated in realization of
the Supreme Personality of Godhead and, fully renounced and enlightened by
realized spiritual knowledge, wander the earth without attachment or false ego.
SB 11.9.31
TEXT 31
TEXT
na hy ekasmäd guror jïänaà
su-sthiraà syät su-puñkalam
brahmaitad advitéyaà vai
géyate bahudharñibhiù
SYNONYMS
na—not; hi—certainly; ekasmät—from one; guroù—guru; jïänam—knowledge;
su-sthiram—very steady; syät—can be; su-puñkalam—very complete; brahma—the
Absolute Truth; etat—this; advitéyam—one without a second; vai—certainly;
géyate—is glorified; bahudhä—in many ways; åñibhiù—by the sages.
TRANSLATION
Although the Absolute Truth is one without a second, the sages have described
Him in many different ways. Therefore one may not be able to acquire very firm
or complete knowledge from one spiritual master.
PURPORT
Çréla Çrédhara Svämé comments on this verse as follows. “The statement that one
requires many spiritual masters certainly needs explanation, since practically
all great saintly persons of the past did not take shelter of many spiritual
masters, but rather accepted one. The words géyate bahudharñibhiù, ‘the Absolute
Truth is glorified in many ways by the sages,’ indicate the personal and
impersonal understandings of the Absolute Truth. In other words, some sages
describe only the Lord’s impersonal effulgence, which is without spiritual
variety, whereas others describe the Lord’s manifest form as the Personality of
Godhead. Thus, merely by hearing from many different authorities, one cannot
actually learn the highest perfection of life. The proliferation of differing
spiritual authorities is useful only to counteract the living entities’ tendency
to be grossly materialistic. Different spiritual philosophers create faith in
the existence of the soul and may be accepted at that level. But as will be
clarified in later verses, the spiritual master who ultimately gives perfect
knowledge is one.”
Çréla Jéva Gosvämé comments as follows on this verse. “Since it is commonly
understood that one is to accept a single spiritual master, why is it
recommended that one learn from many so-called spiritual masters appearing in
the forms of ordinary material objects? The explanation is that one’s
worshipable spiritual master will instruct one in many departments of knowledge
by giving lessons gleaned from ordinary objects. As recommended by the brähmaëa
avadhüta, one can strengthen the teachings received from one’s äcärya and avoid
transgressing his orders by observing ordinary things in nature. One should not
mechanically receive the teachings of one’s guru. The disciple should be
thoughtful and with his own intelligence realize in practice what he has heard
from his spiritual master by observing the world around him. In this sense one
may accept many gurus, though not those who preach against the knowledge
received from the bona fide spiritual master. In other words, one should not
hear from persons like the atheist Kapila.”
Çréla Viçvanätha Cakravarté Öhäkura also comments on this verse, as follows. “It
is stated in Çrémad-Bhägavatam, tasmäd guruà prapadyeta jijïäsuù çreya uttamam:
‘Therefore one should approach a bona fide spiritual master if one actually
desires to achieve the highest perfection in life.’ Similarly, in Chapter Ten,
verse 5 of this canto, the Personality of Godhead Himself states, mad-abhijïaà
guruà çäntam upäséta mad-ätmakam: ‘One must serve a bona fide spiritual master
who is in full knowledge of My personality and who is not different from Me.’
There are many similar verses in Vedic literature indicating that one must take
shelter of a single bona fide spiritual master. We also have the examples of
innumerable great saintly persons who did not accept more than one spiritual
master. Thus, it is a fact that we should accept one bona fide spiritual master
and receive from him the particular mantra that one is to chant. I myself
certainly follow this principle and worship my bona fide spiritual master.
However, in worshiping one’s äcärya, one may take help from good and bad
examples. By observing examples of good behavior one will be strengthened in
devotional service, and in seeing negative examples one will be forewarned and
avoid danger. In this way, one may accept many ordinary material objects as
one’s spiritual masters, considering them as çikñä-gurus, or gurus who give
important lessons for spiritual advancement.”
Thus in the Lord’s own words, mad-abhijïaà guruà çäntam upäséta mad-ätmakam: one
should approach a single bona fide spiritual master who is in full knowledge of
the Lord’s personality and sincerely worship him, considering him to be
mad-ätmakam, or nondifferent from the Lord Himself. This statement does not
contradict what the Lord has presented in the teachings of the avadhüta
brähmaëa. If one receives the teachings of one’s äcärya but keeps them locked up
in his brain as theoretical dogma, one will make little advancement. To develop
steady, complete knowledge one must see the teachings of one’s äcärya
everywhere; thus a Vaiñëava offers all respects to anyone or anything that gives
him further enlightenment in the path of worshiping his bona fide äcärya, who is
nondifferent from Lord Kåñëa.
Among the many gurus mentioned by the brähmaëa, some give positive instructions
and others give negative instructions. Piìgalä the prostitute and the young girl
who took off her bracelets provide examples of proper conduct, whereas the
hapless pigeons and the foolish honeybee provide examples of behavior to be
avoided. In both cases one’s spiritual knowledge is enriched. Thus, one should
not misunderstand the meaning of this verse in a way contradictory to the Lord’s
statement mad-abhijïaà guruà çäntam upäséta mad-ätmakam (Bhäg. 11.10.5).
SB 11.9.32
TEXT 32
TEXT
çré-bhagavän uväca
ity uktvä sa yaduà vipras
tam ämantrya gabhéra-dhéù
vanditaù sv-arcito räjïä
yayau préto yathägatam
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; iti—thus;
uktvä—having spoken; saù—he; yadum—to King Yadu; vipraù—the brähmaëa; tam—to the
King; ämantrya—bidding farewell; gabhéra—extremely deep; dhéù—intelligence;
vanditaù—being offered obeisances; su-arcitaù—being properly worshiped; räjïä—by
the King; yayau—he went; prétaù—with his mind satisfied; yathä—just as;
ägatam—he had come.
TRANSLATION
The Supreme Personality of Godhead said: Having thus spoken to King Yadu, the
wise brähmaëa accepted obeisances and worship from the King and felt pleased
within himself. Then bidding farewell, he left exactly as he had come.
PURPORT
Çréla Çrédhara Svämé gives evidence from Çrémad-Bhägavatam that the brähmaëa
avadhüta was actually the incarnation of Godhead Dattätreya. The Bhägavatam
(2.7.4) states,
yat-päda-paìkaja-paräga-pavitra-dehä
yogardhim äpur ubhayéà yadu-haihayädyäù
“Many Yadus, Haihayas, etc., became so purified, by the grace of the lotus feet
of Dattätreya, the Lord, that they obtained both material and spiritual
blessings.” This verse mentions that Yadu was purified by contact with the lotus
feet of Dattätreya, and similarly the present verse states, vandito sv-arcito
räjïä: King Yadu worshiped the lotus feet of the brähmaëa. Thus, according to
Çréla Çrédhara Svämé, the avadhüta brähmaëa is the Personality of Godhead
Himself, and this is confirmed by Çréla Viçvanätha Cakravarté Öhäkura.
SB 11.9.33
TEXT 33
TEXT
avadhüta-vacaù çrutvä
pürveñäà naù sa pürva-jaù
sarva-saìga-vinirmuktaù
sama-citto babhüva ha
SYNONYMS
avadhüta—of the avadhüta brähmaëa; vacaù—the words; çrutvä—having heard;
pürveñäm—of the ancestors; naù—our; saù—he; pürvajaù—himself a forefather;
sarva—all; saìga—from attachment; vinirmuktaù—being freed; sama-cittaù—with his
consciousness on the spiritual platform and thus equal everywhere; babhüva—he
became; ha—certainly.
TRANSLATION
O Uddhava, hearing the words of the avadhüta, the saintly King Yadu, who is the
forefather of our own ancestors, became free from all material attachment, and
thus his mind was evenly fixed on the spiritual platform.
PURPORT
Here the Lord praises His own dynasty, called Yadu-vaàça, because there appeared
in that dynasty many great self-realized kings. King Yadu was enlightened by
Dattätreya in the form of an avadhüta brähmaëa who taught the King to fix his
consciousness on the spiritual platform of detachment by simply observing the
creation of God.
Thus end the purports by the humble servants of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda to the Eleventh Canto, Ninth Chapter, of the
Çrémad-Bhägavatam, entitled “Detachment from All that Is Material.”
SB 11.10: The Nature of Fruitive Activity
CHAPTER TEN
The Nature of Fruitive Activity
SB 11.10 Summary
In this chapter Lord Çré Kåñëa refutes the philosophy of the followers of
Jaimini and describes to Uddhava how the spirit soul bound within the material
body can develop pure transcendental knowledge.
The Vaiñëava, or one who has taken shelter of the Supreme Personality of
Godhead, Viñëu, should observe the rules and regulations found in the Païcarätra
and other revealed scriptures. According to his own natural qualities and work,
he should follow the code of varëäçrama in a spirit free from motivation. The
so-called knowledge received through one’s material senses, mind and
intelligence is as useless as the dreams experienced by a sleeping person
attached to sense gratification. Therefore, one should give up work performed
for sense gratification and accept work as a matter of duty. When one has come
to understand something of the truth of the self, he should give up material
work performed out of duty and simply engage himself in the service of the bona
fide spiritual master, who is the manifest representative of the Personality of
Godhead. The servant of the spiritual master should have very firm affection for
his guru, should be anxious to receive from him knowledge of the Absolute Truth,
and should be devoid of envy and the tendency to talk nonsense. The soul is
distinct from the gross and subtle material bodies. The spirit soul who has
entered into the material body accepts bodily functions according to the
reactions of his own past activities. Therefore, only the bona fide,
transcendental spiritual master is capable of demonstrating pure knowledge of
the self.
The followers of Jaimini and other atheistic philosophers accept regulated
material work as the purpose of life. But Kåñëa refutes this by explaining that
the embodied soul who has come into contact with segmented material time takes
upon himself a perpetual chain of births and deaths and is therefore forced to
suffer the consequent happiness and distress. In this way there is no
possibility that one who is attached to the fruits of his material work can
achieve any substantial goal in life. The pleasures of heaven and other
destinations, which are achieved by sacrificial rituals, can be experienced for
only a short time. After one’s enjoyment is finished, one must return to this
mortal sphere to partake of lamentation and suffering. On the path of
materialism there is certainly no uninterrupted or natural happiness.
SB 11.10.1
TEXT 1
TEXT
çré-bhagavän uväca
mayoditeñv avahitaù
sva-dharmeñu mad-äçrayaù
varëäçrama-kuläcäram
akämätmä samäcaret
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; mayä—by Me;
uditeñu—spoken; avahitaù—with great care; sva-dharmeñu—in the duties of
devotional service to the Lord; mat-äçrayaù—one who accepts Me as shelter;
varëa-äçrama—the Vedic system of social and occupational divisions; kula—of the
society; äcäram—conduct; akäma—devoid of material desires; ätmä—such a person;
samäcaret—should practice.
TRANSLATION
The Supreme Personality of Godhead said: Taking full shelter in Me, with the
mind carefully fixed in the devotional service of the Lord as spoken by Me, one
should live without personal desire and practice the social and occupational
system called varëäçrama.
PURPORT
In the previous chapters Lord Kåñëa described through the story of an avadhüta
brähmaëa the qualities and character of a saintly person. Now the Lord describes
the practical means for achieving such a saintly position. In the Païcarätra and
other scriptures the Personality of Godhead gives instructions for executing
devotional service. Similarly, in Bhagavad-gétä (4.13) the Lord says,
cätur-varëyaà mayä såñöaà guëa-karma-vibhägaçaù: “I have personally created the
varëäçrama system.” There are innumerable rules and regulations in the
varëäçrama system, and the devotee should execute those which do not contradict
the process of devotional service. The term varëa indicates different classes of
human beings, some in the mode of ignorance, some in the mode of passion and
some in the mode of goodness. Devotional service to the Lord is executed on the
liberated platform, and therefore some injunctions for those persons in passion
and ignorance may be contradictory to the regulative principles for those on the
liberated platform. Therefore, under the guidance of a bona fide spiritual
master who is nondifferent from the Lord, one should execute the basic
principles of varëäçrama in a way favorable for advancement in Kåñëa
consciousness.
SB 11.10.2
TEXT 2
TEXT
anvékñeta viçuddhätmä
dehinäà viñayätmanäm
guëeñu tattva-dhyänena
sarvärambha-viparyayam
SYNONYMS
anvékñeta—one should see; viçuddha—purified; ätmä—soul; dehinäm—of the embodied
beings; viñaya-ätmanäm—of those who are dedicated to sense gratification;
guëeñu—in the material objects of pleasure; tattva—as truth; dhyänena—by
conceiving; sarva—of all; ärambha—endeavors; viparyayam—the inevitable failure.
TRANSLATION
A purified soul should see that because the conditioned souls who are dedicated
to sense gratification have falsely accepted the objects of sense pleasure as
truth, all of their endeavors are doomed to failure.
PURPORT
In this verse the Lord describes the process of becoming desireless. All
material sense objects, including those perceived by their form, taste, flavor,
touch or sound, are temporary. We now see our family and nation, but ultimately
they will disappear. Even our own body, by which we perceive them, will
disappear. Thus, the inevitable result of material enjoyment is viparyaya, or
great suffering. The word viçuddhätmä indicates those who have purified
themselves by executing the regulative duties of devotional service. They can
clearly see the hopeless frustration of material life, and thus they become
akämätmä, or great souls free from material desire.
SB 11.10.3
TEXT 3
TEXT
suptasya viñayäloko
dhyäyato vä manorathaù
nänätmakatväd viphalas
tathä bhedätma-dhér guëaiù
SYNONYMS
suptasya—of one who is sleeping; viñaya—sense gratification; älokaù—seeing;
dhyäyataù—of one who is meditating; vä—or; manaù-rathaù—merely a creation of the
mind; nänä—a large variety; ätmakatvät—due to having the nature of;
viphalaù—bereft of the real perfection; tathä—in that way; bheda-ätma—in that
which is separately constituted; dhéù—intelligence; guëaiù—by the material
senses.
TRANSLATION
One who is sleeping may see many objects of sense gratification in a dream, but
such pleasurable things are merely creations of the mind and are thus ultimately
useless. Similarly, the living entity who is asleep to his spiritual identity
also sees many sense objects, but these innumerable objects of temporary
gratification are creations of the Lord’s illusory potency and have no permanent
existence. One who meditates upon them, impelled by the senses, uselessly
engages his intelligence.
PURPORT
Because the fruits of material work are temporary, it ultimately does not matter
whether or not one obtains them; the final result is the same. Materialistic
activities can never award the highest perfection of life, Kåñëa consciousness.
The material intelligence, impelled by the senses, strongly desires sense
gratification. As stated here (bhedätma-dhéù), such intelligence actually
separates one from one’s real self-interest. Thus the intelligence, absorbed in
that which is materially favorable and unfavorable, becomes divided in pursuit
of innumerable categories of material advancement. Such divided intelligence is
impotent and cannot understand the Absolute Truth, the Personality of Godhead,
Çré Kåñëa. The devotees of the Lord, however, have their intelligence fixed on
one point—Lord Kåñëa. They meditate upon the Lord’s form, qualities, pastimes
and devotees, and thus their intelligence is never separated from the Absolute
Truth. As stated in Bhagavad-gétä (2.41):
vyavasäyätmikä buddhir
ekeha kuru-nandana
bahu-çäkhä hy anantaç ca
buddhayo ’vyavasäyinäm
“Those who are on this path are resolute in purpose, and their aim is one. O
beloved child of the Kurus, the intelligence of those who are irresolute is many
branched.”
If one is not Kåñëa conscious, he is uselessly dreaming without any
understanding of his eternal situation. The material intelligence will always
devise novel means of achieving happiness, and therefore one bounces from one
fruitless program of sense gratification to another, ignoring the simple fact
that all material things are temporary and will disappear. In this way one’s
intelligence becomes infected with material lust and greed, and such infected
intelligence cannot bring one to the true goal of life. One should hear from the
bona fide spiritual master whose intelligence is pure, and then one will come to
Kåñëa consciousness, the highest perfection of life.
SB 11.10.4
TEXT 4
TEXT
nivåttaà karma seveta
pravåttaà mat-paras tyajet
jijïäsäyäà sampravåtto
nädriyet karma-codanäm
SYNONYMS
nivåttam—regulative duties; karma—such work; seveta—one should perform;
pravåttam—activities for sense gratification; mat-paraù—one who is dedicated to
Me; tyajet—should give up; jijïäsäyäm—in searching for spiritual truth;
sampravåttaù—being perfectly engaged; na—not; ädriyet—one should accept;
karma—any material activity; codanäm—injunctions governing.
TRANSLATION
One who has fixed Me within his mind as the goal of life should give up
activities based on sense gratification and should instead execute work governed
by the regulative principles for advancement. When, however, one is fully
engaged in searching out the ultimate truth of the soul, one should not accept
the scriptural injunctions governing fruitive activities.
PURPORT
Çréla Viçvanätha Cakravarté Öhäkura explains that the words jijïäsäyäà
sampravåttaù refer to one who is yoga-ärüòha, or advanced in the yoga process.
In Bhagavad-gétä (6.3-4) it is stated:
ärurukñor muner yogaà
karma käraëam ucyate
yogärüòhasya tasyaiva
çamaù käraëam ucyate
yadä hi nendriyärtheñu
na karmasv anuñajjate
sarva-saìkalpa-sannyäsé
yogärüòhas tadocyate
“For one who is a neophyte in the eightfold yoga system, work is said to be the
means; and for one who has already attained to yoga, cessation of all material
activities is said to be the means. A person is said to have attained to yoga
when, having renounced all material desires, he neither acts for sense
gratification nor engages in fruitive activities.” The example may be given that
an ordinary man will try to enjoy the company of women for material sense
pleasure. This is called pravåtta-karma, or the path of sense gratification. A
religious person will also enjoy the company of a woman, but under the
regulative principles of the varëäçrama system. However, one who is fully
absorbed in spiritual advancement will ultimately give up all sense
gratification derived from sexual association, either regulated or illicit.
Similarly, in the stage of pravåtta-karma, or ordinary sense gratification, one
will eat whatever pleases his tongue. On the other hand, a materialistic devotee
will sometimes cook sumptuous preparations and offer them to the Deity, not in
order to satisfy the Lord but rather with the intention of satisfying his own
tongue and belly. However, one who is sampravåtta, or fully engaged in spiritual
consciousness, is never interested in simply gratifying his tongue. He avoids
ordinary foods prepared by materialistic persons, and just for the purpose of
keeping his body fit for serving Kåñëa he eats moderate quantities of food that
has first been offered to the Deity for the Deity’s pleasure.
The process of spiritual realization gradually brings a conditioned soul from
the lowest point of materialistic consciousness to total absorption in loving
service to the Personality of Godhead. In the beginning one is taught to
dovetail one’s enjoying propensities by first offering to the Lord the fruit of
one’s work. In the advanced stage, however, the impulse to execute fruitive
activities (karma-codanäm) is absent, and one simply engages in the loving
service of the Lord without any selfish motive. For example, a renounced
sannyäsé preaching Kåñëa consciousness, or even a renounced householder
preaching Kåñëa consciousness, is not required to execute all of the injunctions
governing sense gratification in family life. Ultimately, every human being
should take to the transcendental duties of Kåñëa consciousness. Rather than
working to fulfill one’s own desires and then offering the results to Kåñëa, one
should fully engage in pleasing the Lord directly according to His own intimate
desires.
According to Çréla Bhaktisiddhänta Sarasvaté Öhäkura, any attempt to enjoy the
material world, either religiously or irreligiously, ultimately will be full of
contradictions. One should come to the the platform of desirelessness, pure love
of Godhead, and thus solve all of the problems of life.
SB 11.10.5
TEXT 5
TEXT
yamän abhékñëaà seveta
niyamän mat-paraù kvacit
mad-abhijïaà guruà çäntam
upäséta mad-ätmakam
SYNONYMS
yamän—major regulative principles, such as not to kill; abhékñëam—always;
seveta—one should observe; niyamän—minor regulations, such as cleansing the
body; mat-paraù—one who is devoted to Me; kvacit—as far as possible;
mat-abhijïam—one who knows Me as I am in My personal form; gurum—the spiritual
master; çäntam—peaceful; upäséta—one should serve; mat-ätmakam—who is not
different from Me.
TRANSLATION
One who has accepted Me as the supreme goal of life should strictly observe the
scriptural injunctions forbidding sinful activities and, as far as possible,
should execute the injunctions prescribing minor regulative duties such as
cleanliness. Ultimately, however, one should approach a bona fide spiritual
master who is full in knowledge of Me as I am, who is peaceful, and who by
spiritual elevation is not different from Me.
PURPORT
The word yamän refers to major regulative injunctions necessary for preserving
one’s purity. In the Kåñëa consciousness movement all bona fide members must
give up eating meat, fish and eggs, and they must also avoid intoxication,
gambling and illicit sex. The word abhijïam indicates that one cannot at any
time perform such forbidden activities, even in difficult circumstances. The
word niyamän refers to less obligatory injunctions, such as bathing three times
daily. In certain difficult situations one may not bathe three times daily yet
may still maintain one’s spiritual position. But if one engages in sinful,
forbidden activities, even in difficult circumstances, there undoubtedly will be
a spiritual falldown. Ultimately, as explained in Upadeçämåta, mere adherence to
rules and regulations cannot give one spiritual perfection. One must approach a
bona fide spiritual master who is mad-abhijïam, or in full knowledge of the
personal form of Godhead. The word mat (“Me”) negates the possibility of a bona
fide spiritual master having an impersonal conception of the Absolute Truth.
Furthermore, the guru must be in complete control of his senses; therefore he is
called çänta, or peaceful. Because of being completely surrendered to the
mission of the Lord, such a spiritual master is mad-ätmakam, or nondifferent
from the Personality of Godhead.
SB 11.10.6
TEXT 6
TEXT
amäny amatsaro dakño
nirmamo dåòha-sauhådaù
asatvaro ’rtha-jijïäsur
anasüyur amogha-väk
SYNONYMS
amäné—without false ego; amatsaraù—not considering oneself to be the doer;
dakñaù—without laziness; nirmamaù—without any sense of proprietorship over one’s
wife, children, home, society, etc.; dåòha-sauhådaù—being fixed in the mood of
loving friendship with the spiritual master, who is one’s worshipable deity;
asatvaraù—without becoming bewildered due to material passion;
artha-jijïäsuù—desiring knowledge of the Absolute Truth; anasüyuù—free from
envy; amogha-väk—completely free from useless conversation.
TRANSLATION
The servant or disciple of the spiritual master should be free from false
prestige, never considering himself to be the doer. He should be active and
never lazy and should give up all sense of proprietorship over the objects of
the senses, including his wife, children, home and society. He should be endowed
with feelings of loving friendship toward the spiritual master and should never
become deviated or bewildered. The servant or disciple should always desire
advancement in spiritual understanding, should not envy anyone and should always
avoid useless conversation.
PURPORT
No one can claim to be the permanent proprietor of his so-called wife, family,
home, society, and so on. Such material relationships appear and disappear like
bubbles on the surface of the ocean. No one can claim to be the creator of the
material elements that produced one’s home, society and family. If it were a
fact that parents were the ultimate creators of the bodies of their children,
children would never die before their parents; the parents would simply create
new bodies for the children. Similarly, parents would also not die, because they
would create new bodies for themselves to replace the old ones. Actually, God
creates everyone’s bodies as well as the material elements with which we build
our material societies. Therefore, before death drags these things out of our
grasp, we should voluntarily engage them in the loving service of the spiritual
master, who is the bona fide representative of Lord Kåñëa. Then such material
objects, instead of causing lamentation, will be the cause of happiness.
SB 11.10.7
TEXT 7
TEXT
jäyäpatya-gåha-kñetra-
svajana-draviëädiñu
udäsénaù samaà paçyan
sarveñv artham ivätmanaù
SYNONYMS
jäyä—to wife; apatya—children; gåha—home; kñetra—land; svajana—relatives and
friends; draviëa—bank account; ädiñu—and so on; udäsénaù—remaining indifferent;
samam—equally; paçyan—seeing; sarveñu—in all of these; artham—purpose; iva—like;
ätmanaù—of oneself.
TRANSLATION
One should see one’s real self-interest in life in all circumstances and should
therefore remain detached from wife, children, home, land, relatives, friends,
wealth and so on.
PURPORT
A devotee of the Lord recognizes that his wife, children, home, land, friends
and money are meant to be engaged in the loving service of the Supreme Lord.
Therefore, he does not frantically make arrangements for the sense gratification
of his family and friends. He is not eager to enjoy the false prestige of being
the master of his wife and the lord of his children, nor is he anxious to gain
prestige from his friends and society. Thus he does not envy anyone and is not
lazy in the matter of self-realization. He is free from the false sense of
proprietorship and is always eager to develop his understanding of the Supreme
Personality of Godhead. He is free from false egotism and automatically turns
away from useless materialistic conversation. Thus he is steady and not
whimsical, and he is always firmly situated in loving friendship at the lotus
feet of the spiritual master.
The question may be raised as to how one can develop freedom from false
proprietorship. Çréla Viçvanätha Cakravarté Öhäkura has given the following
example. An ordinary man is very eager to accumulate more and more money, and he
maintains his wealth in the form of stocks, bonds, securities, bank accounts,
properties, gold, and so on. As long as these different assets are contributing
to his financial well-being, he sees them equally and considers that they belong
to him. But if some of his assets are taken by the government for taxes, or if
they are lost in an unfortunate business arrangement, then he is forced to give
up his sense of proprietorship. In the same way, everyone should be intelligent
enough to observe that one’s sense of ownership over innumerable material
objects is not permanent; therefore one should develop detachment from these
things. If one does not cultivate a loving feeling of friendship for the Supreme
Personality of Godhead and His pure devotee, the spiritual master, one will
undoubtedly be entangled by the network of material society, friendship and
love. One will then remain bound up on the material platform with no hope of
permanent happiness.
SB 11.10.8
TEXT 8
TEXT
vilakñaëaù sthüla-sükñmäd
dehäd ätmekñitä sva-dåk
yathägnir däruëo dähyäd
dähako ’nyaù prakäçakaù
SYNONYMS
vilakñaëaù—having different characteristics; sthüla—from the gross; sükñmät—and
the subtle; dehät—from the body; ätmä—the spirit soul; ékñitä—the seer;
sva-dåk—self-enlightened; yathä—just as; agniù—fire; däruëaù—from firewood;
dähyät—from that which is to be burned; dähakaù—that which burns; anyaù—other;
prakäçakaù—that which illuminates.
TRANSLATION
Just as fire, which burns and illuminates, is different from firewood, which is
to be burned to give illumination, similarly the seer within the body, the
self-enlightened spirit soul, is different from the material body, which is to
be illuminated by consciousness. Thus the spirit soul and the body possess
different characteristics and are separate entities.
PURPORT
It is analytically demonstrated in this verse that one should never falsely
identify the ego with the material body. Such misidentification is called false
ego, or material illusion. The following question may be raised. Since it is
commonly known that the Supreme Personality of Godhead enlightens the
conditioned soul, why is the term sva-dåk, or “self enlightened,” used in this
verse? Çréla Viçvanätha Cakravarté Öhäkura explains that although the Supreme
Personality of Godhead certainly furnishes consciousness to the living entity,
the living entity, being endowed with the potency of the Lords has himself the
capacity to revive and expand his pure consciousness. He may therefore be
considered, in a secondary sense, self-enlightened. The example may be given
that gold or silver domes brilliantly reflect the rays of the sun. Although the
light comes from the sun, the inherent properties of gold and silver can also be
considered causes for the brilliant reflection, since other substances do not
possess suitable properties to reflect the sun’s light. Similarly, the spirit
soul can be considered sva-dåk, or self-enlightened, because he possesses
characteristics by which he can brilliantly reflect the potency of the
Personality of Godhead, thus illuminating his existential situation, just as a
gold or silver dome shines due to its reflective properties.
A nice example is given in this verse to illustrate the different
characteristics of the body and soul. Fire, which burns and illuminates, is
always different from that which is burned for illumination. It may be said,
however, that fire is present in an unmanifest form within wood. Similarly, in
the conditioned life of ignorance, the spirit soul is present, though
unmanifest, within the body. The enlightened condition of the living entity can
be compared to the act of arousing fire within wood. Just as fire quickly burns
wood to ashes, similarly the spirit soul, when enlightened, burns to ashes the
darkness of ignorance. We are conscious of the body; therefore it may be said
that the body is illuminated by consciousness, which is the energy, or symptom,
of the spirit soul. Identifying the body and soul as one is just as foolish as
considering fire and wood to be the same. In both cases, the intimate
circumstantial connection between fire and wood or between the soul and the body
does not alter the fact that fire is different from wood or that the soul is
always different from the body.
SB 11.10.9
TEXT 9
TEXT
nirodhotpatty-aëu-båhan-
nänätvaà tat-kåtän guëän
antaù praviñöa ädhatta
evaà deha-guëän paraù
SYNONYMS
nirodha—dormancy; utpatti—manifestation; aëu—tiny; båhat—large; nänätvam—the
variety of characteristics; tat-kåtän—produced by that; guëän—qualities;
antaù—within; praviñöaù—having entered; ädhatte—accepts; evam—thus; deha—of the
material body; guëän—qualities; paraù—the transcendental entity.
TRANSLATION
Just as fire may appear differently as dormant, manifest, weak, brilliant and so
on, according to the condition of the fuel, similarly, the spirit soul enters a
material body and accepts particular bodily characteristics.
PURPORT
Although fire may appear and disappear within a particular object, the element
fire always exists. Similarly, the eternal soul appears within a suitable body
and then disappears from that body, but the soul always exists. Just as fire is
different from its fuel, the soul is different from the body. A match makes a
tiny fire, whereas the explosion of a huge gasoline tank will send flames
shooting up into the sky. But still, fire is one. Similarly, one spirit soul may
appear in the body of Brahmä and another in the body of an ant, but the spirit
soul is qualitatively the same in every body. Because of ignorance we impose the
bodily characteristics upon the soul, and thus we say that a particular person
is American, Russian, Chinese, African or Mexican or that he is old or young.
Although such designations certainly apply to the body, they do not apply to the
spirit soul, which is described here as paraù, or a transcendental entity. As
long as the bewildered spirit soul remains inimical to the Supreme Personality
of Godhead, the designations of the gross and subtle bodies will wrap themselves
around him, keeping him in darkness. If one intellectually identifies oneself
with various materialistic philosophies of life, he becomes covered by the
subtle mind. Ultimately everything that exists is part and parcel of the
Absolute Truth, Lord Kåñëa. When the living entity realizes this, he becomes
nirupädhi, or free from material designations. This is his constitutional
position.
SB 11.10.10
TEXT 10
TEXT
yo ’sau guëair viracito
deho ’yaà puruñasya hi
saàsäras tan-nibandho ’yaà
puàso vidyä cchid ätmanaù
SYNONYMS
yaù—which; asau—that(subtle body); guëaiù—by the material modes;
viracitaù—constructed; dehaù—the body; ayam—this (gross body); puruñasya—of the
Supreme Personality of Godhead; hi—certainly; saàsäraù—material existence;
tat-nibandhaù—tied to that; ayam—this; puàsaù—of the living entity;
vidyä—knowledge; chit—that which cuts apart; ätmanaù—of the soul.
TRANSLATION
The subtle and gross material bodies are created by the material modes of
nature, which expand from the potency of the Supreme Personality of Godhead.
Material existence occurs when the living entity falsely accepts the qualities
of the gross and subtle bodies as being his own factual nature. This illusory
state, however, can be destroyed by real knowledge.
PURPORT
Regarding the analogy comparing fire and its fuel to the soul and the body, one
may argue that to some extent fire is dependent upon its fuel and cannot exist
without it. Since we do not experience the existence of fire independent of
fuel, one may therefore still question how it is possible for the living entity
to exist separately from the body, become covered by it and eventually become
free from it. Only through the Supreme Personality of Godhead’s knowledge
potency (vidyä) can one clearly understand the nature of the living entity. By
vidyä, or real knowledge, one may cut material existence to pieces and even in
this lifetime experience spiritual reality. According to Çréla Viçvanätha
Cakravarté Öhäkura, our material existence is an artificial imposition. By the
Lord’s inconceivable potency of nescience, the qualities of gross and subtle
material forms are psychologically imposed upon the living being, and because of
misidentification with the body, the living entity initiates a series of
illusory activities. As explained in the previous chapter, the present material
body is like a tree that produces the karmic seed of the next body. However,
this cycle of ignorance can be cut to pieces by the transcendental knowledge
explained by the Lord.
Unfortunately, the conditioned souls, being inimical to the Supreme Personality
of Godhead, do not accept the perfect knowledge spoken by the Lord. Instead they
remain absorbed in gross and subtle illusion. But if the living entity accepts
the Lord’s knowledge, his whole situation can be rectified, and he can return to
his original, eternal, blissful life of perfect knowledge in the direct
association of the Lord.
SB 11.10.11
TEXT 11
TEXT
tasmäj jijïäsayätmänam
ätma-sthaà kevalaà param
saìgamya nirased etad
vastu-buddhià yathä-kramam
SYNONYMS
tasmät—therefore; jijïäsayä—by the cultivation of knowledge; ätmänam—the Supreme
Personality of Godhead; ätma—within oneself; stham—situated; kevalam—pure;
param—transcendental and supreme; saìgamya—approaching by realized knowledge;
niraset—one should give up; etat—this; vastu—within material objects;
buddhim—concept of reality; yathä-kramam—gradually, step by step.
TRANSLATION
Therefore, by the cultivation of knowledge one should approach the Supreme
Personality of Godhead situated within oneself. By understanding the Lord’s
pure, transcendental existence, one should gradually give up the false vision of
the material world as independent reality.
PURPORT
The word yathä-kramam (“step by step”) means that after first realizing oneself
to be different from the gross material body one should then progressively
detach oneself from material mental activities. In this verse etad vastu-buddhim
means seeing the material world as existing independently rather than correctly
seeing all things as emanations of the Absolute Truth.
When one correctly identifies oneself as eternal spiritual form, one achieves
the real fruit of knowledge. The Lord is eternally manifest in His eternal form,
and the living entity is similarly manifest in his eternal form as the loving
servitor of the Lord. When we falsely assume that temporary, illusory material
objects are real, knowledge of our eternal spiritual form is covered by
ignorance. If, however, one meditates upon the Lord’s supreme presence within
everything, one can return to the normal, blissful state of spiritual life.
Every human being should seriously endeavor to understand the Absolute Truth, as
indicated in this verse by the word jijïäsayä.
SB 11.10.12
TEXT 12
TEXT
äcäryo ’raëir ädyaù syäd
ante-väsy uttaräraëiù
tat-sandhänaà pravacanaà
vidyä-sandhiù sukhävahaù
SYNONYMS
äcäryaù—the spiritual master; araëiù—sacred kindling wood used in the
sacrificial fire; ädyaù—held beneath; syät—is to be considered; ante-väsé—the
disciple; uttara—at the top; araëiù—kindling wood; tat-sandhänam—the stick in
the middle, which connects the upper and lower wood; pravacanam—instructions;
vidyä—transcendental knowledge; sandhiù—like the fire, arising from the
friction, that spreads throughout the firewood; sukha—happiness;
ävahaù—bringing.
TRANSLATION
The spiritual master can be compared to the lower kindling stick, the disciple
to the upper kindling stick, and the instruction given by the guru to the third
stick placed in between. The transcendental knowledge communicated from guru to
disciple is compared to the fire arising from the contact of these, which burns
the darkness of ignorance to ashes, bringing great happiness both to guru and
disciple.
PURPORT
When the darkness of ignorance is burned to ashes, the dangerous life of
ignorance is also eradicated, and one can work for his true self-interest in
full knowledge. In this verse the word ädyaù means “original” and it indicates
the spiritual master, who is compared to the sacred kindling stick held below.
From the spiritual master transcendental knowledge, like fire, is spread to the
disciple. Just as friction between two sticks of firewood produces fire,
similarly, bona fide contact between the spiritual master, who is the
representative of Kåñëa, and a sincere disciple produces the fire of knowledge.
When the disciple takes shelter of the lotus feet of the spiritual master, he
automatically acquires perfect knowledge of his original, spiritual form.
SB 11.10.13
TEXT 13
TEXT
vaiçäradé säti-viçuddha-buddhir
dhunoti mäyäà guëa-samprasütäm
gunäàç ca sandahya yad-ätmam etat
svayaà ca çäàyaty asamid yathägniù
SYNONYMS
vaiçäradé—available from the expert; sä—this; ati-viçuddha—most pure;
buddhiù—intelligence or knowledge; dhunoti—repels; mäyäm—illusion; guëa—from the
modes of material nature; samprasütäm—produced; guëän—the modes of nature
themselves; ca—also; sandahya—completely burning up; yat—from which modes;
ätmam—constituted; etat—this (material existence); svayam—itself; ca—also;
çäàyati—is pacified; asamit—without fuel; yathä—just as; agniù—fire.
TRANSLATION
By submissively hearing from an expert spiritual master, the expert disciple
develops pure knowledge, which repels the onslaught of material illusion arising
from the three modes of material nature. Finally this pure knowledge itself
ceases, just as fire ceases when the stock of fuel has been consumed.
PURPORT
The Sanskrit word vaiçäradé means “that which is derived from the expert
[viçärada].” Perfect transcendental knowledge comes from the expert spiritual
master, and when such knowledge is heard by the expert disciple, it curbs the
waves of material illusion. Since the Lord’s illusory energy acts eternally
within the material world, there is no possibility of destroying illusion. One
may, however, destroy the presence of illusion within one’s own heart. To
accomplish this the disciple must become expert in pleasing the expert spiritual
master. As one advances to the perfectional stage of Kåñëa consciousness,
experiencing the presence of the Lord everywhere, one’s attention shifts to the
transcendental platform. At that time, pure knowledge itself, one’s constant
technical awareness of illusion, diminishes, just as fire diminishes and is
extinguished after consuming its stock of fuel.
Çréla Madhväcärya has quoted from several Vedic scriptures to show that mäyä, or
material illusion, is just like a witch who always haunts the conditioned souls.
Mäyä offers the conditioned souls whatever they like within the three modes of
nature, but such offerings are all just like fire that burns the heart to ashes.
Therefore, one must understand that the material world is a hellish place,
offering a permanent situation to no one. Externally we experience many things,
and internally we contemplate our experience, formulating plans for future
action. Thus internally and externally we are victims of ignorance. Real
knowledge comes from the Vedas, or the Supreme Personality of Godhead in His
form of perfect wisdom. If we become fully Kåñëa conscious, taking complete
shelter of the Lord, there will be no scarcity of pleasure, because the Lord is
the reservoir of all pleasure, and His devotees freely move within that
reservoir.
SB 11.10.14-16
TEXTS 14–16
TEXT
athaiñäm karma-kartèëäà
bhoktèëäà sukha-duùkhayoù
nänätvam atha nityatvaà
loka-kälägamätmanäm
manyase sarva-bhävänäà
saàsthä hy autpattiké yathä
tat-tad-äkåti-bhedena
jäyate bhidyate ca dhéù
evam apy aìga sarveñäà
dehinäà deha-yogataù
kälävayavataù santi
bhävä janmädayo ’sakåt
SYNONYMS
atha—thus; eñäm—of those; karma—fruitive activities; kartèëäm—of the performers;
bhoktèëäm—of the enjoyers; sukha-duùkhayoù—of happiness and distress;
nänätvam—variegatedness; atha—moreover; nityatvam—perpetual existence; loka—of
the materialistic world; käla—material time; ägama—Vedic literatures
recommending fruitive activities; ätmanäm—and the self; manyase—if you think;
sarva—of all; bhävänäm—material objects; saàsthä—the actual situation;
hi—certainly; autpattiké—original; yathä—as; tat-tat—of all different objects;
äkåti—of their forms; bhedena—by the difference; jäyate—is born; bhidyate—and
changes; ca—also; dhéù—intelligence or knowledge; evam—thus; api—even though;
aìga—O Uddhava; sarveñäm—of all; dehinäm—embodied beings; deha-yogataù—by
contact with a material body; käla—of time; avayavataù—by the portions or limbs;
santi—there are; bhäväù—states of existence; janma—birth; ädayaù—and so on;
asakåt—constantly.
TRANSLATION
My dear Uddhava, I have thus explained to you perfect knowledge. There are
philosophers, however, who challenge My conclusion. They state that the natural
position of the living entity is to engage in fruitive activities, and they see
him as the enjoyer of the happiness and unhappiness that accrue from his own
work. According to this materialistic philosophy, the world, time, the revealed
scriptures and the self are all variegated and eternal, existing as a perpetual
flow of transformations. Knowledge, moreover, cannot be one or eternal, because
it arises from the different and changing forms of objects; thus knowledge
itself is always subject to change. Even if you accept such a philosophy, My
dear Uddhava, there will still be perpetual birth, death, old age and disease,
since all living entities must accept a material body subject to the influence
of time.
PURPORT
In this verse, according to Çréla Viçvanätha Cakravarté Öhäkura, Lord Kåñëa
speaks the following to Uddhava. “My dear Uddhava, I have clearly established
the actual goal of life in the instructions I have just imparted to you. There
are those, however, who challenge My conclusion, especially the followers of
Jaimini Kavi. If you are favorable to their understanding and thus do not accept
My instructions, then kindly hear the following explanation.
“According to the followers of Jaimini, the living entity is originally and
naturally a performer of fruitive activities, and his happiness and distress are
derived from the fruits of his own work. The world in which the living entities
find their enjoyment, the time during which they enjoy, the revealed scriptures
that explain the means for achieving enjoyment, and the subtle bodies through
which the living entities experience enjoyment all exist not only in manifold
variety but also eternally.
“The living entity need not develop detachment from material sense
gratification, either by seeing the temporariness of individual material objects
and situations or by seeing the material world as an illusory creation (mäyä).
According to such materialistic philosophy, material objects such as garlands,
sandalwood or beautiful women are temporary in specific manifestations but
perpetually exist through the natural flow of creation and destruction. In other
words, although a particular woman’s form is temporary, there will eternally be
beautiful women within the material world. Thus, by carefully executing fruitive
rituals according to religious scriptures, one can maintain enjoyable contact
with women and wealth life after life. In this way one’s sense gratification
will be eternal.
“The Jaimini philosophers further say that there never was a time when the world
did not exist as it does today, which implies that there is no supreme
controller who has created it. They claim that the arrangement of this world is
real and appropriate and thus is not illusory. Moreover, they say that there is
no eternal knowledge of an original perpetual form of the soul. In fact, they
say, knowledge arises not from some absolute truth but from the differences
among material objects. Knowledge therefore is not eternal and is subject to
change. The assumption hidden in this statement is that there is no spirit soul
who possesses eternal, constant knowledge of a single, unchanging reality.
Rather, the nature of consciousness or knowledge is that it undergoes constant
transformation. They state, however, that eternality is not refuted by the
perpetually transforming nature of consciousness. Consciousness perpetually
exists, they say, but not in the same form.
“Thus, the followers of Jaimini conclude that the transformation of knowledge
does not negate its eternality; rather, they state that knowledge eternally
exists within the perpetual nature of its transformation. They therefore
naturally come to the path of regulated sense gratification rather than the path
of renunciation, for in the state of mukti, or liberation, the living entity
would not have any material senses, and thus the transformation of material
understanding would not be possible. Such philosophers consider that the
achievement of an unchanging state of mukti would stunt or paralyze the natural
activity of the living entity and thus would not be in his self-interest. The
path of nivåtti (aiming toward renunciation and transcendence of the material
world) is naturally not interesting to such materialistic philosophers.
Accepting for argument’s sake the validity of such materialistic philosophy, one
can easily demonstrate that the path of regulated sense gratification brings
many unwanted and miserable results to the living entity. Therefore even from a
materialistic viewpoint, detachment is desirable. Material time is divided into
different sections such as days, weeks, months and years, and by material time
the living entity is repeatedly forced to undergo the miseries of birth, death,
old age and disease. That such real miseries occur everywhere throughout the
universe is well known.” In this way, states Çréla Viçvanätha Cakravarté
Öhäkura, Lord Kåñëa has pointed out the defect of materialistic philosophy to
Uddhava.
We may further elaborate that if one falsely accepts the atheistic philosophy of
Jaimini and his innumerable modern followers. then the living entity perpetually
remains entangled in the anguish of birth, death, old age and disease. This
bogus, atheistic philosophy encourages material gratification as the only
logical goal of life, but the living entity will inevitably commit mistakes in
the execution of regulated sense gratification and eventually go to hell. The
Supreme Personality of Godhead. Lord Kåñëa, personally tells Uddhava that this
materialistic philosophy is false and irrelevant to the actual self-interest of
the living entity.
SB 11.10.17
TEXT 17
TEXT
taträpi karmaëäà kartur
asvätantryaà ca lakñyate
bhoktuç ca duùkha-sukhayoù
ko nv artho vivaçaà bhajet
SYNONYMS
tatra—in the matter of one’s ability to obtain happiness; api—furthermore;
karmaëäm—of fruitive activities; kartuù—of the performer; asvätantryam—the lack
of independence; ca—also; lakñyate—is clearly seen; bhoktuù—of the one who is
trying to enjoy; ca—also; duùkha-sukhayoù—happiness and unhappiness; kaù—what;
nu—indeed; arthaù—value; vivaçam—for one who is not in control; bhajet—can be
derived.
TRANSLATION
Although the performer of fruitive activities desires perpetual happiness, it is
clearly observed that materialistic workers are often unhappy and only
occasionally satisfied, thus proving that they are not independent or in control
of their destiny. When a person is always under the superior control of another,
how can he expect any valuable results from his own fruitive actions?
PURPORT
Although materialistic persons reject Kåñëa consciousness and instead pursue
temporary sense gratification, even that sense gratification is often beyond
their reach. If a person could really control his destiny, why would he create
problems for himself? No intelligent person would impose death, old age or
disease upon himself or his loved ones. One should recognize that these unwanted
miseries are forced upon one by a higher power. Since we are all obviously under
superior control, the atheistic philosophy advising one to simply perform
fruitive activities and create a happy life is most imperfect.
Due to the influence of time, happiness and misery are created. When a woman
becomes pregnant, her husband, relatives and friends eagerly await the birth of
the child. As time passes and the child is born, everyone feels great happiness.
But as the child grows into old age and eventually dies, that same passage of
time is a cause of suffering. Ignorant persons vainly seek help from scientists
who work feverishly and fruitlessly in their laboratories to stop death. In
modern times, inventions have been created to eliminate the inconveniences of
life, but the maintenance and production of such conveniences has proven to be
unbearably inconvenient for hundreds of millions of people throughout the world.
Only the most foolish person will propose that there is no superior controller
and that one can achieve favorable results by expert performance of material
activities. Ultimately all material activities are useless because they end in
annihilation. If one is driving a car but has only limited control, the
situation is most dangerous and must lead inevitably to disaster. Similarly,
although we are trying to direct the material body to happiness, we are not in
full control of the bodily demands, and therefore there will inevitably be
disaster. As stated in Bhagavad-gétä (9.3),
açraddadhänäù puruñä
dharmasyäsya parantapa
apräpya mäà nivartante
måtyu-saàsära-vartmani
“Those who are not faithful on the path of devotional service cannot attain Me,
O conqueror of foes, but return to birth and death in this material world.” If
one is not a devotee of Lord Kåñëa, the eventual result of his activities is
simply måtyu-saàsära—repeated birth and death.
SB 11.10.18
TEXT 18
TEXT
na dehinäà sukhaà kiïcid
vidyate viduñäm api
tathä ca duùkhaà müòhänäà
våthähaìkaraëaà param
SYNONYMS
na—not; dehinäm—of embodied beings; sukham—happiness; kiïcit—some; vidyate—there
is; viduñäm—of those who are intelligent; api—even; tathä—similarly; ca—also;
duùkham—unhappiness; müòhänäm—of the big fools; våthä—useless; ahaìkaraëam—false
ego; param—only, or completely.
TRANSLATION
It is observed within the material world that sometimes even an intelligent
person is not happy. Similarly, sometimes even a great fool is happy. The
concept of becoming happy through expertly performing material activities is
simply a useless exhibition of false egotism.
PURPORT
It may be argued that an intelligent person can expertly perform pious
activities within the material world and thus never experience suffering, since
unhappiness is caused by sinful or impious activities. However, we often observe
great suffering even among pious, intelligent persons, because they sometimes
fail in the execution of their duty and sometimes consciously or unconsciously
perform a forbidden activity. With this argument the Lord refutes the theory
that simply on the strength of material piety one may remain perpetually happy
without Kåñëa consciousness.
On the other hand, we observe that even the most foolish or sinful persons
sometimes experience happiness, because even those completely dedicated to sin
sometimes accidentally perform pious activities by inadvertently traveling
through a holy place or helping a saintly person. The material creation of God
is so complex and bewildering that even those dedicated to piety sometimes
commit sins, and even those dedicated to sinful life sometimes perform pious
actions. Therefore, within the material world we do not find absolute happiness
or unhappiness. Rather, every conditioned soul is hovering in confusion, without
perfect knowledge. Piety and sin are relative material ideas that bestow
relative happiness and unhappiness. Absolute happiness is experienced on the
spiritual platform in full Kåñëa consciousness, or love of God. Thus material
life is always ambiguous and relative, whereas Kåñëa consciousness is the actual
platform of perfect happiness.
SB 11.10.19
TEXT 19
TEXT
yadi präptià vighätaà ca
jänanti sukha-duùkhayoù
te ’py addhä na vidur yogaà
måtyur na prabhaved yathä
SYNONYMS
yadi—if; präptim—achievement; vighätam—removal; ca—also; jänanti—they know;
sukha—of happiness; duùkhayoù—and of distress; te—they; api—still;
addhä—directly; na—not; viduù—do know; yogam—the process; måtyuù—death; na—not;
prabhavet—would exert its power; yathä—by which.
TRANSLATION
Even if people know how to achieve happiness and avoid unhappiness, they still
do not know the process by which death will not be able to exert its power over
them.
PURPORT
If the so-called intelligent materialists know the means of achieving happiness
and destroying unhappiness, then they should deliver people from inevitable
death. The scientists are busily working to solve this problem, but since they
have completely failed, it is understood that they are not actually intelligent
and that they do not know the means of achieving happiness and eliminating
misery. It is most foolish to think that one can be happy with an ax hanging
over one’s neck. Lord Kåñëa says in Bhagavad-gétä, måtyuù sarva-haraç cäham: “I
Myself come before you as death and take everything away.” We should not blindly
ignore the disaster of material life, but should instead accept the Lord’s
causeless mercy, which He so magnanimously offers in His incarnation as Caitanya
Mahäprabhu,. We should surrender to the lotus feet of Lord Caitanya, who offers
the real means for achieving unqualified happiness: the chanting of the holy
names of the Lord. This is the Lord’s desire, and it is in our own self-interest
to take up this process.
SB 11.10.20
TEXT 20
TEXT
ko ’nv arthaù sukhayaty enaà
kämo vä måtyur antike
äghätaà néyamänasya
vadhyasyeva na tuñöi-daù
SYNONYMS
kaù—what; nu—certainly; arthaù—material object; sukhayati—gives happiness;
enam—to a person; kämaù—sense gratification derived from material things; vä—or;
måtyuù—death; antike—standing nearby; äghätam—to the place of execution;
néyamänasya—of one who is being led; vadhyasya—of one who is to be killed;
iva—like; na—not at all; tuñöi-daù—gives satisfaction.
TRANSLATION
Death is not st all pleasing, and since everyone is exactly like a condemned man
being led to the place of execution, what possible happiness can people derive
from material objects or the gratification they provide?
PURPORT
It is customary throughout the world that a condemned man is offered a sumptuous
last meal. For the condemned man, however, such a feast is a chilling reminder
of his imminent death, and therefore he cannot enjoy it. Similarly, no sane
human being can be satisfied in material life, because death is standing near
and may strike at any moment. If one is sitting in one’s living room with a
deadly snake at one’s side, knowing that at any moment the poisonous fangs might
pierce the flesh, how can one sit peacefully and watch television or read a
book? Similarly, unless one is more or less crazy, one cannot be enthusiastic or
even peaceful in material life. Knowledge of the inevitability of death should
encourage one to become determined in spiritual life.
SB 11.10.21
TEXT 21
TEXT
çrutaà ca dåñöa-vad duñöaà
spardhäsüyätyaya-vyayaiù
bahv-antaräya-kämatvät
kåñi-vac cäpi niñphalam
SYNONYMS
çrutam—material happiness which is heard of; ca—also; dåñöa-vat—just like that
which we have already seen; duñöam—is contaminated; spardhä—by jealousy;
asüyä—by envy; atyaya—by death; vyayaiù—and by decay; bahu—many;
antaräya—obstacles; kämatvät—because of accepting happiness with such
characteristics; kåñi-vat—like agriculture; ca—also; api—even;
niñphalam—fruitless.
TRANSLATION
That material happiness of which we hear, such as promotion to heavenly planets
for celestial enjoyment, is just like that material happiness we have already
experienced. Both are polluted by jealousy, envy, decay and death. Therefore,
just as an attempt to raise crops becomes fruitless if there are many problems
like crop disease, insect plague or drought, similarly, the attempt to attain
material happiness, either on earth or on the heavenly planets, is always
fruitless because of innumerable obstacles.
PURPORT
Çréla Bhaktisiddhänta Sarasvaté Öhäkura comments as follows on this verse.
“Ordinarily, if there is no specific impediment, agricultural endeavors will
yield their fruits. If, however, there is a defect in the seed, or if the soil
is too salty or barren, or if there is drought, plague, excessive rain or heat
out of season, or if there are disturbances caused by animals, birds or insects,
then agricultural activities will not yield the desired harvest. Similarly,
those who are expert in analyzing the material world see that the heavenly
situations offered in the Vedas are not basically different from life on the
earth. By the interaction of conditioned souls there will inevitably be jealousy
as one becomes distinguished as superior and another as inferior. By the power
of time these positions are reversed, and therefore violence and intrigue
disturb life even on the heavenly planets. In fact, the attempt to promote
oneself to the heavenly planets is itself full of problems and disturbances. One
should therefore understand that the kingdom of God, Vaikuëöha, is
transcendental to the limitations and disturbances imposed by the laws of
material nature in this world. If one wrongly concludes that such imperfections
are also present in the kingdom of God, then one will be polluted by material
contamination.”
SB 11.10.22
TEXT 22
TEXT
antaräyair avihito
yadi dharmaù sv-anuñöhitaù
tenäpi nirjitaà sthänaà
yathä gacchati tac chåëu
SYNONYMS
antaräyaiù—by obstacles and discrepancies; avihitaù—not affected; yadi—if;
dharmaù—one’s execution of regulated duties according to Vedic injunctions;
sv-anuñöhitaù—excellently performed; tena—by that; api—even;
nirjitam—accomplished; sthänam—status; yathä—the manner in which; gacchati—it
perishes; tat—that; çåëu—please hear.
TRANSLATION
If one performs Vedic sacrifices and fruitive rituals without any mistake or
contamination, one will achieve a heavenly situation in the next life. But even
this result, which is only achieved by perfect performance of fruitive rituals,
will be vanquished by time. Now hear of this.
PURPORT
The word gacchati means “going.” In Bhagavad-gétä Lord Kåñëa states, ägamäpäyino
’nityäù: all material experiences, good or bad, come and go. Therefore the word
gacchati refers to the disappearance of the results of even the most
meticulously performed fruitive sacrifices. Any material situation, from the
worst to the best, is imperfect. Thus one should strive only for pure Kåñëa
consciousness.
SB 11.10.23
TEXT 23
TEXT
iñöveha devatä yajïaiù
svar-lokaà yäti yäjïikaù
bhuïjéta deva-vat tatra
bhogän divyän nijärjitän
SYNONYMS
iñövä—having worshiped; iha—in this world; devatäù—the demigods; yajïaiù—with
sacrifices; svaù-lokam—to the heavenly planets; yäti—goes; yäjïikaù—the
performer of sacrifice; bhuïjéta—he may enjoy; deva-vat—like a god;
tatra—therein; bhogän—pleasures; divyän—celestial; nija—by himself;
arjitän—achieved.
TRANSLATION
If on earth one performs sacrifices for the satisfaction of the demigods, he
goes to the heavenly planets, where, just like a demigod, he enjoys all of the
heavenly pleasures he has earned by his performances.
SB 11.10.24
TEXT 24
TEXT
sva-puëyopacite çubhre
vimäna upagéyate
gandharvair viharan madhye
devénäà hådya-veña-dhåk
SYNONYMS
sva—his own; puëya—by the pious activities; upacite—accumulated; çubhre—shining;
vimäne—in an airplane; upagéyate—is glorified by songs; gandharvaiù—by the
heavenly Gandharvas; viharan—enjoying life; madhye—in the middle; devénäm—of
heavenly goddesses; hådya—charming; veña—clothes; dhåk—wearing.
TRANSLATION
Having achieved the heavenly planets, the performer of ritualistic sacrifices
travels in a glowing airplane, which he obtains as the result of his piety on
earth. Being glorified by songs sung by the Gandharvas and dressed in
wonderfully charming clothes, he enjoys life surrounded by heavenly goddesses.
SB 11.10.25
TEXT 25
TEXT
strébhiù kämaga-yänena
kiìkiné-jäla-mälinä
kréòan na vedätma-pätaà
suräkréòeñu nirvåtaù
SYNONYMS
strébhiù—with heavenly women; käma-ga—going wherever one desires; yänena—with
such an airplane; kiìkiëé-jäla-mälinä—decorated with circles of bells;
kréòan—having a good time; na—not; veda—does consider; ätma—his own;
pätam—falldown; sura—of the demigods; äkréòeñu—in the pleasure gardens;
nirvåtaù—being comfortable, relaxed and happy.
TRANSLATION
Accompanied by heavenly women, the enjoyer of the fruits of sacrifice goes on
pleasure rides in a wonderful airplane, which is decorated with circles of
tinkling bells and which flies wherever he desires. Being relaxed, comfortable
and happy in the heavenly pleasure gardens, he does not consider that he is
exhausting the fruits of his piety and will soon fall down to the mortal world.
SB 11.10.26
TEXT 26
TEXT
tävat sa modate svarge
yävat puëyaà samäpyate
kñéëa-punyaù pataty arväg
anicchan käla-cälitaù
SYNONYMS
tävat—that long; saù—he; modate—enjoys life; svarge—in the heavenly planets;
yävat—until; puëyam—his pious results; samäpyate—are used up; kñéëa—exhausted;
puëyaù—his piety; patati—he falls; arväk—down from heaven; anicchan—not desiring
to fall; käla—by time; cälitaù—pushed down.
TRANSLATION
Until his pious results are used up, the performer of sacrifice enjoys life in
the heavenly planets. When the pious results are exhausted, however, he falls
down from the pleasure gardens of heaven, being moved against his desire by the
force of eternal time.
SB 11.10.27-29
TEXTS 27–29
TEXT
yady adharma-rataù saìgäd
asatäà väjitendriyaù
kämätmä kåpaëo lubdhaù
straiëo bhüta-vihiàsakaù
paçün avidhinälabhya
preta-bhüta-gaëän yajan
narakän avaço jantur
gatvä yäty ulbaëaà tamaù
karmäëi duùkhodarkäëi
kurvan dehena taiù punaù
deham äbhajate tatra
kià sukhaà martya-dharmiëaù
SYNONYMS
yadi—if; adharma—in irreligion; rataù—he is engaged; saìgät—due to association;
asatäm—of materialistic people; vä—or; ajita—due to not conquering; indriyaù—the
senses; käma—material lusty desires; ätmä—living for; kåpaëaù—miserly;
lubdhaù—greedy; straiëaù—a woman-hunter; bhüta—against other living beings;
vihiàsakaù—committing violence; paçün—animals; avidhinä—without the authority of
Vedic injunctions; älabhya—killing; preta-bhüta—ghosts and spirits; gaëän—the
groups of; yajan—worshiping; narakän—to hells; avaçaù—helplessly, being under
the control of fruitive activities; jantuù—a living being; gatvä—having gone;
yäti—approaches; ulbaëam—extreme; tamaù—darkness; karmäëi—activities;
duùkha—great unhappiness; udarkäëi—bringing in the future; kurvan—performing;
dehena—with such a body; taiù—by such activities; punaù—again; deham—a material
body; äbhajate—accepts; tatra—therein; kim—what; sukham—happiness; martya—always
leading to death; dharmiëaù—of one sworn to activities.
TRANSLATION
If a human being is engaged in sinful, irreligious activities, either because of
bad association or because of his failure to control his senses, then such a
person will certainly develop a personality full of material desires. He thus
becomes miserly toward others, greedy and always anxious to exploit the bodies
of women. When the mind is so polluted one becomes violent and aggressive and
without the authority of Vedic injunctions slaughters innocent animals for sense
gratification. Worshiping ghosts and spirits, the bewildered person falls fully
into the grip of unauthorized activities and thus goes to hell, where he
receives a material body infected by the darkest modes of nature. In such a
degraded body, he unfortunately continues to perform inauspicious activities
that greatly increase his future unhappiness, and therefore he again accepts a
similar material body. What possible happiness can there be for one who engages
in activities inevitably terminating in death?
PURPORT
In the Vedic analysis of civilized life there are two paths. One who takes to
the path of nivåtti-märga immediately renounces material sense gratification and
purifies his existence by performance of austerity and devotional activities. On
the path of pravåtti-märga one furnishes a steady supply of sense objects to the
senses, but one consumes such sense objects under strict regulations and through
ritualistic ceremonies, thus gradually purifying the heart and satiating the
material senses. Unfortunately, as explained in this and the previous verse, the
path of pravåtti-märga is extremely volatile because rather than becoming
detached, the living entity often becomes uncontrolled and fully addicted to
further sense gratification. In the previous verse the path of regulated,
authorized sense gratification was described, and in this verse the path of
unauthorized, demoniac sense gratification is described.
In this verse, the words saìgäd asatäà väjitendriyaù are very significant. One
may fall down into sinful life by bad association, or even in good association
one may fail to control his senses. Ultimately each living entity is responsible
for his existential situation. The word adharma-rataù in this verse indicates
those engaged in excessive sex life, meateating, drinking and other inauspicious
activities that transgress the codes of civilized human life. Being in the mode
of ignorance, these persons develop such a cruel mentality that they do not
consider any festive occasion complete without the consumption of large
quantities of meat obtained by slaughtering helpless animals. Eventually such
persons become influenced by ghosts and spirits, who deprive them of all ability
to discriminate between right and wrong. Losing all sense of decency, they
become fit candidates for entrance into the darkest modes of material existence.
Sometimes these lusty, intoxicated carnivores, considering themselves pious,
pray to God in a useless way. Afflicted by innumerable material desires, they
rotate from one material body to another without experiencing true happiness.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura has noted that material life is so
disturbing that even if one is allowed to live for an entire day of
Brahmä—approximately 8,640,000,000 years—one will eventually be afflicted by the
fear of death. In fact, Brahmä himself is disturbed by fear of death, what to
speak of tiny human beings who live a paltry seventy or eighty years at most.
Thus, as stated here, kià sukhaà martya-dharmiëaù: what possible happiness can
one find within the painful grip of material illusion?
SB 11.10.30
TEXT 30
TEXT
lokänäà loka-pälänäà
mad bhayaà kalpa-jévinäm
brahmaëo ’pi bhayaà matto
dvi-parärdha-paräyuñaù
SYNONYMS
lokänäm—in all the planetary systems; loka-pälänäm—and for all the planetary
leaders, such as the demigods; mat—of Me; bhayam—there is fear;
kalpa-jévinäm—for those who live for a kalpa, or a day of Brahmä; brahmaëaù—of
Lord Brahmä; api—even; bhayam—there is fear; mattaù—from Me; dvi-parärdha—two
parärdhas, totalling 311,040,000,000,000 years; para—supreme; äyuñaù—whose
duration of life.
TRANSLATION
In all the planetary systems, from the heavenly to the hellish, and for all of
the great demigods who live for one thousand yuga cycles, there is fear of Me in
My form of time. Even Brahmä, who possesses the supreme life span of
311,040,000,000,000 years, is also afraid of Me.
PURPORT
There are many statements throughout Vedic literature proving that even the
great demigods fear the time potency of the Supreme Personality of Godhead. Even
in the heavenly planets there is no relief from the miseries of material life.
No conditioned soul can live eternally, as clearly demonstrated by the deaths of
Hiraëyakaçipu and other demons. Since even the demigods fear the time potency of
the Personality of Godhead, one may easily conclude that Kåñëa is the Absolute
Truth and that He is eternally the supreme controller of everything and
everyone. Lord Kåñëa is the only real shelter.
SB 11.10.31
TEXT 31
TEXT
guëäù såjanti karmäëi
guëo ’nusåjate guëän
jévas tu guëa-saàyukto
bhuìkte karma-phaläny asau
SYNONYMS
guëäù—the material senses; såjanti—create; karmäëi—pious and impious material
activities; guëaù—the three modes of nature; anusåjate—set into motion;
guëän—the material senses; jévaù—the minute living entity; tu—indeed; guëa—the
material senses or the material modes of nature; saàyuktaù—fully engaged in;
bhuìkte—experiences; karma—of activities; phaläni—the various results; asau—the
spirit soul.
TRANSLATION
The material senses create material activities, either pious or sinful, and the
modes of nature set the material senses into motion. The living entity, being
fully engaged by the material senses and modes of nature, experiences the
various results of fruitive work.
PURPORT
It has been explained in the previous verses that the living entity under the
control of fruitive activities is pushed down into a hellish condition of life.
In this verse the exact nature of the living entity’s dependence on fruitive
activities is described. One can observe that one’s activities are performed by
the material senses and that the living entity himself is merely conscious of
such activities. One may be worshiping the demigods, enjoying sex or performing
agricultural or intellectual activities, but in all cases the material senses
are performing the work.
One may argue that the spirit soul initiates the activities of the senses and
thus is the ultimate doer, but such false egotism is negated in this verse by
the statement guëäù såjanti karmäëi guëo ’nusåjate guëän. The three modes of
nature—goodness, passion and ignorance—stimulate the functions of the material
senses, and the living entity, coming under the control of a particular mode of
nature, merely experiences the good and bad results of his work. This does not
negate the concept of free will, since the living entity chooses to associate
with different modes of nature. By one’s eating, speaking, sexual activities,
occupation, etc., one associates with various modes of nature and acquires a
particular mentality. But in all cases the modes of nature themselves are
acting, not the living entity. The word asau in this verse indicates that the
living entity falsely considers himself to be the performer of work carried out
by nature. As stated in Bhagavad-gétä (3.27):
prakåteù kriyamäëäni
guëaiù karmäëi sarvaçaù
ahaìkära-vimüòhätmä
kartäham iti manyate
“The bewildered spirit soul, under the influence of the three modes of material
nature, thinks himself to be the doer of activities, which are in actuality
carried out by nature.” The conditioned soul can be liberated simply by giving
up this false egoistic conception of life and taking to the devotional service
of the Lord, by which the living entity, or marginal potency of the Supreme
Personality of Godhead, escapes the disturbing influence of the external potency
called mäyä. In the devotional service of the Lord the liberated entity realizes
his actual form of eternity, knowledge and bliss.
It is natural to perform activities with a desire to achieve a good result. The
best results, however, can be attained by one who engages in the devotional
service of the Lord with a desire to be reinstated in his constitutional
position as the Lord’s loving servant. In this way the tendency to exploit one’s
own activities for a particular result can be purified; then the modes of nature
and the material senses will no longer engage the living entity in illusion. The
living entity is by nature blissful, and when his illusion ceases, all suffering
comes to an end. The liberated soul is then fit to reside in Vaikuëöha, the
kingdom of God.
SB 11.10.32
TEXT 32
TEXT
yävat syäd guëa-vaiñamyaà
tävan nänätvam ätmanaù
nänätvam ätmano yävat
päratantryaà tadaiva hi
SYNONYMS
yävat—as long as; syät—there is; guëa—of the modes of material nature;
vaiñamyam—separate existences; tävat—then there will be; nänätvam—different
states of existence; ätmanaù—of the soul; nänätvam—different states of
existence; ätmanaù—of the soul; yävat—as long as there are;
päratantryam—dependence; tadä—then there will be; eva—certainly; hi—indeed.
TRANSLATION
As long as the living entity thinks that the modes of material nature have
separate existences, he will be obliged to take birth in many different forms
and will experience varieties of material existence. Therefore, the living
entity remains completely dependent on fruitive activities under the modes of
nature.
PURPORT
The word guëa-vaiñamyam indicates forgetfulness of Lord Kåñëa, which causes one
to see material varieties as separate states of existence. The living entity,
being attracted to material varieties and having faith in them, is forced to
experience these varieties in different material bodies, such as those of
demigods, pigs, businessmen, insects, and so on. According to the karma-mémäàsä
philosophers, there is no transcendental living entity who is the background of
all existence. They accept material variety as the final reality. However, the
Supreme Personality of Godhead, Lord Kåñëa, is the actual basis of everything.
Everything is within Him, and He is within everything. A pure devotee of the
Lord sees Kåñëa everywhere and sees all of the variegated modes of nature as the
potency of Lord Kåñëa. One who does not see Lord Kåñëa will certainly see
material variegatedness as the supreme reality. Such vision is called mäyä, or
gross illusion, and is similar to the vision of an animal. Päratantryam means
one will remain caught in the web of fruitive activities unless one gives up
this superficial, separatist vision.
SB 11.10.33
TEXT 33
TEXT
yävad asyäsvatantratvaà
tävad éçvarato bhayam
ya etat samupäséraàs
te muhyanti çucärpitäù
SYNONYMS
yävat—as long as; asya—of the living being; asvatantratvam—there is no freedom
from dependence on the modes of nature; tävat—then there will be; éçvarataù—from
the supreme controller; bhayam—fear; ye—those who; etat—to this material concept
of life; samupäséran—devote themselves; te—they; muhyanti—are bewildered;
çucä—in lamentation; arpitäù—always absorbed.
TRANSLATION
The conditioned soul who remains dependent on fruitive activities under the
material modes of nature will continue to fear Me, the Supreme Personality of
Godhead, since I impose the results of one’s fruitive activities. Those who
accept the material concept of life, taking the variegatedness of the modes of
nature to be factual, devote themselves to material enjoyment and are therefore
always absorbed in lamentation and grief.
PURPORT
The living entity is bound in the network of illusion, but although he can
understand that he is dependent upon superior powers, he does not want to serve
the Supreme Lord. He thus becomes filled with fear of life itself. Desiring
material sense gratification, the living entity, like the demon Kaàsa, always
fears destruction of his material arrangement. Remaining addicted to the flavors
of material nature, one gradually sinks down into an irrational form of life.
Mäyä has two potencies—the first covers the living entity, and the second throws
him down into a hellish condition of life. When one is covered by mäyä, one
loses all power of discrimination, and mäyä then throws such a fool into the
darkness of ignorance. When one wrongly considers oneself to be independent of
the Supreme Personality of Godhead, Lord Kåñëa, one becomes a worshiper of
temporary material objects, hoping to enjoy material sense gratification, and as
one grows older, one’s life becomes filled with fear and anxiety. A conditioned
soul considers himself to be in control of his life, but since he does not have
any actual controlling potency, his situation is contradictory and not at all
pleasing. As all of one’s material possessions are taken away by time, one
becomes filled with lamentation. All in all, material life is truly abominable,
and it is only because of dense illusion that we accept it as satisfactory.
SB 11.10.34
TEXT 34
TEXT
käla ätmägamo lokaù
svabhävo dharma eva ca
iti mäà bahudhä prähur
guëa-vyatikare sati
SYNONYMS
kälaù—time; ätmä—the self; ägamaù—Vedic knowledge; lokaù—the universe;
svabhävaù—different natures of different living entities; dharmaù—religious
principles; eva—certainly; ca—also; iti—thus; mäm—Me; bahudhä—in many ways;
prähuù—they call; guëa—of the modes of nature; vyatikare—agitation; sati—when
there is.
TRANSLATION
When there is agitation and interaction of the material modes of nature, the
living entities then describe Me in various ways such as all-powerful time, the
Self, Vedic knowledge, the universe, one’s own nature, religious ceremonies and
so on.
PURPORT
One can experience the potency of the Personality of Godhead by observing how
different species of life—demigods, human beings, animals, fish, birds, insects,
plants, etc.—gradually evolve their natures and activities. Each species of life
executes a particular process of sense gratification, and this function is
called the dharma of the species. Lacking knowledge of the Personality of
Godhead, ordinary persons catch a glimpse of the Lord’s potencies in the
above-mentioned manifestations. Çréla Madhväcärya has cited the following
information from the Tantra-bhägavata. The Lord is called käla, or time, because
He is the mover and controller of all material qualities. Because He is complete
and perfect, He is called ätmä, or the Self; and He is the personification of
all knowledge. The word svabhäva indicates that the Lord fully controls His own
destiny; and as the maintainer of everyone He is called dharma. One on the
liberated platform can achieve unlimited bliss by worshiping the Personality of
Godhead, whereas those who are ignorant of the Lord try to find meaning by
concocting other objects of worship. If one stubbornly imagines that anything is
independent of the Lord, one will remain in the grip of the illusory network of
the Lord’s potency. Seeing the inevitability of the destruction of material
things, one is constantly fearful and perpetually laments in the darkness of
ignorance. In such darkness there is no question of happiness. Therefore, one
should never think that anything is independent of the Personality of Godhead.
As soon as one considers anything to be independent of the Lord, one is
immediately gripped by the Lord’s illusory network, called mäyä. One should
always remain humble and obedient to the Personality of Godhead, even when one
is liberated, and thus one will achieve the supreme spiritual happiness.
SB 11.10.35
TEXT 35
TEXT
çré-uddhava uväca
guëeñu vartamäno ’pi
deha-jeñv anapävåtaù
guëair na badhyate dehé
badhyate vä kathaà vibho
SYNONYMS
çré-uddhavaù uväca—Çré Uddhava said; guëeñu—in the modes of material nature;
vartamänaù—being situated; api—although; deha—from the material body; jeñu—born;
anapävåtaù—being uncovered; guëaiù—by the modes of nature; na—not; badhyate—is
bound; dehé—the living entity within the material body; badhyate—is bound;
vä—or; katham—how does it happen; vibho—O my Lord.
TRANSLATION
Çré Uddhava said: O my Lord, a living entity situated within the material body
is surrounded by the modes of nature and the happiness and distress that are
born of activities caused by these modes. How is it possible that he is not
bound by this material encirclement? It may also be said that the living entity
is ultimately transcendental and has nothing to do with the material world. Then
how is he ever bound by material nature?
PURPORT
Due to the influence of the modes of nature the material body generates fruitive
activities, which in turn generate material happiness and distress. This
material chain reaction is indicated by the word deha-jeñu. The Personality of
Godhead has shown Uddhava that the actual goal of life is liberation, not sense
gratification. Although the Lord has indicated that the living entity is
liberated by devotional service performed with knowledge and renunciation,
Uddhava apparently does not understand the specific means of perfection.
According to Çréla Viçvanätha Cakravarté Öhäkura, Uddhava’s question implies
that we observe even in the activities of liberated souls such external
activities as eating, sleeping, walking, hearing, speaking, etc., which are
functions of the gross and subtle bodies. Thus, if even liberated souls are
situated within the gross and subtle material bodies, then how are they not
bound by the material modes of nature? If it is argued that the living entity is
like the sky, which never mixes with any other object and therefore is not
bound, then one may ask how such a transcendental living entity can ever be
bound by material nature. In other words, how would material existence be
possible? In order to completely clarify the path of Kåñëa consciousness,
Uddhava presents this question to the supreme spiritual authority, Lord Kåñëa.
In the kingdom of mäyä there are innumerable speculations about the Supreme
Lord, who is variously described as nonexistent, or as possessing material
qualities, or as being devoid of all qualities, or as being a neuter object like
a eunuch. But through mundane speculation it is not possible to understand the
nature of the Supreme Personality of Godhead. Therefore Uddhava wants to clear
the path of spiritual liberation so that people can actually understand that
Kåñëa is the Supreme Personality of Godhead. As long as one is affected by the
modes of nature, perfect understanding is not possible. Lord Kåñëa will now
describe to Uddhava further details of spiritual emancipation on the road back
home, back to Kåñëa.
SB 11.10.36-37
TEXTS 36–37
TEXT
kathaà varteta viharet
kair vä jïäyeta lakñaëaiù
kià bhuïjétota visåjec
chayétäséta yäti vä
etad acyuta me brühi
praçnaà praçna-vidäà vara
nitya-baddho nitya-mukta
eka eveti me bhramaù
SYNONYMS
katham—in what way; varteta—he is situated; viharet—he enjoys; kaiù—by which;
vä—or; jïäyeta—would be known; lakñaëaiù—by symptoms; kim—what; bhuïjéta—he
would eat; uta—and; visåjet—would evacuate; çayéta—would lie down; äséta—would
sit; yäti—goes; vä—or; etat—this; acyuta—O Acyuta; me—to me; brühi—explain;
praçnam—the question; praçna-vidäm—of all those who know how to answer
questions; vara—O the best; nitya-baddhaù—eternally conditioned;
nitya-muktaù—eternally liberated; ekaù—singular; eva—certainly; iti—thus; me—my;
bhramaù—confusion.
TRANSLATION
O my Lord, Acyuta, the same living entity is sometimes described as eternally
conditioned and at other times as eternally liberated. I am not able to
understand, therefore, the actual situation of the living entity. You, my Lord,
are the best of those who are expert in answering philosophical questions.
Please explain to me the symptoms by which one can tell the difference between a
living entity who is eternally liberated and one who is eternally conditioned.
In what various ways would they remain situated, enjoy life, eat, evacuate, lie
down, sit or move about?
PURPORT
In previous verses Lord Kåñëa has explained to Uddhava that an eternally
liberated soul is beyond the three modes of material nature. Since a liberated
soul is considered to be beyond even the superior mode of goodness, how can he
be recognized? By false identification with the modes of nature, which produce
one’s own material body, one is bound by illusion. On the other hand, by
transcending the modes of nature, one is liberated. However, in ordinary
activities—such as eating, evacuating, relaxing, sitting and sleeping—a
liberated soul and a conditioned soul appear to be the same. Therefore Uddhava
is inquiring, “By what symptoms can I recognize that one living entity is
performing such external activities without false ego, and by what symptoms can
I recognize one who is working under the illusory bondage of material
identification? This is difficult, because the ordinary bodily functions of
liberated and conditioned personalities appear similar.” Uddhava has approached
the Supreme Personality of Godhead, taking Him as his personal spiritual master,
and wants to be enlightened about how to understand the differences between
material and spiritual life.
Since the living entity is sometimes called eternally conditioned, how could he
ever be considered eternally liberated, or vice versa? This is an apparent
contradiction, which will be cleared up by the Supreme Personality of Godhead.
Thus end the purports of the humble servants of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda to the Eleventh Canto, Tenth Chapter, of the
Çrémad-Bhägavatam, entitled “The Nature of Fruitive Activity.”
SB 11.11: The Symptoms of Conditioned and Liberated Living Entities
CHAPTER ELEVEN
The Symptoms of Conditioned and Liberated Living Entities
SB 11.11 Summary
In this chapter, Lord Çré Kåñëa describes to Uddhava the difference between
conditioned and liberated living entities, the characteristics of a saintly
person and the different aspects of the practice of devotional service.
In the previous chapter Uddhava had presented questions regarding conditioned
and liberated souls. In His replies, the almighty Lord Çré Kåñëa states that
although the spirit soul is part and parcel of the Supreme Personality of
Godhead, on account of his infinitesimal nature, he falls into contact with the
material energy, which causes him to accept the covering designations of the
modes of goodness, passion and ignorance. Thus the soul has been bound up since
time immemorial. But when he achieves the shelter of pure devotional service, he
becomes designated as eternally liberated. Transcendental knowledge is therefore
the cause of the living entity’s liberation, and ignorance is the cause of his
bondage. Both knowledge and ignorance are produced by the mäyä energy of Lord
Çré Kåñëa and are His eternal potencies. The living entities who become
attracted to the modes of nature are bewildered by false ego, which causes them
to see themselves as the enjoyers of misery, confusion, happiness, distress,
danger, and so on. In this way, they meditate upon such states of being,
although in the real, or spiritual, world these things do not exist. Both the
jéva (individual soul) and the Supersoul reside within the same body. The
difference between them is that the almighty Supersoul, being fully cognizant,
does not indulge in enjoying the fruits of material work but remains simply as a
witness, whereas the infinitesimal conditioned jéva, being ignorant, suffers the
consequences of his own work. The liberated jéva, in spite of being within a
material body because of the remaining reactions of his past activities, does
not become disturbed by the happiness and suffering of the body. He sees such
bodily experiences in the same way that a person who has just awakened from a
dream sees his dream experiences. On the other hand, although the conditioned
living entity is by nature not the enjoyer of the happiness and misery of the
body, he imagines himself to be the enjoyer of his bodily experiences, just as a
person in a dream imagines his dream experiences to be real. Just as the sun
reflected upon water is not actually bound up in the water, and just as the air
is not confined to some particular segment of the sky, similarly a detached
person takes advantage of his broad outlook on the world to cut off all his
doubts with the sword of appropriate renunciation, yukta-vairägya. Since his
life force, senses, mind and intelligence have no tendency to fix themselves on
sense objects, he remains liberated even while situated within the material
body. Regardless of whether he is harassed or worshiped, he remains equipoised.
He is therefore considered liberated even in this life. A liberated person has
nothing to do with the piety and sin of this world, but rather sees everything
equally. A self-satisfied sage does not praise or condemn anyone. He does not
speak uselessly to anyone and does not fix his mind on material things. Rather,
he is always merged in meditation upon the Supreme Personality of Godhead, so in
the eyes of fools he seems to be a speechless, crazy person.
Even if someone has studied or even taught all the different Vedic literatures,
if he has not developed pure attraction to the service of the Personality of
Godhead, he has accomplished nothing beyond his own labor. One should study only
those scriptures in which the nature of the Supreme Personality of Godhead, His
enchanting pastimes and the nectarean topics of His various incarnations are
scientifically discussed; thus one gains the highest good fortune. However, by
studying scriptures other than these one simply acquires misfortune.
With full determination one should properly understand the identity of the soul
and give up false identification with this material body. He may then offer his
heart at the lotus feet of the Supreme Lord, Çré Kåñëa, the reservoir of all
love, and attain real peace. When the mind is carried away by the three modes of
nature, it can no longer meditate properly on the transcendental Supreme Truth.
After many lifetimes, faithful persons who have performed Vedic sacrifices for
acquiring religiosity, economic development and sense gratification finally
engage in hearing, chanting and constantly thinking of the Supreme Lord’s
all-auspicious pastimes, which purify the entire universe. Such persons then
achieve the association of a bona fide spiritual master and the saintly
devotees. After that, by the mercy of the spiritual master they begin to follow
the paths set out by the standard authorities of spiritual life, the mahäjanas,
and become actually perfect in realization of their own true identity.
Having heard these instructions from Lord Kåñëa, Uddhava further desired to
understand the characteristics of a factually saintly person and the different
aspects of devotional practice. Lord Kåñëa replied that a real sädhu, or
Vaiñëava, is qualified with the following characteristics. He is merciful,
nonenvious, always truthful, self-controlled, faultless, magnanimous, gentle,
clean, nonpossessive, helpful to all, peaceful, dependent on Kåñëa alone, free
from lust, devoid of material endeavor, steady, in control of the six enemies of
the mind, moderate in eating, never bewildered, always respectful to others,
never desirous of respect for himself, sober, compassionate, friendly, poetic,
expert and silent. The principal characteristic of a sädhu is that he takes
shelter of Kåñëa alone. One who engages exclusively in Kåñëa’s service and
understands Him as the limitless, indwelling Lord who comprises eternity,
knowledge and bliss, is the topmost devotee. The practice of devotional service
includes sixty-four kinds of activities. Among these are: (l-6) seeing,
touching, worshiping, serving, glorifying and offering obeisances to the Deity
of the Lord and His pure devotees; (7) developing attachment for hearing the
chanting of the Lord’s qualities, pastimes, and so on; (8) remaining always in
meditation upon the Lord; (9) offering everything one acquires to the Lord; (l0)
accepting oneself to be the Lord’s servant; (11) offering the Lord one’s heart
and soul; (12) engaging in glorification of the Lord’s birth and activities;
(13) observing holidays related to the Lord; (14) performing festivals in the
Lord’s temple in the company of other devotees, and with music, singing and
dancing; (15) celebrating all varieties of yearly functions; (16) offering
foodstuffs to the Lord; (17) taking initiation according to the Vedas and
tantras; (18 )taking vows related to the Lord; (19) being eager to establish
Deities of the Lord; (20) endeavoring either alone or in association with others
in constructing, for the service of the Lord, vegetable and flower gardens,
temples, cities, and so on; (21) humbly cleansing the temple of the Lord; and
(22) rendering service to the Lord’s house by painting it, washing it with water
and decorating it with auspicious designs.
After this, the process of worshiping the Deity of the Supreme Lord is described
in brief.
SB 11.11.1
TEXT 1
TEXT
çré-bhagavän uväca
baddho mukta iti vyäkhyä
guëato me na vastutaù
guëasya mäyä-mülatvän
na me mokño na bandhanam
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; baddhaù—in bondage;
muktaù—liberated; iti—thus; vyäkhyä—the explanation of the living entity;
guëataù—due to the modes of material nature; me—which are My potency; na—not;
vastutaù—in reality; guëasya—of the modes of material nature; mäyä—My illusory
energy; mülatvät—because of being the cause; na—not; me—of Me;
mokñaù—liberation; na—nor; bandhanam—bondage.
TRANSLATION
The Supreme Personality of Godhead said: My dear Uddhava, due to the influence
of the material modes of nature, which are under My control, the living entity
is sometimes designated as conditioned and sometimes as liberated. In fact,
however, the soul is never really bound up or liberated, and since I am the
supreme Lord of mäyä, which is the cause of the modes of nature, I also am never
to be considered liberated or in bondage.
PURPORT
In this chapter the Supreme Personality of Godhead, Kåñëa, explains the
different characteristics of conditioned and liberated life, the symptoms by
which one can recognize saintly persons, and the various processes of devotional
service to the Lord. In the previous chapter, Uddhava inquired from the Lord how
conditioned and liberated life are possible. The Lord now replies that Uddhava’s
question is somewhat superficial, since the pure spirit soul is never entangled
in the material energy of the Lord. The living entity imagines a false
connection with the three modes of nature and accepts the material body as the
self. The living entity therefore suffers the consequences of his own
imagination, just as one suffers the illusory activities of a dream. This does
not indicate that the material world is illusory in the sense that it is
nonexistent. The material world is certainly real, being the potency of the
Personality of Godhead, and the living entity, being the superior potency of
God, is also real. But the living entity’s dream of being part and parcel of the
material world is an illusion that drags him into the contradictory state called
material conditioned life. The living entity is never actually baddha, or bound
up, since he merely imagines a false connection with the material world.
Because there is ultimately no permanent connection between the living entity
and matter, there is no actual liberation. The living entity, being eternally
transcendental to the inferior material energy of the Lord, is eternally
liberated. Lord Kåñëa reveals that in one sense the living entity is factually
not bound up and thus cannot be liberated. But in another sense, the terms
bondage and liberation can be conveniently applied to indicate the particular
situation of the individual soul, who is the marginal potency of the Lord.
Although the individual soul is never actually bound to matter, he suffers the
reactions of material nature because of false identification, and thus the term
baddha, or “bound up,” may be used to indicate the nature of a living entity’s
experience within the inferior energy of the Lord. Since baddha describes a
false situation, freedom from such a false situation may also be described as
mokña, or liberation. Therefore the terms bondage and liberation are acceptable
if one understands that such terms only refer to temporary situations created by
illusion and do not refer to the ultimate nature of the living entity. In this
verse Lord Kåñëa states, guëasya mäyä-mülatvän na me mokño na bandhanam: the
terms liberation and bondage can never be applied to the Supreme Personality of
Godhead, since He is the Absolute Truth and the supreme controller of
everything. Lord Kåñëa is eternally the supreme transcendental entity, and He
can never be bound by illusion. It is the duty of the illusory potency of the
Personality of Godhead to attract the living entities to ignorance by creating
the false impression of a blissful existence separate from Lord Kåñëa. The
illusory conception of existence apart from the Personality of Godhead is called
mäyä, or material illusion. Since Lord Kåñëa is the supreme absolute controller
of mäyä, there is no possibility that mäyä could have any influence over the
Personality of Godhead. Thus the term bandhanam, or “bondage,” cannot be applied
to the eternal, blissful and omniscient Personality of Godhead. The term mokña,
or “liberation,” indicating freedom from bandhana, is equally irrelevant to the
Lord.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura has commented on this verse as follows.
The Supreme Personality of Godhead is endowed with great spiritual potencies.
Because of mundane concoction, the conditioned soul imagines that the Absolute
Truth is devoid of variegated spiritual potencies by which He may enjoy blissful
life. Although the living entity is the spiritual potency of the Lord, he is
presently situated in the inferior, illusory potency, and by engaging in mental
speculation he becomes bound in conditioned life. Liberation means that the
living entity should transfer himself to the spiritual potency of the Lord,
which can be divided into three categories—hlädiné, the potency of bliss;
sandhiné, the potency of eternal existence; and saàvit, the potency of
omniscience. Since the Personality of Godhead is eternally endowed with a pure
existence of bliss and knowledge, He is never conditioned or liberated. The
living entity, however, being entangled in the Lord’s material potency, is
sometimes conditioned and sometimes liberated.
The neutral, original state of the three modes of nature is called mäyä. When
the three modes of nature interact, one of them will become powerful,
subordinating the other two modes until another mode becomes prominent. In this
way, the three can be distinguished in their variety of manifestation. Although
the threefold material potency expands from the Personality of Godhead, the Lord
Himself in His personal form is the actual abode of the three spiritual
potencies, namely eternality, bliss and knowledge. If one desires to become free
from the entanglement of conditioned life within the material sky, called the
kingdom of mäyä, one must come to the spiritual sky, wherein the living entities
are filled with bliss, possess eternal spiritual bodies and engage in the loving
devotional service of the Lord. By developing one’s eternal, spiritual form in
the loving service of the Lord, one immediately transcends the duality of
conditioned life and impersonal liberation and can directly experience the
spiritual potencies of the Lord. At that time there is no possibility of false
identification with the material world.
Realizing oneself to be eternal spirit soul, the living entity can understand
that he is never truly connected to matter, because he is part of the superior
energy of the Lord. Therefore, both material bondage and liberation are
ultimately meaningless within the reality of the spiritual sky. The living
entity is the marginal potency of the Lord and should exercise his free will to
engage in the pure devotional service of the Lord. By reviving one’s eternal,
spiritual body one can understand oneself to be a minute particle of the
spiritual potency of the Lord. In other words, the living entity is a minute
particle of eternity, bliss and omniscience, and thus in full Kåñëa
consciousness there is no possibility of his being carried away by the illusion
of the three modes of nature. In conclusion, it may be stated that the
individual living entity is never actually entangled in matter and is thus not
liberated, although his illusory state may be accurately described as entangled
and liberated. On the other hand, the Supreme Personality of Godhead is
eternally situated in His own spiritual potencies and can never be described as
being bound up, and thus there is no meaning to the concept of the Lord’s
freeing Himself from such a nonexistent condition.
SB 11.11.2
TEXT 2
TEXT
çoka-mohau sukhaà duùkhaà
dehäpattiç ca mäyayä
svapno yathätmanaù khyätiù
saàsåtir na tu västavé
SYNONYMS
çoka—lamentation; mohau—and illusion; sukham—happiness; duùkham—distress;
deha-äpattiù—accepting a material body; ca—also; mäyayä—by the influence of
mäyä; svapnaù—a dream; yathä—just as; ätmanaù—of the intelligence;
khyätiù—merely an idea; saàsåtiù—material existence; na—is not; tu—indeed;
västavé—real.
TRANSLATION
Just as a dream is merely a creation of one’s intelligence but has no actual
substance, similarly, material lamentation, illusion, happiness, distress and
the acceptance of the material body under the influence of mayä are all
creations of My illusory energy. In other words, material existence has no
essential reality.
PURPORT
The word deha-äpattiù indicates that the living entity falsely identifies
himself with the external material body and thus transmigrates from one body to
another. Äpatti also indicates great suffering or misfortune. Because of such
false identification under the influence of illusion, the living entity
experiences the miserable symptoms described here. Mäyä means the false concept
that anything can exist without Lord Kåñëa or for any purpose other than the
pleasure of the Supreme Lord. Although the conditioned living entities are
trying to enjoy material sense gratification, the result is always painful, and
such painful experiences turn the conditioned soul back toward the Supreme
Personality of Godhead. In other words, the ultimate purpose of the material
creation is to bring the living entity back to the loving devotional service of
the Lord. Therefore, even the sufferings of the material world may be seen as
the transcendental mercy of the Personality of Godhead. The conditioned soul,
imagining that material objects are meant for his personal enjoyment, bitterly
laments the loss of such objects. In this verse, the example is given of a dream
in which the material intelligence creates many illusory objects. Similarly, our
polluted material consciousness creates the false impression of material sense
gratification, but this phantasmagoria, being devoid of Kåñëa consciousness, has
no real existence. By surrendering to polluted material consciousness, the
living entity is afflicted with innumerable troubles. The only solution is to
see Lord Kåñëa within everything and everything within Lord Kåñëa. Thus, one
understands that Lord Kåñëa is the supreme enjoyer, the proprietor of everything
and the well-wishing friend of all living beings.
In material illusion there is no understanding of one’s eternal, spiritual body,
nor is there knowledge of the Absolute Truth. Therefore, material existence,
even in its most sophisticated or pious form, is always foolishness. One should
not misunderstand the example of the dream to mean that the material world has
no real existence. Material nature is the manifestation of the Lord’s external
potency, just as the spiritual sky is the manifestation of the Lord’s internal
potency. Although material objects are subject to transformation and thus have
no permanent existence, the material energy is real because it comes from the
supreme reality, Lord Kåñëa. It is only our false acceptance of the material
body as the factual self and our foolish dream that the material world is meant
for our pleasure that have no real existence. They are merely mental
concoctions. One should cleanse oneself of material designations and wake up to
the all-pervading reality of the Personality of Godhead, Lord Kåñëa.
SB 11.11.3
TEXT 3
TEXT
vidyävidye mama tanü
viddhy uddhava çarériëäm
mokña-bandha-karé ädye
mäyayä me vinirmite
SYNONYMS
vidyä—knowledge; avidye—and ignorance; mama—My; tanü—manifested energies;
viddhi—please understand; uddhava—O Uddhava; çarériëäm—of the embodied living
entities; mokña—liberation; bandha—bondage; karé—causing; ädye—original,
eternal; mäyayä—by the potency; me—My; vinirmite—produced.
TRANSLATION
O Uddhava, both knowledge and ignorance, being products of mäyä, are expansions
of My potency. Both knowledge and ignorance are beginningless and perpetually
award liberation and bondage to embodied living beings.
PURPORT
By the expansion of vidyä, or knowledge, a conditioned soul is liberated from
the clutches of mäyä, and similarly, by the expansion of avidyä, or ignorance,
the conditioned soul is driven further into illusion and bondage. Both knowledge
and ignorance are products of the mighty potency of the Personality of Godhead.
The living being is bound by illusion when he considers himself the proprietor
of the subtle and gross material bodies. According to Çréla Jéva Gosvämé the
living entity may be designated as jéva-mäyä, whereas matter is called
guëa-mäyä. The living entity places his living potency (jéva-mäyä) in the grip
of the mundane qualitative potency (guëa-mäyä) and falsely dreams that he is
part and parcel of the material world. Such an artificial mixture is called
illusion or ignorance. When all of the Lord’s potencies are correctly perceived
in their proper categories, the living entity is liberated from material bondage
and returns to his blissful eternal residence in the spiritual sky.
The Supreme Personality of Godhead is not different from His potencies, yet He
is always above them as the supreme controller. The Supreme Personality of
Godhead may be designated as mukta, or liberated, only to indicate that He is
eternally free from material contamination and never to indicate that the Lord
has been freed from actual entanglement in a material situation. According to
Çréla Madhväcärya, vidyä indicates the goddess of fortune, the internal potency
of the Lord, whereas avidyä indicates Durgä, the external potency of the Lord.
Ultimately, however, the Personality of Godhead can transform His potencies
according to His own desire, as explained by Çréla Prabhupäda in his commentary
on Çrémad-Bhägavatam (1.3.34), “Because the Lord is the absolute Transcendence,
all of His forms, names, pastimes, attributes, associates and energies are
identical with Him. His transcendental energy acts according to His omnipotency.
The same energy acts as His external, internal and marginal energies, and by His
omnipotency He can perform anything and everything through the agency of any of
the above energies. He can turn the external energy into internal by His will.”
Çréla Çrédhara Svämé notes in this regard that although the Lord has explained
in the first verse of this chapter that the living entity is never actually in
bondage, and therefore never actually liberated, one may apply the terms bondage
and liberation if one remembers that the living entity is eternally a
transcendental fragment of the Personality of Godhead. Further, one should not
misinterpret the words mäyayä me vinirmite to indicate that both material
bondage and liberation are temporary states, being creations of the potency of
the Lord. Therefore, the term ädye, or “primeval and eternal” is used in this
verse. The vidyä and avidyä potencies of the Lord are stated to be creations of
mäyä because they carry out the functions of the Lord’s potencies. The vidyä
potency engages the living entities in the Lord’s pastimes, whereas the avidyä
potency engages the living entities in forgetting the Lord and merging into
darkness. Actually, both knowledge and ignorance are eternal alternatives of the
marginal potency of the Lord, and in this sense it is not incorrect to state
that the living entity is either eternally conditioned or eternally liberated.
The term vinirmite, or “produced,” in this case indicates that the Lord expands
His own energy as knowledge and ignorance, which display the functions of the
Lord’s internal and external potencies. Such potential exhibitions may appear
and disappear in different times, places and circumstances, but material bondage
and spiritual freedom are eternal options of the marginal potency of the Lord.
SB 11.11.4
TEXT 4
TEXT
ekasyaiva mamäàçasya
jévasyaiva mahä-mate
bandho ’syävidyayänädir
vidyayä ca tathetaraù
SYNONYMS
ekasya—of the one; eva—certainly; mama—My; aàçasya—part and parcel; jévasya—of
the living entity; eva—certainly; mahä-mate—O most intelligent one;
bandhaù—bondage; asya—of him; avidyayä—by ignorance; anädiù—beginningless;
vidyayä—by knowledge; ca—and; tathä—similarly; itaraù—the opposite of bondage,
liberation.
TRANSLATION
O most intelligent Uddhava, the living entity, called jéva, is part and parcel
of Me, but due to ignorance he has been suffering in material bondage since time
immemorial. By knowledge, however, he can be liberated.
PURPORT
Just as the sun reveals itself through its own light or covers itself by
creating clouds, the Personality of Godhead reveals and covers Himself by
knowledge and ignorance, which are expansions of His potency. As stated in
Bhagavad-gétä (7.5):
apareyam itas tv anyäà
prakåtià viddhi me paräm
jéva-bhütäà mahä-bäho
yayedaà dhäryate jagat
“Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy
of Mine, consisting of all living entities who are struggling with material
nature and are sustaining the universe.” Çréla Prabhupäda states in connection
with this verse: “The Supreme Lord Kåñëa is the only controller, and all living
entities are controlled by Him. These living entities are His superior energy
because the quality of their existence is one and the same with the Supreme, but
they are never equal to the Lord in quantity of power.”
Because of quantitative inferiority of potency, the living entity becomes
covered by mäyä and is again liberated by surrendering to the Lord. The word
aàça, or “part and parcel” is also mentioned in Bhagavad-gétä (15.7): mamaiväàço
jéva-loke jéva-bhütaù sanätanaù. The living entity is aàça, or a minute
particle, and therefore subject to liberation and bondage. As stated in the
Viñëu Puräëa:
viñëu-çaktiù parä proktä
kñetrajïäkhyä tathä parä
avidyä-karma-saàjïänyä
tåtéyä çaktir iñyate
“The Supreme Personality of Godhead, Viñëu, possesses His superior internal
potency as well as the potency called kñetrajïä çakti. This kñetrajïä çakti is
also spiritual potency, but it is sometimes covered by the third, or material,
potency called ignorance. Thus because of the various stages of covering, the
second, or marginal, potency is manifested in different evolutionary phases.”
Çréla Bhaktivinoda Öhäkura has written that the living entity has been executing
fruitive activities since time immemorial. Thus his conditioned life may be
called beginningless. Such conditioned life, however, is not endless, since the
living entity may achieve liberation through the loving devotional service of
the Lord. Since the living entity may acquire liberation, Çréla Bhaktivinoda
Öhäkura states that his liberated life begins at a certain point but is endless,
because liberated life is understood to be eternal. In any case, one who has
achieved the shelter of the Supreme Personality of Godhead, Kåñëa, may be
understood to be eternally liberated, since such a person has entered into the
eternal atmosphere of the spiritual sky. Since there is no material time in the
spiritual sky, one who has achieved his eternal spiritual body on Lord Kåñëa’s
planet is not subject to the influence of time. His eternal blissful life with
Kåñëa is not designated in terms of material past, present and future and is
therefore called eternal liberation. Material time is conspicuous by its absence
in the spiritual sky, and every living entity there is eternally liberated,
having attained the supreme situation. Such liberation can be achieved by vidyä,
or perfect knowledge, which is understood in three phases called Brahman,
Paramätmä and Bhagavän, as described in Çrémad-Bhägavatam. The ultimate phase of
vidyä, or knowledge, is to understand the Supreme Personality of Godhead. In
Bhagavad-gétä such knowledge is called räja-vidyä, or the king of all knowledge,
and it awards the supreme liberation.
SB 11.11.5
TEXT 5
TEXT
atha baddhasya muktasya
vailakñaëyaà vadämi te
viruddha-dharmiëos täta
sthitayor eka-dharmiëi
SYNONYMS
atha—thus; baddhasya—of the conditioned soul; muktasya—of the liberated
Personality of Godhead; vailakñaëyam—different characteristics; vadämi—I will
now speak; te—unto you; viruddha—opposing; dharmiëoù—whose two natures; täta—My
dear Uddhava; sthitayoù—of the two who are situated; eka-dharmiëi—in the one
body which manifests their different characteristics.
TRANSLATION
Thus, My dear Uddhava, in the same material body we find opposing
characteristics, such as great happiness and misery. That is because both the
Supreme Personality of Godhead, who is eternally liberated, as well as the
conditioned soul are within the body. I shall now speak to you about their
different characteristics.
PURPORT
In verse 36 of the previous chapter, Uddhava inquired about the different
symptoms of liberated and conditioned life. Çréla Çrédhara Svämé explains that
the characteristics of bondage and liberation may be understood in two
divisions—as the difference between the ordinary conditioned soul and the
eternally liberated Personality of Godhead, or as the difference between
conditioned and liberated living entities in the jéva category. The Lord will
first explain the difference between the ordinary living entity and the Supreme
Personality of Godhead, which may be understood as the difference between the
controlled and the controller.
SB 11.11.6
TEXT 6
TEXT
suparëäv etau sadåçau sakhäyau
yadåcchayaitau kåta-néòau ca våkñe
ekas tayoù khädati pippalännam
anyo niranno ’pi balena bhüyän
SYNONYMS
suparëau—two birds; etau—these; sadåçau—similar; sakhäyau—friends; yadåcchayä—by
chance; etau—these two; kåta—made; néòau—a nest; ca—and; våkñe—in a tree;
ekaù—one; tayoù—of the two; khädati—is eating; pippala—of the tree; annam—the
fruits; anyaù—the other; nirannaù—not eating; api—although; balena—by strength;
bhüyän—He is superior.
TRANSLATION
By chance, two birds have made a nest together in the same tree. The two birds
are friends and are of a similar nature. One of them, however, is eating the
fruits of the tree, whereas the other, who does not eat the fruits, is in a
superior position due to His potency.
PURPORT
The example of two birds in the same tree is given to illustrate the presence
within the heart of the material body of both the individual soul and the
Supersoul, the Personality of Godhead. Just as a bird makes a nest in a tree,
the living entity sits within the heart. The example is appropriate because the
bird is always distinct from the tree. Similarly, both the individual soul and
the Supersoul are distinct entities, separate from the temporary material body.
The word balena indicates that the Supreme Personality of Godhead is satisfied
by His own internal potency, which consists of eternality, omniscience and
bliss. As indicated by the word bhüyän, or “having superior existence,” the
Supreme Lord is always in a superior position, whereas the living entity is
sometimes in illusion and sometimes enlightened. The word balena indicates that
the Lord is never in darkness or ignorance, but is always full in His perfect,
blissful consciousness.
Thus, the Lord is niranna, or uninterested in the bitter fruits of material
activities, whereas the ordinary conditioned soul busily consumes such bitter
fruits, thinking them to be sweet. Ultimately, the fruit of all material
endeavor is death, hut the living entity foolishly thinks material things will
bring him pleasure. The word sakhäyau, or “two friends,” is also significant.
Our real friend is Lord Kåñëa, who is situated within our heart. Only He knows
our actual needs, and only He can give us real happiness.
Lord Kåñëa is so kind that He patiently sits in the heart, trying to guide the
conditioned soul back home, back to Godhead. Certainly no material friend would
remain with his foolish companion for millions of years, especially if his
companion were to ignore him or even curse him. But Lord Kåñëa is such a
faithful, loving friend that He accompanies even the most demoniac living entity
and is also in the heart of the insect, pig and dog. That is because Lord Kåñëa
is supremely Kåñëa conscious and sees every living entity as part and parcel of
Himself. Every living being should give up the bitter fruits of the tree of
material existence. One should turn one’s face to the Lord within the heart and
revive one’s eternal loving relationship with one’s real friend, Lord Kåñëa. The
word sadåçau, or “of similar nature,” indicates that both the living entity and
the Personality of Godhead are conscious entities. As part and parcel of the
Lord we share the Lord’s nature, but in infinitesimal quantity. Thus the Lord
and the living entity are sadåçau. A similar statement is found in the
Çvetäçvatara Upaniñad (4.6):
dvä suparëä sayujä sakhäyä
samänaà våkñaà pariñasvajäte
tayor anyaù pippalaà svädy atty
anaçnann anyo ’bhicäkaçéti
“There are two birds in one tree. One of them is eating the fruits of the tree,
while the other is witnessing the actions. The witness is the Lord, and the
fruit-eater is the living entity.”
SB 11.11.7
TEXT 7
TEXT
ätmänam anyaà ca sa veda vidvän
apippalädo na tu pippalädaù
yo ’vidyayä yuk sa tu nitya-baddho
vidyä-mayo yaù sa tu nitya-muktaù
SYNONYMS
ätmänam—Himself; anyam—the other; ca—also; saù—He; veda—knows; vidvän—being
omniscient; apippala-adaù—not eating the fruits of the tree; na—not; tu—but;
pippala-adaù—the one who is eating the fruits of the tree; yaù—who;
avidyayä—with ignorance; yuk—filled; saù—he; tu—indeed; nitya—eternally;
baddhaù—conditioned; vidyä mayaù—full of perfect knowledge; yaù—who; saù—he;
tu—indeed; nitya—eternally; muktaù—liberated.
TRANSLATION
The bird who does not eat the fruits of the tree is the Supreme Personality of
Godhead, who by His omniscience perfectly understands His own position and that
of the conditioned living entity, represented by the eating bird. That living
entity, on the other hand, does not understand himself or the Lord. He is
covered by ignorance and is thus called eternally conditioned, whereas the
Personality of Godhead, being full of perfect knowledge, is eternally liberated.
PURPORT
The word vidyä-maya in this verse indicates the internal potency of the Lord and
not the external potency, mahä-mäyä. Within the material world there is vidyä,
or material science, and avidyä, or material ignorance, but in this verse vidyä
means the internal spiritual knowledge by which the Personality of Godhead is
fixed in omniscience. The example of two birds in a tree, which is given in many
Vedic literatures, demonstrates the statement nityo nityänäm: there are two
categories of eternal living entities, namely the Supreme Lord and the minute
jéva soul. The conditioned jéva soul, forgetting his identity as an eternal
servant of the Lord, tries to enjoy the fruits of his own activities and thus
comes under the spell of ignorance. This bondage of ignorance has existed since
time immemorial and can be rectified only by one’s taking to the loving
devotional service of the Lord, which is full of spiritual knowledge. In
conditioned life the living entity is forced by the laws of nature to engage in
pious and impious fruitive activities, but the liberated position of every
living entity is to offer the fruits of his work to the Lord, the supreme
enjoyer. It should be understood that even when the living entity is in a
liberated condition, his knowledge is never equal in quantity to that of the
Personality of Godhead. Even Lord Brahmä, the supreme living entity within this
universe, acquires only partial knowledge of the Personality of Godhead and His
potencies. In Bhagavad-gétä (4.5), the Lord explains His superior knowledge to
Arjuna:
bahüni me vyatétäni
janmäni tava cärjuna
täny ahaà veda sarväëi
na tvaà vettha parantapa
“The Blessed Lord said: Many, many births both you and I have passed. I can
remember all of them, but you cannot, O subduer of the enemy!”
The term baddha, or “bound,” is also understood to refer to the living entity’s
eternal dependence upon the Lord, either in the conditioned or liberated state.
In the kingdom of mäyä the living entity is bound to the cruel laws of birth and
death, whereas in the spiritual sky the living entity is fixed in a bond of love
to the Lord. Liberation means freedom from the miseries of life, but never
freedom from one’s loving relationship with Lord Kåñëa, which is the essence of
one’s eternal existence. According to Çréla Madhväcärya, the Lord is the only
eternally free living entity, and all other living entities are eternally
dependent and bound to the Lord, either through blissful loving service or
through the bondage of mäyä. The conditioned soul should give up tasting the
bitter fruits of the tree of material existence and turn to his dearmost friend,
Lord Kåñëa, who is sitting within his heart. There is no pleasure equal to or
greater than the pleasure of pure devotional service to Lord Kåñëa, and by
tasting the fruit of love of Kåñëa, the liberated living entity enters the ocean
of happiness.
SB 11.11.8
TEXT 8
TEXT
deha-stho ’pi na deha-stho
vidvän svapnäd yathotthitaù
adeha-stho ’pi deha-sthaù
kumatiù svapna-dåg yathä
SYNONYMS
deha—in the material body; sthaù—situated; api—although; na—not; deha—in the
body; sthaù—situated; vidvän—an enlightened person; svapnät—from a dream;
yathä—just as; utthitaù—having risen; adeha—not in the body; sthaù—situated;
api—although; deha—in the body; sthaù—situated; ku-matiù—a foolish person;
svapna—a dream; dåk—seeing; yathä—just as.
TRANSLATION
One who is enlightened in self-realization, although living within the material
body, sees himself as transcendental to the body, just as one who has arisen
from a dream gives up identification with the dream body. A foolish person,
however, although not identical with his material body but transcendental to it,
thinks himself to be situated in the body, just as one who is dreaming sees
himself as situated in an imaginary body.
PURPORT
In Lord Kåñëa’s discussion of the different characteristics of liberated and
conditioned souls, the Lord first clarified the distinction between the
eternally liberated Personality of Godhead and the marginal potency, the
innumerable jévas, who are sometimes conditioned and sometimes liberated. In
this and the next nine verses, the Lord describes the different symptoms of
liberated and conditioned jéva souls. In a dream one sees oneself in an
imaginary body, but upon waking one gives up all identification with that body.
Similarly, one who has awakened to Kåñëa consciousness no longer identifies with
the gross or subtle material bodies, nor does he become affected by the
happiness and distress of material life. On the other hand, a foolish person
(kumati) does not awaken from the dream of material existence and is afflicted
with innumerable problems due to false identification with the gross and subtle
material bodies. One should become situated in one’s eternal spiritual identity
(nitya-svarüpa). By properly identifying oneself as the eternal servant of
Kåñëa, one becomes relieved of his false material identity, and therefore the
miseries of illusory existence immediately cease, just as the anxiety of a
troublesome dream ceases as soon as one awakens to his normal, pleasant
surroundings. It should be understood, however, that the analogy of awakening
from a dream can never be applied to the Supreme Personality of Godhead, who is
never in illusion. The Lord is eternally awake and enlightened in His own unique
category called viñëu-tattva. Such knowledge is easily understood by one who is
vidvän, or enlightened in Kåñëa consciousness.
SB 11.11.9
TEXT 9
TEXT
indriyair indriyärtheñu
guëair api guëeñu ca
gåhyamäëeñv ahaà kuryän
na vidvän yas tv avikriyaù
SYNONYMS
indriyaiù—by the senses; indriya—of the senses; artheñu—in the objects;
guëaiù—by those generated from the modes of nature; api—even; guëeñu—in those
generated by the same modes; ca—also; gåhyamäëeñu—as they are being accepted;
aham—false ego; kuryät—should create; na—not; vidvän—one who is enlightened;
yaù—who; tu—indeed; avikriyaù—is not affected by material desire.
TRANSLATION
An enlightened person who is free from the contamination of material desire does
not consider himself to be the performer of bodily activities; rather, he knows
that in all such activities it is only the senses, born of the modes of nature,
that are contacting sense objects born of the same modes of nature.
PURPORT
Lord Kåñëa makes a similar statement in Bhagavad-gétä (3.28):
tattva-vit tu mahä-bäho
guëa-karma-vibhägayoù
guëä guëeñu vartanta
iti matvä na sajjate
“One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage
himself in the senses and sense gratification, knowing well the difference
between work in devotion and work for fruitive results.”
The material body always interacts with the sense objects, for in order to
survive the body must eat, drink, speak, sleep, and so on, but an enlightened
person who knows the science of Kåñëa consciousness never thinks, “I am
accepting these sense objects as my property. They are meant for my pleasure.”
Similarly, if the body performs a wonderful activity, a Kåñëa conscious person
does not become proud, nor is he depressed by the failure of the body to
function in a particular way. In other words, Kåñëa consciousness means giving
up identification with the gross and subtle material bodies. One should see them
as the external energy of the Lord, working under the direction of the Lord’s
empowered representative mäyä. One absorbed in fruitive activities works under
the jurisdiction of mahä-mäyä, or the external illusory potency, and experiences
the miseries of material existence. On the other hand, a devotee works under the
internal potency, called yoga-mäyä, and remains satisfied by offering his loving
service to the Lord. In either case, the Lord Himself, by His multifarious
potencies, is the ultimate performer of action.
According to Çréla Viçvanätha Cakravarté Öhäkura, one who claims to be
transcendental to the bodily concept of life, but at the same time remains under
the influence of material desire and mental transformation, is understood to be
a cheater and the lowest type of conditioned soul.
SB 11.11.10
TEXT 10
TEXT
daivädhéne çarére ’smin
guëa-bhävyena karmaëä
vartamäno ’budhas tatra
kartäsméti nibadhyate
SYNONYMS
daiva—of one’s previous fruitive activities; adhéne—which is under the
influence; çarére—in the material body; asmin—in this; guëa—by the modes of
nature; bhävyena—which are produced; karmaëä—by fruitive activities;
vartamänaù—being situated; abudhaù—one who is foolish; tatra—within the bodily
functions; kartä—the doer; asmi—I am; iti—thus; nibadhyate—is bound up.
TRANSLATION
An unintelligent person situated within the body created by his previous
fruitive activities thinks, “I am the performer of action.” Bewildered by false
ego, such a foolish person is therefore bound up by fruitive activities, which
are in fact carried out by the modes of nature.
PURPORT
As stated in Bhagavad-gétä (3.27):
prakåteù kriyamäëäni
guëaiù karmaëi sarvaçaù
ahaìkära-vimüòhätmä
kartäham iti manyate
The living entity is dependent on the supreme entity, Lord Kåñëa, but because of
false pride he ignores the Supreme Personality of Godhead and considers himself
to be the performer of action and enjoyer of everything. Çréla Madhväcärya
states that just as a king punishes a rebellious subject, the Supreme Lord
punishes the sinful living entity by forcing him to transmigrate from one body
to another in the network of the illusory energy.
SB 11.11.11
TEXT 11
TEXT
evaà viraktaù çayana
äsanäöana-majjane
darçana-sparçana-ghräëa-
bhojana-çravaëädiñu
na tathä badhyate vidvän
tatra taträdayan guëän
SYNONYMS
evam—thus; viraktaù—detached from material enjoyment; çayane—in lying or
sleeping; äsana—in sitting; aöana—walking; majjane—or in bathing; darçana—in
seeing; sparçana—touching; ghräëa—smelling; bhojana—eating; çravaëa—hearing;
ädiñu—and so on; na—not; tathä—in that way; badhyate—is bound; vidvän—an
intelligent person; tatra tatra—wherever he goes; ädayan—causing to experience;
guëän—the senses, born of the modes of nature.
TRANSLATION
An enlightened person fixed in detachment engages his body in lying down,
sitting, walking, bathing, seeing, touching, smelling, eating, hearing and so
on, but is never entangled by such activities. Indeed, remaining as a witness to
all bodily functions, he merely engages his bodily senses with their objects and
does not become entangled like an unintelligent person.
PURPORT
In the previous chapter, Uddhava asked Lord Kåñëa why an enlightened person,
just like a conditioned soul, engages in external bodily functions. Here is the
Lord’s answer. While engaged in bodily functions, an unintelligent person is
attached to both the means and end of material life and therefore experiences
intense lamentation and jubilation on the material platform. A self-realized
soul, however, studies the inevitable defeat and suffering of ordinary persons
and does not make the mistake of trying to enjoy the bodily functions even
slightly. He instead remains a detached witness, merely engaging his senses in
the normal functions of bodily maintenance. As indicated here by the word
ädayan, he engages something other than his actual self in material experience.
SB 11.11.12-13
TEXTS 12–13
TEXT
prakåti-stho ’py asaàsakto
yathä khaà savitänilaù
vaiçäradyekñayäsaìga-
çitayä chinna-saàçayaù
pratibuddha iva svapnän
nänätväd vinivartate
SYNONYMS
prakåti—in the material world; sthaù—situated; api—even though;
asaàsaktaù—completely detached from sense gratification; yathä—just as; kham—the
sky; savitä—the sun; anilaù—the wind; vaiçäradyä—by most expert; ékñayä—vision;
asaìga—through detachment; çitayä—sharpened; chinna—cut to pieces;
saàçayaù—doubts; pratibuddhaù—awakened; iva—like; svapnät—from a dream;
nänätvät—from the duality of variety of the material world; vinivartate—one
turns away or renounces.
TRANSLATION
Although the sky, or space, is the resting place of everything, the sky does not
mix with anything, nor is it entangled. Similarly, the sun is not at all
attached to the water in which it is reflected within innumerable reservoirs,
and the mighty wind blowing everywhere is not affected by the innumerable aromas
and atmospheres through which it passes. In the same way, a self-realized soul
is completely detached from the material body and the material world around it.
He is like a person who has awakened and arisen from a dream. With expert vision
sharpened by detachment, the self-realized soul cuts all doubts to pieces
through knowledge of the self and completely withdraws his consciousness from
the expansion of material variety.
PURPORT
According to Çréla Bhaktisiddhänta Sarasvaté Öhäkura, a self-realized soul cuts
all doubts to pieces by direct experience of his true spiritual identity. The
Supreme Personality of Godhead is Lord Kåñëa, and there is no possibility of any
existence separate from Lord Kåñëa. Such expert knowledge cuts all doubts to
pieces. As stated here, prakåti-stho ’py asaàsaktaù: like the sky, the sun or
the wind, one who is self-realized is not entangled, though situated within the
material creation of the Lord. Nänätva, or “material variety,” refers to one’s
material body, the bodies of others and the unlimited paraphernalia for bodily
sense gratification, both physical and mental. By awakening to Kåñëa
consciousness, one completely retires from illusory sense gratification and
becomes absorbed in the progressive realization of the soul situated within the
body. As revealed in the example of the two birds in a tree, both the individual
soul and the Personality of Godhead are completely separate from the gross and
subtle material bodies. If one turns one’s face to the Lord, recognizing one’s
eternal dependence on Him, there will be no further suffering or anxiety, even
though one is still situated within the material world. The unlimited
experiences of material objects only increase one’s anxiety, whereas perception
of the Absolute Truth, Çré Kåñëa, immediately brings one to the platform of
peace. Thus one who is intelligent retires from the world of matter and becomes
a fully self-realized Kåñëa conscious person.
SB 11.11.14
TEXT 14
TEXT
yasya syur véta-saìkalpäù
präëendriya-rnano-dhiyäm
våttayaù sa vinirmukto
deha-stho ’pi hi tad-guëaiù
SYNONYMS
yasya—of whom; syuù—they are; véta—freed from; saìkalpäù—material desire;
präëa—of the vital energy; indriya—the senses; manaù—the mind; dhiyäm—and of
intelligence; våttayaù—the functions; saù—such a person; vinirmuktaù—completely
freed; deha—in the body; sthaù—situated; api—even though; hi—certainly; tat—of
the body; guëaiù—from all of the qualities.
TRANSLATION
A person is considered to be completely liberated from the gross and subtle
material bodies when all the functions of his vital energy, senses, mind and
intelligence are performed without material desire. Such a person, although
situated within the body, is not entangled.
PURPORT
The material body and mind are subject to lamentation, illusion, hunger, lust,
greed, insanity, frustration, etc., but one who remains active in this world
without attachment is considered vinirmukta, or completely liberated. The vital
energy, senses, mind and intelligence are purified when engaged in the
devotional service of Lord Kåñëa, as confirmed throughout Çrémad-Bhägavatam.
SB 11.11.15
TEXT 15
TEXT
yasyätmä hiàsyate hiàsrair
yena kiïcid yadåcchayä
arcyate vä kvacit tatra
na vyatikriyate budhaù
SYNONYMS
yasya—of whom; ätmä—the body; hiàsyate—is attacked; hiàsraiù—by sinful people or
violent animals; yena—by someone; kiïcit—somewhat; yadåcchayä—somehow or other;
arcyate—is worshiped; vä—or; kvacit—somewhere; tatra—therein; na—not;
vyatikriyate—is transformed or affected; budhaù—one who is intelligent.
TRANSLATION
Sometimes for no apparent reason one’s body is attacked by cruel people or
violent animals. At other times and in other places, one will suddenly be
offered great respect or worship. One who becomes neither angry when attacked
nor satisfied when worshiped is actually intelligent.
PURPORT
If one does not become angry when attacked for no apparent reason, and if one
does not become enlivened when glorified or worshiped, then one has passed the
test of self-realization and is considered fixed in spiritual intelligence.
Uddhava asked Lord Kåñëa, kair vä jïäyeta lakñaëaiù: by what symptoms can a
self-realized person be recognized? Just as Lord Kåñëa enlightened Arjuna, He
now explains the same subject matter to Uddhava. In this verse the Lord
describes symptoms by which it is very easy to recognize a saintly person, for a
normal person becomes furious when criticized or attacked and overwhelmed with
joy when glorified by others. There is a similar statement by Yäjïavalkya to the
effect that one who is actually intelligent does not become angry though pricked
with thorns and does not become satisfied at heart merely by being worshiped
with auspicious paraphernalia such as sandalwood.
SB 11.11.16
TEXT 16
TEXT
na stuvéta na nindeta
kurvataù sädhv asädhu vä
vadato guëa-doñäbhyäà
varjitaù sama-dåì muniù
SYNONYMS
na stuvéta—does not praise; na nindeta—does not criticize; kurvataù—those who
are working; sädhu—very nicely; asädhu—very badly; vä—or; vadataù—those who are
speaking; guëa-doñäbhyäm—from good and bad qualities; varjitaù—freed;
sama-dåk—seeing things equally; muniù—a saintly sage.
TRANSLATION
A saintly sage sees with equal vision and therefore is not affected by that
which is materially good or bad. Indeed, although he observes others performing
good and bad work and speaking properly and improperly, the sage does not praise
or criticize anyone.
SB 11.11.17
TEXT 17
TEXT
na kuryän na vadet kiïcin
na dhyäyet sädhv asädhu vä
ätmärämo ’nayä våttyä
vicarej jaòa-van muniù
SYNONYMS
na kuryät—should not do; na vadet—should not speak; kiïcit—anything; na
dhyäyet—should not contemplate; sädhu asädhu vä—either good or bad things;
ätma-ärämaù—one who is taking pleasure in self-realization; anayä—with this;
våttyä—life-style; vicaret—he should wander; jaòa-vat—just like a stunted
person; muniù—a saintly sage.
TRANSLATION
For the purpose of maintaining his body, a liberated sage should not act, speak
or contemplate in terms of material good or bad. Rather, he should be detached
in all material circumstances, and taking pleasure in self-realization, he
should wander about engaged in this liberated life-style, appearing like a
retarded person to outsiders.
PURPORT
According to Çréla Jéva Gosvämé, this verse describes a type of discipline
recommended for the jïäna-yogés, who by intelligence try to understand that they
are not their material bodies. One who is engaged in the devotional service of
the Lord, however, accepts and rejects material things in terms of their
usefulness in the loving service of Lord Kåñëa. One who is trying to preach
Kåñëa consciousness should be seen as very intelligent and not jaòa-vat, or
stunted, as described here. Although a devotee of the Lord does not act, speak
or contemplate for his personal sense gratification, he remains very busy
working, speaking and meditating in the devotional service of the Lord. The
devotee makes elaborate plans to engage all the fallen souls in Lord Kåñëa’s
service so they can be purified and go back home, back to Godhead. Merely
rejecting material things is not perfect consciousness. One must see everything
as the property of the Lord and meant for the Lord’s pleasure. One busily
engaged in spreading the Kåñëa consciousness movement has no time to make
material distinctions and thus automatically comes to the liberated platform.
SB 11.11.18
TEXT 18
TEXT
çabda-brahmaëi niñëäto
na niñëäyät pare yadi
çramas tasya çrama-phalo
hy adhenum iva rakñataù
SYNONYMS
çabda-brahmaëi—in the Vedic literature; niñëätaù—expert through complete study;
na niñëäyät—does not absorb the mind; pare—in the Supreme; yadi—if;
çramaù—labor; tasya—his; çrama—of great endeavor; phalaù—the fruit;
hi—certainly; adhenum—a cow that gives no milk; iva—like; rakñataù—of one who is
taking care of.
TRANSLATION
If through meticulous study one becomes expert in reading Vedic literature but
makes no endeavor to fix one’s mind on the Supreme Personality of Godhead, then
one’s endeavor is certainly like that of a man who works very hard to take care
of a cow that gives no milk. In other words, the fruit of one’s laborious study
of Vedic knowledge will simply be the labor itself. There will be no other
tangible result.
PURPORT
Çréla Viçvanätha Cakravarté Öhäkura explains that the word pare (“the Supreme”)
in this verse indicates the Supreme Personality of Godhead rather than the
impersonal Brahman, because Lord Kåñëa, the speaker of these instructions, makes
references in later verses to His personality as the Supreme. An impersonal
interpretation in this case would be eka-deçänvaya
uttara-çlokärtha-tätparya-virodhaù, or a contradictory interpretation that
creates illogical conflict with other çlokas (verses) spoken in the same
context.
It requires great endeavor to take care of a cow. One must either grow food
grains to feed the cow or maintain suitable pastures. If the pasture is not
properly maintained, poisonous weeds will grow, or snakes will multiply, and
there will be danger. Cows are infected by many types of diseases and bugs and
must be regularly cleaned and disinfected. Similarly, fences must be maintained
around the cow pasture, and there is even more work to be done. If the cow gives
no milk, however, then one certainly performs hard labor with no tangible
result. Laborious effort is also required to learn the Sanskrit language well
enough to discern the subtle and esoteric meaning of the Vedic mantras. If after
such great labor one does not understand the spiritual body of the Supreme
Personality of Godhead, which is the source of all happiness in life, and if one
does not surrender to the Lord as the supreme shelter of all things, then one
has certainly labored hard with no tangible result other than his own labor.
Even a liberated soul who has given up the bodily concept of life will fall down
if he does not take shelter of the Supreme Personality of Godhead. The word
niñëäta, or “expert,” indicates that one must ultimately achieve the goal of
life; otherwise one is not expert. As stated by Caitanya Mahäprabhu, premä
pum-artho mahän: the actual goal of human life is love of Godhead, and no one
can be considered expert without achieving this goal.
SB 11.11.19
TEXT 19
TEXT
gäà dugdha-dohäm asatéà ca bhäryäà
dehaà parädhénam asat-prajäà ca
vittaà tv atérthé-kåtam aìga väcaà
hénäà mayä rakñati duùkha-duùkhé
SYNONYMS
gäm—a cow; dugdha—whose milk; dohäm—already taken; asatém—unchaste; ca—also;
bhäryäm—a wife; deham—a body; para—upon others; adhénam—always dependent;
asat—useless; prajäm—children; ca—also; vittam—wealth; tu—but; atérthé-kåtam—not
given to the proper recipient; aìga—O Uddhava; väcam—Vedic knowledge;
hénäm—devoid; mayä—of knowledge of Me; rakñati—he takes care of;
duùkha-duùkhé—he who suffers one misery after another.
TRANSLATION
My dear Uddhava, that man is certainly most miserable who takes care of a cow
that gives no milk, an unchaste wife, a body totally dependent on others,
useless children or wealth not utilized for the right purpose. Similarly, one
who studies Vedic knowledge devoid of My glories is also most miserable.
PURPORT
A human being is actually learned or expert when he understands that all
material objects perceived through the various senses are expansions of the
Supreme Personality of Godhead and that nothing exists without the support of
the Supreme Lord. In this verse, through various examples, it is concluded that
the power of speech is useless if not engaged in the support of the Supreme
Lord. According to Çréla Viçvanätha Cakravarté Öhäkura, this verse implies that
all of the functions of the various senses are useless if they are not engaged
in the glorification of God. Indeed, the avadhüta brähmaëa previously stated to
King Yadu that if the tongue is not controlled, one’s entire program of sense
control is a failure. One cannot control the tongue unless he vibrates the
glories of the Lord.
The example of the milkless cow is significant. A gentleman never kills a cow,
and therefore when a cow becomes sterile and no longer gives milk, one must
engage in the laborious task of protecting her, since no one will purchase a
useless cow. For some time, the greedy owner of a sterile cow may continue
thinking, “I have already invested so much money in taking care of this cow, and
certainly in the near future she will again become pregnant and give milk.” But
when this hope is proven futile, he becomes neglectful and indifferent to the
health and safety of the animal. Because of such sinful neglect, he must suffer
in the next life, after having already suffered because of the sterile cow in
the present life.
Similarly, although a man may discover that his wife is neither chaste nor
affectionate, he may be so eager to get children that he goes on taking care of
such a useless wife, thinking, “I will teach my wife the religious duties of a
chaste woman. By hearing historical examples of great women surely her heart
will change, and she will become a wonderful wife to me.” Unfortunately, the
unchaste wife in many cases does not change and also gives a man many useless
children who are just as foolish and irreligious as she. Such children never
give any happiness to the father, yet the father tediously labors to take care
of them.
Also, one who has accumulated wealth by the mercy of God must be vigilant to
give in charity to the right person and for the right cause. If such a right
person or cause appears and one hesitates and selfishly does not give in
charity, one loses his reputation, and in the next life he will be
poverty-stricken. One who fails to give properly in charity spends his life
anxiously protecting his wealth, which ultimately brings him no fame or
happiness.
The previous examples are given to illustrate the uselessness of laboriously
studying Vedic knowledge that does not glorify the Supreme Personality of
Godhead. Çréla Jéva Gosvämé comments that the spiritual vibration of the Vedas
is meant to bring one to the lotus feet of the Supreme Lord, Kåñëa. Many
processes for achieving the Supreme Truth are recommended in the Upaniñads and
other Vedic literatures, but because of their innumerable and seemingly
contradictory explanations, commentaries and injunctions, one cannot achieve the
Absolute Truth, the Personality of Godhead, merely by reading such literature.
If, however, one understands Çré Kåñëa to be the ultimate cause of all causes
and reads the Upaniñads and other Vedic literature as glorification of the
Supreme Lord, then one can actually become fixed at the Lord’s lotus feet. For
example, His Divine Grace Çréla Prabhupäda translated and commented upon Çré
Éçopaniñad in such a way that it brings the reader closer to the Supreme
Personality of Godhead. Undoubtedly, the lotus feet of Lord Kåñëa are the only
reliable boat by which to cross the turbulent ocean of material existence. Even
Lord Brahmä has stated in the Tenth Canto of Çrémad-Bhägavatam that if one gives
up the auspicious path of bhakti and takes to the fruitless labor of Vedic
speculation, one is just like a fool who beats empty husks in hopes of getting
rice. Çréla Jéva Gosvämé recommends that one completely ignore dry Vedic
speculation because it does not bring one to the point of devotional service to
the Absolute Truth, Lord Çré Kåñëa.
SB 11.11.20
TEXT 20
TEXT
yasyäà na me pävanam aìga karma
sthity-udbhava-präëa-nirodham asya
lélävatärepsita-janma vä syäd
vandhyäà giraà täà bibhåyän na dhéraù
SYNONYMS
yasyäm—in which (literature); na—not; me—My; pävanam—purifying; aìga—O Uddhava;
karma—activities; sthiti—maintenance; udbhava—creation; präëa-nirodham—and
annihilation; asya—of the material world; lélä-avatära—among the pastime
incarnations; épsita—desired; janma—appearance; vä—or; syät—is; vandhyäm—barren;
giram—vibration; täm—this; bibhåyät—should support; na—not; dhéraù—an
intelligent person.
TRANSLATION
My dear Uddhava, an intelligent person should never take to literatures that do
not contain descriptions of My activities, which purify the whole universe.
Indeed, I create, maintain and annihilate the entire material manifestation.
Among all My pastime incarnations, the most beloved are Kåñëa and Balaräma. Any
so-called knowledge that does not recognize these activities of Mine is simply
barren and is not acceptable to those who are actually intelligent.
PURPORT
The words lélävatärepsita-janma are very significant here. The Lord’s
incarnation for executing wonderful pastimes is called lélävatära, and such
wonderful forms of Viñëu are glorified by the names Rämacandra, Nåsiàhadeva,
Kürma, Varäha, and so on. Among all such lélävatäras, however, the most beloved,
even to this day, is Lord Kåñëa, the original source of the viñëu-tattva. The
Lord appears in the prison house of Kaàsa and is immediately transferred to the
rural setting of Våndävana, where He exhibits unique childhood pastimes with His
cowherd boyfriends, girl friends, parents and well-wishers. After some time, the
Lord’s pastimes are transferred to Mathurä and Dvärakä, and the extraordinary
love of the inhabitants of Våndävana is exhibited in their anguished separation
from Lord Kåñëa. Such pastimes of the Lord are épsita, or the reservoir of all
loving exchanges with the Absolute Truth. The pure devotees of the Lord are most
intelligent and expert and do not pay any attention to useless, fruitless
literatures that neglect the highest truth, Lord Kåñëa. Although such
literatures are very popular among materialistic persons all over the world,
they are completely neglected by the community of pure Vaiñëavas. In this verse
the Lord explains that the literatures approved for the devotees are those that
glorify the Lord’s pastimes as the puruña-avatära and the lélävatäras,
culminating in the personal appearance of Lord Kåñëa Himself, as confirmed in
Brahma-saàhitä (5.39):
rämädi-mürtiñu kalä-niyamena tiñöhan
nänävatäram akarod bhuvaneñu kintu
kåñëaù svayaà samabhavat paramaù pumän yo
govindam ädi-puruñaà tam ahaà bhajämi
“I worship Govinda, the primeval Lord, who manifested Himself personally as
Kåñëa and the different avatäras in the world in the forms of Räma, Nåsiàha,
Vämana, etc., as His subjective portions.”
Even Vedic literatures that neglect the Supreme Personality of Godhead should be
ignored. This fact was also explained by Närada Muni to Çréla Vyäsadeva, the
author of the Vedas, when the great Vedavyäsa felt dissatisfied with his work.
SB 11.11.21
TEXT 21
TEXT
evaà jijïäsayäpohya
nänätva-bhramam ätmani
upärameta virajaà
mano mayy arpya sarva-ge
SYNONYMS
evam—thus (as I have now concluded); jijïäsayä—by analytic study; apohya—giving
up; nänätva—of material variety; bhramam—the mistake of rotating; ätmani—in the
self; upärameta—one should cease from material life; virajam—pure; manaù—the
mind; mayi—in Me; arpya—fixing; sarva-ge—who am all-pervading.
TRANSLATION
Coming to this conclusion of all knowledge, one should give up the false
conception of material variety that one imposes upon the soul and thus cease
one’s material existence. The mind should be fixed on Me, since I am
all-pervading.
PURPORT
Although in previous verses Lord Kåñëa has described the life-style and approach
of the impersonal philosophers who meditate on the distinction between matter
and spirit, the Lord here rejects the path of jïäna, or speculation, and comes
to the final conclusion, bhakti-yoga. The path of jïäna is interesting only to
one who does not know that Lord Kåñëa is the Supreme Personality of Godhead, as
stated in Bhagavad-gétä (7.19):
bahünäà janmanäm ante
jïänavän mäm prapadyate
väsudevaù sarvam iti
sa mahätmä su-durlabhaù
The words väsudevaù sarvam iti, or “Väsudeva is everything,” are similar to the
words sarva-ge found in this verse. One should know why the Personality of
Godhead is all-pervading. The first verse of Çrémad-Bhägavatam states, janmädy
asya yataù: the Supreme Lord is the source of everything. And as stated in the
previous verse of this chapter, He creates, maintains and annihilates
everything. Thus the Lord is not all-pervading in the manner of air or sunlight;
rather, the Lord is all-pervading as the absolute controller who holds in His
hands the destiny of every living entity.
Everything is ultimately an expansion of Kåñëa, and therefore there is really no
other object of meditation besides Kåñëa. Meditation upon any other object is
also meditation on Kåñëa but is imperfectly performed, as confirmed in
Bhagavad-gétä by the word avidhi-pürvakam. The Lord also states in the Gétä that
all living entities are on the path back home, back to Godhead. Because of
ignorance, however, some of them go backward or stop along the way, foolishly
thinking that their journey is finished, when in fact they are suspended in one
of the minor potencies of the Supreme Lord. If one wants to intimately
understand the nature of the Absolute Truth, one must take to the path of love
of Godhead. As stated in Bhagavad-gétä (18.55):
bhaktyä mäm abhijänäti
yävän yaç cäsmi tattvataù
tato mäà tattvato jïätvä
viçate tad-anantaram
“One can understand the Supreme Personality as He is only by devotional service.
And when one is in full consciousness of the Supreme Lord by such devotion, he
can enter into the kingdom of God.”
The words nänätva-bhramam in this verse indicate false identification with the
gross and subtle material bodies. The word bhramam indicates a mistake; it can
also mean “wandering” or “rotating.” The conditioned living entity, because of
his mistake of falling into illusion, is wandering through a succession of
material bodies, sometimes appearing as a demigod and sometimes as a worm in
stool. The word upärameta means that one should stop such fruitless wandering
and fix one’s mind on the Absolute Truth, the Supreme Lord, who is the true
object of everyone’s love. Such a conclusion is not sentimental but is the
result of keen analytic intelligence (jijïäsayä). Thus after elaborately
explaining to Uddhava many aspects of analytic knowledge, the Lord now comes to
the ultimate conclusion, Kåñëa consciousness, pure love of Godhead. Without such
love there is no question of eternally fixing one’s mind on the Lord.
Quoting from the Viveka, Çréla Madhväcärya states that nänätva-bhramam indicates
the following illusions: considering the living entity to be the Supreme;
considering all living entities to be ultimately one entity without separate
individuality; considering that there are many Gods; thinking that Kåñëa is not
God; and considering that the material universe is the ultimate reality. All of
these illusions are called bhrama, or mistakes, but such ignorance can be
eliminated at once by the chanting of the holy names of Kåñëa: Hare Kåñëa, Hare
Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare.
SB 11.11.22
TEXT 22
TEXT
yady anéço dhärayituà
mano brahmaëi niçcalam
mayi sarväëi karmäëi
nirapekñaù samäcara
SYNONYMS
yadi—if; anéçaù—incapable; dhärayitum—to fix; manaù—the mind; brahmaëi—on the
spiritual platform; niçcalam—free from sense gratification; mayi—in Me;
sarväëi—all; karmäëi—activities; nirapekñaù—without trying to enjoy the fruits;
samäcara—execute.
TRANSLATION
My dear Uddhava, if you are not able to free your mind from all material
disturbance and thus absorb it completely on the spiritual platform, then
perform all your activities as an offering to Me, without trying to enjoy the
fruits.
PURPORT
If one offers one’s activities to Lord Kåñëa without trying to enjoy the
results, one’s mind becomes purified. When the mind is purified, transcendental
knowledge automatically manifests, since such knowledge is a by-product of pure
consciousness. When the mind is absorbed in perfect knowledge, it can be raised
to the spiritual platform, as described in Bhagavad-gétä (18.54):
brahma-bhütaù prasannätmä
na çocati na känkñati
samaù sarveñu bhüteñu
mad-bhaktià labhate paräm
“One who is thus transcendentally situated at once realizes the Supreme Brahman.
He never laments nor desires to have anything; he is equally disposed to every
living entity. In that state he attains pure devotional service unto Me.” By
absorbing the mind in the transcendental form of Lord Kåñëa, one can surpass the
stage of ordinary transcendental knowledge, by which one simply distinguishes
oneself from the gross and subtle material bodies. Spiritually enriched by
loving devotional service to the Lord, the mind is completely purified of all
tinges of illusion. Through intense concentration on one’s relationship with the
Personality of Godhead one comes to the highest standard of knowledge and
becomes an intimate associate of the Personality of Godhead.
By offering one’s activities to the Personality of Godhead, one purifies one’s
mind to some extent and thus comes to the preliminary stage of spiritual
awareness. Yet even then one may not be able to fix one’s mind completely on the
spiritual platform. At that point one should realistically assess one’s
position, noting the lingering material contamination within the mind. Then, as
stated in this verse, one should intensify one’s practical devotional work in
the service of the Lord. If one artificially considers oneself to be supremely
liberated or if one becomes casual on the path of spiritual advancement, there
is serious danger of a falldown.
According to Çréla Jéva Gosvämé, the Lord previously explained to Uddhava
jïäna-miçrä bhakti, or devotional service mixed with the impure desire to enjoy
transcendental knowledge. In this verse the Lord clearly reveals that
transcendental knowledge is an automatic by-product of loving service to the
Lord, and in the next verse the Lord begins His explanation of pure devotional
service, which is completely sufficient for self-realization. The desire to
enjoy spiritual knowledge is certainly a material desire, since the goal is
one’s personal satisfaction and not the pleasure of the Supreme Lord. Therefore
Lord Kåñëa here warns Uddhava that if one is not able to fix one’s mind in
trance on the spiritual platform, then one should not go on simply theoretically
discussing what is Brahman and what is not Brahman. Rather, one should engage in
practical devotional service to the Supreme Lord, and then spiritual knowledge
will automatically awaken in one’s heart. As stated in Bhagavad-gétä (10.10):
teñäà satata-yuktänäà
bhajatäà préti-pürvakam
dadämi buddhi-yogaà taà
yena mäm upayänti te
“To those who are constantly devoted and worship Me with love, I give the
understanding by which they can come to Me.”
Similarly, in the Tenth Canto of Çrémad-Bhägavatam Lord Brahmä warns that one
should not neglect the auspicious path of bhakti and instead take up the useless
labor of mental speculation. By mere philosophical speculation one cannot fix
one’s mind on the spiritual platform. Many great philosophers throughout history
had abominable personal habits, which proves that they could not fix themselves
on the spiritual platform by mere speculation on philosophical categories. If
one is not fortunate enough to have executed devotional service to the Lord in
one’s past life, and if one is therefore addicted to mere speculation on the
differences between matter and spirit, one will not be able to fix one’s mind on
the spiritual platform. Such a person should give up useless speculation and
engage in the practical work of Kåñëa consciousness, absorbing himself
twenty-four hours a day in the mission of the Supreme Personality of Godhead. In
such missionary work for the Lord’s sake, one should never try to enjoy the
fruits of one’s work. Even though the mind is not completely pure, if one offers
the fruits of one’s work to the Lord, the mind will quickly come to the standard
of pure desirelessness, in which one’s only desire is the Lord’s satisfaction.
Çréla Jéva Gosvämé states that if one does not have faith in the personal form
and activities of the Personality of Godhead, one will not have the spiritual
strength to remain perpetually on the transcendental platform. In this verse the
Lord is definitely bringing Uddhava, and all living entities, to the conclusion
of all philosophy—pure devotional service to the Supreme Lord, Kåñëa.
In this regard, Çréla Bhaktisiddhänta Sarasvaté Öhäkura points out that one who
is bewildered by false ego may not want to offer his activities to the Supreme
Personality of Godhead, even though this is the actual way of rising above the
influence of the modes of material nature. Because of ignorance one does not
know that he is the eternal servant of Kåñëa and instead is attracted by the
duality of material illusion. One cannot become free from such illusion by
theoretical speculation, but if one offers one’s work to the Personality of
Godhead, one will clearly understand his eternal, transcendental position as a
servant of the Lord.
SB 11.11.23-24
TEXTS 23–24
TEXT
çraddhälur mat-kathäù çåëvan
su-bhadrä loka-pävanéù
gäyann anusmaran karma
janma cäbhinayan muhuù
mad-arthe dharma-kämärthän
äcaran mad-apäçrayaù
labhate niçcaläà bhaktià
mayy uddhava sanätane
SYNONYMS
çraddhäluù—a faithful person; mat-kathäù—narrations about Me; çåëvan—hearing;
su-bhadräù—which are all-auspicious; loka—the entire world; pävanéù—purifying;
gäyan—singing; anusmaran—remembering constantly; karma—My activities; janma—My
birth; ca—also; abhinayan—reliving through dramatical performances, etc.;
muhuù—again and again; mat-arthe—for My pleasure; dharma—religious activities;
käma—sense activities; arthän—and commercial activities; äcaran—performing;
mat—in Me; apäçrayaù—having one’s shelter; labhate—one obtains; niçcaläm—without
deviation; bhaktim—devotional service; mayi—to Me; uddhava—O Uddhava;
sanätane—dedicated to My eternal form.
TRANSLATION
My dear Uddhava, narrations of My pastimes and qualities are all-auspicious and
purify the entire universe. A faithful person who constantly hears, glorifies
and remembers such transcendental activities, who through dramatic performances
relives My pastimes, beginning with My appearance, and who takes full shelter of
Me, dedicating his religious, sensual and occupational activities for My
satisfaction, certainly obtains unflinching devotional service to Me, the
eternal Personality of Godhead.
PURPORT
Those who have faith only in the impersonal effulgent aspect of the Supreme Lord
and those who have faith only in the localized Supersoul, the perfect object of
mystic meditation located in the heart of every living entity, are considered to
be limited and imperfect in their transcendental realization. The process of
mystic meditation and impersonal philosophical speculation are both devoid of
actual love of God and therefore cannot be considered to be the perfection of
human life. Only one who places full faith in the Supreme Personality of Godhead
becomes qualified to go back home, back to Godhead.
Lord Kåñëa’s pastimes of stealing butter from the elderly gopés, enjoying life
with His cowherd boyfriends and the young gopés, playing His flute and engaging
in the räsa dance, etc., are all-auspicious spiritual activities, and they are
fully described in the Tenth Canto of this work. There are many authorized songs
and prayers glorifying these pastimes of the Lord, and by constantly chanting
them one will automatically be fixed in smaraëam, or remembrance of the Supreme
Personality of Godhead. The Lord exhibited His opulences upon His birth in
Kaàsa’s prison and at the birth ceremony subsequently performed by Nanda
Mahäräja in Gokula. The Lord further performed many adventurous activities, such
as chastising the serpent Käliya and many other irresponsible demons. One should
regularly take part in the ceremonies commemorating Kåñëa’s pastimes, such as
the Janmäñöamé celebration glorifying the Lord’s birth. On such days one should
worship the Deity of Lord Kåñëa and the spiritual master and thus remember the
Lord’s pastimes.
The word dharma in this verse indicates that one’s religious activities should
always be in connection with Kåñëa. Therefore, one should give charity in the
form of food grains, clothing, etc., to the Vaiñëavas and brähmaëas, and
whenever possible one should arrange for the protection of cows, who are very
dear to the Lord. The word käma indicates that one should satisfy one’s desires
with the transcendental paraphernalia of the Lord. One should eat mahä-prasädam,
food offered to the Deity of Lord Kåñëa, and one should also decorate oneself
with the Lord’s flower garlands and sandalwood pulp and should place the
remnants of the Deity’s clothing on one’s body. One who lives in a luxurious
mansion or apartment should convert his residence into a temple of Lord Kåñëa
and invite others to come, chant before the Deity, hear Bhagavad-gétä and
Çrémad-Bhägavatam and taste the remnants of the Lord’s food, or one may live in
a beautiful temple building in the community of Vaiñëavas and engage in the same
activities. The word artha in this verse indicates that one who is inclined
toward business should accumulate money to promote the missionary work of the
Lord’s devotees and not for one’s personal sense gratification. Thus one’s
business activities are also considered to be devotional service to Lord Kåñëa.
The word niçcaläm indicates that since Lord Kåñëa is eternally fixed in perfect
knowledge and bliss, there is no possibility of disturbance for one who worships
the Lord. If we worship anything except the Lord, our worship may be disturbed
when our worshipable deity is placed in an awkward position. But because the
Lord is supreme, our worship of Him is eternally free of disturbance.
One who engages in hearing, glorifying, remembering and dramatically recreating
the pastimes of the Lord will soon be freed from all material desire. Çréla Jéva
Gosvämé mentions in this connection that one who is advanced in Kåñëa
consciousness may specifically be attracted to the pastimes of a devotee in the
spiritual world who serves the Lord in a particular way. An advanced devotee in
this world may desire to serve the Lord in the same way and thus may take
pleasure in dramatically reliving the service of his worshipable devotee-master
in the spiritual world. Also, one may take pleasure in spiritual festivals,
performances of particular pastimes of Lord Kåñëa, or activities of other
devotees of the Lord. In this way, one can continually increase one’s faith in
the Personality of Godhead. Those who have no desire to hear, glorify or
remember the transcendental activities of the Lord are certainly materially
polluted and never achieve the highest perfection. Such persons spoil the
opportunity of human life by devoting themselves to fleeting mundane topics that
produce no eternal benefit. The real meaning of religion is to constantly serve
the Supreme Personality of Godhead, whose form is eternal, full of bliss and
knowledge. One who has taken full shelter of the Lord is completely uninterested
in impersonal speculations about the nature of God and uses his time to advance
more and more in the unlimited bliss of pure devotional service.
SB 11.11.25
TEXT 25
TEXT
sat-saìga-labdhayä bhaktyä
mayi mäà sa upäsitä
sa vai me darçitaà sadbhir
aïjasä vindate padam
SYNONYMS
sat—of the devotees of the Lord; saìga—by the association; labdhayä—obtained;
bhaktyä—by devotion; mayi—to Me; mäm—of Me; saù—he; upäsitä—worshiper; saù—that
very person; vai—undoubtedly; me—My; darçitam—revealed; sadbhiù—by My pure
devotees; aïjasä—very easily; vindate—achieves; padam—My lotus feet or My
eternal abode.
TRANSLATION
One who has obtained pure devotional service by association with My devotees
always engages in worshiping Me. Thus he very easily goes to My abode, which is
revealed by My pure devotees.
PURPORT
In the previous verses Lord Kåñëa has emphasized the value of surrendering to
Him in loving service. One may ask how such surrender or devotion is actually
achieved. The Lord gives the answer in this verse. One must live in a society of
devotees, and thus automatically one will be engaged twenty-four hours a day in
the various processes of devotional service, beginning with çravaëam, kértanam
and smaraëam (hearing, glorifying and remembering the Lord). The pure devotees
of the Lord can reveal the spiritual world by their transcendental sound
vibration, making it possible for even a neophyte devotee to experience the
Lord’s abode. Being thus enlivened, the neophyte makes further progress and
gradually becomes qualified to personally serve the Personality of Godhead in
the spiritual world. By constantly associating with devotees and learning from
them about devotional science, one quickly achieves a deep attachment for the
Lord and the Lord’s service, and such attachment gradually matures into pure
love of Godhead.
Foolish persons say that the various mantras composed of names of God, as well
as all other mantras, are merely material creations with no special value, and
therefore any so-called mantra or mystical process will ultimately produce the
same result. To refute such superficial thinking, the Lord here describes the
science of going back home, back to Godhead. One should not accept the bad
association of impersonalists, who state that the holy name, form, qualities and
pastimes of the Lord are mäyä, or illusion. Mäyä is actually an insignificant
potency of the almighty Personality of Godhead, and if one ignorantly tries to
elevate illusion above the Absolute Truth, one will never experience love of
Godhead and will be cast into deep forgetfulness of the Lord. One should not
associate with those who are envious of the fortunate devotees who are going
back to Godhead. Such envious persons deride the abode of the Lord, which is
revealed by the pure devotees to those who have faith in the Lord’s message.
Envious persons create disturbances among the people in general, who should take
shelter of the faithful devotees of the Lord. Unless people hear from pure
devotees, it is impossible for them to understand that there is a Supreme
Personality of Godhead eternally existing in His own abode, which is
self-luminous, full of bliss and knowledge. In this verse, the importance of
saìga, association, is clearly explained.
SB 11.11.26-27
TEXTS 26–27
TEXT
çré-uddhava uväca
sädhus tavottama-çloka
mataù kédåg-vidhaù prabho
bhaktis tvayy upayujyeta
kédåçé sadbhir ädåtä
etan me puruñädhyakña
lokädhyakña jagat-prabho
praëatäyänuraktäya
prapannäya ca kathyatäm
SYNONYMS
çré-uddhavaù uväca—Çré Uddhava said; sädhuù—a saintly person; tava—in Your;
uttama-çloka—my dear Lord; mataù—opinion; kédåk-vidhaù—what kind would he be;
prabho—my dear Personality of Godhead; bhaktiù—devotional service; tvayi—unto
Your Lordship; upayujyeta—deserves to be executed; kédåçé—what type is it;
sadbhiù—by Your pure devotees such as Närada; ädåtä—honored; etat—this; me—to
me; puruña-adhyakña—O ruler of the universal controllers; loka-adhyakña—O
Supreme Lord of Vaikuëöha; jagat-prabho—O God of the universe; praëatäya—unto
Your surrendered devotee; anuraktäya—who loves You; prapannäya—who has no other
shelter than You; ca—also; kathyatäm—let this be spoken.
TRANSLATION
Çré Uddhava said: My dear Lord, O Supreme Personality of Godhead, what type of
person do You consider to be a true devotee, and what type of devotional service
is approved by great devotees as worthy of being offered to Your Lordship? My
dear ruler of the universal controllers, O Lord of Vaikuëöha and almighty God of
the universe, I am Your devotee, and because I love You I have no other shelter
than You. Therefore please explain this to me.
PURPORT
In the previous verse it was stated that one can achieve the Lord’s supreme
abode by associating with devotees. Therefore, Uddhava naturally inquires about
the symptoms of a distinguished devotee whose association can promote one to the
kingdom of God. Çréla Jéva Gosvämé notes that the Personality of Godhead knows
who is actually a sincere devotee because the Lord is always attached to His
loving servitors. Similarly, pure devotees can expertly explain the proper
methods of devotional service to Lord Kåñëa because they are already absorbed in
love of Kåñëa. Uddhava herein requests Lord Kåñëa to describe the qualities of a
devotee and asks the Lord to explain the devotional service that the devotees
themselves approve as worthy to be offered to the Lord.
Çréla Viçvanätha Cakravarté Öhäkura remarks that the word puruñädhyakña
indicates that Lord Kåñëa is the supreme ruler of the universal controllers
headed by Mahä-Viñëu, and thus the Lord possesses infinite sovereignty. The term
lokädhyakña indicates that Lord Kåñëa is the ultimate supervising authority of
all of the Vaikuëöha planets, and therefore the Lord is unlimitedly glorious and
perfect. Uddhava further addresses Lord Kåñëa as jagat-prabhu, because even in
the illusory material world the Lord exhibits His unlimited mercy by personally
incarnating to uplift the conditioned souls. The word praëatäya (“Your
surrendered devotee”) indicates that Uddhava is not proud like ordinary fools
who do not enjoy bowing down to the Supreme Personality of Godhead. According to
Çréla Viçvanätha Cakravarté Öhäkura, Uddhava mentions that he is anuraktäya, or
completely bound in love to Lord Kåñëa, because unlike other great devotees such
as Arjuna, who sometimes worshiped demigods in order to comply with social
customs or to show respect for their positions in the scheme of planetary
management, Uddhava never worshiped any demigods. Therefore, Uddhava is
prapannäya, or completely surrendered to Lord Kåñëa, having no other shelter.
SB 11.11.28
TEXT 28
TEXT
tvaà brahma paramaà vyoma
puruñaù prakåteù paraù
avatérno ’si bhagavan
svecchopätta-påthag-vapuù
SYNONYMS
tvam—You; brahma paramam—the Absolute Truth; vyoma—like the sky (You are
detached from everything); puruñaù—the Personality of Godhead; prakåteù—to
material nature; paraù—transcendental; avatérëaù—incarnated; asi—You are;
bhagavan—the Lord; sva—of Your own (devotees); icchä—according to the desire;
upätta—accepted; påthak—different; vapuù—bodies.
TRANSLATION
My dear Lord, as the Absolute Truth You are transcendental to material nature,
and like the sky You are never entangled in any way. Still, being controlled by
Your devotees’ love, You accept many different forms, incarnating according to
Your devotees’ desires.
PURPORT
The pure devotees of the Lord propagate devotional service all over the world,
and therefore, although separate from the personal form of the Lord, they are
considered to be manifestations of God’s mercy and potency. As stated in
Caitanya-caritämåta (Antya 7.11): kåñëa-çakti vinä nahe tära pravartana.
The Lord is like the sky (vyoma) because although expanded everywhere, He is not
entangled in anything. He is prakåteù paraù, or completely transcendental to
material nature. The Lord is fully self-satisfied and is therefore indifferent
to the affairs of the material world. Still, because of His causeless mercy, the
Lord desires to expand pure devotional service, and for this reason He
incarnates within the material world to uplift the fallen conditioned souls.
The Lord descends in selected spiritual bodies to please His loving devotees.
Sometimes He appears in His original form as Kåñëa. And even Kåñëa Himself
appears in different forms to special devotees so that they may fully develop
their loving sentiments for Him. Çréla Jéva Gosvämé gives several examples of
the Lord’s special mercy upon His devotees. Lord Kåñëa personally went to the
home of Jämbavän and there displayed a form with slightly angry glances. In that
form, the Lord enjoyed a fight with His devotee. The Lord displayed His form as
Dattätreya to Atri Muni and similarly bestowed special mercy upon Lord Brahmä,
the demigods, Akrüra and innumerable other devotees. And in Våndävana the Lord
displayed His most beautiful form as Govinda to the fortunate inhabitants.
Çréla Madhväcärya has quoted from the Prakäça-saàhitä as follows. “The Lord
accepts different spiritual bodies according to the desire of His devotees. For
example, the Lord agreed to become the son of Vasudeva and Devaké. Thus,
although Lord Kåñëa has an eternal, blissful spiritual form, He appears to enter
within the body of His devotee who becomes His mother. Although we speak of the
Lord’s ‘taking on a body,’ the Lord does not change His form, as do the
conditioned souls, who must change their material bodies. The Lord appears in
His own eternally unchangeable forms. Lord Hari always appears in the forms that
are especially desired by His loving devotees, and never in other forms.
However, if one thinks that the Lord, in the manner of an ordinary person taking
birth, becomes the physical son of Vasudeva or other devotees, then one is
victimized by illusion. The Lord merely expands His spiritual potency, causing
His pure devotees to think, ‘Kåñëa is now my son.’ One should understand that
the Supreme Personality of Godhead never accepts or rejects a material body, nor
does He ever give up His eternal spiritual forms; rather, the Lord eternally
manifests His blissful bodies according to the loving sentiments of His eternal
pure devotees.”
Çréla Jéva Gosvämé mentions that the word vyoma also indicates the Lord’s name
of Paravyoma, or the Lord of the spiritual sky. One should not misinterpret this
verse to mean that Lord Kåñëa is impersonal, like the material sky, or that the
form of Kåñëa is merely another selected incarnation equal to any other. Such
casual and whimsical speculations cannot be accepted as actual spiritual
knowledge. Çré Kåñëa is the original Personality of Godhead (kåñëas tu bhagavän
svayam), and the Lord has explained elaborately in Bhagavad-gétä that He is the
original source of everything. Therefore, the pure devotees of the Lord are
eternally engaged, in full knowledge and bliss, in loving service to the Lord’s
original form as Kåñëa. The whole purpose of çrémad-Bhägavatam is to arouse our
love for Lord Kåñëa, and one should not foolishly misunderstand this great
purpose.
SB 11.11.29-32
TEXTS 29–32
TEXT
çré-bhagavän uväca
kåpälur akåta-drohas
titikñuù sarva-dehinäm
satya-säro ’navadyätmä
samaù sarvopakärakaù
kämair ahata-dhér dänto
måduù çucir akiïcanaù
aného mita-bhuk çäntaù
sthiro mac-charaëo muniù
apramatto gabhérätmä
dhåtimäï jita-ñaò-guëaù
amäné mäna-daù kalyo
maitraù käruëikaù kaviù
äjïäyaivaà guëän doñän
mayädiñöän api svakän
dharmän santyajya yaù sarvän
mäà bhajeta sa tu sattamaù
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; kåpäluù—unable to
tolerate the suffering of others; akåta-drohaù—never injuring others;
titikñuù—forgiving; sarva-dehinäm—toward all living entities; satya-säraù—one
who lives by truth and whose strength and firmness come from truthfulness;
anavadya-ätmä—a soul free from envy, jealousy, etc.; samaù—whose consciousness
is equal both in happiness and in distress; sarva-upakärakaù—always endeavoring
as far as possible for the welfare of all others; kämaiù—by material desires;
ahata—undisturbed; dhéù—whose intelligence; däntaù—controlling the external
senses; måduù—without a harsh mentality; çuciù—always well-behaved;
akiïcanaù—without possessiveness; anéhaù—free from worldly activities;
mita-bhuk—eating austerely; çäntaù—controlling the mind; sthiraù—remaining
steady in one’s prescribed duty; mat-çaraëaù—accepting Me as the only shelter;
muniù—thoughtful; apramattaù—cautious and sober; gabhéra-ätmä—not superficial,
and thus unchanging; dhåti-män—not weak or miserable even in distressing
circumstances; jita—having conquered; ñaö-guëaù—the six material qualities,
namely hunger, thirst, lamentation, illusion, old age and death; amäné—without
desire for prestige; mäna-daù—offering all respects to others; kalyaù—expert in
reviving the Kåñëa consciousness of others; maitraù—never cheating anyone, and
thus a true friend; käruëikaù—acting always due to compassion, not personal
ambition; kaviù—completely learned; äjïäya—knowing; evam—thus; guëän—good
qualities; doñän—bad qualities; mayä—by Me; ädiñöän—taught; api—even;
svakän—one’s own; dharmän—religious principles; santyajya—giving up; yaù—one
who; sarvän—all; mäm—Me; bhajeta—worships; saù—he; tu—indeed; sat-tamaù—the best
among saintly persons.
TRANSLATION
The Supreme Personality of Godhead said: O Uddhava, a saintly person is merciful
and never injures others. Even if others are aggressive he is tolerant and
forgiving toward all living entities. His strength and meaning in life come from
the truth itself, he is free from all envy and jealousy, and his mind is equal
in material happiness and distress. Thus, he dedicates his time to work for the
welfare of all others. His intelligence is never bewildered by material desires,
and he has controlled his senses. His behavior is always pleasing, never harsh
and always exemplary, and he is free from possessiveness. He never endeavors in
ordinary, worldly activities, and he strictly controls his eating. He therefore
always remains peaceful and steady. A saintly person is thoughtful and accepts
Me as his only shelter. Such a person is very cautious in the execution of his
duties and is never subject to superficial transformations, because he is steady
and noble, even in a distressing situation. He has conquered over the six
material qualities—namely hunger, thirst, lamentation, illusion, old age and
death. He is free from all desire for prestige and offers honor to others. He is
expert in reviving the Kåñëa consciousness of others and therefore never cheats
anyone. Rather, he is a well-wishing friend to all, being most merciful. Such a
saintly person must be considered the most learned of men. He perfectly
understands that the ordinary religious duties prescribed by Me in various Vedic
scriptures possess favorable qualities that purify the performer, and he knows
that neglect of such duties constitutes a discrepancy in one’s life. Having
taken complete shelter at My lotus feet, however, a saintly person ultimately
renounces such ordinary religious duties and worships Me alone. He is thus
considered to be the best among all living entities.
PURPORT
Verses 29-31 describe twenty-eight qualities of a saintly person, and verse 32
explains the highest perfection of life. According to Çréla Bhaktisiddhänta
Sarasvaté Öhäkura, the seventeenth quality (mat-çaraëa, or taking complete
shelter of Lord Kåñëa) is the most important, and the other twenty-seven
qualities automatically appear in one who has become a pure devotee of the Lord.
As stated in Çrémad-Bhägavatam (5.18.12), yasyästi bhaktir bhagavaty akiïcanä
sarvair guëais tatra samäsate suräù. The twenty-eight saintly qualities may be
described as follows.
(1) Kåpälu. A devotee cannot tolerate seeing the world merged in ignorance and
suffering the whiplashes of mäyä. Therefore he busily engages in distributing
Kåñëa consciousness and is called kåpälu, or merciful.
(2) Akåta-droha. Even if someone is offensive toward a devotee, a devotee does
not become offensive in return. Indeed, he never acts against the interest of
any living entity. One may argue that great Vaiñëava kings, such as Mahäräja
Yudhiñöhira and Parékñit Mahäräja, executed many criminals. However, when
justice is properly administered by the state, sinful, destructive persons
actually benefit from their punishment because they become freed from the severe
karmic reactions to their illicit activities. A Vaiñëava ruler gives punishment
not out of envy or malice, but in faithful obedience to the laws of God. The
Mäyävädé philosophers who want to kill God by imagining that He does not exist
are certainly kåta-droha, or most injurious to themselves and others. The
impersonalist imagines that he himself is supreme and thus creates a most
dangerous situation for himself and his followers. Similarly, the karmés, who
are dedicated to material sense gratification, are also killers of the self,
because by their absorption in material consciousness they lose all chance of
experiencing the Absolute Truth and the truth of their own self. Therefore, all
living entities who come under the control of materialistic regulations and
duties are unnecessarily harassing themselves and others, and a pure Vaiñëava
feels great compassion and concern for them. A devotee never uses his mind, body
or words to perform any act harmful to the welfare of any living entity.
(3) Titikñu. A devotee forgives and forgets any offense against himself. A
Vaiñëava is personally detached from his material body, which is made of pus,
stool, blood, and so on. Therefore the devotee is able to overlook the obnoxious
behavior he sometimes meets with in the course of preaching work and always
deals with people as a perfect gentleman. A Vaiñëava loudly chants the holy name
of the Lord and tolerates and forgives those fallen conditioned souls who are
unable to reciprocate properly with a pure devotee.
(4) Satya-sära. A devotee always remembers that he is the eternal servant of the
Supreme Personality of Godhead, who is omniscient, the reservoir of all pleasure
and the ultimate enjoyer of all activities. By avoiding activities outside
devotional service, a devotee remains fixed in the truth, does not uselessly
waste time and thus becomes bold, powerful and steady.
(5) Anavadyätmä. A devotee knows that the material world is a temporary
phantasmagoria and therefore does not envy anyone in any material situation. He
never tries to agitate others or criticize them unnecessarily.
(6) Sama. A devotee remains steady and equal in material happiness or distress,
fame or infamy. His actual wealth is his consciousness of Kåñëa, and he
understands that his real self-interest lies outside the scope of material
nature. He does not become excited or depressed by external events, but remains
fixed in consciousness of the omnipotency of Lord Kåñëa.
(7) Sarvopakäraka. Neglecting one’s selfish desires and working for the
satisfaction of others is called paropakära, whereas causing trouble to others
for one’s personal gratification is called paräpakära. A devotee always works
for the pleasure of Lord Kåñëa, who is the resting place of all living entities,
and thus a devotee’s activities are ultimately pleasing to everyone. Devotional
service to Lord Kåñëa is the perfectional stage of welfare work, since Lord
Kåñëa is the supreme controller of everyone’s happiness and distress. Foolish
persons under the influence of false egotism, considering themselves to be the
ultimate well-wishers of others, execute superficial materialistic activities
rather than attending to the eternal happiness of others. Because a devotee
remains pure and engages in missionary activities, he is everyone’s best friend.
(8) Kämair ahata-dhé. Ordinary persons see all material things as objects for
their personal gratification and thus try to acquire or control them. Ultimately
a man wants to possess a woman and enjoy sex gratification with her. The Supreme
Lord supplies the desired fuel that causes the fire of lust to burn painfully in
one’s heart, but the Lord does not give self-realization to such a misguided
person. Lord Kåñëa is transcendental and neutral, but if one is eager to exploit
the Lord’s creation, the Lord gives one facility through mäyä, and one becomes
cheated of real happiness by entangling himself in the false role of a great and
lusty enjoyer of the world. On the other hand, one who has taken full shelter of
Kåñëa is enriched with perfect knowledge and bliss and is not cheated by the
seductive appearances of the material world. A pure devotee does not follow the
path of the foolish deer, which is seduced by the hunter’s horn and killed. A
devotee is never attracted by the sensuous entreaties of a beautiful woman, and
he avoids hearing from bewildered karmés about the so-called glories of material
acquisition. Similarly, a pure devotee is not bewildered by aroma or taste. He
does not become attached to sumptuous eating, nor does he spend the whole day
making arrangements for bodily comfort. The only actual enjoyer of God’s
creation is the Lord Himself, and the living entities are secondary enjoyers who
experience unlimited pleasure through the Lord’s pleasure. This perfect process
of experiencing pleasure is called bhakti-yoga, or pure devotional service, and
a devotee never sacrifices his auspicious position of steady intelligence, even
in the face of so-called material opportunity.
(9) Dänta. A devotee is naturally repelled by sinful activities and controls his
senses by dedicating all his acts to Kåñëa. This requires steady concentration
and a cautious mentality.
(lo) Mådu. A materialistic person will always see people as friends or enemies
and thus will sometimes justify cruel or small-minded behavior in order to
subdue his opponents. Since a devotee has taken shelter of Lord Kåñëa, he does
not consider anyone his enemy and is never disturbed by the tendency to desire
or enjoy the suffering of others. Thus he is mådu, or gentle and sublime.
(11) Çuci. A devotee never touches that which is impure or improper, and simply
by remembering such a pure devotee, one is freed from the tendency to sin.
Because of his perfect behavior, a devotee is called çuci, or pure.
(12) Akiïcana. A devotee is free from possessiveness and is not eager to enjoy
or renounce anything, since he considers everything to be Lord Kåñëa’s property.
(13) Anéha. A devotee never acts on his own behalf, but rather for the service
of Lord Kåñëa. He is therefore aloof from ordinary, worldly affairs.
(14) Mita-bhuk. A devotee accepts material sense objects only as far as
necessary, to keep himself healthy and fit in Lord Kåñëa’s service. He is
therefore not entangled by his sense activities and never injures his
self-realization. When necessary, a devotee can give up anything for Lord
Kåñëa’s service, but he does not accept or reject anything for his personal
prestige.
(15) Çänta. Those trying to exploit the Lord’s creation are always disturbed. A
devotee, however, is detached from such pointless activities and understands
sense gratification to be diametrically opposed to his self-interest. Being
always engaged according to the Lord’s desire, he remains peaceful.
(16) Sthira. Remembering that Lord Kåñëa is the basis of everything, a devotee
does not become fearful or impatient.
(17) Mat-çaraëa. A devotee does not take pleasure in anything except serving
Lord Kåñëa and is constantly attentive in the execution of his duties. A devotee
knows that only Lord Kåñëa can protect him and engage him in useful work.
(18) Muni. A devotee is thoughtful and through intelligent contemplation avoids
becoming distracted from his spiritual advancement. By intelligence he is freed
from doubts about Lord Kåñëa and confronts all problems in life with steady
Kåñëa consciousness.
(19) Apramatta. One who forgets the Supreme Lord is more or less crazy, but a
devotee remains sane by offering his activities to Lord Kåñëa.
(20) Gabhérätmä. As a devotee merges into the ocean of Kåñëa consciousness, his
own consciousness becomes deeper and deeper; ordinary, superficial persons
hovering on the material platform cannot fathom the extent of a devotee’s
awareness.
(21) Dhåtimän. By controlling the urges of the tongue and genitals the devotee
remains steady and patient and does not impulsively change his position.
(22) Jita-ñaò-guëa. By spiritual knowledge, a devotee is able to conquer the
pushings of hunger, thirst, lamentation, illusion, old age and death.
(23) Amäné. A devotee is not puffed up, and even if he is famous, he does not
take such fame very seriously.
(24) Mäna-da. A devotee offers all respects to others, since everyone is part
and parcel of Lord Kåñëa.
(25) Kalya. A devotee is expert in making people understand the truth of Kåñëa
consciousness.
(26) Maitra. A devotee does not cheat anyone by encouraging them in the bodily
concept of life; rather, by his missionary work a devotee is the true friend of
everyone.
(27) Käruëika. A devotee tries to make people sane and thus is most merciful. He
is para-duùkha-duùkhé, or one who is unhappy to see the unhappiness of others.
(28) Kavi. A devotee is expert in studying the transcendental qualities of Lord
Kåñëa and is able to show the harmony and compatibility of the Lord’s apparently
contradictory qualities. This is possible through expert knowledge of the
absolute nature of the Lord. Lord Caitanya is softer than a rose and harder than
a thunderbolt, but these opposing qualities can easily be understood in terms of
the Lord’s transcendental nature and purpose. One who is always able to
understand the truth of Kåñëa consciousness, without opposition or confusion, is
called kavi, or most learned.
The position of those on the spiritual path can be understood in terms of their
development of the qualities mentioned above. Ultimately, the most important
quality is to take shelter of Lord Kåñëa, since the Lord can award all good
qualities to His sincere devotee. In the lowest stage of devotional service one
acts with a desire to enjoy sense gratification but at the same time tries to
offer the fruits to the Lord. This stage is called karma-miçrä bhakti. As one
gradually purifies himself in devotional service, he becomes detached through
knowledge and gains relief from anxiety. In this stage he becomes attached to
transcendental knowledge, and therefore this stage is called jïäna-miçrä bhakti,
or devotional service to Lord Kåñëa with a desire to enjoy the fruits of
transcendental knowledge. But because pure love for Kåñëa is actually the
greatest happiness and the natural position of the living entity, a sincere
devotee gradually overcomes his desire to enjoy sense gratification and
knowledge and comes to the stage of pure devotional service, which is devoid of
personal desire. Na karmäëi tyajed yogé karmabhis tyajyate hi saù: “The yogé
should not give up his work, but rather should cultivate detachment by which his
material activities will automatically vanish.” In other words, one should
continue to perform one’s prescribed duties, even imperfectly. If one is sincere
about advancing in Kåñëa consciousness, then by the strength of bhakti-yoga his
activities will gradually be transformed into pure loving service.
There are innumerable examples of fruitive workers, mental speculators and
materialistic devotees who became perfect by the strength of devotional service.
By rendering loving service to Kåñëa, one automatically experiences the greatest
pleasure of life and is endowed with perfect knowledge. There is nothing lacking
in the process of pure devotional service, and there is no need for any
extraneous endeavor to acquire sense pleasure or philosophical satisfaction. One
must be completely convinced that simply by serving Kåñëa one will get all
perfection in life. Even if one lacks some or all of the above-mentioned
qualities, one should sincerely engage in Lord Kåñëa’s service, and gradually
one’s character will become perfect. One who is a sincere devotee of Lord Kåñëa
will develop all godly qualities by the mercy of the Lord, and one who is
already serving the Lord with the above-mentioned qualities is to be understood
as the greatest devotee. As indicated in verse 32, a pure devotee of the Lord is
fully aware of the pious advantages of executing duties within the varëäçrama
system, and he is similarly aware of the harmful mistake of neglecting such
duties. Still, having full faith in the Supreme Personality of Godhead, a
devotee gives up all ordinary social and religious activities and engages fully
in devotional service. He knows that Lord Kåñëa is the ultimate source of
everything and that all perfection comes from Lord Kåñëa alone. Because of his
extraordinary faith, the devotee is called sattama, or the best among all living
beings.
As explained by Çréla Rüpa Gosvämé in Upadeçämåta, a devotee who has not yet
developed the good qualities mentioned above but is nevertheless sincerely
endeavoring for Kåñëa consciousness should receive the mercy of superior
Vaiñëavas. One should not necessarily accept intimate association with such an
aspirant to pure devotional service, but one should be confident that by
chanting the holy names of Kåñëa such a person will eventually attain all
perfection. One can imagine the beauty of a society filled with saintly persons,
as described in these verses. The wonderful Kåñëa conscious qualities mentioned
above are the basis of a peaceful and prosperous society, and if everyone takes
to the loving service of Lord Kåñëa, then certainly the present atmosphere of
fear, violence, lust, greed and insanity can be replaced by a celestial
situation in which all leaders and citizens will be happy. The essential points
here are mat-çaraëa (“one should take full shelter of Lord Kåñëa”) and mäà
bhajeta (“one should worship the Lord through the authorized process”). In this
way the entire world can become sattama, or most perfect.
SB 11.11.33
TEXT 33
TEXT
jïätväjïätvätha ye vai mäà
yävän yaç cäsmi yädåçaù
bhajanty ananya-bhävena
te me bhaktatamä matäù
SYNONYMS
jïätvä—knowing; ajïätvä—not knowing; atha—thus; ye—those who; vai—certainly;
mäm—Me; yävän—as; yaù—who; ca—also; asmi—I am; yädåçaù—how I am;
bhajanti—worship; ananya-bhävena—with exclusive devotion; te—they; me—by Me;
bhakta-tamäù—the best devotees; matäù—are considered.
TRANSLATION
My devotees may or may not know exactly what I am, who I am and how I exist, but
if they worship Me with unalloyed love, then I consider them to be the best of
devotees.
PURPORT
According to Çréla Viçvanätha Cakravarté Öhäkura, although yävän indicates that
Lord Kåñëa cannot be limited by time or space, He becomes limited by the love of
His pure devotees. For example, Lord Kåñëa never steps one foot out of
Våndävana, because of the intense love of its inhabitants for Him. In this way,
the Lord comes under the control of His devotees’ love. The word yaù indicates
that Kåñëa is the Absolute Truth who appears as the son of Vasudeva, or as
Çyämasundara. Yädåça indicates that the Lord is ätmäräma, or completely
self-satisfied, and also äpta-käma, or “one who automatically fulfills all of
His desires.” Still, being affected by the love of His devotees, the Lord
sometimes appears to be anätmäräma, or dependent on the love of His devotees,
and anäptakäma, unable to achieve His desire without the cooperation of His
devotees. Actually, the Supreme Lord, Kåñëa, is always independent, but He
reciprocates the intense love of His devotees and thus appears to be dependent
on them, just as He apparently became dependent on Nanda Mahäräja and Yaçodä
during His childhood pastimes in Våndävana. The word ajïätvä (“inexperienced,
lacking knowledge”) indicates that sometimes a devotee may not have a proper
philosophical understanding of the Personality of Godhead or due to love may
temporarily forget the Lord’s position. In Bhagavad-gétä (11.41) Arjuna says,
sakheti matvä prasabhaà yad uktaà
he kåñëa he yädava he sakheti
ajänatä mahimänaà tavedaà
mayä pramädät praëayena väpi
“I have in the past addressed You as ‘O Kåñëa,’ ‘O Yädava,’ ‘O my friend,’
without knowing Your glories. Please forgive whatever I may have done in madness
or in love.” Arjuna’s words ajänatä mahimänam have the same meaning as Kåñëa’s
words ajïätvä mäm in this verse of the Bhägavatam. Both indicate incomplete
understanding of Kåñëa’s glories. In Bhagavad-gétä Arjuna says, praëayena: his
forgetfulness of Kåñëa’s supreme position was caused by his love for Him. In
this verse, Kåñëa excuses such lapses on the part of His devotees with the words
ajïätvä mäm, which indicate that even though devotees may not fully appreciate
His exalted position, Kåñëa accepts their loving service. Thus this verse
clearly reveals the supreme position of bhakti. Lord Kåñëa also states in
Bhagavad-gétä (11.54):
bhaktyä tv ananyayä çakya
aham evaà-vidho ’rjuna
jïätum drañöuà ca tattvena
praveñöuà ca parantapa
“My dear Arjuna, only by undivided devotional service can I be understood as I
am, standing before you, and can thus be seen directly. Only in this way can you
enter into the mysteries of My understanding.”
Although one may develop innumerable saintly qualities, without love of Kåñëa
one will not achieve complete success. One must understand the Personality of
Godhead as He is and love Him. Even if one is not capable of analytically
understanding the position of God, if one simply loves Kåñëa, then one is
certainly perfect. Many of the residents of Våndävana had no idea that Kåñëa is
the Supreme Personality of Godhead, nor did they know of Kåñëa’s potencies or
incarnations. They simply loved Kåñëa with their hearts and souls, and therefore
they are considered most perfect.
SB 11.11.34-41
TEXTS 34–41
TEXT
mal-liìga-mad-bhakta-jana-
darçana-sparçanärcanam
paricaryä stutiù prahva-
guëa-karmänukértanam
mat-kathä-çravaëe çraddhä
mad-anudhyänam uddhava
sarva-läbhopaharaëaà
däsyenätma-nivedanam
maj-janma-karma-kathanaà
mama parvänumodanam
géta-täëòava-väditra-
goñöhébhir mad-gåhotsavaù
yäträ bali-vidhänaà ca
sarva-värñika-parvasu
vaidiké täntriké dékñä
madéya-vrata-dhäraëam
mamärcä-sthäpane çraddhä
svataù saàhatya codyamaù
udyänopavanäkréòa-
pura-mandira-karmaëi
sammärjanopalepäbhyäà
seka-maëòala-vartanaiù
gåha-çuçrüñaëaà mahyaà
däsa-vad yad amäyayä
amänitvam adambhitvaà
kåtasyäparikértanam
api dépävalokaà me
nopayuïjyän niveditam
yad yad iñöatamaà loke
yac cäti-priyam ätmanaù
tat tan nivedayen mahyaà
tad änantyäya kalpate
SYNONYMS
mat-liìga—My appearance in this world as the Deity, etc.; mat-bhakta jana—My
devotees; darçana—seeing; sparçana—touching; arcanam—and worshiping;
paricaryä—rendering personal service; stutiù—offering prayers of glorification;
prahva—obeisances; guëa—My qualities; karma—and activities;
anukértanam—constantly glorifying; mat-kathä—topics about Me; çravaëe—in
hearing; çraddhä—faith due to love; mat-anudhyänam—always meditating on Me;
uddhava—O Uddhava; sarva-läbha—all that one acquires; upaharaëam—offering;
däsyena—by accepting oneself as My servant; ätma-nivedanam—self-surrender;
mat-janma-karma-kathanam—glorifying My birth and activities; mama—My; parva—in
festivals such as Janmäñöamé; anumodanam—taking great pleasure; géta—by songs;
täëòava—dancing; väditra—musical instruments; goñöhébhiù—and discussions among
devotees; mat-gåha—in My temple; utsavaù—festivals; yäträ—celebrations;
bali-vidhänam—making offerings; ca—also; sarva—in all; värñika—annual;
parvasu—in the celebrations; vaidiké—mentioned in the Vedas; täntriké—mentioned
in literatures such as the Païcarätra; dékñä—initiation; madéya—in relation to
Me; vrata—vows; dhäraëam—observing; mama—My; arcä—of the Deity form; sthäpane—in
the installation; çraddhä—being faithfully attached; svataù—by oneself;
saàhatya—with others; ca—also; udyamaù—endeavor; udyäna—of flower gardens;
upavana—orchards; äkréòa—places of pastimes; pura—devotional cities; mandira—and
temples; karmaëi—in the construction; sammärjana—by thoroughly sweeping and
dusting; upalepäbhyäm—then by smearing water and cow dung; seka—by sprinkling
scented water; maëòala-vartanaiù—by construction of maëòalas; gåha—of the
temple, which is My home; çuçrüñaëam—service; mahyam—for My sake; däsa-vat—being
like a servant; yat—which; amäyayä—without duplicity; amänitvam—being without
false prestige; adambhitvam—being prideless; kåtasya—one’s devotional
activities; aparikértanam—not advertising; api—moreover; dépa—of lamps;
avalokam—the light; me—which belong to Me; na—not; upayuïjyät—one should engage;
niveditam—things already offered to others; yat yat—anything; iñöa-tamam—most
desired; loke—in the material world; yat ca—and anything; ati-priyam—most dear;
ätmanaù—of oneself; tat tat—that very thing; nivedayet—one should offer;
mahyam—unto Me; tat—that offering; änantyäya—for immortality; kalpate—qualifies
one.
TRANSLATION
My dear Uddhava, one can give up false pride and prestige by engaging in the
following devotional activities. One may purify oneself by seeing, touching,
worshiping, serving, and offering prayers of glorification and obeisances to My
form as the Deity and to My pure devotees. One should also glorify My
transcendental qualities and activities, hear with love and faith the narrations
of My glories and constantly meditate on Me. One should offer to Me whatever one
acquires, and accepting oneself as My eternal servant, one should give oneself
completely to Me. One should always discuss My birth and activities and enjoy
life by participating in festivals, such as Janmäñöamé, which glorify My
pastimes. In My temple, one should also participate in festivals and ceremonies
by singing, dancing, playing musical instruments and discussing Me with other
Vaiñëavas. One should observe all the regularly celebrated annual festivals by
attending ceremonies, pilgrimages and making offerings. One should also observe
religious vows such as Ekädaçé and take initiation by the procedures mentioned
in the Vedas, Païcarätra and other, similar literatures. One should faithfully
and lovingly support the installation of My Deity, and individually or in
cooperation with others one should work for the construction of Kåñëa conscious
temples and cities as well as flower gardens, fruit gardens and special areas to
celebrate My pastimes. One should consider oneself to be My humble servant,
without duplicity, and thus should help to clean the temple, which is My home.
First one should sweep and dust thoroughly, and then one should further cleanse
with water and cow dung. Having dried the temple, one should sprinkle scented
water and decorate the temple with mandalas. One should thus act just like My
servant. A devotee should never advertise his devotional activities; therefore
his service will not be the cause of false pride. One should never use lamps
that are offered to Me for other purposes simply because there is need of
illumination, and similarly, one should never offer to Me anything that has been
offered to or used by others. Whatever is most desired by one within this
material world, and whatever is most dear to oneself—one should offer that very
thing to Me. Such an offering qualifies one for eternal life.
PURPORT
In these eight verses Lord Kåñëa ends His discussion of saintly qualities in
general and describes the specific characteristics of the devotees of the Lord.
Lord Kåñëa has clearly described both here and in Bhagavad-gétä that the
ultimate goal of life is to surrender fully to Him and become His pure devotee.
Herein the Lord elaborately describes the process of devotional service. One
should offer everything that one acquires to the Lord, thinking, “Lord Kåñëa has
sent these things so that I may serve Him nicely.” One ultimately should
understand that the minute spirit soul is part and parcel of Lord Kåñëa, and
thus one should surrender one’s very self to the Lord. Just as an ordinary
servant is meek and submissive to his master, similarly, a devotee should always
be submissive to his spiritual master, who is a representative of Lord Kåñëa. He
should realize how his body and mind are purified simply by his seeing the
spiritual master or by accepting on his head the water offered to the spiritual
master. It is emphasized in these verses that one should attend Vaiñëava
festivals. As far as possible, large festivals should be held all over the world
so that people can gradually learn how to perfect human life. The words
mamärcä-sthäpane çraddhä are significant. Here Lord Kåñëa states that one should
have faith in His Deity worship, since the Lord is personally present as the
Deity. The words udyänopavanäkréòa-pura-mandira-karmaëi indicate that there
should be a serious endeavor to construct beautiful temples and Vaiñëava cities
with ample parks, orchards and flower gardens. An outstanding example of such
endeavors can be presently seen in India at the Mäyäpur Candrodaya Mandira.
The words dépävalokaà me nopayuïjyän niveditam indicate that one may never use
the Deity’s paraphernalia for sense gratification. If there is a shortage of
electricity or lights, one may not use the Deity’s lamps, nor should one ever
offer to Lord Kåñëa paraphernalia previously offered to or used by others. In
these verses, the importance of Deity worship and Vaiñëava festivals is
emphasized in many ways. Lord Kåñëa promises that whoever sincerely performs
these activities will certainly go back home, back to Godhead (tad änantyäya
kalpate). One should offer his most dear possession to Lord Kåñëa, not that
which is superfluous or unwanted. If one is most attached to his family, one
should see that his family is engaged in Lord Kåñëa’s service. If one is most
attached to money, that should be given for propagating Kåñëa consciousness. And
if one considers one’s intelligence to be most valuable, he should preach Kåñëa
consciousness with great logic and reason. If we offer our most valuable
possessions to Lord Kåñëa, we will automatically become dear to the Lord and go
back to Godhead.
SB 11.11.42
TEXT 42
TEXT
süryo ’gnir brähmaëä gävo
vaiñëavaù khaà maruj jalam
bhür ätmä sarva-bhütäni
bhadra püjä-padäni me
SYNONYMS
süryaù—the sun; agniù—fire; brähmaëäù—the brähmaëas; gävaù—the cows;
vaiñëavaù—the devotee of the Lord; kham—the sky; marut—the wind; jalam—water;
bhüù—the earth; ätmä—the individual soul; sarva-bhütäni—all living entities;
bhadra—O saintly Uddhava; püjä—of worship; padäni—the places; me—of Me.
TRANSLATION
O saintly Uddhava, please know that you may worship Me in the sun, fire,
brähmaëas, cows, Vaiñëavas, sky, wind, water, earth, individual soul and all
living entities.
PURPORT
Unless one understands that Lord Kåñëa is all-pervading and that everything is
resting within the Lord, one’s Kåñëa consciousness is third class and
materialistic. It is clearly stated in all Vedic literatures that the Supreme
Absolute Truth is the source of everything. Everything is within Him, and He is
within everything. To avoid a materialistic conception of Lord Kåñëa, one should
not think that the Lord exists only in a particular time and place. Rather, one
should understand that He exists at all times and in all places and that one may
search for and find Lord Kåñëa within all things. The word püjä-padäni indicates
that Lord Kåñëa is all-pervading, but this does not mean that all things are
Lord Kåñëa. Lord Kåñëa speaks this verse to clarify His supremacy as the
all-pervading Personality of Godhead and to show the path of complete
self-realization.
SB 11.11.43-45
TEXTS 43–45
TEXT
sürye tu vidyayä trayyä
haviñägnau yajeta mäm
ätithyena tu viprägrye
goñv aìga yavasädinä
vaiñëave bandhu-sat-kåtyä
hådi khe dhyäna-niñöhayä
väyau mukhya-dhiyä toye
dravyais toya-puraùsaraiù
sthaëòile mantra-hådayair
bhogair ätmänam ätmani
kñetra-jïaà sarva-bhüteñu
samatvena yajeta mäm
SYNONYMS
sürye—in the sun; tu—indeed; vidyayä trayyä—by offering selected Vedic hymns of
praise, worship and obeisances; haviñä—with offerings of clarified butter;
agnau—in the fire; yajeta—one should worship; mäm—Me; ätithyena—by respectfully
receiving them as guests even when uninvited; tu—indeed; vipra—of brähmaëas;
agrye—in the best; goñu—in the cows; aìga—O Uddhava; yavasa-ädinä—by offering
grass and other paraphernalia for their maintenance; vaiñëave—in the Vaiñëava;
bandhu—with loving friendship; sat-kåtyä—by honoring; hådi—within the heart;
khe—within the inner space; dhyäna—in meditation; niñöhayä—by being fixed;
väyau—in the air; mukhya—the most important; dhiyä—considering by intelligence;
toye—in water; dravyaiù—by material elements; toya-puraù-saraiù—by water, etc.;
sthaëòile—in the earth; mantra-hådayaiù—by application of confidential mantras;
bhogaiù—by offering of materially enjoyable objects; ätmänam—the jéva soul;
ätmani—within the body; kñetra-jïam—the Supersoul; sarva-bhüteñu—within all
living beings; samatvena—seeing Him equally everywhere; yajeta—one should
worship; mäm—Me.
TRANSLATION
My dear Uddhava, one should worship Me within the sun by chanting selected Vedic
mantras and by performing worship and offering obeisances. One may worship Me
within fire by offering oblations of ghee, and one may worship Me among the
brähmaëas by respectfully receiving them as guests, even when uninvited. I can
be worshiped within the cows by offerings of grass and other suitable grains and
paraphernalia for the pleasure and health of the cows, and one may worship Me
within the Vaiñëavas by offering loving friendship to them and honoring them in
all respects. Through steady meditation I am worshiped within the inner space of
the heart, and within the air I can be worshiped by knowledge that präëa, the
life air, is the chief among elements. I am worshiped within water by offerings
of water itself, along with other elements such as flowers and tulasé leaves,
and one may worship Me within the earth by proper application of confidential
seed mantras. One may worship Me within the individual living entity by offering
food and other enjoyable substances, and one may worship Me within all living
entities by seeing the Supersoul within all of them, thus maintaining equal
vision.
PURPORT
Significantly, the Lord emphasizes in these three verses that one should worship
the Supreme Personality of Godhead who is expanded within all living beings. It
is not recommended that one accept any material or spiritual object other than
the Lord as supreme. By maintaining steady consciousness of the Lord in His
all-pervading feature, one can remain in a worshipful mood twenty-four hours a
day. Thus, one will naturally try to engage all material and spiritual elements
in the loving service of Lord Kåñëa. If because of ignorance one forgets the
Supreme Personality of Godhead, one may become inclined to worship powerful
material phenomena independent of the Supreme Lord, or one may foolishly
consider oneself to be supreme. One should remain sane and accept the
worshipable presence of the Supreme Lord within everything.
SB 11.11.46
TEXT 46
TEXT
dhiñëyeñv ity eñu mad-rüpaà
çaìkha-cakra-gadämbujaiù
yuktaà catur-bhujaà çäntaà
dhyäyann arcet samähitaù
SYNONYMS
dhiñëyeñu—in the previously mentioned places of worship; iti—thus (by the
previously mentioned processes); eñu—in them; mat-rüpam—My transcendental form;
çaìkha—with the conchshell; cakra—Sudarçana disc; gadä—club; ambujaiù—and lotus
flower; yuktam—equipped; catuù-bhujam—with four arms; çäntam—peaceful;
dhyäyan—meditating; arcet—one should worship; samähitaù—with complete attention.
TRANSLATION
Thus, in the previously mentioned places of worship and according to the
processes I have described, one should meditate on My peaceful, transcendental
form with four arms holding a conchshell, Sudarçana disc, club and lotus flower.
In this way, one should worship Me with fixed attention.
PURPORT
The Lord has previously explained that He appears in different transcendental
forms to His pure devotees so that they may unlimitedly increase their love of
Godhead. Here is given a general description of the four-armed Näräyaëa form,
which pervades the material world as Supersoul, or Paramätmä. The pure devotees,
however, do not meditate upon the Lord within the heart but rather render active
service to a specific form of the Lord, such as Räma or Kåñëa, and thus perfect
their realization of Bhagavän, or the Supreme Lord, who engages in
transcendental pastimes with His devotees in the spiritual world. Yet even
within the material world one can spiritualize one’s existence by seeing the
Supreme Lord within everything and worshiping Him by constant meditation. As
mentioned in the previous verses, one should also go to the temple and
specifically worship the Deity and participate in spiritual festivals. One
should not be puffed up and claim that because one is meditating on the Lord
within nature there is no need to go to the temple. Temple worship has been
repeatedly emphasized by the Lord Himself. The word samähita in this verse
indicates samädhi. If one very carefully worships the Deity or hears and chants
about the pastimes of Lord Kåñëa, one is certainly in samädhi. By worshiping and
glorifying the Lord twenty-four hours a day one becomes a liberated soul and
gradually rises completely beyond the influence of the material creation. The
living entity is called ätmä, or eternal soul, because of his relationship with
the Paramätmä, the Supreme Personality of Godhead. By worshiping the Lord, our
eternal nature revives, and as we increase our enthusiasm and steadiness in
devotional service, material existence fades away.
SB 11.11.47
TEXT 47
TEXT
iñöä-pürtena mäm evaà
yo yajeta samähitaù
labhate mayi sad-bhaktià
mat-småtiù sädhu-sevayä
SYNONYMS
iñöä—by sacrificial performances for one’s own benefit; pürtena—and pious works
for the benefit of others, such as digging wells; mäm—Me; evam—thus; yaù—one
who; yajeta—worships; samähitaù—with mind fixed in Me; labhate—such a person
obtains; mayi—in Me; sat-bhaktim—unflinching devotional service;
mat-småtiù—realized knowledge of Me; sädhu—with all superior qualities;
sevayä—by service.
TRANSLATION
One who has executed sacrificial performances and pious works for My
satisfaction, and who thus worships Me with fixed attention, obtains unflinching
devotional service unto Me. By the excellent quality of his service such a
worshiper obtains realized knowledge of Me.
PURPORT
The word iñöä-pürtena, which means “sacrificial performances and pious works,”
does not indicate deviation from the pure devotional service of the Lord. Lord
Kåñëa, or Viñëu, is called Yajïa, or the Lord of sacrifice, and in Bhagavad-gétä
(5.29) Lord Kåñëa says, bhoktäraà yajïa-tapasäm: “I am the actual enjoyer of all
sacrifice.” The highest sacrifice is to chant the holy names of the Lord, and by
taking shelter of the Lord’s names, one will acquire unflinching devotion and
realized knowledge of the Absolute Truth. A realized devotee is very attentive
in his devotional service, taking it as his life and soul. He keeps himself fit
for devotional service by constantly worshiping and glorifying the lotus feet of
the spiritual master and the Supreme Personality of Godhead. Such
hari-näma-kértana and guru-püjä are the only practical methods by which one can
achieve pure devotional service. When hari-kértana is expanded, it is called
kåñëa-saìkértana. One should not dry up by performing unauthorized austerities
or sacrifices; rather, one should engage with all enthusiasm in the great
sacrifice of çré-kåñëa-saìkértana, which enables one to easily achieve the
highest perfection of human life.
SB 11.11.48
TEXT 48
TEXT
präyeëa bhakti-yogena
sat-saìgena vinoddhava
nopäyo vidyate samyak
präyaëaà hi satäm aham
SYNONYMS
präyeëa—for all practical purposes; bhakti-yogena—devotional service unto Me;
sat-saìgena—which is made possible by association with My devotees;
vinä—without; uddhava—O Uddhava; na—not; upäyaù—any means; vidyate—there is;
samyak—that actually works; präyaëam—the true path of life or actual shelter;
hi—because; satäm—of liberated souls; aham—I.
TRANSLATION
My dear Uddhava, I am personally the ultimate shelter and way of life for
saintly liberated persons, and thus if one does not engage in My loving
devotional service, which is made possible by associating with My devotees, then
for all practical purposes, one possesses no effective means for escaping from
material existence.
PURPORT
Lord Kåñëa has described to Uddhava the characteristics of jïäna-yoga and
bhakti-yoga, both of which are considered to be spiritual processes. Now,
however, Lord Kåñëa clearly indicates that bhakti-yoga is the only real means to
totally free oneself from material existence, and that bhakti-yoga is not
possible without sat-saìga, or association with other Vaiñëavas. On the path of
bhakti-miçra jïäna, or speculation on the Absolute Truth mixed with devotion,
one is still affected by the three modes of material nature. The pure soul,
liberated from all material qualities, has no tendency or desire to engage in
philosophical speculation, severe austerities or impersonal meditation. The pure
soul simply loves Kåñëa and wants to serve Him constantly. Jévera ‘svarüpa’
haya—kåñëera ‘nitya-däsa.’ Pure devotional service to the Lord is called
kevala-bhakti, whereas devotional service mixed with speculative propensities is
called guëa-bhüta-bhakti, or devotional service polluted by the material modes
of nature. One who is actually intelligent does not make a show of philosophical
wizardry but rather discerns the superiority of pure love of Godhead and takes
to the path of kevala-bhakti. One who emphasizes so-called intellectual
achievements is actually less intelligent, because such a person is more
attracted to intelligence than to the pure soul, which is superior. It should be
understood, however, that pure devotional service is not nonphilosophical or
anti-intellectual. The Absolute Truth is far more extensive than partial truth.
Therefore, one who is in full knowledge of Lord Kåñëa has the greatest facility
to engage in philosophical analysis, since a pure devotee is working with the
entire range of conceptual categories. Those who do not know Lord Kåñëa are
attracted to the impersonal Brahman or the localized Paramätmä, but they are not
aware of the ultimate category of understanding called Bhagavän, or the Supreme
Personality of Godhead. Lacking knowledge of Bhagavän, such imperfect
philosophers certainly do not understand the expansion, interaction and
withdrawal of the Lord’s innumerable potencies and thus cannot fully analyze
them. By faithfully accepting everything Lord Kåñëa speaks as the absolute
truth, one comes to the mature platform of philosophy and achieves perfect
knowledge.
In addition to philosophical or intellectual understanding, pure devotional
service also awards all other benefits in life, both material and spiritual;
therefore one who for any purpose whatsoever accepts a process other than
devotional service has unfortunately misunderstood the nature of pure devotional
service to Lord Kåñëa. It is emphasized here that one must cultivate devotional
service in the association of other devotees. On the other hand, the jïäna-yoga
process is cultivated alone, because it is difficult for even two mental
speculators to be in the same place without their association degenerating into
constant quarrel. Other processes of self-realization are compared to the
nipples on a goat’s neck. They look just like breast nipples, but they will not
give any milk whatsoever. In this regard Çréla Viçvanätha Cakravarté Öhäkura has
quoted the following verses, spoken by Çré Uddhava, Çukadeva Gosvämé and Närada
Muni respectively.
täpa-trayeëäbhihitasya ghore
santapyamänasya bhavädhvanéha
paçyämi nänyac charaëaà taväìghri-
dvandvätapaträd amåtäbhivarñät
“My dear Lord, for one who is being cruelly burned in the blazing fire of
material miseries, having fallen into the network of material existence, I do
not see any other possible shelter besides Your two lotus feet, which are a
shower of nectar extinguishing the fire of suffering.” (Bhäg. 11.19.9)
saàsära-sindhum ati-dustaram uttitérñor
nänyaù plavo bhagavataù puruñottamasya
lélä-kathä-rasa-niñevaëam antareëa
puàso bhaved vividha-duùkha-davärditasya
“Material existence is like an ocean that is extremely difficult to cross. The
conditioned souls have fallen into this ocean, which is not cool but rather
burns them with the fire of misery. For one who has fallen into this sea and
desires to get out, there is no other rescue boat except the constant relishing
within oneself of the pastime narrations of the Supreme Personality of Godhead.”
(Bhäg. 12.4.40)
kià vä yogena säìkhyena
nyäsa-svadhyäyayor api
kià vä çreyobhir anyaiç ca
na yaträtma-prado hariù
“What is the use of the yoga system, philosophical speculation, mere
renunciation of the world, or Vedic studies? In fact, what is the use of any
so-called auspicious process without Lord Kåñëa, who is the source of our very
existence?” (Bhäg. 4.31.12)
If, as stated in this verse, it is generally (präyeëa) impossible to escape
material bondage without devotional service in the association of devotees, one
can simply imagine the probabilities of liberation in Kali-yuga without the
Kåñëa consciousness movement. The chances are certainly zero. One may concoct a
type of liberation on the mental platform, or one may live in a so-called
spiritual society of mutual flattery, but if one actually wants to go back home,
back to Godhead, and see with spiritual eyes the beautiful kingdom of God called
Kåñëaloka, one must take to Lord Caitanya’s movement and worship Lord Kåñëa in
the association of the bhakta-gaëa, the devotees of the Lord.
SB 11.11.49
TEXT 49
TEXT
athaitat paramaà guhyaà
çåëvato yadu-nandana
su-gopyam api vakñyämi
tvaà me bhåtyaù suhåt sakhä
SYNONYMS
atha—thus; etat—this; paramam—supreme; guhyam—secret; çåëvataù—to you who are
listening; yadu-nandana—O beloved of the Yadu dynasty; su-gopyam—most
confidential; api—even; vakñyämi—I will speak; tvam—you; me—of Me; bhåtyaù—are
the servant; su-håt—well-wisher; sakhä—and friend.
TRANSLATION
My dear Uddhava, O beloved of the Yadu dynasty, because you are My servant,
well-wisher and friend, I shall now speak to you the most confidential
knowledge. Please hear as I explain these great mysteries to you.
PURPORT
It is stated in the First Chapter of Çrémad-Bhägavatam (1.1.8), brüyuù
snigdhasya çiñyasya guravo guhyam apy uta: a bona fide spiritual master
naturally reveals all transcendental secrets to a sincere disciple. Çré Uddhava
had completely surrendered to Lord Kåñëa, and then only could the Lord explain
such mysteries to him, because without complete faith the transmission of
spiritual knowledge is impossible. Other processes of self realization, such as
philosophical speculation, are imperfect and unsteady because the performer has
personal desires, and there is no definite procedure by which to obtain the full
mercy of the Supreme Lord. On the other hand, association with the pure devotees
of the Lord is a self-sufficient process that is guaranteed to award the desired
result. One must only learn how to associate with the pure devotees and one’s
life will be perfect. That is the sum and substance of this chapter.
Thus end the purports of the humble servants of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda to the Eleventh Canto, Eleventh Chapter, of the
Çrémad-Bhägavatam, entitled “The Symptoms of Conditioned and Liberated Living
Entities.”
SB 11.12: Beyond Renunciation and Knowledge
CHAPTER TWELVE
Beyond Renunciation and Knowledge
SB 11.12 Summary
In this chapter the glories of holy association and the superexcellence of the
pure love of the residents of Våndävana are described.
The association of saintly devotees destroys the soul’s attachment to material
life and is capable of bringing even the Supreme Lord, Kåñëa, under one’s
control. Neither yoga, Säìkhya philosophy, ordinary religious duties, study of
scriptures, austerities, renunciation, works of iñöä and pürtam, charity, vows
of fasting, worship of the Deity, secret mantras, visiting of holy places, nor
adherence to any major or minor regulative principles can effect the same
result. In every age there are demons, monsters, birds and animals who are in
the modes of passion and ignorance, and there are also human beings in the
categories of businessmen, women, workers, outcastes, and so on, who cannot
study the Vedic scriptures. Nevertheless, by the purifying effect of the
association of devotees they may all achieve the supreme abode of the
Personality of Godhead, whereas without such saintly association, even those
very seriously endeavoring in yoga, Säìkhya study, charity, vows and practice of
the renounced order of life may remain incapable of attaining the Supreme
Personality of Godhead.
The young damsels of Vraja, ignorant of the true identity of Lord Kåñëacandra,
considered Him to be their paramour who would give them pleasure. Yet by the
power of their constant association with Çré Kåñëa, they attained to the supreme
Absolute Truth, which even great demigods like Brahmä cannot achieve. The young
women of Våndävana displayed such deep attachment to Lord Kåñëa that their
minds, which were overflowing with the ecstasy of being with Him, perceived an
entire night spent in His company as just a fraction of a second. However, when
Akrüra took Çré Kåñëa along with Baladeva to Mathurä, the gopés then thought
each night without Him to be equal in duration to a millennium of the demigods.
Being tormented by separation from Lord Kåñëa, they could not imagine anything
that could give them satisfaction other than His return. This is the
incomparable excellence of the gopés’ pure love of God.
The Supreme Lord, Çré Kåñëa, after imparting these instructions to Uddhava,
advised that for the sake of attaining the Absolute Truth, Uddhava should give
up all consideration of religion and irreligion as promulgated in the çrutis and
småtis and instead take shelter of the example of the women of Våndävana.
SB 11.12.1-2
TEXTS 1–2
TEXT
çré-bhagavän uväca
na rodhayati mäà yogo
na säìkhyaà dharma eva ca
na svädhyäyas tapas tyägo
neñöä-pürtaà na dakñiëä
vratäni yajïaç chandäàsi
térthäni niyamä yamäù
yathävarundhe sat-saìgaù
sarva-saìgäpaho hi mäm
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; na rodhayati—does
not control; mäm—Me; yogaù—the añöäìga-yoga system; na—neither; säìkhyam—the
analytic study of the material elements; dharmaù—ordinary piety such as
nonviolence; eva—indeed; ca—also; na—neither; svädhyäyaù—chanting the Vedas;
tapaù—penances; tyägaù—the renounced order of life; na—nor; iñöä-pürtam—the
performance of sacrifice and public welfare activities such as digging wells or
planting trees; na—neither; dakñiëä—charity; vratäni—taking vows such as fasting
completely on Ekädaçé; yajïaù—worship of the demigods; chandäàsi—chanting
confidential mantras; térthäni—going to holy places of pilgrimage;
niyamäù—following major instructions for spiritual discipline; yamäù—and also
minor regulations; yathä—as; avarundhe—brings under control;
sat-saìgaù—association with My devotees; sarva—all; saìga—material association;
apahaù—removing; hi—certainly; mäm—Me.
TRANSLATION
The Supreme Personality of Godhead said: My dear Uddhava, by associating with My
pure devotees one can destroy one’s attachment for all objects of material sense
gratification. Such purifying association brings Me under the control of My
devotee. One may perform the añöäìga-yoga system, engage in philosophical
analysis of the elements of material nature, practice nonviolence and other
ordinary principles of piety, chant the Vedas, perform penances, take to the
renounced order of life, execute sacrificial performances and dig wells, plant
trees and perform other public welfare activities, give in charity, carry out
severe vows, worship the demigods, chant confidential mantras, visit holy places
or accept major and minor disciplinary injunctions, but even by performing such
activities one does not bring Me under his control.
PURPORT
The commentary of Çréla Jéva Gosvämé on these two verses can be summarized as
follows. One may serve the devotees of the Lord through ceremonial worship or by
actually associating with them. Association with pure devotees is sufficient for
self-realization because one can learn everything about spiritual advancement
from such devotees. With perfect knowledge one can achieve all that one desires,
for the process of devotional service immediately brings the blessings of the
Supreme Personality of Godhead. Pure devotional service is transcendental to the
modes of nature, and therefore it appears mysterious to the souls conditioned by
those modes.
In the previous chapter Lord Kåñëa stated, haviñägnau yajeta mäm: “One may
worship Me in fire by offering oblations of ghee.” (Bhäg. 11.11.43) Also, in
verse 38 of the previous chapter it was mentioned that one should construct
parks, recreational places, orchards, vegetable gardens, and so on. These serve
to attract people to the temples of Kåñëa, where they may directly engage in
chanting the holy name of the Lord. Such construction projects may be understood
as pürtam, or public welfare activities. Although Lord Kåñëa mentions in these
two verses that association with His pure devotees is far more powerful than
processes such as yoga, philosophical speculation, sacrifices and public welfare
activities, these secondary activities also please Lord Kåñëa, but to a lesser
extent. Specifically, they please the Lord when performed by devotees rather
than by ordinary materialistic persons. Therefore the comparative term yathä
(“according to proportion”) is used. In other words, such practices as
sacrifice, austerity and philosophical study may help one become fit for
rendering devotional service, and when such activities are performed by devotees
aspiring for spiritual advancement, they become somewhat pleasing to the Lord.
One may study the example of vratäni, or vows. The injunction that one should
fast on Ekädaçé is a permanent vow for all Vaiñëavas, and one should not
conclude from these verses that one may neglect the Ekädaçé vow. The superiority
of sat-saìga, or association with pure devotees, in awarding the fruit of love
of Godhead does not mean that one should give up other processes or that these
secondary processes are not permanent factors in bhakti-yoga. There are many
Vedic injunctions instructing one to execute the agnihotra sacrifice, and the
modern-day followers of Caitanya Mahäprabhu also occasionally execute fire
sacrifices. Such sacrifice is recommended by the Lord Himself in the previous
chapter, and therefore it should not be given up by the devotees of the Lord. By
performing Vedic ritualistic and purificatory processes, one is gradually
elevated to the platform of devotional service, whereupon one is able to
directly worship the Absolute Truth. One Vedic injunction states, “The result
awarded for fasting continuously for one month on six different occasions can
easily be achieved simply by accepting a handful of rice offered to Lord Viñëu.
This facility is especially offered in the Kali-yuga.” Nevertheless, regulated
fasting on Ekädaçé is not an impediment to spiritual advancement. Rather, it is
a perpetual aspect of devotional service and can be considered an auxiliary
principle supporting the main principle of worshiping Lord Kåñëa and His
devotees. Because such secondary principles help one become fit for executing
the primary processes of devotional service, they are also greatly beneficial.
Therefore, such secondary principles are widely mentioned throughout Vedic
literature. It may be concluded that such secondary principles are essential for
advancement in Kåñëa consciousness, and therefore one should never give up the
principle of vrata, the execution of prescribed vows.
In the previous chapter Çréla Çrédhara Svämé mentioned that the words äjïäyaivaà
guëän doñän (Bhäg. 11.11.32) indicate that a devotee should select Vedic
principles that do not conflict with his service to the Lord. Many of the
elaborate Vedic ceremonies and complicated procedures for fasting, demigod
worship and yoga practice cause great disturbance to the supreme process of
çravaëaà kértanaà viñëoù, hearing and chanting about the Lord; therefore they
are rejected by the Vaiñëavas. However, the processes helpful to devotional
service should be accepted. The example can be given of Mahäräja Yudhiñöhira,
who was instructed by the dying Bhéñmadeva. In Çrémad-Bhägavatam (1.9.27) Bhéñma
instructs King Yudhiñöhira in däna-dharma, or public acts of charity,
räja-dharma, or the duties of a king, mokña-dharma, or duties for salvation,
stré-dharma, or duties for women, and ultimately bhägavata-dharma, or pure
devotional service to the Lord. Bhéñma did not limit his discussion to
bhägavata-dharma, because Lord Kåñëa gave Mahäräja Yudhiñöhira the devotional
service of acting as a king, and to execute his service Yudhiñöhira Mahäräja
required extensive knowledge of civic affairs. However, one who is not rendering
such prescribed devotional service in society should not unnecessarily involve
himself in the material world, even by practice of Vedic rituals. Nothing should
distract him from the ultimate goal of satisfying Lord Kåñëa.
The principle of not giving up prescribed vows may be further illustrated by the
example of Mahäräja Ambaréña. In the Ninth Canto of Çrémad-Bhägavatam we find
that although Mahäräja Ambaréña performed elaborate Vedic sacrifices, his goal
was always the satisfaction of the Lord. The citizens in his kingdom did not
desire to go to heaven, because they were always hearing about the glories of
Vaikuëöha. Ambaréña Mahäräja, along with his queen, observed the vow of Ekädaçé
and Dvädaçé for one year. Since Ambaréña Mahäräja is considered to be a great
jewel among Vaiñëavas, and since his behavior was always exemplary, it is
definitely concluded that such vows as fasting on Ekädaçé are imperative for
Vaiñëavas. It is further stated in Vedic literature, “If due to negligence a
Vaiñëava does not fast on Ekädaçé, then his worship of Lord Viñëu is useless,
and he will go to hell.” The members of the International Society for Krishna
Consciousness fast from grains and beans on Ekädaçé, and this vow should always
be observed by all of its members.
If one falsely thinks that one may obtain the association of Lord Kåñëa merely
by great austerities, brilliant studies in Sanskrit literature, magnanimous acts
of charity, etc., one’s Kåñëa consciousness will be distorted and weakened. One
should remember the example of Lord Caitanya, who practiced Kåñëa consciousness
by constantly hearing and chanting about Lord Kåñëa. If by fasting, study,
austerity or sacrifice one becomes more fit to participate in the saìkértana
movement of Lord Caitanya, then such activities are also pleasing to Lord Kåñëa.
But the Lord clearly explains here that such activities can never become central
in the practice of bhakti-yoga. They must remain in an auxiliary relationship to
the supreme process of sat-saìga, or association with pure devotees who hear and
chant the glories of the Lord. Çréla Madhväcärya has quoted from Vedic
literature that if one offends the Lord’s devotees and does not learn to
associate with them, Lord Viñëu personally places barriers in the path of such a
person so that he may not enter into the Lord’s company.
SB 11.12.3-6
TEXTS 3–6
TEXT
sat-saìgena hi daiteyä
yätudhänä mågäù khagäù
gandharväpsaraso nägäù
siddhäç cäraëa-guhyakäù
vidyädharä manuñyeñu
vaiçyäù çüdräù striyo ’ntya-jäù
rajas-tamaù-prakåtayas
tasmiàs tasmin yuge yuge
bahavo mat-padaà präptäs
tväñöra-käyädhavädayaù
våñaparvä balir bäëo
mayaç cätha vibhéñaëaù
sugrévo hanumän åkño
gajo gådhro vaëikpathaù
vyädhaù kubjä vraje gopyo
yajïa-patnyas tathäpare
SYNONYMS
sat-saìgena—by association with My devotees; hi—certainly; daiteyäù—the sons of
Diti; yätudhänäù—demons; mågäù—animals; khagäù—birds; gandharva—Gandharvas;
apsarasaù—the society girls of heaven; nägäù—snakes; siddhäù—residents of
Siddhaloka; cäraëa—the Cäraëas; guhyakäù—the Guhyakas; vidyädharäù—the residents
of Vidyädharaloka; manuñyeñu—among the human beings; vaiçyäù—mercantile men;
çüdräù—laborers; striyaù—women; antya-jäù—uncivilized men;
rajaù-tamaù-prakåtayaù—those bound in the modes of passion and ignorance; tasmin
tasmin—in each and every; yuge yuge—age; bahavaù—many living entities; mat—My;
padam—abode; präptäù—achieved; tväñöra—Våträsura; käyädhava—Prahläda Mahäräja;
ädayaù—and others like them; våñaparvä—named Våñaparvä; baliù—Bali Mahäräja;
bäëaù—Bäëäsura; mayaù—the demon Maya; ca—also; atha—thus; vibhéñaëaù—Vibhéñaëa,
the brother of Rävaëa; sugrévaù—the monkey king Sugréva; hanumän—the great
devotee Hanumän; åkñaù—Jämbavän; gajaù—the devotee-elephant Gajendra;
gådhraù—Jaöäyu the vulture; vaëikpathaù—the merchant Tulädhära;
vyädhaù—Dharma-vyädha; kubjä—the former prostitute Kubjä, saved by Lord Kåñëa;
vraje—in Våndävana; gopyaù—the gopés; yajïa-patnyaù—the wives of the brähmaëas
performing sacrifice; tathä—similarly; apare—others.
TRANSLATION
In every yuga many living entities entangled in the modes of passion and
ignorance gained the association of My devotees. Thus, such living entities as
the Daityas, Räkñasas, birds, beasts, Gandharvas, Apsaräs, Nägas, Siddhas,
Cäraëas, Guhyakas and Vidyädharas, as well as such lower-class human beings as
the vaiçyas, çüdras, women and others, were able to achieve My supreme abode.
Våträsura, Prahläda Mahäräja and others like them also achieved My abode by
association with My devotees, as did personalities such as Våñaparvä, Bali
Mahäräja, Bäëäsura, Maya, Vibhéñaëa, Sugréva, Hanumän, Jämbavän, Gajendra,
Jaöäyu, Tulädhära, Dharma-vyädha, Kubjä, the gopés in Våndävana and the wives of
the brähmaëas who were performing sacrifice.
PURPORT
The Lord has mentioned devotees such as the gopés in Våndävana and also demons
like Bäëäsura to illustrate how He comes under the control of those who
surrender to Him. It is understood that devotees like the gopés and others
mentioned here obtained pure love of Kåñëa, whereas the demons generally
obtained only salvation. Many demons were purified by association with devotees
and came to accept devotional service to the Lord as the most important among
the various activities in their lives, but the exalted devotees like Prahläda
and Bali Mahäräja know nothing except devotional service, which they accept as
their very life. Still, the reformed demons are also mentioned so that readers
of Çrémad-Bhägavatam will understand the enormous benefits one may achieve by
associating with devotees of the Lord.
The demon Våträsura was the pious King Citraketu in his previous life, during
which he associated with Çré Närada Muni, Çré Aìgirä Muni and Lord Saìkarñaëa.
Prahläda Mahäräja, being the son of Hiraëyakaçipu, is considered a Daitya, or
demon. Yet while still in the womb of his mother, Kayädhü, he associated with
Närada Muni by sound vibration. The demon Våñaparvä was abandoned by his mother
at birth, but he was raised by a muni and became a devotee of Lord Viñëu. Bali
Mahäräja associated with his grandfather Prahläda and also with Lord Vämanadeva.
Bali Mahäräja’s son, Bäëäsura, was saved by association with his father and Lord
Çiva. He also associated with Lord Kåñëa personally when the Lord cut off all
but two of his one thousand arms, which had been awarded as a benediction by
Lord Çiva. Understanding the glories of Lord Kåñëa, Bäëäsura also became a great
devotee. The demon Maya Dänava constructed an assembly house for the Päëòavas
and also associated with Lord Kåñëa Himself, eventually achieving the shelter of
the Lord. Vibhéñaëa was a pious-natured demon, the brother of Rävaëa, and he
associated with Hanumän and Rämacandra.
Sugréva, Hanumän, Jämbavän and Gajendra are examples of animals who achieved the
mercy of the Lord. Jämbavän, or Åkñaräja, was a member of a race of monkeys. He
personally associated with Lord Kåñëa, fighting with Him over the Syamantaka
jewel. The elephant Gajendra in a previous life had association with devotees,
and at the end of his life as Gajendra he was personally saved by the Lord.
Jaöäyu, the bird who at the cost of his own life assisted Lord Rämacandra,
associated with Çré Garuòa and Mahäräja Daçaratha as well as other devotees in
räma-lélä. He also personally met with Sétä and Lord Räma. According to Çréla
Jéva Gosvämé, the association that the Gandharvas, Apsaräs, Nägas, Siddhas,
Cäraëas, Guhyakas and Vidyädharas had with the devotees is not very prominent
and does not need to be mentioned. Vaëikpatha is a vaiçya, and his story is
mentioned in the Mahäbhärata in connection with the pride of Jäjali Muni.
The importance of association with devotees is illustrated in the story of
Dharma-vyädha, the nonviolent hunter, as described in the Varäha Puräëa. In a
previous life he somehow became a brahma-räkñasa, or brähmaëa ghost, but was
eventually saved. In a previous Kali-yuga he had the association of a Vaiñëava
king named Väsu. The lady Kubjä associated directly with Lord Kåñëa, and in her
previous birth she had associated with Çré Närada Muni The gopés of Våndävana
rendered service to saintly persons in their previous births. Having had ample
association with devotees, they became gopés in Våndävana in their next lives
and associated with the eternally liberated gopés who had descended there. They
also had association with Tulasé-devé, or Våndä-devé. The wives of the brähmaëas
performing sacrifice had association with women sent by Lord Kåñëa to sell
flower garlands and betel nuts and heard about the Lord from them.
SB 11.12.7
TEXT 7
TEXT
te nädhéta-çruti-gaëä
nopäsita-mahattamäù
avratätapta-tapasaù
mat-saìgän mäm upägatäù
SYNONYMS
te—they; na—not; adhéta—having studied; çruti-gaëäù—the Vedic literatures;
na—not; upäsita—having worshiped; mahat-tamaù—great saints; avrata—without vows;
atapta—not having undergone; tapasaù—austerities; mat-saìgät—simply by
association with Me and My devotees; mäm—Me; upägatäù—they achieved.
TRANSLATION
The persons I have mentioned did not undergo serious studies of the Vedic
literature, nor did they worship great saintly persons, nor did they execute
severe vows or austerities. Simply by association with Me and My devotees, they
achieved Me.
PURPORT
Study of the Vedic literature, worship of those who teach the çruti-mantras,
acceptance of vows and austerities, etc., as mentioned previously, are helpful
processes that please the Supreme Personality of Godhead. In this verse,
however, the Lord again explains that all such processes are secondary to the
essential process of associating with the Supreme Personality of Godhead and His
pure devotees. By other processes one may gain the association of the Lord and
His devotees, which will actually give the perfection of life. The word
mat-saìgät can also be read as sat-saìgät, with the same meaning. In the reading
mat-saìgät (“from association with Me”), mat is also understood to indicate
“those who are Mine,” or the devotees. Çréla Çrédhara Svämé mentions that a pure
devotee can advance in Kåñëa consciousness by his own association, since simply
by associating with his own activities and consciousness, he associates with the
Lord.
SB 11.12.8
TEXT 8
TEXT
kevalena hi bhävena
gopyo gävo nagä mågäù
ye ’nye müòha-dhiyo nägäù
siddhä mäm éyur aïjasä
SYNONYMS
kevalena—by unalloyed; hi—indeed; bhävena—by love; gopyaù—the gopés; gävaù—the
Våndävana cows; nagäù—the unmoving creatures of Våndävana such as the twin
arjuna trees; mågäù—other animals; ye—those; anye—others; müòha-dhiyaù—with
stunted intelligence; nägäù—Våndävana snakes such as Käliya; siddhäù—achieving
the perfection of life; mäm—to Me; éyuù—they went; aïjasä—quite easily.
TRANSLATION
The inhabitants of Våndävana, including the gopés, cows, unmoving creatures such
as the twin arjuna trees, animals, living entities with stunted consciousness
such as bushes and thickets, and snakes such as Käliya, all achieved the
perfection of life by unalloyed love for Me and thus very easily achieved Me.
PURPORT
Although innumerable living entities achieved liberation by association with the
Lord and His devotees, many such personalities also executed other processes
such as austerity, charity, philosophical speculation, and so on. As we have
already explained, such procedures are secondary. But the inhabitants of
Våndävana such as the gopés did not know anything except Lord Kåñëa, and their
whole purpose in life was simply to love Lord Kåñëa, as indicated here by the
words kevalena hi bhävena. Even the trees, bushes and hills such as Govardhana
loved Lord Kåñëa. As the Lord explains to His brother, Çré Baladeva, in the
Tenth Canto of Çrémad-Bhägavatam (10.15.5):
aho amé deva-varämarärcitaà
pädämbujaà te sumanaù-phalärhaëam
namanty upädäya çikhäbhir ätmanas
tamo-’pahatyai taru-janma yat-kåtam
“My dear brother Baladeva, just see how these trees are bowing down with their
branches and offering obeisances to Your lotus feet, which are worshipable even
by the demigods. Indeed, My dear brother, You are the Supreme God, and thus
these trees have produced fruits and flowers as an offering to You. Although a
living entity takes birth as a tree due to the mode of ignorance, certainly by
such a birth in Våndävana these trees are destroying all darkness in their lives
by serving Your lotus feet.”
Although many living entities achieved the mercy of Lord Kåñëa by associating
with the Lord and His devotees in various ways, those who take Lord Kåñëa as
everything are situated in the highest process of spiritual realization.
Therefore the Lord has not bothered to mention in this verse those who achieved
perfection through mixed processes, but rather glorifies the unalloyed devotees
of Våndävana, headed by the gopés, who knew nothing but Lord Kåñëa. The
residents of Våndävana were so satisfied in their relationships with Lord Kåñëa
that they did not pollute their loving service with mental speculation or
fruitive desires. The gopés served Lord Kåñëa in the conjugal rasa, or
relationship, whereas according to Çréla Viçvanätha Cakravarté Öhäkura the cows
loved Lord Kåñëa in vätsalya-rasa, or the love of parents for a child, because
the cows were always supplying milk to child Kåñëa. Unmoving objects like
Govardhana Hill and other hills and mountains loved Lord Kåñëa as a friend, and
the ordinary animals, trees and bushes of Våndävana loved Lord Kåñëa in
däsya-rasa, or with love of a servant for his master. Snakes like Käliya also
developed this love in servitude, and after relishing their loving service to
Lord Kåñëa, all of them went back home, back to Godhead. According to Çréla
Viçvanätha Cakravarté Öhäkura, all those inhabitants of Våndävana should be
considered eternally liberated souls, as expressed by the word siddhäù, which
means “having achieved the perfection of life.”
SB 11.12.9
TEXT 9
TEXT
yaà na yogena säìkhyena
däna-vrata-tapo-’dhvaraiù
vyäkhyä-svädhyäya-sannyäsaiù
präpnuyäd yatnavän api
SYNONYMS
yam—whom; na—not; yogena—by the mystic yoga systems; säìkhyena—by philosophical
speculation; däna—by charity; vrata—vows; tapaù—austerities; adhvaraiù—or Vedic
ritualistic sacrifices; vyäkhyä—by explaining Vedic knowledge to others;
svädhyäya—personal study of the Veda; sannyäsaiù—or by taking the renounced
order of life; präpnuyät—can one obtain; yatna-vän—with great endeavor;
api—even.
TRANSLATION
Even though one engages with great endeavor in the mystic yoga system,
philosophical speculation, charity, vows, penances, ritualistic sacrifices,
teaching of Vedic mantras to others, personal study of the Vedas, or the
renounced order of life, still one cannot achieve Me.
PURPORT
Lord Kåñëa here explains that it is very difficult to achieve His personal
association, even for one who seriously endeavors to reach the Absolute Truth.
The inhabitants of Våndävana, such as the gopés and cows, were always living
with Lord Kåñëa, and thus their association is called sat-saìga. Anyone who is
favorably living with the Supreme Personality of Godhead becomes sat, or
eternal, and thus the association of such a person can immediately award others
pure devotional service to the Lord. There is an austerity called cändräyaëa, a
fast in which one’s intake of food is diminished by one mouthful each day as the
moon wanes and increased in the same way as the moon waxes. Similarly, there are
painstaking ritualistic sacrifices and grueling studies of the Sanskrit Vedic
mantras, which one may also teach to others. All these tedious activities cannot
award the highest perfection of life unless one gets the causeless mercy of the
pure devotees of the Lord. As stated in the First Canto of Çrémad-Bhägavatam
(1.2.8):
dharmaù sv-anuñöhitaù puàsäà
viñvaksena-kathäsu yaù
notpädayed yadi ratià
çrama eva hi kevalam
“The occupational activities a man performs according to his own position are
only so much useless labor if they do not provoke attraction for the message of
the Personality of Godhead.”
SB 11.12.10
TEXT 10
TEXT
rämeëa särdhaà mathuräà praëéte
çväphalkinä mayy anurakta-cittäù
vigäòha-bhävena na me viyoga-
tévrädhayo ’nyaà dadåçuù sukhäya
SYNONYMS
rämeëa—with Balaräma; särdham—with; mathuräm—to the city of Mathurä;
praëéte—when brought; çväphalkinä—by Akrüra; mayi—Myself; anurakta—constantly
attached; cittäù—those whose consciousness was; vigäòha—extremely deep;
bhävena—by love; na—not; me—than Me; viyoga—of separation; tévra—intense;
ädhayaù—who were experiencing mental distress, anxiety; anyam—other;
dadåçuù—they saw; sukhäya—that could make them happy.
TRANSLATION
The residents of Våndävana, headed by the gopés, were always completely attached
to Me with deepest love. Therefore, when My uncle Akrüra brought My brother
Balaräma and Me to the city of Mathurä, the residents of Våndävana suffered
extreme mental distress because of separation from Me and could not find any
other source of happiness.
PURPORT
This verse especially describes the sentiments of the cowherd girls of
Våndävana, the gopés, and Lord Kåñëa here reveals the incomparable love they
felt for Him. As explained in the Tenth Canto, Lord Kåñëa’s uncle Akrüra, sent
by Kaàsa, came to Våndävana and took Kåñëa and Balaräma back to Mathurä for a
wrestling event. The gopés loved Lord Kåñëa so much that in His absence their
consciousness was completely absorbed in spiritual love. Thus their Kåñëa
consciousness is considered the highest perfectional stage of life. They were
always expecting that Lord Kåñëa would finish His business of killing demons and
return to them, and therefore their anxiety was an extremely moving,
heartrending display of love. Anyone desiring true happiness must take to the
devotional service of the Lord in the spirit of the gopés, giving up everything
for the pleasure of the Supreme Lord.
SB 11.12.11
TEXT 11
TEXT
täs täù kñapäù preñöhatamena nétä
mayaiva våndävana-gocareëa
kñaëärdha-vat täù punar aìga täsäà
hénä mayä kalpa-samä babhüvuù
SYNONYMS
täù täù—all those; kñapäù—nights; preñöha-tamena—with the most dearly beloved;
nétäù—spent; mayä—with Me; eva—indeed; våndävana—in Våndävana; go-careëa—who can
be known; kñaëa—a moment; ardha-vat—like half; täù—those very nights;
punaù—again; aìga—dear Uddhava; täsäm—for the gopés; hénäù—bereft; mayä—of Me;
kalpa—a day of Brahmä (4,320,000,000 years); samäù—equal to; babhüvuù—became.
TRANSLATION
Dear Uddhava, all of those nights that the gopés spent with Me, their most
dearly beloved, in the land of Våndävana seemed to them to pass in less than a
moment. Bereft of My association, however, the gopés felt that those same nights
dragged on forever, as if each night were equal to a day of Brahmä.
PURPORT
Çréla Çrédhara Svämé comments as follows. “The gopés suffered extreme anxiety in
the absence of Lord Kåñëa, and though outwardly appearing bewildered, they
actually achieved the highest perfectional stage of samädhi. Their consciousness
was intensely and intimately attached to Lord Kåñëa, and by such Kåñëa
consciousness their own bodies seemed very far away from them, even though
people normally consider their body to be their closest possession. In fact, the
gopés did not think about their own existence. Although a young woman normally
considers her husband and children to be her dearmost possessions, the gopés did
not even consider the existence of their so-called families. Nor could they
think of this world or life after death. Indeed, they were not at all aware of
these things. Just like great sages who become detached from the names and forms
of the material world, the gopés could not think of anything, because they were
rapt in loving remembrance of Lord Kåñëa. Just as rivers enter the ocean,
similarly, the gopés completely merged into consciousness of Lord Kåñëa through
intense love.”
Thus a day of Brahmä seemed like a single moment for the gopés when Lord Kåñëa
was present with them, and a single moment seemed like a day of Brahmä when Lord
Kåñëa was absent. The Kåñëa consciousness of the gopés is the perfection of
spiritual life, and the symptoms of such perfection are described here.
SB 11.12.12
TEXT 12
TEXT
tä nävidan mayy anuñaìga-baddha-
dhiyaù svam ätmänam adas tathedam
yathä samädhau munayo ’bdhi-toye
nadyaù praviñöä iva näma-rüpe
SYNONYMS
täù—they (the gopés); na—not; avidan—were aware of; mayi—in Me; anuñaìga—by
intimate contact; baddha—bound up; dhiyaù—their consciousness; svam—their own;
ätmänam—body or self; adaù—something remote; tathä—thus considering; idam—this
which is most near; yathä—just as; samädhau—in yoga-samädhi; munayaù—great
sages; abdhi—of the ocean; toye—in the water; nadyaù—rivers; praviñöäù—having
entered; iva—like; näma—names; rüpe—and forms.
TRANSLATION
My dear Uddhava, just as great sages in yoga trance merge into self-realization,
like rivers merging into the ocean, and are thus not aware of material names and
forms, similarly, the gopés of Våndävana were so completely attached to Me
within their minds that they could not think of their own bodies, or of this
world, or of their future lives. Their entire consciousness was simply bound up
in Me.
PURPORT
The words svam ätmänam adas tathedam indicate that while for ordinary persons
one’s personal body is the most near and dear thing, the gopés considered their
own bodies to be distant and remote, just as a yogé in samädhi trance considers
ordinary things around his physical body or his physical body itself to be most
remote. When Kåñëa played on His flute late at night, the gopés immediately
forgot everything about their so-called husbands and children and went to dance
with Lord Kåñëa in the forest. These controversial points have been clearly
explained in the book Kåñëa, by His Divine Grace A. C. Bhaktivedanta Swami
Prabhupäda. The basic explanation is that Lord Kåñëa is the source of
everything, and the gopés are the Lord’s own potency. Thus there is no
discrepancy or immorality in the almighty Personality of Godhead’s loving
affairs with His own manifest potency, the gopés, who happen to be the most
beautiful young girls in the creation of God.
There is no illusion on the part of the gopés, for they are so attracted to Lord
Kåñëa that they do not care to think of anything else. Since all existence is
situated within the body of Lord Kåñëa, there is no loss for the gopés when they
concentrate on the Lord. It is the nature of very deep love to exclude all
objects except the beloved. However, in the material world, where we try to love
a limited temporary object such as our nation, family or personal body, our
exclusion of other objects constitutes ignorance. But when our love is intensely
concentrated on the Supreme Personality of Godhead, the origin of everything,
such concentration cannot be considered ignorance or small-mindedness.
The example of the sages in samädhi is given here only to illustrate exclusive
concentration on a single object. Otherwise, there is no comparison between the
ecstatic love of the gopés and the dry meditation of the yogés, who merely try
to understand that they are not their material bodies. Since the gopés had no
material bodies to become detached from and were personally dancing with and
embracing the Absolute Truth, one can never compare the exalted position of the
gopés to that of mere yogés. It is stated that the bliss of impersonal Brahman
realization cannot be compared to even an atomic fragment of the blissful ocean
of love of Kåñëa. Intimate attachment is like a strong rope that binds the mind
and heart. In material life we are bound to that which is temporary and
illusory, and therefore such binding of the heart causes great pain. However, if
we bind our minds and hearts to the eternal Lord Kåñëa, the reservoir of all
pleasure and beauty, then our hearts will expand unlimitedly in the ocean of
transcendental bliss.
One should understand that the gopés were not in any way inclined toward
impersonal meditation, in which one denies the reality of variegated creation.
The gopés did not deny anything; they simply loved Kåñëa and could not think of
anything else. They only rejected whatever impeded their concentration on Lord
Kåñëa, cursing even their own eyelids, which blinked and thus removed Kåñëa from
their sight for a split second. Çréla Rüpa Gosvämé has stated that all sincere
devotees of the Lord should have the courage to remove from their lives anything
that impedes their progressive march back home, back to Godhead.
SB 11.12.13
TEXT 13
TEXT
mat-kämä ramaëaà järam
asvarüpa-vido ’baläù
brahma mäà paramaà präpuù
saìgäc chata-sahasraçaù
SYNONYMS
mat—Me; kämäù—those who desired; ramaëam—a charming lover; järam—the lover of
another’s wife; asvarüpa-vidaù—not knowing My actual situation; abaläù—women;
brahma—the Absolute; mäm—Me; paramam—supreme; präpuù—they achieved; saìgät—by
association; çata-sahasraçaù—by hundreds of thousands.
TRANSLATION
All those hundreds of thousands of gopés, understanding Me to be their most
charming lover and ardently desiring Me in that way, were unaware of My actual
position. Yet by intimately associating with Me, the gopés attained Me, the
Supreme Absolute Truth.
PURPORT
The words asvarüpa-vidaù (“not understanding My actual position or form”)
indicate that the lovely gopés were so completely absorbed in conjugal love for
Lord Kåñëa that they were not aware of the Lord’s unlimited potencies as the
Supreme Personality of Godhead. Çréla Viçvanätha Cakravarté Öhäkura explains
this and other meanings of the word asvarüpa-vidaù. In Sanskrit the word vid
also means “to acquire.” Thus, asvarüpa-vidaù indicates that the gopés, like
other pure devotees of the Lord, were not interested in achieving särüpya-mukti,
the liberation of acquiring a bodily form similar to the Lord’s. Were the gopés
to obtain a bodily form like the Lord’s, how could the Lord execute His conjugal
pastimes of dancing with the gopés and embracing them? Since the gopés had
realized their eternal spiritual forms as servitors of the Lord, the word
svarüpa also may indicate their own spiritual bodies, and thus asvarüpa-vidaù
means that the gopés never thought, as materialists do, of their own bodily
beauty. Although the gopés are the most beautiful girls in the Lord’s creation,
they never thought of their own bodies but rather were always meditating on the
transcendental body of Lord Kåñëa. Although we cannot imitate the gopé’s exalted
conjugal feelings, we can follow their superb example of practical Kåñëa
consciousness. They naturally took shelter of Lord Kåñëa and achieved the
highest perfection of life.
SB 11.12.14-15
TEXTS 14–15
TEXT
tasmät tvam uddhavotsåjya
codanäà praticodanäm
pravåttià ca nivåttià ca
çrotavyaà çrutam eva ca
mäm ekam eva çaraëam
ätmänaà sarva-dehinäm
yähi sarvätma-bhävena
mayä syä hy akuto-bhayaù
SYNONYMS
tasmät—therefore; tvam—you; uddhava—O Uddhava; utsåjya—giving up; codanäm—the
regulations of the Vedas; praticodanäm—the injunctions of supplementary Vedic
literatures; pravåttim—injunctions; ca—and; nivåttim—prohibitions; ca—also;
çrotavyam—that which is to be heard; çrutam—that which has been heard;
eva—indeed; ca—also; mäm—to Me; ekam—alone; eva—actually; çaraëam—shelter;
ätmänam—the Supersoul within the heart; sarva-dehinäm—of all conditioned souls;
yähi—you must go; sarva-ätma-bhävena—with exclusive devotion; mayä—by My mercy;
syäù—you should be; hi—certainly; akutaù-bhayaù—free from fear in all
circumstances.
TRANSLATION
Therefore, My dear Uddhava, abandon the Vedic mantras as well as the procedures
of supplementary Vedic literatures and their positive and negative injunctions.
Disregard that which has been heard and that which is to be heard. Simply take
shelter of Me alone, for I am the Supreme Personality of Godhead, situated
within the heart of all conditioned souls. Take shelter of Me wholeheartedly,
and by My grace be free from fear in all circumstances.
PURPORT
Çré Uddhava inquired from Lord Kåñëa about the symptoms of saintly persons and
liberated souls, and the Lord has replied in terms of different levels of
spiritual advancement, distinguishing between those who are able to understand
Lord Kåñëa to be the principal goal of life and those loving devotees who accept
Lord Kåñëa and devotional service to Him as the only goal of life. Lord Kåñëa
also mentioned that He is captured by His loving devotees and even by those who
sincerely associate with His loving devotees. Among all the devotees, the gopés
of Våndävana were described by the Lord as having achieved such a rare state of
pure devotional service that Lord Kåñëa personally feels constantly indebted to
them. According to Çréla Viçvanätha Cakravarté Öhäkura, Lord Kåñëa previously
kept the gopés’ love for Him concealed in His heart because of its confidential
nature and the Lord’s own gravity. Finally, however, even Lord Kåñëa could not
remain silent about the intense love of the gopés, and thus in these verses the
Lord reveals to Uddhava how the gopés loved Him in Våndävana and brought Him
fully under their control. The Lord would relax in secret places with the loving
gopés, and by conjugal spontaneous affection the greatest love was exchanged
between them.
As explained by the Lord in Bhagavad-gétä, one cannot achieve the perfection of
life merely by renouncing the material world or by executing ordinary, sectarian
religious principles. One must actually understand the identity of the Supreme
Personality of Godhead, and by associating with His pure devotees one must learn
to love the Lord in His personal, original form. This love may be expressed in
either the conjugal, paternal, fraternal or serving rasa, or relationship. The
Lord has elaborately explained to Uddhava the system of philosophical analysis
of the material world, and now He clearly concludes that it is useless for
Uddhava to waste time in fruitive activities or mental speculation. Actually,
Lord Kåñëa is hinting that Uddhava should assimilate the example of the gopés
and try to advance further in Kåñëa consciousness by following in the footsteps
of the cowherd damsels of Vraja. Any conditioned soul who is unsatisfied with
the cruel laws of nature, which impose disease, old age and death, should
understand that Lord Kåñëa can deliver all living beings from the problems of
material existence. There is no need to entangle oneself in unauthorized,
sectarian rituals, injunctions or prohibitions. One should simply surrender to
Lord Kåñëa, following the example of Çré Caitanya Mahäprabhu, who is Lord Kåñëa
Himself. By the authorized regulated process of bhakti-yoga, Kåñëa
consciousness, one easily achieves spiritual perfection.
SB 11.12.16
TEXT 16
TEXT
çré-uddhava uväca
saàçayaù çåëvato väcaà
tava yogeçvareçvara
na nivartata ätma-stho
yena bhrämyati me manaù
SYNONYMS
çré-uddhavaù uväca—Çré Uddhava said; saàçayaù—doubt; çåëvataù—of the one who is
hearing; väcam—the words; tava—Your; yoga-éçvara—of the lords of mystic power;
éçvara—You who are the Lord; na nivartate—will not go away; ätma—in the heart;
sthaù—situated; yena—by which; bhrämyati—is bewildered; me—my; manaù—mind.
TRANSLATION
Çré Uddhava said: O Lord of all masters of mystic power, I have heard Your
words, but the doubt in my heart does not go away; thus my mind is bewildered.
PURPORT
In the first verse of the Tenth Chapter of this canto, the Lord stated that one
should take shelter of Him and execute one’s duties within the varëäçrama system
without material desire. Uddhava interpreted this statement as recommending
karma-miçrä bhakti, or devotional service mixed with a tendency toward fruitive
activities. It is a fact that until one understands Lord Kåñëa to be everything,
it is not possible to retire from ordinary, worldly duties. Rather, one is
encouraged to offer the fruits of such work to the Lord. In verse 4 of the Tenth
Chapter, the Lord recommended that one retire from worldly duties and
systematically cultivate knowledge, accepting Him as the Supreme. Uddhava
understood this instruction to indicate jïäna-miçrä bhakti, or devotional
service to the Lord mixed with the secondary desire to accumulate knowledge.
Beginning with verse 35 of the Tenth Chapter, Uddhava inquired about the process
of material conditioning and liberation from material life. The Lord replied
elaborately, stating that without devotional service the process of
philosophical speculation can never be perfected. In Chapter Eleven, verse 18,
the Lord emphasized the importance of faith in the Supreme Personality of
Godhead, and in verse 23 Kåñëa extensively widened His discussion of devotional
service, emphasizing that one should be faithful and hear and chant the glories
of the Lord. The Lord concluded that both the development and perfection of
devotional service depend on association with the devotees. In verse 26 of the
Eleventh Chapter, Uddhava inquired about the actual ways and means of devotional
service and about the symptoms of devotional perfection. And in verse 48 Lord
Kåñëa stated that unless one takes to the process of devotional service, one’s
attempt for liberation will be useless. One must associate with the devotees of
the Lord and follow in their footsteps. Finally, in verse 14 of this chapter the
Lord categorically rejected the paths of fruitive activities and mental
speculation and in verse 15 recommended that one exclusively surrender unto Him
with all one’s heart.
Having received such elaborate and technical instructions on the perfection of
life, Uddhava is bewildered, and his mind is afflicted with doubt about what he
should actually do. Lord Kåñëa has described many procedures and the results of
such procedures, all of which ultimately lead to the single goal of Lord Kåñëa
Himself. Uddhava therefore desires that Lord Kåñëa state in simple terms what
should be done. Arjuna makes a similar request of the Lord at the beginning of
the Third Chapter of Bhagavad-gétä. According to Çréla Viçvanätha Cakravarté
Öhäkura, Uddhava is stating here, “My dear friend Kåñëa, first You recommended
that I perform worldly activities within the varëäçrama system, and then You
advised that I reject such activities and take to the path of philosophical
research. Now rejecting the path of jïäna, You recommend that I simply surrender
unto You in bhakti-yoga. If I accept Your decision, in the future You may again
go back to Your original point and recommend worldly activities.” By his
boldness in disclosing his mind, Uddhava reveals his intimate friendship with
Lord Kåñëa.
SB 11.12.17
TEXT 17
TEXT
çré-bhagavän uväca
sa eña jévo vivara-prasütiù
präëena ghoñeëa guhäà praviñöaù
mano-mayaà sükñmam upetya rüpaà
mäträ svaro varëa iti sthaviñöhaù
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; saù eñaù—He Himself;
jévaù—the Supreme Lord, who gives life to all; vivara—within the heart;
prasütiù—manifest; präëena—along with the life air; ghoñeëa—with the subtle
manifestation of sound; guhäm—the heart; praviñöaù—who has entered;
manaù-mayam—perceived by the mind, or controlling the mind even of great
demigods like Lord Çiva; sükñmam—subtle; upetya—being situated in; rüpam—the
form; mäträ—the different vocalic lengths; svaraù—the different intonations;
varëaù—the different sounds of the alphabet; iti—thus; sthaviñöhaù—the gross
form.
TRANSLATION
The Supreme Personality of Godhead said: My dear Uddhava, the Supreme Lord gives
life to every living being and is situated within the heart along with the life
air and primal sound vibration. The Lord can be perceived in His subtle form
within the heart by one’s mind, since the Lord controls the minds of everyone,
even great demigods like Lord Çiva. The Supreme Lord also assumes a gross form
as the various sounds of the Vedas, composed of short and long vowels and
consonants of different intonations.
PURPORT
Çréla Viçvanätha Cakravarté Öhäkura comments as follows on the dialogue between
Lord Kåñëa and Uddhava. Uddhava was bewildered and doubtful because Lord Kåñëa
explained many different processes such as devotional service, speculative
knowledge, renunciation, mystic yoga, austerities, pious duties, and so on.
However, all of these processes are meant to help the living entities obtain the
shelter of Lord Kåñëa, and ultimately no Vedic process should be understood in
any other way. Thus Lord Kåñëa explained the entire Vedic system, placing
everything in proper order. In fact, Lord Kåñëa was surprised that Uddhava
foolishly thought that he was meant to practice every process, as if each method
were meant simply for him. Lord Kåñëa therefore wants to inform His devotee, “My
dear Uddhava, when I told you that analytic knowledge is to be practiced, pious
duties are to be performed, devotional service is obligatory, yoga procedures
must be observed, austerities are to be executed, etc., I was instructing all
living entities, using you as My immediate audience. That which I have spoken,
am speaking now and will speak in the future should be understood as guidance
for all living entities in different situations. How could you possibly think
that you were meant to practice all of the different Vedic processes? I accept
you as you are now, My pure devotee. You are not supposed to execute all of
these processes.” Thus according to Çréla Viçvanätha Cakravarté Öhäkura, the
Lord, with lighthearted and encouraging words, reveals to Uddhava the deep
purpose behind the variety of Vedic procedures.
Lord Kåñëa became manifest from the mouth of Lord Brahmä in the form of the
Vedas. The word vivara-prasüti in this verse also indicates that the Lord is
manifest within the ädhärädi-cakras situated within the body of Lord Brahmä. The
word ghoñeëa means “subtle sound,” and guhäà praviñöaù also indicates that Lord
Kåñëa enters within the ädhära-cakra. The Lord can further be perceived within
other cakras such as the maëipüraka-cakra, located around the navel, and the
viçuddhi-cakra. The Sanskrit alphabet is composed of short and long vowels, and
consonants pronounced with high and low tones, and utilizing these vibrations
the different branches of Vedic literatures are manifested as a gross form of
the Supreme Personality of Godhead. According to Bhagavad-gétä, such literatures
deal mostly with the three modes of material nature: traiguëya-viñayä vedä
nistrai-guëyo bhavärjuna. Çréla Çrédhara Svämé explains that due to the control
of the illusory energy, mäyä, the Personality of Godhead appears to the
conditioned souls as part of the material universe. The imagined imposition of
gross and subtle material qualities on the Personality of Godhead is called
avidyä, or ignorance, and through such ignorance the living entity considers
himself to be the doer of his own activities and becomes bound up in the network
of karma. The Vedas therefore order an entangled soul to observe positive and
negative injunctions to purify his existence. These procedures are called
pravåtti-märga, or the path of regulated fruitive activities. When one has
purified one’s existence, one gives up this gross stage of fruitive activities
because it is detrimental to the practice of pure devotional service. By firm
faith one may then worship the Personality of Godhead. One who has developed
perfect Kåñëa consciousness no longer has to perform ritualistic duties. As
stated in Bhagavad-gétä, tasya käryaà na vidyate.
According to Çréla Jéva Gosvämé, this verse may be understood in another way.
The word jéva indicates Lord Kåñëa, who gives life to the residents of
Våndävana, and vivara-prasüti indicates that although Lord Kåñëa eternally
performs His pastimes in the spiritual world, beyond the vision of the
conditioned souls, He also enters within the material universe to display these
same pastimes. The words guhäà praviñöaù indicates that after displaying such
pastimes, the Lord withdraws them and enters into His unmanifest pastimes, or
those pastimes not manifest to the conditioned souls. In this case, mäträ
indicates the transcendental senses of the Lord, svara indicates the Lord’s
transcendental sound vibration and singing, and the word varëa indicates the
transcendental form of the Lord. The word sthaviñöha, or “gross manifestation,”
means that the Lord becomes manifest in the material world even to those
devotees who are not completely advanced in Kåñëa consciousness and whose vision
is not completely purified. Mano-maya indicates that somehow or other Lord Kåñëa
is to be kept within one’s mind; and for the nondevotees Lord Kåñëa is sükñma,
or most subtle, because He cannot be known. Thus different äcäryas have
glorified Lord Kåñëa in different ways through the transcendental sound
vibration of this verse.
SB 11.12.18
TEXT 18
TEXT
yathänalaù khe ’nila-bandhur uñmä
balena däruëy adhimathyamänaù
aëuù prajäto haviñä samedhate
tathaiva me vyaktir iyaà hi väëé
SYNONYMS
yathä—just as; analaù—fire; khe—in the space within wood; anila—air;
bandhuù—whose help; uñmä—heat; balena—strongly; däruëi—within the wood;
adhimathyamänaù—being kindled by friction; aëuù—very tiny; prajätaù—is born;
haviñä—with ghee (clarified butter); samedhate—it increases; tathä—similarly;
eva—indeed; me—My; vyaktiù—manifestation; iyam—this; hi—certainly; väëé—the
Vedic sounds.
TRANSLATION
When sticks of kindling wood are vigorously rubbed together, heat is produced by
contact with air, and a spark of fire appears. Once the fire is kindled, ghee is
added and the fire blazes. Similarly, I become manifest in the sound vibration
of the Vedas.
PURPORT
Lord Kåñëa here explains the most confidential meaning of Vedic knowledge. The
Vedas first regulate ordinary material work and channel the fruits into
ritualistic sacrifices, which ostensibly reward the performer with future
benefits. The real purpose of these sacrifices, however, is to accustom a
materialistic worker to offering the fruits of his work to a superior Vedic
authority. An expert fruitive worker gradually exhausts the possibilities of
material enjoyment and naturally gravitates toward the superior stage of
philosophical speculation on his existential situation. By increased knowledge,
one becomes aware of the unlimited glories of the Supreme and gradually takes to
the process of loving devotional service to the transcendental Absolute Truth.
Lord Kåñëa is the goal of Vedic knowledge, as the Lord states in Bhagavad-gétä:
vedaiç ca sarvair aham eva vedyaù. The Lord gradually becomes manifest in the
progression of Vedic rituals, just as fire is gradually manifest by the rubbing
of firewood. The words haviñä samedhate (“the fire increases by addition of
ghee”) indicate that by the progressive advancement of Vedic sacrifice, the fire
of spiritual knowledge gradually blazes, illuminating everything and destroying
the chain of fruitive work.
Lord Kåñëa considered Uddhava to be the most qualified person to hear this
elaborate transcendental knowledge; therefore the Lord mercifully instructs
Uddhava so that he may enlighten the sages at Badarikäçrama, thus fulfilling the
purpose of the sages’ lives.
SB 11.12.19
TEXT 19
TEXT
evaà gadiù karma gatir visargo
ghräëo raso dåk sparçaù çrutiç ca
saìkalpa-vijïänam athäbhimänaù
sütraà rajaù-sattva-tamo-vikäraù
SYNONYMS
evam—thus; gadiù—speech; karma—the function of the hands; gatiù—the function of
the legs; visargaù—the functions of the genital and anus; ghräëaù—smell;
rasaù—taste; dåk—sight; sparçaù—touch; çrutiù—hearing; ca—also; saìkalpa—the
mind’s function; vijïänam—the function of intelligence and consciousness;
atha—moreover; abhimänaù—the function of false ego; sütram—the function of
pradhäna, or the subtle cause of material nature; rajaù—of the mode of passion;
sattva—goodness; tamaù—and of ignorance; vikäraù—the transformation.
TRANSLATION
The functions of the working senses—the organ of speech, the hands, the legs,
the genital and the anus—and the functions of the knowledge-acquiring senses—the
nose, tongue, eyes, skin and ears—along with the functions of the subtle senses
of mind, intelligence, consciousness and false ego, as well as the function of
the subtle pradhäna and the interaction of the three modes of material
nature—all these should be understood as My materially manifest form.
PURPORT
By the word gadi, or “speech,” the Lord concludes His discussion about His
manifestation as Vedic vibrations and describes the functions of the other
working senses, along with the knowledge-acquiring senses, the subtle functions
of consciousness, pradhäna and the interaction of the three modes of material
nature. A Kåñëa conscious person sees the entire material world as a
manifestation of the Lord’s potencies. There is therefore no legitimate scope
for material sense gratification, because everything is an expansion from the
Supreme Personality of Godhead and belongs to Him. One who can understand the
expansion of the Lord within subtle and gross material manifestations gives up
his desire to live in this world. In the spiritual world everything is eternal,
full of bliss and knowledge. The exclusive feature of the material world is that
here the living entity dreams that he is lord. A sane person, giving up this
hallucination, finds no attractive features in the kingdom of mäyä and therefore
returns home, back to Godhead.
SB 11.12.20
TEXT 20
TEXT
ayaà hi jévas tri-våd abja-yonir
avyakta eko vayasä sa ädyaù
viçliñöa-çaktir bahudheva bhäti
béjäni yonià pratipadya yadvat
SYNONYMS
ayam—this; hi—certainly; jévaù—the supreme living entity who gives life to
others; tri-våt—containing the three modes of material nature; abja—of the
universal lotus flower; yoniù—the source; avyaktaù—unmanifest (materially);
ekaù—alone; vayasä—in course of time; saù—He; ädyaù—eternal; viçliñöa—divided;
çaktiù—potencies; bahudhä—in many divisions; iva—like; bhäti—He appears;
béjäni—seeds; yonim—in an agricultural field; pratipadya—falling; yat-vat—just
like.
TRANSLATION
When many seeds are placed in an agricultural field, innumerable manifestations
of trees, bushes, vegetables and so on will arise from a single source, the
soil. Similarly, the Supreme Personality of Godhead, who gives life to all and
is eternal, originally exists beyond the scope of the cosmic manifestation. In
the course of time, however, the Lord, who is the resting place of the three
modes of nature and the source of the universal lotus flower, in which the
cosmic manifestation takes place, divides His material potencies and thus
appears to be manifest in innumerable forms, although He is one.
PURPORT
Çréla Véraräghaväcärya comments that one may question as to whom the cosmic
manifestation, consisting of demigods, men, animals, plants, planets, space,
etc., actually belongs. Lord Kåñëa now eradicates any doubt about the source of
the cosmic manifestation. The word tri-våt indicates that the three modes of
nature are not independent but are under superior control. The suffix våt means
the vartanam, or “existence,” of the three modes of material nature within the
Supreme Personality of Godhead. Analyzing the term abja-yoni, ap indicates
“water,” and ja indicates “birth.” Thus abja means the complex material
universe, which sprouts from Garbhodakaçäyé Viñëu, who lies in the Garbhodaka
Ocean. Yoni, or “source,” indicates the Personality of Godhead, and thus
abja-yoni means that the Lord is the source of all cosmic manifestations;
indeed, all creation takes place within the Lord. Since the three modes of
material nature are under the superior control of the Lord, material objects
helplessly undergo creation and annihilation within the universal shell by the
will of the Lord. The term avyakta indicates the Lord’s subtle spiritual form,
which exists alone before the material creation. The Lord’s original form, being
spiritual, does not undergo birth, transformation or death. It is eternal. In
the course of time, the Lord’s material potencies are divided and manifest as
bodies, bodily paraphernalia, sense objects, bodily expansions, false ego and
false proprietorship. Thus the Lord expands His conscious living potency called
jéva-çakti, which is manifest in innumerable material forms such as those of
men, demigods, animals, and so on. From the example of the seeds sown in an
agricultural field, we can understand that innumerable manifestations may arise
from a single source. Similarly, although the Lord is one, He becomes manifest
in innumerable forms through the expansion of His different potencies.
SB 11.12.21
TEXT 21
TEXT
yasminn idaà protam açeñam otaà
paöo yathä tantu-vitäna-saàsthaù
ya eña saàsära-taruù puräëaù
karmätmakaù puñpa-phale prasüte
SYNONYMS
yasmin—in whom; idam—this universe; protam—woven crosswise; açeñam—the whole;
otam—and lengthwise; paöaù—a cloth; yathä—just like; tantu—of the threads;
vitäna—in the expansion; saàsthaù—situated; yaù—that which; eñaù—this;
saàsära—of material existence; taruù—the tree; puräëaù—existing since time
immemorial; karma—toward fruitive activities; ätmakaù—naturally inclined;
puñpa—the first result, blossoming; phale—and the fruit; prasüte—being produced.
TRANSLATION
Just as woven cloth rests on the expansion of lengthwise and crosswise threads,
similarly the entire universe is expanded on the lengthwise and crosswise
potency of the Supreme Personality of Godhead and is situated within Him. The
conditioned soul has been accepting material bodies since time immemorial, and
these bodies are like great trees sustaining one’s material existence. Just as a
tree first blossoms and then produces fruit, similarly the tree of material
existence, one’s material body, produces the various results of material
existence.
PURPORT
Before a tree produces fruit, blossoms appear. Similarly, the word puñpa-phale,
according to Çréla Viçvanätha Cakravarté Öhäkura, indicates the happiness and
distress of material existence. One’s material life may appear to be blossoming,
but ultimately there will appear the bitter fruits of old age, death and other
catastrophes. Attachment to the material body, which is always inclined toward
sense gratification, is the root cause of material existence, and it is
therefore called saàsära-taru. The tendency to exploit the external energy of
the Supreme Lord has existed since time immemorial, as expressed by the words
puräëaù karmätmakaù. The material universe is an expansion of the illusory
potency of the Supreme Lord and is always dependent on Him and nondifferent from
Him. This simple understanding can relieve the conditioned souls from endless
wandering in the unhappy kingdom of mäyä.
The word puñpa-phale may also be understood as meaning sense gratification and
liberation. The tree of material existence will be further explained in the
following verses.
SB 11.12.22-23
TEXTS 22–23
TEXT
dve asya béje çata-mülas tri-nälaù
païca-skandhaù païca-rasa-prasütiù
daçaika-çäkho dvi-suparëa-néòas
tri-valkalo dvi-phalo ’rkaà praviñöaù
adanti caikaà phalam asya gådhrä
gräme-carä ekam araëya-väsäù
haàsä ya ekaà bahu-rüpam ijyair
mäyä-mayaà veda sa veda vedam
SYNONYMS
dve—two; asya—of this tree; béje—seeds; çata—hundreds; mülaù—of roots;
tri—three; nälaù—lower trunks; païca—five; skandhaù—upper trunks; païca—five;
rasa—saps; prasütiù—producing; daça—ten; eka—plus one; çäkhaù—branches; dvi—two;
suparëa—of birds; néòaù—a nest; tri—three; valkalaù—types of bark; dvi—two;
phalaù—fruits; arkam—the sun; praviñöaù—extending into; adanti—they eat or
enjoy; ca—also; ekam—one; phalam—fruit; asya—of this tree; gådhräù—those who are
lusty for material enjoyment; gräme—in householder life; caräù—living;
ekam—another; araëya—in the forest; väsäù—those who live; haàsäù—swanlike men,
saintly persons; yaù—one who; ekam—one only, the Supersoul; bahu-rüpam—appearing
in many forms; ijyaiù—by the help of those who are worshipable, the spiritual
masters; mäyä-mayam—produced by the potency of the Supreme Lord; veda—knows;
saù—such a person; veda—knows; vedam—the actual meaning of the Vedic literature.
TRANSLATION
This tree of material existence has two seeds, hundreds of roots, three lower
trunks and five upper trunks. It produces five flavors and has eleven branches
and a nest made by two birds. The tree is covered by three types of bark, gives
two fruits and extends up to the sun. Those lusty after material enjoyment and
dedicated to family life enjoy one of the tree’s fruits, and swanlike men in the
renounced order of life enjoy the other fruit. One who with the help of the bona
fide spiritual masters can understand this tree to be a manifestation of the
potency of the one Supreme Truth appearing in many forms actually knows the
meaning of the Vedic literature.
PURPORT
The two seeds of this tree are sinful and pious activities, and the hundreds of
roots are the living entities’ innumerable material desires, which chain them to
material existence. The three lower trunks represent the three modes of material
nature, and the five upper trunks represent the five gross material elements.
The tree produces five flavors—sound, form, touch, taste and aroma—and has
eleven branches—the five working senses, the five knowledge-acquiring senses and
the mind. Two birds, namely the individual soul and the Supersoul, have made
their nest in this tree, and the three types of bark are air, bile and mucus,
the constituent elements of the body. The two fruits of this tree are happiness
and distress.
Those who are busy trying to enjoy the company of beautiful women, money and
other luxurious aspects of illusion enjoy the fruit of unhappiness. One should
remember that even in the heavenly planets there is anxiety and death. Those who
have renounced material goals and taken to the path of spiritual enlightenment
enjoy the fruit of happiness. One who takes the assistance of bona fide
spiritual masters can understand that this elaborate tree is simply the
manifestation of the external potency of the Supreme Personality of Godhead, who
is ultimately one without a second. If one can see the Supreme Lord as the
ultimate cause of everything, then his knowledge is perfect. Otherwise, if one
is entangled in Vedic rituals or Vedic speculation without knowledge of the
Supreme Lord, he has not achieved the perfection of life.
SB 11.12.24
TEXT 24
TEXT
evaà gurüpäsanayaika-bhaktyä
vidyä-kuöhäreëa çitena dhéraù
vivåçcya jéväçayam apramattaù
sampadya cätmänam atha tyajästram
SYNONYMS
evam—thus (with the knowledge I have given you); guru—of the spiritual master;
upäsanayä—developed by worship; eka—unalloyed; bhaktyä—by loving devotional
service; vidyä—of knowledge; kuöhäreëa—by the ax; çitena—sharp; dhéraù—one who
is steady by knowledge; vivåçcya—cutting down; jéva—of the living entity;
äçayam—the subtle body (filled with designations created by the three modes of
material nature); apramattaù—being very careful in spiritual life;
sampadya—achieving; ca—and; ätmänam—the Supreme Personality of Godhead;
atha—then; tyaja—you should give up; astram—the means by which you achieved
perfection.
TRANSLATION
With steady intelligence you should develop unalloyed devotional service by
careful worship of the spiritual master, and with the sharpened ax of
transcendental knowledge you should cut off the subtle material covering of the
soul. Upon realizing the Supreme Personality of Godhead, you should then give up
that ax of analytic knowledge.
PURPORT
Because Uddhava had achieved the perfection of personal association with Lord
Kåñëa, there was no need for him to maintain the mentality of a conditioned
soul, and thus, as described here by the words sampadya cätmänam, Uddhava could
personally serve the lotus feet of the Lord in the spiritual world. Indeed,
Uddhava requested this opportunity at the beginning of this great conversation.
As stated here, gurüpäsanayaika-bhaktyä: one can achieve pure devotional service
by worshiping a bona fide spiritual master. It is not recommended here that one
give up pure devotional service or one’s spiritual master. Rather, it is clearly
stated by the words vidyä-kuöhäreëa that one should cultivate knowledge of the
material world as described by Lord Kåñëa in this chapter. One should fully
understand that each and every aspect of the material creation is the expansion
of the illusory potency of the Lord. Such knowledge works as a sharpened ax to
cut down the roots of material existence. In this way, even the stubborn subtle
body, created by the three modes of nature, is cut to pieces, and one becomes
apramatta, or sane and cautious in Kåñëa consciousness.
Lord Kåñëa has clearly explained in this chapter that the cowherd damsels of
Våndävana were not interested in an analytical approach to life. They simply
loved Lord Kåñëa and could not think of anything else. Lord Caitanya Mahäprabhu
taught that all His devotees should follow in the footsteps of the cowherd
damsels of Vraja in order to develop the highest intensity of selfless love of
Godhead. Lord Kåñëa has elaborately analyzed the nature of the material world so
that the conditioned souls, who are trying to enjoy it, can cut down the tree of
material existence with this knowledge. The words sampadya cätmänam indicate
that a person with such knowledge has no further material existence, because he
has already achieved the Personality of Godhead. Such a person should not loiter
in the kingdom of mäyä, perpetually refining his understanding of the illusory
creation. One who has accepted Lord Kåñëa as everything may enjoy eternal bliss
in the Lord’s service. Yet even though he remains in this world, he has no more
business with it and gives up the analytical procedures for negating it. Lord
Kåñëa therefore tells Uddhava, tyajästram: “Give up the ax of analytic knowledge
by which you have cut down your sense of proprietorship and residence in the
material world.”
Thus end the purports of the humble servants of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda to the Eleventh Canto, Twelfth Chapter, of the
Çrémad-Bhägavatam, entitled “Beyond Renunciation and Knowledge.”
SB 11.13: The Haàsa-avatära Answers the Questions of the Sons of Brahmä
CHAPTER THIRTEEN
The Haàsa-avatära Answers the Questions of the Sons of Brahmä
SB 11.13 Summary
In this chapter, Lord Çré Kåñëa explains to Uddhava how human beings,
overwhelmed by sense gratification, become bound by the three modes of nature,
and how to renounce these modes. The Lord then describes how He appeared in His
form of Haàsa before Brahmä and the four sages headed by Sanaka and revealed to
them various confidential truths.
The three modes—goodness, passion and ignorance—are related to material
intelligence, not to the soul. One should conquer the lower modes of passion and
ignorance by the mode of goodness, and then one must surpass the mode of
goodness by acting in the transcendental mode of pure goodness. By associating
with things in the mode of goodness, one becomes more fully situated in that
mode. The three modes increase their different influences through various types
of scripture, water, place, time, beneficiaries of activity, natures of
activity, birth, meditation, mantras, purificatory rituals, and so on.
Lacking discrimination, one identifies with the material body, and consequently
the mode of passion, which produces misery, takes over the mind, which is
normally in the mode of goodness. As the mind evolves its function of decision
and doubt, it creates intolerable hankerings for sense gratification.
Unfortunate persons who are bewildered by the urges of the mode of passion
become the slaves of their senses. Even though they know that the eventual
result of their work will be suffering, they cannot avoid engaging in such
fruitive work. A discriminating person, on the other hand, keeps himself
detached from the objects of the senses and, by utilizing appropriate
renunciation, takes shelter of unalloyed devotional service.
Lord Brahmä himself has no material cause. He is the cause of the creation of
all living beings and is the greatest among all the demigods. Yet even Brahmä is
always suffering agitation of the mind on account of the duties he has to
perform; therefore, when he was questioned by his sons headed by Sanaka, who
were born from his mind, about the means for driving away desires for sense
gratification, he was incapable of giving them an answer. In order to receive
some insight into this matter, he took shelter of the Supreme Personality of
Godhead, whereupon the Supreme Lord appeared before him in the form of the swan
incarnation, Lord Haàsa. Lord Haàsa proceeded to give instructions about the
categorical identity of the self, the different states of consciousness (wakeful
awareness, sleep and deep sleep) and the means for conquering over material
existence. The sages headed by Sanaka became freed from all their doubts by
hearing the words of the Lord and worshiped Him with pure devotion in mature
love of God.
SB 11.13.1
TEXT 1
TEXT
çré-bhagavän uväca
sattvaà rajas tama iti
guëä buddher na cätmanaù
sattvenänyatamau hanyät
sattvaà sattvena caiva hi
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; sattvam—goodness;
rajaù—passion; tamaù—ignorance; iti—thus known; guëäù—the modes of material
nature; buddheù—pertain to material intelligence; na—not; ca—also; ätmanaù—to
the soul; sattvena—by the material mode of goodness; anyatamau—the other two
(passion and ignorance); hanyät—may be destroyed; sattvam—the material mode of
goodness; sattvena—by purified goodness; ca—also (may be destroyed);
eva—certainly; hi—indeed.
TRANSLATION
The Supreme Personality of Godhead said: The three modes of material nature,
namely goodness, passion and ignorance, pertain to material intelligence and not
to the spirit soul. By development of material goodness one can conquer the
modes of passion and ignorance, and by cultivation of transcendental goodness
one may free oneself even from material goodness.
PURPORT
Goodness in the material world never exists in a pure form. Therefore, it is
common knowledge that on the material platform no one is working without
personal motivation. In the material world goodness is always mixed with some
amount of passion and ignorance, whereas spiritual, or purified, goodness
(viçuddha-sattva) represents the liberated platform of perfection. Materially,
one is proud to be an honest, compassionate man, but unless one is fully Kåñëa
conscious one will speak truths that are not ultimately significant, and one
will give mercy that is ultimately useless. Because the onward march of material
time removes all situations and persons from the material stage, our so-called
mercy and truth apply to situations that shortly will not exist. Real truth is
eternal, and real mercy means to situate people in eternal truth. Still, for an
ordinary person, cultivation of material goodness may be a preliminary stage on
the road to Kåñëa consciousness. For example, it is stated in the Tenth Canto of
Çrémad-Bhägavatam that one who is addicted to meat-eating cannot understand the
pastimes of Lord Kåñëa. By cultivation of the material mode of goodness,
however, one may become a vegetarian and perhaps come to appreciate the sublime
process of Kåñëa consciousness. Since it is clearly stated in Bhagavad-gétä that
the material modes of nature constantly rotate, one must take advantage of an
elevated position in material goodness to step onto the transcendental platform.
Otherwise, as the wheel of time turns one will again go into the darkness of
material ignorance.
SB 11.13.2
TEXT 2
TEXT
sattväd dharmo bhaved våddhät
puàso mad-bhakti-lakñaëaù
sättvikopäsayä sattvaà
tato dharmaù pravartate
SYNONYMS
sattvät—from the mode of goodness; dharmaù—religious principles; bhavet—arise;
våddhät—which are strengthened; puàsaù—of a person; mat-bhakti—by devotional
service to Me; lakñaëaù—characterized; sättvika—of things in the mode of
goodness; upäsayä—by serious cultivation; sattvam—the mode of goodness;
tataù—from that mode; dharmaù—religious principles; pravartate—arise.
TRANSLATION
When the living entity becomes strongly situated in the mode of goodness, then
religious principles, characterized by devotional service to Me, become
prominent. One can strengthen the mode of goodness by cultivation of those
things that are already situated in goodness, and thus religious principles
arise.
PURPORT
Since the three modes of material nature are constantly in conflict, vying for
supremacy, how is it possible that the mode of goodness can subdue the modes of
passion and ignorance? Lord Kåñëa here explains how one can be strongly fixed in
the mode of goodness, which automatically gives rise to religious principles. In
the Fourteenth Chapter of Bhagavad-gétä, Lord Kåñëa elaborately explains the
things that are in goodness, passion and ignorance. Thus, by choosing food,
attitudes, work, recreation, etc., strictly in the mode of goodness, one will
become situated in that mode. The usefulness of sattva-guëa, or the mode of
goodness, is that it produces religious principles aimed at and characterized by
devotional service to Lord Kåñëa. Without such devotional service to the Lord,
the mode of goodness is considered useless and merely another aspect of material
illusion. The word våddhät, or “strengthened, increased,” indicates clearly that
one should come to the platform of viçuddha-sattva, or purified goodness. The
word våddhät indicates growth, and growth should not be stopped until full
maturity is reached. The full maturity of goodness is called véçuddha-sattva, or
the transcendental platform on which there is no trace of any other quality. In
pure goodness all knowledge automatically manifests, and one can easily
understand one’s eternal loving relationship with Lord Kåñëa. That is the actual
meaning and purpose of dharma, or religious principles.
Çréla Madhväcärya points out in this regard that an increase in the mode of
goodness strengthens religious principles and the invigorated execution of
religious principles strengthens the mode of goodness. In that way, one can
advance higher and higher in the mode of spiritual happiness.
SB 11.13.3
TEXT 3
TEXT
dharmo rajas tamo hanyät
sattva-våddhir anuttamaù
äçu naçyati tan-mülo
hy adharma ubhaye hate
SYNONYMS
dharmaù—religious principles based on devotional service; rajaù—the mode of
passion; tamaù—the mode of ignorance; hanyät—destroy; sattva—of goodness;
våddhiù—by the increase; anuttamaù—the greatest; äçu—quickly; naçyati—is
destroyed; tat—of passion and ignorance; mülaù—the root; hi—certainly;
adharmaù—irreligion; ubhaye hate—when both are destroyed.
TRANSLATION
Religious principles, strengthened by the mode of goodness, destroy the
influence of passion and ignorance. When passion and ignorance are overcome,
their original cause, irreligion, is quickly vanquished.
SB 11.13.4
TEXT 4
TEXT
ägamo ’paù prajä deçaù
kälaù karma ca janma ca
dhyänaà mantro ’tha saàskäro
daçaite guëa-hetavaù
SYNONYMS
ägamaù—religious scriptures; apaù—water; prajäù—association with people in
general or one’s children; deçaù—place; kälaù—time; karma—activities; ca—also;
janma—birth; ca—also; dhyänam—meditation; mantraù—chanting of mantras; atha—and;
saàskäraù—rituals for purification; daça—ten; ete—these; guëa—of the modes of
nature; hetavaù—causes.
TRANSLATION
According to the quality of religious scriptures, water, one’s association with
one’s children or with people in general, the particular place, the time,
activities, birth, meditation, chanting of mantras, and purificatory rituals,
the modes of nature become differently prominent.
PURPORT
The ten items mentioned above possess superior and inferior qualities and are
thus identified as being in goodness, passion or ignorance. One can increase the
mode of goodness by selecting religious scriptures in goodness, pure water,
friendship with other persons in goodness, and so on. One should scrupulously
avoid any of these ten items that may be polluted by an inferior mode of nature.
SB 11.13.5
TEXT 5
TEXT
tat tat sättvikam evaiñäà
yad yad våddhäù pracakñate
nindanti tämasaà tat tad
räjasaà tad-upekñitam
SYNONYMS
tat tat—those things; sättvikam—in the mode of goodness; eva—indeed; eñäm—among
the ten items; yat yat—whatever; våddhäù—the sages of the past, such as
Vyäsadeva, who are expert in Vedic knowledge; pracakñate—they praise;
nindanti—they scorn; tämasam—in the mode of ignorance; tat tat—those things;
räjasam—in the mode of passion; tat—hy the sages; upekñitam—left alone, neither
praised nor criticized.
TRANSLATION
Among the ten items I have just mentioned, the great sages who understand Vedic
knowledge have praised and recommended those that are in the mode of goodness,
criticized and rejected those in the mode of ignorance, and shown indifference
to those in the mode of passion.
SB 11.13.6
TEXT 6
TEXT
sättvikäny eva seveta
pumän sattva-vivåddhaye
tato dharmas tato jïänaà
yävat småtir apohanam
SYNONYMS
sättvikäni—things in the mode of goodness; eva—indeed; seveta—he should
cultivate; pumän—a person; sattva—the mode of goodness; vivåddhaye—in order to
increase; tataù—from that (increase in goodness); dharmaù—one is fixed in
religious principles; tataù—from that (religion); jïänam—knowledge is manifest;
yävat—until; småtiù—self-realization, remembering one’s eternal identity;
apohanam—driving away (the illusory identification with the material body and
mind).
TRANSLATION
Until one revives one’s direct knowledge of the spirit soul and drives away the
illusory identification with the material body and mind caused by the three
modes of nature, one must cultivate those things in the mode of goodness. By
increasing the mode of goodness, one automatically can understand and practice
religious principles, and by such practice transcendental knowledge is awakened.
PURPORT
One who desires to cultivate the mode of goodness must consider the following
points. One should study religious scriptures that teach detachment from mental
speculation and material sense gratification, not scriptures that provide
rituals and mantras to increase material ignorance. Such materialistic
scriptures do not give attention to the Supreme Personality of Godhead and thus
are basically atheistic. One should accept pure water for quenching thirst and
cleaning the body. There is no need for a devotee to use colognes, perfume,
whiskey, beer, etc., which are all polluted manifestations of water. One should
associate with persons who are cultivating detachment from the material world
and not with those who are materially attached or sinful in their behavior. One
should live in a solitary place where devotional service is practiced and
discussed among Vaiñëavas. One should not be spontaneously attracted to busy
highways, shopping centers, sports stadiums, and so on. Concerning time, one
should rise by four o’clock in the morning and utilize the auspicious
brähma-muhürta to advance in Kåñëa consciousness. Similarly, one should avoid
the sinful influence of hours such as midnight when ghosts and demons are
encouraged to become active. Concerning work, one should execute one’s
prescribed duties, follow the regulative principles of spiritual life and
utilize all of one’s energy for pious purposes. Time should not be wasted in
frivolous or materialistic activities, of which there are now literally millions
in modern society. One can cultivate birth in the mode of goodness by accepting
the second birth of initiation from a bona fide spiritual master and learning to
chant the Hare Kåñëa mantra. One should not accept initiation or so-called
spiritual birth in unauthorized mystical or religious cults in the modes of
passion and ignorance. One should meditate upon the Supreme Personality of
Godhead as the enjoyer of all sacrifices, and similarly, one should meditate on
the lives of great devotees and saintly persons. One should not meditate on
lusty women and envious men. Concerning mantras, one should follow the example
of Çré Caitanya Mahäprabhu by chanting the Hare Kåñëa mantra and not other
songs, verses, poetry or mantras that glorify the kingdom of illusion.
Purificatory rituals should be performed to purify the spirit soul and not to
bring down material blessings on one’s material household.
One who increases the mode of goodness will certainly become fixed in religious
principles, and automatically knowledge will arise. As knowledge increases one
is able to understand the eternal spirit soul and the Supreme Soul, Lord Kåñëa.
Thus the soul becomes free from the artificial imposition of the gross and
subtle material bodies caused by the modes of material nature. Spiritual
knowledge burns to ashes the material designations that cover the living entity,
and one’s real, eternal life begins.
SB 11.13.7
TEXT 7
TEXT
veëu-saìgharña-jo vahnir
dagdhvä çämyati tad-vanam
evaà guëa-vyatyaya-jo
dehaù çämyati tat-kriyaù
SYNONYMS
veëu—of bamboo; saìgharña-jaù—generated by the friction; vahniù—fire;
dagdhvä—having burned; çämyati—is pacified; tat—of bamboo; vanam—the forest;
evam—thus; guëa—of the modes of nature; vyatyaya-jaù—generated by interaction;
dehaù—the material body; çämyati—is pacified; tat—as the fire; kriyaù—performing
the same action.
TRANSLATION
In a bamboo forest the wind sometimes rubs the bamboo stalks together, and such
friction generates a blazing fire that consumes the very source of its birth,
the bamboo forest. Thus, the fire is automatically calmed by its own action.
Similarly, by the competition and interaction of the material modes of nature,
the subtle and gross material bodies are generated. If one uses his mind and
body to cultivate knowledge, then such enlightenment destroys the influence of
the modes of nature that generated one’s body. Thus, like the fire, the body and
mind are pacified by their own actions in destroying the source of their birth.
PURPORT
The word guëa-vyatyaya-jaù is significant in this verse. Vyatyaya indicates
change or inversion in the normal order of things. Çréla Bhaktisiddhänta
Sarasvaté Öhäkura has described the concept of vyatyaya by giving the Sanskrit
synonym vaiñamya, which indicates inequality or disproportionate diversity.
Thus, it is understood by the term guëa-vyatyaya-jaù that the body is generated
by the unstable relationships of the three modes of material nature, which exist
everywhere in constantly changing proportions. There is constant strife among
the modes of nature. A good person is sometimes torn by passion, and a
passionate person sometimes wants to give up everything and rest. An ignorant
person may sometimes become disgusted with his depraved life, and a passionate
person may sometimes indulge in bad habits in the mode of ignorance. Due to the
interactive conflict of the modes of nature, one wanders throughout material
nature creating one body after another by one’s own work, karma. As it is said,
variety is the mother of enjoyment, and the variety of material modes gives hope
to the conditioned souls that by changing their material situation their
unhappiness and frustration can be turned into happiness and satisfaction. But
even if one acquires relative material happiness, that will soon be disturbed by
the inevitable flux of the material modes.
SB 11.13.8
TEXT 8
TEXT
çré-uddhava uväca
vidanti martyäù präyeëa
viñayän padam äpadäm
tathäpi bhuïjate kåñëa
tat kathaà çva-kharäja-vat
SYNONYMS
çré-uddhavaù uväca—Çré Uddhava said; vidanti—they know; martyäù—human beings;
präyeëa—generally; viñayän—sense gratification; padam—a situation; äpadäm—of
many miserable conditions; tathä api—even so; bhuïjate—they enjoy; kåñëa—O
Kåñëa; tat—such sense gratification; katham—how is it possible; çva—dogs;
khara—asses; aja—and goats; vat—just like.
TRANSLATION
Çré Uddhava said: My dear Kåñëa, generally human beings know that material life
brings great future unhappiness, and still they try to enjoy material life. My
dear Lord, how can one in knowledge act just like a dog, an ass or a goat?
PURPORT
The standard methods of enjoyment in the material world are sex, money and false
prestige, all of which are obtained with great suffering and eventually lost.
One engaged in material life suffers in the present and has only a very bleak
future to look forward to in the continuing cycle of birth and death. Thus, how
can human beings who have seen these things and know them very well continue to
enjoy life like dogs, asses and goats? Often a dog will approach a bitch for
sex, but the lady dog may not be attracted and will show her teeth, snarl and
threaten the poor dog with serious injury. Still he goes about his business
trying to get a little sex pleasure. Similarly, many times a dog risks being
beaten or shot while stealing some food in a place where he knows he should not
go. The ass is very attracted to the she-ass, but the lady ass often kicks him
in the legs. Similarly, the ass’s master gives the ass a handful of grass, which
the poor ass could get anywhere, and then burdens him with great loads. The goat
is generally raised for slaughter, and even when the goat is brought into the
slaughterhouse he shamelessly goes after the lady goat to get sex pleasure. In
this way, even at the risk of being shot, bitten, beaten and slaughtered,
animals persist in their foolish sense gratification. How can an educated human
being commit himself to such a condemned way of life, wherein the result is
practically the same as that of the animals? If by cultivating the mode of
goodness one’s life is filled with happiness, enlightenment and future rewards,
why would anyone cultivate the modes of passion and ignorance? This is Uddhava’s
question.
SB 11.13.9-10
TEXTS 9–10
TEXT
çré-bhagavän uväca
aham ity anyathä-buddhiù
pramattasya yathä hådi
utsarpati rajo ghoraà
tato vaikärikaà manaù
rajo-yuktasya manasaù
saìkalpaù sa-vikalpakaù
tataù kämo guëa-dhyänäd
duùsahaù syäd dhi durmateù
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; aham—false
identification with the material body and mind; iti—thus;
anyathä-buddhiù—illusory knowledge; pramattasya—of one who is bereft of actual
intelligence; yathä—accordingly; hådi—within the mind; utsarpati—arises;
rajaù—passion; ghoram—which brings terrible suffering; tataù—then;
vaikärikam—(originally) in the mode of goodness; manaù—the mind; rajaù—in
passion; yuktasya—of that which is engaged; manasaù—of the mind;
saìkalpaù—material determination; sa-vikalpakaù—along with variation and
alternation; tataù—from that; kämaù—full-fledged material desire; guëa—in the
modes of nature; dhyänät—from concentration; duùsahaù—unbearable; syät—it must
so be; hi—certainly; durmateù—of a foolish person.
TRANSLATION
The Supreme Personality of Godhead said: My dear Uddhava, a person bereft of
intelligence first falsely identifies himself with the material body and mind,
and when such false knowledge arises within one’s consciousness, material
passion, the cause of great suffering, pervades the mind, which by nature is
situated in goodness. Then the mind, contaminated by passion, becomes absorbed
in making and changing many plans for material advancement. Thus, by constantly
thinking of the modes of material nature, a foolish person is afflicted with
unbearable material desires.
PURPORT
Those who are trying to enjoy material sense gratification are not actually
intelligent, although they consider themselves most intelligent. Although such
foolish persons themselves criticize the miseries of material life in
innumerable books, songs, newspapers, television programs, civic committees,
etc., they cannot desist from material life for a single moment. The process by
which one is helplessly bound in illusion is clearly described here.
A materialistic person is always thinking, “Oh, what a beautiful house. I wish
we could buy it” or “What a beautiful woman. I wish I could touch her” or “What
a powerful position. I wish I could occupy it,” and so on. The words saìkalpaù
sa-vikalpakaù indicate that a materialist is always making new plans or
modifying his old plans to increase his material enjoyment, although in his
saner moments he admits that material life is full of suffering. The mind is
created from the mode of goodness, as described in Säìkhya philosophy, and the
natural, peaceful situation of the mind is pure love of Kåñëa, in which there is
no mental disturbance, disappointment or confusion. Artificially, the mind is
dragged down to a lower platform in passion or ignorance, and thus one is never
satisfied.
SB 11.13.11
TEXT 11
TEXT
karoti käma-vaça-gaù
karmäëy avijitendriyaù
duùkhodarkäëi sampaçyan
rajo-vega-vimohitaù
SYNONYMS
karoti—performs; käma—of material desires; vaça—under the control; gaù—having
gone; karmäëi—fruitive activities; avijita—uncontrolled; indriyaù—whose senses;
duùkha—unhappiness; udarkäëi—bringing as a future result; sampaçyan—seeing
clearly; rajaù—of the mode of passion; vega—by the force; vimohitaù—bewildered.
TRANSLATION
One who does not control the material senses comes under the control of material
desires and is thus bewildered by the strong waves of the mode of passion. Such
a person executes material activities, although clearly seeing that the result
will be future unhappiness.
SB 11.13.12
TEXT 12
TEXT
rajas-tamobhyäà yad api
vidvän vikñipta-dhéù punaù
atandrito mano yuïjan
doña-dåñöir na sajjate
SYNONYMS
rajaù-tamobhyäm—by the modes of passion and ignorance; yat api—even though;
vidvän—a learned person; vikñipta—bewildered; dhéù—the intelligence;
punaù—again; atandritaù—carefully; manaù—the mind; yuïjan—engaging; doña—the
contamination of material attachment; dåñöiù—seeing clearly; na—not;
sajjate—becomes attached.
TRANSLATION
Although the intelligence of a learned person may be bewildered by the modes of
passion and ignorance, he should again carefully bring the mind under control.
By clearly seeing the contamination of the modes of nature, he does not become
attached.
SB 11.13.13
TEXT 13
TEXT
apramatto ’nuyuïjéta
mano mayy arpayaï chanaiù
anirviëëo yathä-kälaà
jita-çväso jitäsanaù
SYNONYMS
apramattaù—attentive and grave; anuyuïjéta—one should fix; manaù—the mind;
mayi—in Me; arpayan—placing; çanaiù—gradually, step by step; anirviëëaù—without
being lazy or morose; yathä-kälam—at least three times a day (dawn, noon and
sunset); jita—having conquered; çväsaù—the breathing process; jita—having
conquered; äsanaù—the sitting postures.
TRANSLATION
A person should be attentive and grave and never lazy or morose. Mastering the
yoga procedures of breathing and sitting properly, one should practice fixing
the mind on Me at dawn, noon and sunset, and thus gradually the mind should be
completely absorbed in Me.
SB 11.13.14
TEXT 14
TEXT
etävän yoga ädiñöo
mac-chiñyaiù sanakädibhiù
sarvato mana äkåñya
mayy addhäveçyate yathä
SYNONYMS
etävän—actually this; yogaù—yoga system; ädiñöaù—instructed; mat-çiñyaiù—by My
devotees; sanaka-ädibhiù—headed by Sanaka-kumära; sarvataù—from all sides;
manaù—the mind; äkåñya—withdrawing; mayi—in Me; addhä—directly; äveçyate—is
absorbed; yathä—accordingly.
TRANSLATION
The actual yoga system as taught by My devotees, headed by Sanaka-kumära, is
simply this: Having withdrawn the mind from all other objects, one should
directly and appropriately absorb it in Me.
PURPORT
The word yathä (“accordingly” or “properly”) indicates that like Uddhava one
should hear directly from Lord Kåñëa or His bona fide representative and
directly (addhä) fix the mind in Lord Kåñëa.
SB 11.13.15
TEXT 15
TEXT
çré-uddhava uväca
yadä tvaà sanakädibhyo
yena rüpeëa keçava
yogam ädiñöavän etad
rüpam icchämi veditum
SYNONYMS
çré-uddhavaù uväca—Çré Uddhava said; yadä—when; tvam—You; sanaka-ädibhyaù—to
Sanaka, etc.; yena—by which; rüpeëa—form; keçava—my dear Keçava; yogam—the
process of fixing the mind in the Absolute Truth; ädiñöavän—You have instructed;
etat—that; rüpam—form; icchämi—I desire; veditum—to know.
TRANSLATION
Çré Uddhava said: My dear Keçava, at what time and in what form did You instruct
the science of yoga to Sanaka and his brothers? I now desire to know about these
things.
SB 11.13.16
TEXT 16
TEXT
çré-bhagavän uväca
puträ hiraëyagarbhasya
mänasäù sanakädayaù
papracchuù pitaraà sükñmäà
yogasyaikäntikém gatim
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead; puträù—the sons;
hiraëya-garbhasya—of Lord Brahmä; mänasäù—born of the mind; sanaka-ädayaù—headed
by Sanaka Åñi; papracchuù—inquired; pitaram—from their father (Brahmä);
sükñmäm—subtle and therefore difficult to understand; yogasya—of the science of
yoga; ekäntikém—the supreme; gatim—destination.
TRANSLATION
The Supreme Personality of Godhead said: Once, the mental sons of Lord Brahmä,
namely, the sages headed by Sanaka, inquired from their father about the
difficult subject matter of the supreme goal of yoga.
SB 11.13.17
TEXT 17
TEXT
sanakädaya ücuù
guëeñv äviçate ceto
guëäç cetasi ca prabho
katham anyonya-santyägo
mumukñor atititérñoù
SYNONYMS
sanaka-ädayaù ücuù—the sages headed by Sanaka said; guëeñu—in the sense objects;
äviçate—directly enters; cetaù—the mind; guëäù—the sense objects; cetasi—within
the mind; ca—also (enter); prabho—O Lord; katham—what is the process; anyonya—of
the mutual relationship between the sense objects and the mind;
santyägaù—renunciation; mumukñoù—of one desiring liberation; atititérñoù—of one
desiring to cross over sense gratification.
TRANSLATION
The sages headed by Sanaka said: O Lord, people’s minds are naturally attracted
to material sense objects, and similarly the sense objects in the form of desire
enter within the mind. Therefore, how can a person who desires liberation, who
desires to cross over activities of sense gratification, destroy this mutual
relationship between the sense objects and the mind? Please explain this to us.
PURPORT
As described above, as long as one is a conditioned soul the modes of material
nature, manifested in the form of sense objects, constantly disturb the mind,
and by their harassment one is deprived of the actual perfection of life.
SB 11.13.18
TEXT 18
TEXT
çré-bhagavän uväca
evaà påñöo mahä-devaù
svayambhür bhüta-bhävanaù
dhyäyamänaù praçna-béjaà
näbhyapadyata karma-dhéù
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; evam—thus;
påñöaù—questioned; mahä-devaù—the great god Brahmä; svayam-bhüù—without material
birth (born directly from the body of Garbhodakaçäyé Viñëu); bhüta—of all
conditioned souls; bhävanaù—the creator (of their conditioned life);
dhyäyamänaù—seriously considering; praçna—of the question; béjam—the essential
truth; na abhyapadyata—did not reach; karma-dhéù—intelligence bewildered by his
own activities of creation.
TRANSLATION
The Supreme Personality of Godhead said: My dear Uddhava, Brahmä himself, who is
born directly from the body of the Lord and who is the creator of all living
entities within the material world, being the best of the demigods, seriously
contemplated the question of his sons headed by Sanaka. The intelligence of
Brahmä, however, was affected by his own activities of creation, and thus he
could not discover the essential answer to this question.
PURPORT
Çréla Jéva Gosvämé has quoted three verses from the Second Canto of
Çrémad-Bhägavatam as follows. In the Ninth Chapter, verse 32, Lord Kåñëa blessed
Brahmä with realized knowledge of the Lord’s actual form, qualities and
activities. In the Ninth Chapter, verse 37, the Lord ordered Brahmä to rigidly
carry out the Lord’s injunctions and affirmed that Brahmä would thus never be
bewildered in his cosmic decision-making. In the Sixth Chapter, verse 34, Lord
Brahmä assured his son Närada, “O Närada, because I have caught hold of the
lotus feet of the Supreme Personality of Godhead, Hari, with great zeal,
whatever I say has never proved to have been false, nor is the progress of my
mind ever deterred, nor are my senses ever degraded by temporary attachment to
matter.”
In the present verse in this Thirteenth Chapter of the Eleventh Canto, Lord
Kåñëa states that Brahmä unfortunately did become bewildered by his creative
functions, thus providing a grave lesson to all of the Lord’s empowered
representatives. Although one may be elevated to an exalted position in the
Lord’s transcendental service, at any moment there is danger of false pride
polluting one’s devotional mentality.
SB 11.13.19
TEXT 19
TEXT
sa mäm acintayad devaù
praçna-pära-titérñayä
tasyähaà haàsa-rüpeëa
sakäçam agamaà tadä
SYNONYMS
saù—he (Lord Brahmä); mäm—Me; acintayat—remembered; devaù—the original demigod;
praçna—of the question; pära—the end, conclusion (the answer); titérñayä—with a
desire to attain, understand; tasya—unto him; aham—I; haàsa-rüpeëa—in My form of
Haàsa; sakäçam—visible; agamam—became; tadä—at that time.
TRANSLATION
Lord Brahmä desired to attain the answer to the question that was puzzling him,
and thus he fixed his mind on Me, the Supreme Lord. At that time, in My form of
Haàsa, I became visible to Lord Brahmä.
PURPORT
Haàsa means “swan,” and the specific ability of the swan is to separate a
mixture of milk and water, extracting the rich, milky portion. Similarly, Lord
Kåñëa appeared as Haàsa, or the swan, in order to separate the pure
consciousness of Lord Brahmä from the modes of material nature.
SB 11.13.20
TEXT 20
TEXT
dåñövä mäm ta upavrajya
kåtva pädäbhivandanam
brahmäëam agrataù kåtvä
papracchuù ko bhavän iti
SYNONYMS
dåñövä—thus seeing; mäm—Me; te—they (the sages); upavrajya—approaching;
kåtvä—offering; päda—at the lotus feet; abhivandanam—obeisances; brahmäëam—Lord
Brahmä; agrataù—in front; kåtvä—keeping; papracchuù—they asked; kaù bhavän—“who
are You, sir?”; iti—thus.
TRANSLATION
Thus seeing Me, the sages, placing Brahmä in the lead, came forward and
worshiped My lotus feet. Then they frankly asked Me, “Who are You?”
PURPORT
Çréla Bhaktisiddhänta Sarasvaté Öhäkura comments, “When Brahmä was unable to
answer the question placed by the sages, he fixed his mind in thought of the
Supreme Lord. The Lord then assumed the form of Haàsa and appeared before Lord
Brahmä and the sages, who proceeded to inquire about the specific identity of
the Lord.”
SB 11.13.21
TEXT 21
TEXT
ity ahaà munibhiù påñöas
tattva-jijïäsubhis tadä
yad avocam ahaà tebhyas
tad uddhava nibodha me
SYNONYMS
iti—thus; aham—I; munibhiù—by the sages; påñöaù—questioned; tattva—the truth
about the goal of yoga; jijïäsubhiù—by those desiring to know; tadä—at that
time; yat—that which; avocam—spoke; aham—I; tebhyaù—unto them; tat—that;
uddhava—My dear Uddhava; nibodha—please learn; me—from Me.
TRANSLATION
My dear Uddhava, the sages, being eager to understand the ultimate truth of the
yoga system, thus inquired from Me. Now please hear as I explain that which I
spoke unto the sages.
SB 11.13.22
TEXT 22
TEXT
vastuno yady anänätva
ätmanaù praçna édåçaù
kathaà ghaöeta vo viprä
vaktur vä me ka äçrayaù
SYNONYMS
vastunaù—of the essential reality; yadi—if; anänätve—in the concept of
nonindividuality; ätmanaù—of the jéva soul; praçnaù—question; édåçaù—such;
katham—how; ghaöeta—is it possible or appropriate; vaù—of you who are asking;
vipräù—O brähmaëas; vaktuù—of the speaker; vä—or; me—of Me; kaù—what is;
äçrayaù—the real situation or resting place.
TRANSLATION
My dear brähmaëas, if, when asking Me who I am, you believe that I am also a
jéva soul and that there is no ultimate difference between us—since all souls
are ultimately one without individuality—then how is your question possible or
appropriate? Ultimately, what is the real situation or resting place both of
yourselves and of Me?
PURPORT
Äçraya means “the resting place” or “shelter.” Lord Kåñëa’s question “That is
our actual resting place or shelter?” means “What is our ultimate nature or
constitutional position?” This is because no one can come to rest or be
satisfied unless one is in one’s natural position. The example is given that one
may travel all over the world, but ultimately one becomes satisfied by returning
to one’s own home. Similarly, a crying child is satisfied when embraced by its
own mother. By inquiring about the shelter or resting place of Himself and the
brähmaëas, the Lord is indicating the eternal, constitutional position of every
living entity
If Lord Kåñëa were also in the jéva category, and if all living entities
including Him were thus equal, there would be no deep purpose in one living
entity inquiring and another answering. Only one who is in a superior position
can meaningfully answer important questions. It may be argued that the bona fide
spiritual master answers all the questions of the disciple, and yet the guru is
in the jéva category. The answer is that the bona fide spiritual master speaks
not on his own behalf but as a representative of the Supreme Personality of
Godhead, who is in the Viñëu category. A so-called guru speaking on his own
behalf as a jéva soul is useless and is unable to meaningfully answer serious
questions. Thus, the sages’ question ko bhavän (“Who are You?”) indicates that
the Supreme Personality of Godhead is eternally an individual person. And
because the sages headed by Lord Brahmä offered obeisances and worshiped the
Lord, it is understood that He is the Supreme Personality of Godhead. Lord
Brahmä, as the first created being in this universe, could not accept any other
living entity except the Lord as worshipable.
Lord Kåñëa’s actual purpose is to explain the ultimate perfection of yoga, which
the sages were desiring to know. If one becomes fixed in transcendental
knowledge, the mutual attraction between the material mind and the material
sense objects automatically ceases. The spiritual mind is not attracted to
material objects of gratification, and thus by spiritualizing the mind, material
existence automatically slackens. By questioning the propriety of the sages’
question, the Lord is assuming the position of the spiritual master and
preparing to give valuable instructions. One should never be envious of a bona
fide spiritual master, especially if, as in the case of Lord Haàsa speaking to
the sages headed by Brahmä and Sanaka-kumära, the guru is the Supreme
Personality of Godhead Himself.
SB 11.13.23
TEXT 23
TEXT
païcätmakeñu bhüteñu
samäneñu ca vastutaù
ko bhavän iti vaù praçno
väcärambho hy anarthakaù
SYNONYMS
païca—of five elements; ätmakeñu—made of; bhüteñu—thus existing; samäneñu—being
the same; ca—also; vastutaù—in essence; kaù—who; bhavän—are You; iti—thus;
vaù—your; praçnaù—question; väcä—merely with words; ärambhaù—such an endeavor;
hi—certainly; anarthakaù—without real meaning or purpose.
TRANSLATION
If by asking Me “Who are You?” you were referring to the material body, then I
must point out that all material bodies are constituted of five elements, namely
earth, water, fire, air and ether. Thus, you should have asked, “Who are you
five?” If you consider that all material bodies are ultimately one, being
constituted essentially of the same elements, then your question is still
meaningless, since there would be no deep purpose in distinguishing one body
from another. Thus, it appears that in asking My identity, you are merely
speaking words, without any real meaning or purpose.
PURPORT
Çréla Viçvanätha Cakravarté Öhäkura explains this verse as follows. “In the
previous verse Lord Kåñëa demonstrated that if the sages accepted the impersonal
philosophy that all living beings are ultimately one in all respects, their
question ‘Who are You?’ was meaningless, since there would be no philosophical
basis to distinguish one manifestation of spirit soul from another. In this
verse the Lord refutes the false identification with the material body composed
of five elements. If the sages accepted the body as the self, then their
question was meaningless, since they would have to ask, ‘Who are you five?’ If
the sages replied that although the body is composed basically of five elements
and these elements combine and thus form one unique substance, then the Lord has
already replied by the words samäneñu ca vastutaù. The bodies of human beings,
demigods, animals, etc., are all composed of the same five elements and are
essentially the same. Therefore the question ‘Who are You?’ is ultimately
meaningless. Thus, if one accepts either the theory that all living entities are
ultimately the same or the theory that all living entities are ultimately
nondifferent from their material bodies, in both cases the question of the sages
is meaningless.
“The sages might argue that even among learned persons it is common practice to
ask questions and give answers on many subjects as a part of normal life. The
sages could point out that Lord Kåñëa also distinguished among them, by His
saying vipräù, ‘O brähmaëas,’ and vaù, or ‘your [question],’ as expressed in
this verse. In this way it is seen that the Lord also accepts the ordinary
customs of questions and answers. To answer this argument, Lord Kåñëa states,
väcärambho hy anarthakaù. The Lord states, ‘My addressing you as brähmaëas is
merely an exhibition of words if we are ultimately not different. I merely
reciprocated with your approach to Me. Therefore, if we are ultimately one,
neither My statement nor your question has any real meaning. I can conclude
therefore by your question to Me that you are all not actually very intelligent.
Therefore, why are you inquiring after ultimate knowledge? Aren’t you all
embarrassed?’”
Çréla Madhväcärya points out in this regard that the question of the sages was
not appropriate, since they had already seen their father, Lord Brahmä,
worshiping the lotus feet of Lord Haàsa. Since their spiritual master and father
was worshiping Lord Haàsa, they should have immediately understood the Lord’s
position, and their question is thus meaningless.
SB 11.13.24
TEXT 24
TEXT
manasä vacasä dåñöyä
gåhyate ’nyair apéndriyaiù
aham eva na matto ’nyad
iti budhyadhvam aïjasä
SYNONYMS
manasä—by the mind; vacasä—by speech; dåñöyä—by sight; gåhyate—is perceived and
thus accepted; anyaiù—by others; api—even; indriyaiù—senses; aham—I; eva—indeed;
na—not; mattaù—besides Me; anyat—anything else; iti—thus; budhyadhvam—you should
all understand; aïjasä—by straightforward analysis of the facts.
TRANSLATION
Within this world, whatever is perceived by the mind, speech, eyes or other
senses is Me alone and nothing besides Me. All of you please understand this by
a straightforward analysis of the facts.
PURPORT
Lord Kåñëa has already explained that if the sages consider all living entities
to be the same, or if they consider the living entity to be the same as his
body, then their question (“Who are You?”) is inappropriate. Now the Lord
refutes the conception that He is a Supreme God far beyond and different from
everything within this world. Modern agnostic philosophers preach that God
created the world and then retired or went away. According to them, God has no
tangible connection with this world, nor does He interfere in human affairs.
Ultimately, they claim, God is so great that He cannot be known; therefore no
one should waste time trying to understand God. To refute such foolish ideas,
the Lord here explains that since everything is the expansion of His potency, He
is not different from anything. Nothing can exist separately from the Supreme
Personality of Godhead, and thus everything shares in the Lord’s nature,
although some manifestations are superior and others inferior. The Lord is
testing the intelligence of the sages by pointing out various contradictions in
their questions. Even if the Lord is supreme, He is not different from His
creation; therefore, what is the meaning of the question “Who are You?” We can
clearly see that the Lord is paving the way for a deep discussion of spiritual
knowledge.
SB 11.13.25
TEXT 25
TEXT
guëeñv äviçate ceto
guëäç cetasi ca prajäù
jévasya deha ubhayaà
guëäç ceto mad-ätmanaù
SYNONYMS
guëeñu—in the sense objects; äviçate—enters; cetaù—the mind; guëäù—the sense
objects; cetasi—in the mind; ca—also (enter); prajäù—My dear sons; jévasya—of
the living entity; dehaù—the outward body, existing as designation; ubhayam—both
of these; guëäù—the sense objects; cetaù—the mind; mat-ätmanaù—having Me as the
Supreme Soul.
TRANSLATION
My dear sons, the mind has a natural proclivity to enter into the material sense
objects, and similarly the sense objects enter into the mind; but both this
material mind and the sense objects are merely designations that cover the
spirit soul, who is part and parcel of Me.
PURPORT
Lord Kåñëa in the form of Haàsa-avatära, on the pretext of finding
contradictions in the simple inquiry of the sons of Brahmä (“Who are You?”), is
actually preparing to teach the sages perfect spiritual knowledge, but only
after first rejecting two false concepts of life, namely that all living
entities are the same in all respects and that the living entity is identical
with his outward or subtle body. Lord Kåñëa now answers the difficult question
that puzzled even Lord Brahmä. According to Çréla Viçvanätha Cakravarté Öhäkura,
the sons of Lord Brahmä were thinking as follows. “Our dear Lord, if it is
indeed true that we are unintelligent, still Your Lordship has stated that You
are actually everything because everything is the expansion of Your potency.
Therefore, You are also the mind and the sense objects, which are the subject
matter of our question. The material sense objects always enter into the
functions of the mind, and similarly, the mind always enters into the material
sense objects. Thus, it is proper that we inquire from Your Lordship about the
process by which the sense objects will no longer enter the mind and the mind
will no longer enter the sense objects. Please be merciful and give us the
answer.” The Lord answers as follows. “My dear sons, it is a fact that the mind
enters into the material sense objects and the sense objects into the mind.
Thus, although the living entity is actually part and parcel of Me, being, as I
am also, eternally conscious, and although the eternal form of the living entity
is spiritual, in conditioned life the living entity artificially imposes upon
himself the mind and sense objects, which act as covering designations of the
eternal soul. Since it is the natural function of the material mind and sense
objects to mutually interact, how can you possibly endeavor to prevent such a
mutual attraction? Since both the material mind and sense objects are useless,
they both should be completely given up, and thus automatically you will be free
from all material duality.”
Çréla Çrédhara Svämé points out that the symptom of the material mind is the
tendency to consider oneself to be the ultimate doer and enjoyer. Naturally, one
with such a puffed-up mentality is helplessly attracted by the sense objects.
One who considers himself to be the doer and enjoyer will be irresistibly
attracted to the means for attaining sense gratification and false prestige,
namely, exploitation of material objects. Above the material mind, however, is
intelligence, which can perceive the existence of the eternal spirit soul. It is
not possible to separate the material mind from the sense objects, because they
naturally exist together. Therefore, by intelligence, one must realize one’s
eternal form as spirit soul, part and parcel of the Lord, and completely reject
the bogus material mentality. One who revives his original spiritual mentality
becomes automatically detached from material attraction. Therefore, one should
cultivate knowledge of the falsity of sense gratification. When the mind or
senses are attracted to material enjoyment, the superior intelligence must
immediately detect such illusion. In this way, one should purify one’s
mentality. By devotional service to the Lord, such detachment and intelligence
automatically awaken, and by full understanding of one’s original spiritual
form, one is properly situated in eternal consciousness.
SB 11.13.26
TEXT 26
TEXT
guëeñu cäviçac cittam
abhékñëaà guëa-sevayä
guëäç ca citta-prabhavä
mad-rüpa ubhayaà tyajet
SYNONYMS
guëeñu—in the sense objects; ca—and; äviçat—entered; cittam—the mind;
abhékñëam—again and again; guëa-sevayä—by sense gratification; guëäù—and the
material sense objects; ca—also; citta—within the mind; prabhaväù—existing
prominently; mat-rüpaù—one who has realized that he is not different from Me,
and who is thus absorbed in My form, pastimes, etc.; ubhayam—both (the mind and
sense objects); tyajet—should give up.
TRANSLATION
A person who has thus achieved Me by understanding that he is not different from
Me realizes that the material mind is lodged within the sense objects because of
constant sense gratification, and that the material objects are existing
prominently within the material mind. Having understood My transcendental
nature, he gives up both the material mind and its objects.
PURPORT
The Lord again states here that it is most difficult to separate the material
mind from its objects because the material mind by definition considers itself
to be the doer and enjoyer of everything. It must be understood that giving up
the material mind does not mean giving up all mental activities, but instead
means purifying the mind and engaging one’s enlightened mentality in the
devotional service of the Lord. Since time immemorial the material mind and
senses have been in contact with the sense objects; therefore, how is it
possible for the material mind to give up its objects, which are the basis of
its existence? And not only does the mind reach out to material objects, but
also, because of the mind’s desires, the material objects cannot remain out of
the mind, helplessly entering at every moment. Thus, separation between the mind
and sense objects is not actually feasible, nor does it serve any purpose. If
one retains a material mentality, considering oneself to be supreme, one may
renounce sense gratification, considering it to be ultimately the cause of
unhappiness, but one will not be able to remain on such an artificial platform,
nor will such renunciation serve any real purpose. Without surrender to the
lotus feet of the Lord, mere renunciation cannot take one out of this material
world.
Just as the sun’s rays are part of the sun, the living entities are part of the
Supreme Personality of Godhead. When the living entity is completely absorbed in
his identity as the part and parcel of the Personality of Godhead, he becomes
actually wise and easily gives up the material mind and sense objects. The word
mad-rüpaù in this verse indicates absorption of the mind in the form, qualities,
pastimes and associates of the Supreme Personality of Godhead. Immersed in such
ecstatic meditation, one should render devotional service to the Lord, and this
will automatically drive away the influence of sense gratification. By himself,
the living entity does not have the potency to give up his false identification
with the material mind and sense objects, but by worshiping the Lord in the mood
of being His eternal part-and-parcel servant, one is infused with the Lord’s
potency, which easily drives away the darkness of ignorance.
SB 11.13.27
TEXT 27
TEXT
jägrat svapnaù suñuptaà ca
guëato buddhi-våttayaù
täsäà vilakñaëo jévaù
säkñitvena viniçcitaù
SYNONYMS
jägrat—being awake; svapnaù—dreaming; su-suptam—deep sleep; ca—also;
guëataù—caused by the modes of nature; buddhi—of intelligence; våttayaù—the
functions; täsäm—from such functions; vilakñaëaù—possessing different
characteristics; jévaù—the living entity; säkñitvena—with the characteristic of
being a witness; viniçcitaù—is ascertained.
TRANSLATION
Waking, sleeping and deep sleep are the three functions of the intelligence and
are caused by the modes of material nature. The living entity within the body is
ascertained to possess characteristics different from these three states and
thus remains us a witness to them.
PURPORT
The spirit soul actually has nothing to do with the material world, having no
permanent or natural relationship with it. Real renunciation means to give up
the illusory identification with matter in its subtle and gross forms. Suñuptam,
or deep sleep, indicates sleeping without any dreams or conscious activity.
These three states are described by Lord Kåñëa as follows:
sattväj jägaraëaà vidyäd
rajasä svapnam ädiçet
prasväpaà tamasä jantos
turéyaà triñu santatam
“One should know that wakefulness is born of the mode of goodness, dreams from
the mode of passion, and deep dreamless sleep from the mode of ignorance. The
fourth element, pure consciousness, is different from these three and pervades
them.” (Bhäg. 11.25.20) Real freedom means säkñitvena, or to exist as a witness
to the functions of illusion. Such an advantageous position is achieved by
development of Kåñëa consciousness.
SB 11.13.28
TEXT 28
TEXT
yarhi saàsåti-bandho ’yam
ätmano guëa-våtti-daù
mayi turye sthito jahyät
tyägas tad guëa-cetasäm
SYNONYMS
yarhi—whereas; saàsåti—of material intelligence or material existence;
bandhaù—bondage; ayam—this is; ätmanaù—of the soul; guëa—in the modes of nature;
våtti-daù—that which gives occupations; mayi—in Me; turye—in the fourth element
(beyond wakefulness, dreaming and deep sleep); sthitaù—being situated;
jahyät—one should give up; tyägaù—renunciation; tat—at that time; guëa—of the
material sense objects; cetasäm—and of the material mind.
TRANSLATION
The spirit soul is trapped in the bondage of material intelligence, which awards
him constant engagement in the illusory modes of nature. But I am the fourth
stage of consciousness, beyond wakefulness, dreaming and deep sleep. Becoming
situated in Me, the soul should give up the bondage of material consciousness.
At that time, the living entity will automatically renounce the material sense
objects and the material mind.
PURPORT
Lord Kåñëa now specifically answers the questions that the sages originally
placed before Lord Brahmä. Ultimately, the spirit soul has nothing to do with
the material sense objects and modes of nature. But because of one’s false
identification with the material body, the modes of nature are empowered to
engage one in illusory occupations. By destroying this false identification with
matter, the soul gives up the illusory occupations awarded by the modes of
nature. It is clearly stated in this verse that the living entity is not
empowered to independently free himself from illusion, but must situate himself
in Kåñëa consciousness, in full awareness of the Supreme Lord.
SB 11.13.29
TEXT 29
TEXT
ahaìkära-kåtaà bandham
ätmano ’rtha-viparyayam
vidvän nirvidya saàsära-
cintäà turye sthitas tyajet
SYNONYMS
ahaìkära—by false ego; kåtam—produced; bandham—bondage; ätmanaù—of the soul;
artha—of that which is really valuable; viparyayam—being the opposite;
vidvän—one who knows; nirvidya—being detached; saàsära—in material existence;
cintäm—constant thoughts; turye—in the fourth element, the Lord; sthitaù—being
situated; tyajet—should give up.
TRANSLATION
The false ego of the living entity places him in bondage and awards him exactly
the opposite of what he really desires. Therefore, an intelligent person should
give up his constant anxiety to enjoy material life and remain situated in the
Lord, who is beyond the functions of material consciousness.
PURPORT
Çréla Çrédhara Svämé comments as follows. “How does material existence cause the
bondage of the living entity, and how can such bondage be given up? The Lord
explains this here by the word ahaìkära-kåtam. Because of false ego, one is
bound up in the network of illusion. Artha-viparyayam indicates that although
the living entity desires blissful life, eternity and knowledge, he adopts
procedures that actually cover over his eternal, blissful nature and give him
exactly the opposite result. The living entity does not want death and
suffering, but these are actually the results of material existence, which is
therefore useless for all practical purposes. An intelligent person should
contemplate the unhappiness of material life and thus become situated in the
transcendental Lord. The word saàsära-cintäm can be understood as follows.
Saàsära, or material existence, indicates material intelligence, because
material existence only occurs because of the living entity’s false intellectual
identification with the material world. Because of this misidentification, one
becomes overwhelmed with saàsära-cintäm, anxiety to enjoy the material world.
One should become situated in the Lord and give up such useless anxiety.”
SB 11.13.30
TEXT 30
TEXT
yävan nänärtha-dhéù puàso
na nivarteta yuktibhiù
jägarty api svapann ajïaù
svapne jägaraëaà yathä
SYNONYMS
yävat—as long as; nänä—of many; artha—values; dhéù—the conception; puàsaù—of a
person; na—does not; nivarteta—subside; yuktibhiù—by the appropriate methods
(described by Me); jägarti—being awake; api—although; svapan—sleeping, dreaming;
ajïaù—one who does not see things as they are; svapne—in a dream;
jägaraëam—being awake; yathä—just as.
TRANSLATION
According to My instructions, one should fix the mind on Me alone. If, however,
one continues to see many different values and goals in life rather than seeing
everything within Me, then although apparently awake, one is actually dreaming
due to incomplete knowledge, just as one may dream that one has wakened from a
dream.
PURPORT
One who is not Kåñëa conscious cannot understand that everything is resting
within Lord Kåñëa, and thus it is impossible for him to retire from material
sense gratification. One may adopt a particular process of salvation and
consider oneself to be “saved”; nevertheless, his material conditioning will
remain and thus he will maintain his attachment to the material world. While one
is dreaming he sometimes imagines that he has awakened from a dream and is
experiencing normal consciousness. Similarly, one may consider oneself to be
saved, but if he remains absorbed in making material value judgements between
good and bad, without reference to devotional service to the Supreme Lord, he is
understood to be a conditioned soul covered by the illusory identification with
matter.
SB 11.13.31
TEXT 31
TEXT
asattväd ätmano ’nyeñäà
bhävänäà tat-kåtä bhidä
gatayo hetavaç cäsya
måñä svapna-dåço yathä
SYNONYMS
asattvät—because of lacking factual existence; ätmanaù—from the Supreme
Personality of Godhead; anyeñäm—of others; bhävänäm—states of existence; tat—by
them; kåtä—created; bhidä—difference or separation; gatayaù—destinations such as
going to heaven; hetavaù—fruitive activities, which are the cause of future
rewards; ca—also; asya—of the living entity; måñä—false; svapna—of a dream;
dåçaù—of the seer; yathä—just as.
TRANSLATION
Those states of existence that are conceived of as separate from the Supreme
Personality of Godhead have no actual existence, although they create a sense of
separation from the Absolute Truth. Just as the seer of a dream imagines many
different activities and rewards, similarly, because of the sense of an
existence separate from the Lord’s existence, the living entity falsely performs
fruitive activities, thinking them to be the cause of future rewards and
destinations.
PURPORT
Çréla Viçvanätha Cakravarté Öhäkura comments as follows: “Although Lord Kåñëa in
His form of Haàsa-avatära has condemned the intelligence that sees duality and
separate values within the material world, the Vedas themselves institute the
system of varëäçrama-dharma, by which the entire human society is divided into
different castes, occupations and spiritual statuses. Therefore, how can the
Lord recommend that one give up one’s faith in this Vedic system? The answer is
given in this verse as follows. The words anyeñäà bhävänäm, or ‘of other states
of existence,’ refer to the innumerable divisions of false identification with
the material body, mind, occupation, and so on. Such identification is illusion,
and the material divisions of the varëäçrama system are certainly based on this
illusion. The Vedic literatures promise heavenly rewards such as residence in
upper planetary systems and prescribe the means to acquire such rewards.
However, both the rewards and the means for achieving them are ultimately
illusion. Since this world is the Lord’s creation, one cannot deny that its
existence is also real; yet the living entity who identifies the creations of
this world as belonging to himself is certainly in illusion. The example may be
given that horns are real and rabbits are real, but if one imagines a rabbit’s
horns, that is certainly illusion, though a rabbit’s horns may occur in a dream.
Similarly, the living entity dreams of a permanent relationship within the
material world. One may dream that one is feasting on sumptuous sweet rice
prepared with milk and sugar, but there is no actual nutritional value in the
dream of royal feasting.”
Çréla Bhaktisiddhänta Sarasvaté Öhäkura remarks in this regard that just as one
soon forgets the experience of a dream after awakening, similarly, a liberated
soul in Kåñëa consciousness does not see anything substantial in even the most
exalted rewards offered by the Vedas, such as promotion to the heavenly planets.
Therefore Lord Kåñëa advised Arjuna in Bhagavad-gétä to remain fixed in
self-realization, without being deviated by fruitive rituals performed in the
name of religion.
SB 11.13.32
TEXT 32
TEXT
yo jägare bahir anukñaëa-dharmiëo ’rthän
bhuìkte samasta-karaëair hådi tat-sadåkñän
svapne suñupta upasaàharate sa ekaù
småty-anvayät tri-guëa-våtti-dåg indriyeçaù
SYNONYMS
yaù—the living entity who; jägare—while awake; bahiù—external;
anukñaëa—momentary; dharmiëaù—qualities; arthän—the body and mind and their
experiences; bhuìkte—enjoys; samasta—with all; karaëaiù—the senses; hådi—within
the mind; tat-sadåkñän—experiences similar to those in wakefulness; svapne—in
dreams; suñupte—in deep dreamless sleep; upasaàharate—merges into ignorance;
saù—he; ekaù—one; småti—of memory; anvayät—by the succession; tri-guëa—of the
three stages wakefulness, dream and dreamless sleep; våtti—functions;
dåk—seeing; indriya—of the senses; éçaù—becomes the lord.
TRANSLATION
While awake the living entity enjoys with all of his senses the fleeting
characteristics of the material body and mind; while dreaming he enjoys similar
experiences within the mind; and in deep dreamless sleep all such experiences
merge into ignorance. By remembering and contemplating the succession of
wakefulness, dreaming and deep sleep, the living entity can understand that he
is one throughout the three stages of consciousness and is transcendental. Thus,
he becomes the lord of the senses.
PURPORT
In verse 30 of this chapter Lord Kåñëa stated that one must retire from material
duality by the proper means, which the Lord now explains. One may first consider
the three phases of consciousness mentioned above and then understand one’s own
transcendental position as spirit soul. One experiences childhood, boyhood,
adolescence, adulthood, middle age and old age, and throughout these phases one
is experiencing things while awake and while dreaming. Similarly, one may, by
careful intelligence, understand one’s lack of consciousness during deep sleep,
and thus through intelligence one may have experience of lack of consciousness.
One may argue that it is actually the senses that experience during wakefulness
and that it is the mind that experiences during dreams. However, the Lord here
states, indriyeçaù: the living entity is actually the lord of the senses and
mind, although temporarily he has become a victim of their influence. By Kåñëa
consciousness one may resume one’s rightful position as master of the mental and
sensory faculties. Also, since the living entity can remember his experiences in
these three stages of consciousness, he is ultimately the experiencing agent or
the seer of all phases of consciousness. He remembers, “I saw so many things in
my dream, and then my dream ended and I didn’t see anything. Now I’m waking up.”
This universal experience can be understood by everyone, and thus everyone can
understand that one’s actual identity is separate from the material body and
mind.
SB 11.13.33
TEXT 33
TEXT
evaà vimåçya guëato manasas try-avasthä
man-mäyayä mayi kåtä iti niçcitärthäù
saïchidya härdam anumäna-sad-ukti-tékñëa
jïänäsinä bhajata mäkhila-saàçayädhim
SYNONYMS
evam—thus; vimåçya—considering; guëataù—by the modes of nature; manasaù—of the
mind; tri-avasthäù—the three states of consciousness; mat-mäyayä—by the
influence of My illusory potency; mayi—in Me; kåtäù—imposed; iti—thus;
niçcita-arthäù—those who have ascertained the actual meaning of the soul;
saïchidya—cutting off; härdam—situated in the heart; anumäna—by logic;
sat-ukti—and by the instructions of sages and the Vedic literatures;
tékñëa—sharpened; jïäna—of knowledge; asinä—by the sword; bhajata—all of you
worship; mä—Me; akhila—of all; saàçaya—doubts; ädhim—the cause (false ego).
TRANSLATION
You should consider how, by the influence of My illusory energy, these three
states of the mind, caused by the modes of nature, have been artificially
imagined to exist in Me. Having definitely ascertained the truth of the soul,
you should utilize the sharpened sword of knowledge, acquired by logical
reflection and from the instructions of sages and Vedic literatures, to
completely cut off the false ego, which is the breeding ground of all doubts.
All of you should then worship Me, who am situated within the heart.
PURPORT
One who has obtained transcendental knowledge is no longer dependent on the
three stages of ordinary consciousness, namely waking, dreaming and dreamless
sleep. One thus rids one’s material mind of the tendency to become the enjoyer
of the inferior energy of the Lord, and one sees everything as part and parcel
of the Lord’s potency, meant only for the enjoyment of the Lord Himself. In such
a state of consciousness, one naturally surrenders fully to the Lord’s
devotional service, which Lord Haàsa here advises the sons of Lord Brahmä to
take up.
SB 11.13.34
TEXT 34
TEXT
ékñeta vibhramam idaà manaso viläsaà
dåñöaà vinañöam ati-lolam aläta-cakram
vijïänam ekam urudheva vibhäti mäyä
svapnas tridhä guëa-visarga-kåto vikalpaù
SYNONYMS
ékñeta—one should see; vibhramam—as illusion or mistake; idam—this (material
world); manasaù—of the mind; viläsam—appearance or jumping; dåñöam—here today;
vinañöam—gone tomorrow; ati-lolam—extremely flickering; aläta-cakram—just like
the moving red line created by whirling a fiery stick; vijïänam—the spirit soul,
by nature fully conscious; ekam—is one; urudhä—in many divisions; iva—as if;
vibhäti—appears; mäyä—this is illusion; svapnaù—merely a dream; tridhä—in three
divisions; guëa—of the modes of nature; visarga—by the transformation;
kåtaù—created; vikalpaù—variety of perception or imagination.
TRANSLATION
One should see that the material world is a distinct illusion appearing in the
mind, because material objects have an extremely flickering existence and are
here today and gone tomorrow. They can be compared to the streaking red line
created by whirling a fiery stick. The spirit soul by nature exists in the
single state of pure consciousness. However, in this world he appears in many
different forms and stages of existence. The modes of nature divide the soul’s
consciousness into normal wakefulness, dreaming and dreamless sleep. All such
varieties of perception, however, are actually mäyä and exist only like a dream.
PURPORT
The Lord now describes an additional process for transcending the illusory
interaction of the material mind and material sense objects. Läsa means
“jumping” or “dancing,” and thus manaso viläsam here indicates that the material
mind is jumping superficially from one conception of life to another. Our
original consciousness, however, is one (vijïänam ekam). Therefore, one should
carefully study the flickering “here today, gone tomorrow” nature of the
material world and detach oneself from the illusory variety of mäyä.
SB 11.13.35
TEXT 35
TEXT
dåñöim tataù pratinivartya nivåtta-tåñëas
tüñëéà bhaven nija-sukhänubhavo niréhaù
sandåçyate kva ca yadédam avastu-buddhyä
tyaktaà bhramäya na bhavet småtir ä-nipätät
SYNONYMS
dåñöim—sight; tataù—from that illusion; pratinivartya—pulling away;
nivåtta—ceased; tåñëaù—material hankering; tüñëém—silent; bhavet—one should
become; nija—one’s own (of the soul); sukha—happiness; anubhavaù—perceiving;
niréhaù—without material activities; sandåçyate—is observed; kva ca—sometimes;
yadi—if; idam—this material world; avastu—of not being reality; buddhyä—by the
consciousness; tyaktam—given up; bhramäya—further illusion; na—not; bhavet—may
become; småtiù—remembrance; ä-nipätät—until giving up the material body.
TRANSLATION
Having understood the temporary illusory nature of material things, and thus
having pulled one’s vision away from illusion, one should remain without
material desires. By experiencing the happiness of the soul, one should give up
material speaking and activities. If sometimes one must observe the material
world, one should remember that it is not ultimate reality and therefore one has
given it up. By such constant remembrance up till the time of death, one will
not again fall into illusion.
PURPORT
To maintain the material body one cannot avoid eating and sleeping. In these and
other ways, one will sometimes be forced to deal with the material world and the
physical aspects of one’s own body. At such times one should remember that the
material world is not actual reality and that therefore one has given it up to
become Kåñëa conscious. By such constant remembrance, by enjoying spiritual
bliss within oneself and by retiring from any material activities of the mind,
speech or body, one will not fall into material illusion.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura comments as follows. “The living entity,
while living in the external energy of the Lord, should give up any anxiety for
sense gratification and should not act for his personal enjoyment. Rather, one
should search out spiritual bliss through devotional service to the Supreme
Lord. By reviving one’s relationship with Lord Kåñëa, one will understand that
if one accepts any material object for one’s personal enjoyment, attachment will
inevitably develop, and thus one will be bewildered by illusion. By gradually
developing one’s spiritual body, one will no longer desire to enjoy anything
within the material world.”
SB 11.13.36
TEXT 36
TEXT
dehaà ca naçvaram avasthitam utthitaà vä
siddho na paçyati yato ’dhyagamat svarüpam
daiväd apetam atha daiva-vaçäd upetaà
väso yathä parikåtaà madirä-madändhaù
SYNONYMS
deham—the material body; ca—also; naçvaram—to be destroyed; avasthitam—seated;
utthitam—risen; vä—or; siddhaù—one who is perfect; na paçyati—does not see;
yataù—because; adhyagamat—he has achieved; sva-rüpam—his actual spiritual
identity; daivät—by destiny; apetam—departed; atha—or thus; daiva—of destiny;
vaçät—by the control; upetam—achieved; väsaù—clothes; yathä—just as;
parikåtam—placed on the body; madirä—of liquor; mada—by the intoxication;
andhaù—blinded.
TRANSLATION
Just as a drunken man does not notice if he is wearing his coat or shirt,
similarly, one who is perfect in self-realization and who has thus achieved his
eternal identity does not notice whether the temporary body is sitting or
standing. Indeed, if by God’s will the body is finished or if by God’s will he
obtains a new body, a self-realized soul does not notice, just as a drunken man
does not notice the situation of his outward dress.
PURPORT
A Kåñëa conscious person who has achieved his spiritual identity does not accept
sense gratification in the material world as the goal of his life. He is
constantly engaged in the service of the Lord and knows that the temporary body
and flickering mind are material. By superior intelligence in Kåñëa
consciousness he remains engaged in the Lord’s service. The example of a drunken
man in this verse is very nice. It is common knowledge that at mundane social
gatherings men become drunk and lose all awareness of their external situation.
Similarly, a liberated soul has already achieved his spiritual body and
therefore knows that his continued existence does not depend on the material
body. A liberated soul does not, however, inflict punishment on the body but
rather remains neutral, naturally accepting his destiny as the will of the
Supreme.
SB 11.13.37
TEXT 37
TEXT
deho ’pi daiva-vaça-gaù khalu karma yävat
svärambhakaà pratisamékñata eva säsuù
taà sa-prapaïcam adhirüòha-samädhi-yogaù
sväpnaà punar na bhajate pratibuddha-vastuù
SYNONYMS
dehaù—the body; api—even; daiva—of the Supreme; vaça-gaù—under the control;
khalu—indeed; karma—the chain of fruitive activities; yävat—as long as;
sva-ärambhakam—that which initiates or perpetuates itself; pratisamékñate—goes
on living and waiting; eva—certainly; sa-asuù—along with the vital air and
senses; tam—that (body); sa-prapaïcam—with its variety of manifestations;
adhirüòha—highly situated; samädhi—the stage of perfection; yogaù—in the yoga
system; sväpnam—just like a dream; punaù—again; na bhajate—does not worship or
cultivate; pratibuddha—one who is enlightened; vastuù—in the supreme reality.
TRANSLATION
The material body certainly moves under the control of supreme destiny and
therefore must continue to live along with the senses and vital air as long as
one’s karma is in effect. A self-realized soul, however, who is awakened to the
absolute reality and who is thus highly situated in the perfect stage of yoga,
will never again surrender to the material body and its manifold manifestations,
knowing it to be just like a body visualized in a dream.
PURPORT
Although Lord Kåñëa recommended in the previous verse that a self-realized soul
not give attention to the body, it is clear from the Lord’s statement here that
one should not foolishly starve or injure the body, but should patiently wait
until the chain of one’s previous fruitive work has completely exhausted itself.
At that time the body will automatically die according to destiny. The following
doubt may then arise: If a Kåñëa conscious person pays proper attention to the
maintenance of the body, is there danger of again becoming attached to it? Lord
Kåñëa here states that one who is highly elevated in Kåñëa consciousness, having
understood Lord Kåñëa to be the actual vastu, or reality, never again surrenders
to the illusory identification with the material body, which is just like the
body seen in a dream.
SB 11.13.38
TEXT 38
TEXT
mayaitad uktaà vo viprä
guhyaà yat säìkhya-yogayoù
jänéta mägataà yajïaà
yuñmad-dharma-vivakñayä
SYNONYMS
mayä—by Me; etat—this (knowledge); uktam—has been spoken; vaù—unto you; vipräù—O
brähmaëas; guhyam—confidential; yat—which; säìkhya—of the philosophical method
of distinguishing matter from spirit; yogayoù—and the añöäìga-yoga system;
jänéta—please understand; mä—Me; ägatam—who has arrived; yajïam—as Viñëu, the
Supreme Lord of sacrifice; yuñmat—your; dharma—religious duties; vivakñayä—with
the desire to explain.
TRANSLATION
My dear brähmaëas, I have now explained to you the confidential knowledge of
Säìkhya, by which one philosophically distinguishes matter from spirit, and of
añöäìga-yoga, by which one links up with the Supreme. Please understand that I
am the Supreme Personality of Godhead, Viñëu, and that I have appeared before
you desiring to explain your actual religious duties.
PURPORT
To increase the faith of Lord Brahmä’s sons and establish the prestige of His
teachings, Lord Kåñëa now formally identifies Himself as the Supreme Personality
of Godhead, Viñëu. As stated in Vedic literature, yajïo vai viñëuù. After
explaining the säìkhya-and añöäìga-yoga systems, the Lord clearly answers the
original question of the sages, “Who are You, sir?” Thus, Lord Brahmä and his
sons were enlightened by Lord Haàsa.
SB 11.13.39
TEXT 39
TEXT
ahaà yogasya säìkhyasya
satyasyartasya tejasaù
paräyaëaà dvija-çreñöhäù
çriyaù kérter damasya ca
SYNONYMS
aham—I; yogasya—of the yoga system; säìkhyasya—of the system of analytic
philosophy; satyasya—of virtuous action; åtasya—of truthful religious
principles; tejasaù—of power; para-ayanam—the ultimate shelter; dvija-çreñöhäù—O
best of the brähmaëas; çriyaù—of beauty; kérteù—of fame; damasya—of
self-control; ca—also.
TRANSLATION
O best of the brähmaëas, please know that I am the supreme shelter of the yoga
system, analytic philosophy, virtuous action, truthful religious principles,
power, beauty, fame and self-control.
PURPORT
According to Çréla Çrédhara Svämé, the synonymous words satyasya and åtasya
refer to, respectively, the proper or virtuous execution of religious principles
and a convincing presentation of religion. Çréla Viçvanätha Cakravarté Öhäkura
points out that the sons of Brahmä were struck with wonder at the presentation
of the Supreme Personality of Godhead and were thinking, “What wonderful
knowledge we have just heard.” The Lord, recognizing their astonishment, spoke
this verse to confirm their understanding of Him.
SB 11.13.40
TEXT 40
TEXT
mäà bhajanti guëäù sarve
nirguëaà nirapekñakam
suhådaà priyam ätmänaà
sämyäsaìgädayo ’guëäù
SYNONYMS
mäm—Me; bhajanti—serve and take shelter of; guëäù—qualities; sarve—all;
nirguëam—free from the modes of nature; nirapekñakam—detached; su-hådam—the
well-wisher; priyam—the most dear; ätmänam—the Supersoul; sämya—being equally
situated everywhere; asaìga—detachment; ädayaù—and so on; aguëäù—free from the
transformation of the material modes.
TRANSLATION
All superior transcendental qualities, such as being beyond the modes of nature,
detached, the well-wisher, the most dear, the Supersoul, equally situated
everywhere, and free from material entanglement—all such qualities, free from
the transformations of material qualities, find their shelter and worshipable
object in Me.
PURPORT
Because in the previous verse Lord Kåñëa explained His exalted nature, the sons
of Brahmä might have slightly doubted the Lord’s position, thinking that they
had detected some pride within the Lord’s mind. Therefore, they may have doubted
the instructions they had just received from Lord Haàsa. Anticipating any such
reluctance, the Lord immediately clarifies the situation in the present verse.
The Lord explains that, unlike ordinary living entities even up to the standard
of Brahmä, the Lord’s transcendental body is not different from His eternal Self
and has no material qualities such as false egotism. The Lord’s transcendental
form is eternal, full of knowledge and bliss, and is thus nirguëam, beyond the
modes of nature. Because the Lord completely ignores the so-called enjoyment
offered by the illusory energy, He is called nirapekñakam, and being the best
well-wisher of His devotees, He is called suhådam. Priyam indicates that the
Lord is the supreme lovable object and that He establishes wonderful
affectionate relationships with His devotees. Sämya indicates that the Lord is
neutral and detached in all material situations. These and other exalted
qualities find their shelter and worshipable object in the Lord, who does not
take material designations into consideration but awards His mercy to anyone who
takes shelter of Him. In Çrémad-Bhägavatam (1.16.26–30) mother Bhümi, the
predominating deity of the earth, gives a list of some of the Lord’s
transcendental qualities, and even more are found in The Nectar of Devotion.
Actually, the Lord’s qualities are unlimited, but a small sample is given here
simply to establish the Lord’s transcendental position.
Çréla Madhväcärya has quoted from the Käla-saàhitä as follows. “The demigods are
not actually perfectly endowed with transcendental qualities. Indeed, their
opulences are limited, and therefore they worship the Supreme Personality of
Godhead, the Absolute Truth, who is simultaneously free of all material
qualities and completely endowed with all transcendental qualities, which exist
in His personal body.”
SB 11.13.41
TEXT 41
TEXT
iti me chinna-sandehä
munayaù sanakädayaù
sabhäjayitvä parayä
bhaktyägåëata saàstavaiù
SYNONYMS
iti—thus; me—by Me; chinna—destroyed; sandehäù—all their doubts; munayaù—the
sages; sanaka-ädayaù—headed by Sanaka-kumära; sabhäjayitvä—fully worshiping Me;
parayä—characterized by transcendental love; bhaktyä—with devotion; agåëata—they
chanted My glories; saàstavaiù—with beautiful hymns.
TRANSLATION
[Lord Kåñëa continued:l My dear Uddhava, thus all of the doubts of the sages
headed by Sanaka were destroyed by My words. Fully worshiping Me with
transcendental love and devotion, they chanted My glories with excellent hymns.
SB 11.13.42
TEXT 42
TEXT
tair ahaà püjitaù saàyak
saàstutaù paramarñibhiù
pratyeyäya svakaà dhäma
paçyataù parameñöhinaù
SYNONYMS
taiù—by them; aham—I; püjitaù—worshiped; saàyak—perfectly; saàstutaù—perfectly
glorified; parama-åñibhiù—by the greatest of sages; pratyeyäya—I returned;
svakam—to My own; dhäma—abode; paçyataù parameñöhinaù—as Lord Brahmä looked on.
TRANSLATION
The greatest of sages, headed by Sanaka Åñi, thus perfectly worshiped and
glorified Me, and as Lord Brahmä looked on, I returned to My own abode.
Thus end the purports of the humble servants of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda to the Eleventh Canto, Thirteenth Chapter, of the
Çrémad-Bhägavatam, entitled “The Haàsa-avatära Answers the Questions of the Sons
of Brahmä.”
SB 11.14: Lord Kåñëa Explains the Yoga System to Çré Uddhava
CHAPTER FOURTEEN
Lord Kåñëa Explains the Yoga System to Çré Uddhava
SB 11.14 Summary
In this chapter, Kåñëa explains that devotional service to the Supreme Lord is
the most excellent method of spiritual practice. He also speaks about the
process of meditation.
Çré Uddhava wanted to know which process of spiritual advancement is the best.
He also desired to hear about the superexcellence of devotional service free
from ulterior motives. The Supreme Personality of Godhead replied to him that
the original process of religion revealed in the Vedas had become lost during
the time of annihilation. At the beginning of the new creation, therefore, the
Supreme Lord spoke it again to Brahmä. Brahmä repeated it to Manu, Manu spoke it
to the sages headed by Bhågu Muni, and these sages in turn instructed this
eternal religion to the demigods and demons. Because of the living entities’
multitude of diverse desires, this system of religion was elaborately explained
in different ways. Thus different philosophies arose, including various
atheistic doctrines. Because the living entity, bewildered by illusion, is
incapable of ascertaining his eternal benefit, he mistakenly identifies ordinary
vows of penance, austerity, etc., to be the topmost spiritual practice. But the
only true means of achieving happiness is to meditate on offering everything to
the Supreme Lord. In this way one becomes free from all desires for selfish
gratification through enjoyment of mundane sense objects, and he becomes
released from all hankering for either enjoyment or liberation.
The Lord then proceeded to describe the superior process of devotional service,
which destroys countless sinful reactions and produces many symptoms of
spiritual happiness, such as the standing of the hairs on end. Pure devotion,
having the power to purify the heart, enables one to achieve the association of
the Supreme Personality of Godhead, and because the devotee is very dear to the
Lord and is always close to Him, he is able in turn to purify the entire
universe. By virtue of his unflinching devotion to the Lord, the devotee can
never be completely diverted by the objects of sense enjoyment, even if he is
not able to gain control over his senses in the beginning. One desiring to
attain the perfection of life is advised to give up all material processes of
elevation as well as the association of women. He should then merge his mind
constantly in thought of Lord Kåñëa. Finally, the Lord instructed Çré Uddhava
about the true object of meditation.
SB 11.14.1
TEXT 1
TEXT
çré-uddhava uväca
vadanti kåñëa çreyäàsi
bahüni brahma-vädinaù
teñäà vikalpa-prädhänyam
utäho eka-mukhyatä
SYNONYMS
çré-uddhavaù uväca—Çré Uddhava said; vadanti—they speak; kåñëa—my dear Kåñëa;
çreyäàsi—processes for advancement in life; bahüni—many; brahma-vädinaù—the
learned sages who have explained the Vedic literature; teñäm—of all such
processes; vikalpa—of varieties of perception; prädhänyam—supremacy; uta—or;
aho—indeed; eka—of one; mukhyatä—being most important.
TRANSLATION
Çré Uddhava said: My dear Kåñëa, the learned sages who explain Vedic literature
recommend various processes for perfecting one’s life. Considering these
varieties of viewpoint, my Lord, please tell me whether all these processes are
equally important, or whether one of them is supreme.
PURPORT
In order to clearly establish the exalted position of bhakti-yoga, or pure
devotional service to the Supreme Lord, Çré Uddhava requests Lord Kåñëa to
identify the supreme among all processes of self-realization. Not all Vedic
processes lead directly to the ultimate goal, pure love of God; some only
gradually elevate the consciousness of the living entity. For the purpose of
giving a general outline of the process of self-realization, sages may discuss
the various methods of elevation. But when the time comes to ascertain the most
perfect process, the secondary methods must be cleared from the path.
SB 11.14.2
TEXT 2
TEXT
bhavatodähåtaù svämin
bhakti-yogo ’napekñitaù
nirasya sarvataù saìgaà
yena tvayy äviçen manaù
SYNONYMS
bhavatä—by You; udähåtaù—clearly stated; svämin—O my Lord;
bhakti-yogaù—devotional service; anapekñitaù—without material desires;
nirasya—removing; sarvataù—in all respects; saìgam—material association; yena—by
which (devotional service); tvayi—in Your Lordship; äviçet—may enter; manaù—the
mind.
TRANSLATION
My dear Lord, You have clearly explained the process of unalloyed devotional
service, by which a devotee removes all material association from his life,
enabling him to fix his mind on You.
PURPORT
It is now clearly established that pure devotional service is the supreme
process for fixing the mind in the Supreme Truth, Lord Kåñëa. The next point to
be clarified is this: Can everyone practice this process, or is it limited to an
elite class of transcendentalists? In discussing the relative advantages of
different spiritual processes, one must immediately ascertain the goal of
spiritual life and then isolate the process that actually awards this goal.
Processes must be defined in terms of primary and secondary functions. A method
that gives one the highest perfection is primary, whereas processes that merely
assist or enhance the primary function are considered secondary. The mind is
most flickering and unsteady; therefore by clear intelligence one must fix
oneself in a progressive mode of life, and thus one can achieve the Absolute
Truth in this lifetime. This is the sober purpose of Lord Kåñëa’s conversation
with Çré Uddhava.
SB 11.14.3
TEXT 3
TEXT
çré-bhagavän uväca
kälena nañöä pralaye
väëéyaà veda-saàjïitä
mayädau brahmaëe proktä
dharmo yasyäà mad-ätmakaù
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; kälena—by the
influence of time; nañöä—lost; pralaye—at the time of annihilation;
väëé—message; iyam—this; veda-saàjïitä—consisting of the Vedas; mayä—by Me;
ädau—at the time of creation; brahmaëe—unto Lord Brahmä; proktä—spoken;
dharmaù—religious principles; yasyäm—in which; mat-ätmakaù—identical with Me.
TRANSLATION
The Supreme Personality of Godhead said: By the influence of time, the
transcendental sound of Vedic knowledge was lost at the time of annihilation.
Therefore, when the subsequent creation took place, I spoke the Vedic knowledge
to Brahmä because I Myself am the religious principles enunciated in the Vedas.
PURPORT
Lord Kåñëa explains to Uddhava that although many processes and concepts of
spiritual realization are described in the Vedas, the Vedas ultimately recommend
devotional service to the Supreme Lord. Lord Kåñëa is the reservoir of all
pleasure, and His devotees directly enter into the Lord’s hlädiné, or
pleasure-giving, potency. Somehow or other one must fix one’s mind in Lord
Kåñëa, and that is not possible without devotional service. One who has not
developed his attraction to Lord Kåñëa cannot restrain the senses from inferior
engagements. Since other Vedic processes do not actually award Lord Kåñëa to the
practitioner, they cannot offer the highest benefit in life. The transcendental
sound of the Vedas is itself the highest evidence, but one whose senses and mind
are entangled in sense gratification and mental speculation, and whose heart is
therefore covered by material dust, cannot directly receive the transcendental
Vedic message. Thus one cannot appreciate the exalted position of devotional
service to the Lord.
SB 11.14.4
TEXT 4
TEXT
tena proktä sva-puträya
manave pürva-jäya sä
tato bhågv-ädayo ’gåhëan
sapta brahma-maharñayaù
SYNONYMS
tena—by Brahmä; proktä—spoken; sva-puträya—to his son; manave—to Manu;
pürva-jäya—the oldest; sä—that Vedic knowledge; tataù—from Manu;
bhågu-ädayaù—those headed by Bhågu Muni; agåhëan—accepted; sapta—seven;
brahma—in Vedic literature; mahä-åñayaù—most learned sages.
TRANSLATION
Lord Brahmä spoke this Vedic knowledge to his eldest son, Manu, and the seven
great sages headed by Bhågu Muni then accepted the same knowledge from Manu.
PURPORT
Everyone engages in a certain way of life based on one’s own nature and
propensities. Bhakti-yoga is the natural activity of one whose nature is
completely purified by association with the Supreme Lord. Other processes are
meant for those whose nature is still affected by the material modes, and thus
such processes, along with their results, are themselves also materially
contaminated. Devotional service to the Lord, however, is a pure spiritual
process, and by executing it with a pure consciousness one comes directly in
touch with the Personality of Godhead, who describes Himself in Bhagavad-gétä
(9.2) as pavitram idam uttamam, the supreme pure. The system of paramparä, or
disciplic succession, is illustrated in this and the previous verse. The
spiritual masters in Caitanya Mahäprabhu’s movement are part of such a disciplic
succession, and through them the same Vedic knowledge spoken by Brahmä to Manu
is still available.
SB 11.14.5-7
TEXTS 5–7
TEXT
tebhyaù pitåbhyas tat-puträ
deva-dänava-guhyakäù
manuñyäù siddha-gandharväù
sa-vidyädhara-cäraëäù
kindeväù kinnarä nägä
rakñaù-kimpuruñädayaù
bahvyas teñäà prakåtayo
rajaù-sattva-tamo-bhuvaù
yäbhir bhütäni bhidyante
bhütänäà patayas tathä
yathä-prakåti sarveñäà
citrä väcaù sravanti hi
SYNONYMS
tebhyaù—from them (Bhågu Muni, etc.); pitåbhyaù—from the forefathers; tat—their;
puträù—sons, descendants; deva—the demigods; dänava—demons; guhyakäù—the
Guhyakas; manuñyäù—human beings; siddha-gandharväù—Siddhas and Gandharvas;
sa-vidyädhara-cäraëäù—along with Vidyädharas and Cäraëas; kindeväù—a different
human species; kinnaräù—half-humans; nägäù—snakes; rakñaù—demons; kimpuruña—an
advanced race of monkeys; ädayaù—and so on; bahvyaù—many different; teñäm—of
such living entities; prakåtayaù—desires or natures;
rajaù-sattva-tamaù-bhuvaù—being generated from the three modes of material
nature; yäbhiù—by such material desires or tendencies; bhütäni—all such living
entities; bhidyante—appear divided in many material forms; bhütänäm—and their;
patayaù—leaders; tathä—divided in the same way; yathä-prakåti—according to
propensity or desire; sarveñäm—of all of them; citräù—variegated; väcaù—Vedic
rituals and mantras; sravanti—flow down; hi—certainly.
TRANSLATION
From the forefathers headed by Bhågu Muni and other sons of Brahmä appeared many
children and descendants, who assumed different forms as demigods, demons, human
beings, Guhyakas, Siddhas, Gandharvas, Vidyädharas, Cäraëas, Kindevas, Kinnaras,
Nägas, Kimpuruñas, and so on. All of the many universal species, along with
their respective leaders, appeared with different natures and desires generated
from the three modes of material nature. Therefore, because of the different
characteristics of the living entities within the universe, there are a great
many Vedic rituals, mantras and rewards.
PURPORT
If one is curious why Vedic literatures recommend so many different methods of
worship and advancement, the answer is given here. Bhågu, Maréci, Atri, Aìgirä,
Pulastya, Pulaha and Kratu are the seven great brähmaëa sages and forefathers of
this universe. The Kindevas are a race of human beings who are, like the
demigods, completely free from fatigue, sweat and body odor. Seeing them, one
may thus ask, kià deväù: “Are they demigods?” Actually, they are human beings
living on another planet within the universe. The Kinnaras are so called because
they are kiïcin naräù, or “a little like human beings.” The Kinnaras have either
a human head or human body (but not both) combined with a nonhuman form. The
Kimpuruñas are so called because they resemble human beings and thus prompt the
question kià puruñäù: “Are these human beings?” Actually, they are a race of
monkeys who are almost like human beings.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura explains that this verse describes the
varieties of forgetfulness of the Supreme Personality of Godhead. The different
Vedic mantras and rituals are especially meant for the different species of
intelligent beings throughout the universe; but this proliferation of Vedic
formulas indicates only the variety of material illusion and not a variety of
ultimate purpose. The ultimate purpose of the many Vedic injunctions is one—to
know and love the Supreme Personality of Godhead. The Lord Himself is
emphatically explaining this to Çré Uddhava.
SB 11.14.8
TEXT 8
TEXT
evaà prakåti-vaicitryäd
bhidyante matayo nåëäm
päramparyeëa keñäïcit
päñaëòa-matayo ’pare
SYNONYMS
evam—thus; prakåti—of nature or desires; vaicitryät—due to the great variety;
bhidyante—are divided; matayaù—philosophies of life; nåëäm—among human beings;
päramparyeëa—by tradition or disciplic succession; keñäïcit—among some people;
päñaëòa—atheistic; matayaù—philosophies; apare—others.
TRANSLATION
Thus, due to the great variety of desires and natures among human beings, there
are many different theistic philosophies of life, which are handed down through
tradition, custom and disciplic succession. There are other teachers who
directly support atheistic viewpoints.
PURPORT
The word keñäïcit refers to those persons in various parts of the world who are
ignorant of the Vedic conclusion and thus concoct many unauthorized and
ultimately fruitless philosophies of life. Päñaëòa-matayaù refers to those who
directly oppose the Vedic conclusion. Çréla Viçvanätha Cakravarté Öhäkura has
given a most interesting example, as follows. The water of the Ganges is always
pure and very sweet. On the banks of that great river, however, there are
several types of poisonous trees whose roots drink up the Ganges water from the
soil and use it to produce poisonous fruits. Similarly, those who are atheistic
or demoniac utilize their association with Vedic knowledge to produce the
poisonous fruits of atheistic or materialistic philosophy.
SB 11.14.9
TEXT 9
TEXT
man-mäyä-mohita-dhiyaù
puruñäù puruñarñabha
çreyo vadanty anekäntaà
yathä-karma yathä-ruci
SYNONYMS
mat-mayä—by My illusory potency; mohita—bewildered; dhiyaù—those whose
intelligence; puruñäù—people; puruña-åñabha—O best among men; çreyaù—what is
good for people; vadanti—they speak; aneka-antam—in innumerable ways;
yathä-karma—according to their own activities; yathä-ruci—according to what
pleases them.
TRANSLATION
O best among men, the intelligence of human beings is bewildered by My illusory
potency, and thus, according to their own activities and whims, they speak in
innumerable ways about what is actually good for people.
PURPORT
Unlike the Supreme Personality of Godhead, the individual living entity is not
omniscient, therefore his activities and pleasures do not represent the whole
truth. According to one’s individual way of doing things (yathä-karma) and one’s
personal preference (yathä-ruci), one speaks to others about what is good for
them. Everyone thinks, “What is good for me is good for everyone.” Actually, the
best thing for everyone is to surrender to the Supreme Personality of Godhead,
Lord Kåñëa, and thus realize one’s eternal nature of bliss and knowledge.
Without knowledge of the Absolute Truth, many so-called learned people are
whimsically advising other whimsical people who also lack perfect knowledge of
the actual goal of life.
SB 11.14.10
TEXT 10
TEXT
dharmam eke yaçaç cänye
kämaà satyaà damaà çamam
anye vadanti svärthaà vä
aiçvaryaà tyäga-bhojanam
kecid yajïaà tapo dänaà
vratäni niyamän yamän
SYNONYMS
dharmam—pious activities; eke—some people; yaçaù—fame; ca—also; anye—others;
kämam—sense gratification; satyam—truthfulness; damam—self-control;
çamam—peacefulness; anye—others; vadanti—propound; sva-artham—pursuing one’s
self-interest; vai—certainly; aiçvaryam—opulence or political influence;
tyäga—renunciation; bhojanam—consumption; kecit—some people; yajïam—sacrifice;
tapaù—austerity; dänam—charity; vratäni—taking vows; niyamän—regular religious
duties; yamän—strict regulative discipline.
TRANSLATION
Some say that people will be happy by performing pious religious activities.
Others say that happiness is attained through fame, sense gratification,
truthfulness, self-control, peace, self-interest, political influence, opulence,
renunciation, consumption, sacrifice, penance, charity, vows, regulated duties
or strict disciplinary regulation. Each process has its proponents.
PURPORT
Dharmam eke refers to those atheistic philosophers called karma-mémäàsakas, who
state that one should not waste time worrying about a kingdom of God that no one
has ever seen and from which no one has ever returned; rather, one should
expertly utilize the laws of karma, performing fruitive activities in such a way
that one will always be well situated. Concerning fame, it is said that as long
as the fame of a human being is sung in the pious planets, he may live for
thousands of years in material heaven. Kämam refers to Vedic texts like the
Käma-sütra as well as millions of modern books that advise one about sex
pleasure. Some people state that the highest virtue in life is honesty; others
say it is self-control, peace of mind and so on. Each viewpoint has proponents
and “scriptures.” Others say that law, order and morality are the highest good,
whereas still others propose political influence as the real self-interest of
human beings. Some state that one should give away one’s material possessions to
the needy; others state that one should try to enjoy this life as far as
possible; and others recommend daily rituals, disciplinary vows, penances, and
so on.
SB 11.14.11
TEXT 11
TEXT
ädy-anta-vanta evaiñäà
lokäù karma-vinirmitäù
duùkhodarkäs tamo-niñöhäù
kñudrä mandäù çucärpitäù
SYNONYMS
ädi-anta-vantaù—possessing a beginning and end; eva—undoubtedly; eñäm—of them
(the materialistic); lokäù—achieved destinations; karma—by one’s material work;
vinirmitäù—produced; duùkha—misery; udarkäù—bringing as the future result;
tamaù—ignorance; niñöhäù—situated in; kñudräù—meager; mandäù—wretched; çucä—with
lamentation; arpitäù—filled.
TRANSLATION
All the persons I have just mentioned obtain temporary fruits from their
material work. Indeed, the meager and miserable situations they achieve bring
future unhappiness and are based on ignorance. Even while enjoying the fruits of
their work, such persons are filled with lamentation.
PURPORT
Those who have grasped temporary material things, mistaking them to be ultimate
reality, are not considered very intelligent by anyone except themselves. Such
foolish persons are always in anxiety because by the laws of nature the very
fruits of their work are constantly being transformed in ways neither desired
nor expected. The performer of Vedic rituals can elevate himself to heavenly
planets, whereas one who is atheistic has the privilege of transferring himself
to hell. The entire panorama of material existence is actually uninteresting and
dull (mandäù). One can make no real progress within the material world;
therefore one should take to Kåñëa consciousness and prepare oneself to go back
home, back to Godhead.
SB 11.14.12
TEXT 12
TEXT
mayy arpitätmanaù sabhya
nirapekñasya sarvataù
mayätmanä sukhaà yat tat
kutaù syäd viñayätmanäm
SYNONYMS
mayi—in Me; arpita—fixed; ätmanaù—of one whose consciousness; sabhya—O learned
Uddhava; nirapekñasya—of one bereft of material desires; sarvataù—in all
respects; mayä—with Me; ätmanä—with the Supreme Personality of Godhead or with
one’s own spiritual body; sukham—happiness; yat tat—such; kutaù—how; syät—could
it be; viñaya—in material sense gratification; ätmanäm—of those who are
attached.
TRANSLATION
O learned Uddhava, those who fix their consciousness on Me, giving up all
material desires, share with Me a happiness that cannot possibly be experienced
by those engaged in sense gratification.
PURPORT
The actual purport of Vedic knowledge is explained in this verse. The word
viñayätmanäm includes those who are cultivating material peace of mind,
self-control and speculative philosophy. But even if such persons rise to the
platform of sattva-guëa, the mode of goodness, they do not attain perfection,
because sattva-guëa, being material, is also part and parcel of mäyä, or
illusion. As stated by Çré Närada Muni,
kià vä yogena säìkhyena
nyäsa-svädhyäyayor api
kià vä çreyobhir anyaiç ca
na yaträtma-prado hariù
“The Supreme Personality of Godhead is not inclined to award Himself even to one
who executes the yoga system, speculative philosophy, the renounced order of
life or Vedic studies. Indeed, no so-called materially auspicious process can
induce the Lord to reveal Himself.” (Bhäg. 4.31.12) According to Çréla Çrédhara
Svämé, one enjoys the happiness spoken of in this verse while associating, in
one’s own spiritual body, with the supreme transcendental form of the Lord. The
Lord’s transcendental form is filled with infinite, wonderful qualities, and the
happiness of being with the Lord is unlimited. Unfortunately, materialistic
people cannot possibly imagine such happiness, since they are not at all
inclined to love the Supreme Personality of Godhead.
SB 11.14.13
TEXT 13
TEXT
akiïcanasya däntasya
çäntasya sama-cetasaù
mayä santuñöa-manasaù
sarväù sukha-mayä diçaù
SYNONYMS
akiïcanasya—of one who does not desire anything; däntasya—whose senses are
controlled; çäntasya—peaceful; sama-cetasaù—whose consciousness is equal
everywhere; mayä—with Me; santuñöa—completely satisfied; manasaù—whose mind;
sarväù—all; sukha-mayäù—full of happiness; diçaù—directions.
TRANSLATION
One who does not desire anything within this world, who has achieved peace by
controlling his senses, whose consciousness is equal in all conditions and whose
mind is completely satisfied in Me finds only happiness wherever he goes.
PURPORT
A devotee who is always meditating upon Lord Kåñëa experiences transcendental
sound, touch, form, flavor and aroma in the pastimes of the Lord. These sublime
perceptions are certainly due to the causeless mercy of Lord Kåñëa upon one
whose mind and senses are completely satisfied in Him. Such a person finds only
happiness wherever he goes. Çréla Viçvanätha Cakravarté Öhäkura gives the
example that when a very wealthy man travels all over the world, at every place
he stays he always enjoys the same luxurious standard of comfort. Similarly, one
who has developed Kåñëa consciousness is never separated from happiness, because
Lord Kåñëa is all-pervading. The word kiïcana indicates the so-called enjoyable
things of this world. One who is akiïcana has correctly understood that material
sense gratification is simply the glare of illusion, and therefore such a person
is däntasya, or self-controlled, çäntasya, or peaceful, and mayä
santuñöa-manasaù, or completely satisfied with his transcendental experience of
the Supreme Personality of Godhead.
SB 11.14.14
TEXT 14
TEXT
na pärameñöhyaà na mahendra-dhiñëyaà
na särvabhaumaà na rasädhipatyam
na yoga-siddhér apunar-bhavaà vä
mayy arpitätmecchati mad vinänyat
SYNONYMS
na—not; pärameñöhyam—the position or abode of Lord Brahmä; na—never;
mahä-indra-dhiñëyam—the position of Lord Indra; na—neither; särvabhaumam—empire
on the earth; na—nor; rasa-ädhipatyam—sovereignty in the lower planetary
systems; na—never; yoga-siddhéù—the eightfold yoga perfections;
apunaù-bhavam—liberation; vä—nor; mayi—in Me; arpita—fixed; ätmä—consciousness;
icchati—he desires; mat—Me; vinä—without; anyat—anything else.
TRANSLATION
One who has fixed his consciousness on Me desires neither the position or abode
of Lord Brahmä or Lord Indra, nor an empire on the earth, nor sovereignty in the
lower planetary systems, nor the eightfold perfection of yoga, nor liberation
from birth and death. Such a person desires Me alone.
PURPORT
The position of the akiïcana pure devotee is described in this verse. Çré
Priyavrata Mahäräja is an example of a great devotee who was not interested in
universal sovereignty because his love was completely absorbed in the lotus feet
of the Lord. Even the greatest material enjoyment appears most insignificant and
useless to a pure devotee of the Lord.
SB 11.14.15
TEXT 15
TEXT
na tathä me priyatama
ätma-yonir na çaìkaraù
na ca saìkarñaëo na çrér
naivätmä ca yathä bhavän
SYNONYMS
na—not; tathä—in the same way; me—to Me; priya-tamaù—most dear; ätma-yoniù—Lord
Brahmä, who is born from My body; na—nor; saìkaraù—Lord Çiva; na—nor; ca—also;
saìkarñaëaù—My direct expansion Lord Saìkarñaëa; na—nor; çréù—the goddess of
fortune; na—nor; eva—certainly; ätmä—My own self as the Deity; ca—also; yathä—as
much as; bhavän—you.
TRANSLATION
My dear Uddhava, neither Lord Brahmä, Lord Çiva, Lord Saìkarñaëa, the goddess of
fortune nor indeed My own self are as dear to Me as you are.
PURPORT
The Lord has described in the previous verses the unalloyed love of His pure
devotees for Him, and now the Lord describes His love for His devotees.
Ätma-yoni means Lord Brahmä, who is born directly from the Lord’s body. Lord
Çiva always gives great pleasure to Lord Kåñëa by his constant meditation upon
Him, and Saìkarñaëa, or Balaräma, is the Lord’s brother in kåñëa-lélä. The
goddess of fortune is the Lord’s wife, and the word ätmä here indicates the
Lord’s own self as the Deity. None of these personalities—even the Lord’s own
self—are as dear to Him as His pure devotee Uddhava, an akiïcana devotee of the
Lord. Çréla Madhväcärya cites from Vedic literature the example that a gentleman
sometimes neglects his own interest and that of his children to give charity to
a poor beggar. Similarly, the Lord gives preference to a helpless devotee who
depends completely on His mercy. The only way to obtain the Lord’s mercy is
through His causeless love, and the Lord is most lovingly inclined toward those
devotees who are most dependent on Him, just as ordinary mothers and fathers
worry more about their helpless children than about those who are
self-sufficient. Thus even if one lacks any material qualification, one should
simply depend upon the Supreme Personality of Godhead, without any other
interest, and surely one will achieve the highest perfection of life.
SB 11.14.16
TEXT 16
TEXT
nirapekñaà munià çäntaà
nirvairaà sama-darçanam
anuvrajämy ahaà nityaà
püyeyety aìghri-reëubhiù
SYNONYMS
nirapekñam—without personal desire; munim—always thinking of assisting Me in My
pastimes; çäntam—peaceful; nirvairam—not inimical to anyone; sama-darçanam—equal
consciousness everywhere; anuvrajämi—follow; aham—I; nityam—always; püyeya—I may
be purified (I will purify the universe within Me); iti—thus; aìghri—of the
lotus feet; reëubhiù—by the dust.
TRANSLATION
With the dust of My devotees’ lotus feet I desire to purify the material worlds,
which are situated within Me. Thus, I always follow the footsteps of My pure
devotees, who are free from all personal desire, rapt in thought of My pastimes,
peaceful, without any feelings of enmity, and of equal disposition everywhere.
PURPORT
Just as the devotees always follow the footsteps of Lord Kåñëa, similarly Lord
Kåñëa, being a devotee of His devotees, follows the footsteps of His devotees. A
pure servitor of the Lord is always meditating on the pastimes of the Lord and
considering how to assist the Lord in His mission. All the material universes
are situated in Çré Kåñëa’s body, as demonstrated to Arjuna, mother Yaçodä and
others. Lord Kåñëa is the Supreme Personality of Godhead, and therefore there is
no question of impurity in the Lord. Still, the Lord desires to purify the
universes situated within Him by taking the dust of the lotus feet of His pure
devotees. Without the dust of the lotus feet of the devotees, it is not possible
to engage in pure devotional service, without which one cannot directly
experience transcendental bliss. Lord Kåñëa thought, “I have established this
strict rule that one can enjoy My transcendental bliss only through devotional
service obtained from the dust of the lotus feet of My devotees. Since I also
desire to experience My own bliss, I will observe the standard procedure and
accept the dust of My devotees’ feet.” Çréla Madhväcärya points out that Lord
Kåñëa follows the footsteps of His devotees in order to purify them. As the Lord
walks along behind His pure devotees, the wind blows the dust of the Lord’s feet
in the front of His devotees, who then become purified by contact with such
transcendental dust. One should not foolishly look for material logic in these
transcendental pastimes of the Lord. It is simply a question of love between the
Lord and His devotees.
SB 11.14.17
TEXT 17
TEXT
niñkiïcanä mayy anurakta-cetasaù
çäntä mahänto ’khila-jéva-vatsaläù
kämair anälabdha-dhiyo juñanti te
yan nairapekñyaà na viduù sukhaà mama
SYNONYMS
niñkiïcanäù—without any desire for sense gratification; mayi—in Me, the Supreme
Lord; anurakta-cetasaù—mind constantly attached; çäntäù—peaceful; mahäntaù—great
souls without false ego; akhila—to all; jéva—living entities;
vatsaläù—affectionate well-wishers; kämaiù—by opportunities for sense
gratification; anälabdha—untouched and unaffected; dhiyaù—whose consciousness;
juñanti—experience; te—they; yat—which; nairapekñyam—achieved only by complete
detachment; na viduù—they do not know; sukham—happiness; mama—My.
TRANSLATION
Those who are without any desire for personal gratification, whose minds are
always attached to Me, who are peaceful, without false ego and merciful to all
living entities, and whose consciousness is never affected by opportunities for
sense gratification—such persons enjoy in Me a happiness that cannot be known or
achieved by those lacking such detachment from the material world.
PURPORT
The pure devotees always experience transcendental bliss in their service to Çré
Kåñëa, the reservoir of pleasure; thus they are completely detached from
material pleasure and do not desire even liberation. Since all others have some
personal desire, they cannot experience such happiness. Pure devotees always
desire to give Kåñëa conscious happiness to all others, and therefore they are
called mahäntaù, or great souls. In the course of a devotee’s service, many
opportunities for sense gratification arise, but a pure devotee is not tempted
or attracted and does not fall down from his exalted transcendental position.
SB 11.14.18
TEXT 18
TEXT
bädhyamäno ’pi mad-bhakto
viñayair ajitendriyaù
präyaù pragalbhayä bhaktyä
viñayair näbhibhüyate
SYNONYMS
bädhyamänaù—being harassed; api—even though; mat-bhaktaù—My devotee; viñayaiù—by
the sense objects; ajita—without having conquered; indriyaù—the senses;
präyaù—generally; pragalbhayä—effective and strong; bhaktyä—by devotion;
viñayaiù—by sense gratification; na—not; abhibhüyate—is defeated.
TRANSLATION
My dear Uddhava, if My devotee has not fully conquered his senses, he may be
harassed by material desires, but because of his unflinching devotion for Me, he
will not be defeated by sense gratification.
PURPORT
Abhibhüyate indicates falling down into the material world and being defeated by
mäyä. But even though one’s senses are not fully conquered, one who has
unflinching devotion for Lord Kåñëa does not run the risk of being separated
from Him. The words pragalbhayä bhaktyä indicate a person who has great devotion
for Lord Kåñëa, and not one who desires to commit sinful activities and chant
Hare Kåñëa to avoid the reaction. Because of previous bad habits and immaturity,
even a sincere devotee may be harassed by lingering attraction to the bodily
concept of life; but his unflinching devotion for Lord Kåñëa will act. Çréla
Viçvanätha Cakravarté Öhäkura gives the following two examples. A great warrior
may be struck by the weapon of his enemy, but because of his courage and
strength he is not killed or defeated. He accepts the blow and goes on to
victory. Similarly, one may contract a serious disease, but if he takes the
proper medicine he is quickly cured.
If those who follow the impersonal system of speculation and austerity deviate
even slightly from their path, they fall down. A devotee, however, even though
immature, never falls from the path of devotional service. Even if he displays
occasional weakness, he is still considered a devotee if his devotion to Lord
Kåñëa is very strong. As the Lord states in Bhagavad-gétä (9.30):
api cet su-duräcäro
bhajate mäm ananya-bhäk
sädhur eva sa mantavyaù
samyag vyavasito hi saù
“Even if one commits the most abominable actions, if he is engaged in devotional
service he is to be considered saintly because he is properly situated.”
SB 11.14.19
TEXT 19
TEXT
yathägniù su-samåddhärciù
karoty edhäàsi bhasmasät
tathä mad-viñayä bhaktir
uddhavainäàsi kåtsnaçaù
SYNONYMS
yathä—just as; agniù—fire; su-samåddha—blazing; arciù—whose flames;
karoti—turns; edhäàsi—firewood; bhasma-sät—into ashes; tathä—similarly;
mat-viñayä—with Me as the object; bhaktiù—devotion; uddhava—O Uddhava;
enäàsi—sins; kåtsnaçaù—completely.
TRANSLATION
My dear Uddhava, just as a blazing fire turns firewood into ashes, similarly,
devotion unto Me completely burns to ashes sins committed by My devotees.
PURPORT
One should carefully note that the Lord refers to devotion that is like a
blazing fire. To commit sinful activity on the strength of chanting the holy
name is the greatest offense, and the devotion of one who commits this offense
cannot be compared to a blazing fire of love for Kåñëa. As stated in the
previous verse, a sincere loving devotee, because of immaturity or previous bad
habits, may be disturbed by his senses even though he has accepted Lord Kåñëa as
the only goal in his life. But if even by chance the devotee accidentally falls
down without premeditation or indifference, the Lord immediately burns to ashes
his sinful reactions, just as a blazing fire immediately consumes an
insignificant piece of wood. Lord Kåñëa is glorious, and one who takes exclusive
shelter of the Lord receives the unique benefits of devotional service to the
Supreme Personality of Godhead.
SB 11.14.20
TEXT 20
TEXT
na sädhayati mäà yogo
na säìkhyaà dharma uddhava
na svädhyäyas tapas tyägo
yathä bhaktir mamorjitä
SYNONYMS
na—not; sädhayati—brings under control; mäm—Me; yogaù—the yoga system; na—nor;
säìkhyam—the system of Säìkhya philosophy; dharmaù—pious activities within the
varëäçrama system; uddhava—My dear Uddhava; na—not; svädhyäyaù—Vedic study;
tapaù—austerity; tyägaù—renunciation; yathä—as; bhaktiù—devotional service;
mama—unto Me; ürjitä—strongly developed.
TRANSLATION
My dear Uddhava, the unalloyed devotional service rendered to Me by My devotees
brings Me under their control. I cannot be thus controlled by those engaged in
mystic yoga, Säìkhya philosophy, pious work, Vedic study, austerity or
renunciation.
PURPORT
One may make Kåñëa the goal of mystic yoga, Säìkhya philosophy, etc.; yet such
activities do not please the Lord as much as direct loving service, which one
practices by hearing and chanting about the Lord and executing His mission.
Çréla Rüpa Gosvämé states, jïäna-karmädy-anävåtam: a devotee should simply
depend on Kåñëa and should not unnecessarily complicate his loving service with
tendencies toward fruitive work or mental speculation. The residents of
Våndävana simply depend on Lord Kåñëa. When the great serpent Aghäsura appeared
in the precincts of Vraja, the cowherd boys, completely confident in their
friendship with Lord Kåñëa, fearlessly marched into the serpent’s gigantic
mouth. Such pure love for Kåñëa brings the Lord under the control of the
devotee.
SB 11.14.21
TEXT 21
TEXT
bhaktyäham ekayä grähyaù
çraddhayätmä priyaù satäm
bhaktiù punäti man-niñöhä
çva-päkän api sambhavät
SYNONYMS
bhaktyä—by devotional service; aham—I; ekayä—unalloyed; grähyaù—am to be
obtained; çraddhayä—by faith; ätmä—the Supreme Personality of Godhead;
priyaù—the object of love; satäm—of the devotees; bhaktiù—pure devotional
service; punäti—purifies; mat-niñöhä—fixing Me as the only goal;
çva-päkän—dog-eaters; api—even; sambhavät—from the contamination of low birth.
TRANSLATION
Only by practicing unalloyed devotional service with full faith in Me can one
obtain Me, the Supreme Personality of Godhead. I am naturally dear to My
devotees, who take Me as the only goal of their loving service. By engaging in
such pure devotional service, even the dog-eaters can purify themselves from the
contaminationof their low birth.
PURPORT
Sambhavät indicates jäti-doñät, or the pollution of low birth. Jäti-doña does
not refer to mundane social, economic or professional status, but rather to
one’s degree of spiritual enlightenment. All around the world, many people are
born into rich and powerful families, but they often acquire abominable habits
that are part of their so-called family tradition. However, even unfortunate
persons who are taught from birth to engage in sinful activities can at once be
purified by the potency of pure devotional service. Such service must have Lord
Kåñëa as the only goal (man-niñöhä), must be rendered with full faith
(çraddhayä), and must be unalloyed, or without any selfish motivation (ekayä).
SB 11.14.22
TEXT 22
TEXT
dharmaù satya-dayopeto
vidyä vä tapasänvitä
mad-bhaktyäpetam ätmänaà
na samyak prapunäti hi
SYNONYMS
dharmaù—religious principles; satya—with truthfulness; dayä—and mercy;
upetaù—endowed; vidyä—knowledge; vä—or; tapasä—with austerity; anvitä—endowed;
mat-bhaktyä—devotional service to Me; apetam—bereft of; ätmänam—consciousness;
na—not; samyak—completely; prapunäti—purifies; hi—certainly.
TRANSLATION
Neither religious activities endowed with honesty and mercy nor knowledge
obtained with great penance can completely purify one’s consciousness if they
are bereft of loving service to Me.
PURPORT
Although pious religious work, truthfulness, mercy, penances and knowledge
partially purify one’s existence, they do not take out the root of material
desires. Thus the same desires will reappear at a later time. After an extensive
program of material gratification, one becomes eager to perform austerities,
acquire knowledge, perform selfless work and in general purify one’s existence.
After sufficient piety and purification, however, one again becomes eager for
material enjoyment. When clearing an agricultural field one must uproot the
unwanted plants, otherwise with the coming of rain everything will grow back as
it was. Pure devotional service to the Lord uproots one’s material desires, so
that there is no danger of relapsing into a degraded life of material
gratification. In the eternal kingdom of God, loving reciprocation between the
Lord and His devotees is manifest. One who has not come to this stage of
enlightenment must remain on the material platform, which is always full of
discrepancies and contradictions. Thus everything is incomplete and imperfect
without loving service to the Lord.
SB 11.14.23
TEXT 23
TEXT
kathaà vinä roma-harñaà
dravatä cetasä vinä
vinänandäçru-kalayä
çudhyed bhaktyä vinäçayaù
SYNONYMS
katham—how; vinä—without; roma-harñam—standing of the hairs on end;
dravatä—melted; cetasä—heart; vinä—without; vinä—without; änanda—of bliss;
açru-kalayä—the flowing of tears; çudhyet—can be purified; bhaktyä—loving
service; vinä—without; äçayaù—the consciousness.
TRANSLATION
If one’s hairs do not stand on end, how can the heart melt? And if the heart
does not melt, how can tears of love flow from the eyes? If one does not cry in
spiritual happiness, how can one render loving service to the Lord? And without
such service, how can the consciousness be purified?
PURPORT
Loving service to the Lord is the only process that can completely purify one’s
consciousness; such service produces waves of ecstatic love that completely
cleanse the soul. As mentioned earlier by Lord Kåñëa to Çré Uddhava, other
processes such as self-control, pious activities, mystic yoga, penances, etc.,
certainly purify the mind, as stated in many authorized literatures. Such
processes, however, do not completely remove the desire to perform forbidden
activities. But pure devotional service rendered in love of Godhead is so
powerful that it burns to ashes any obstacle encountered on the path of
progress. The Lord has stated in this chapter that loving service to Him is a
blazing fire that burns to ashes all impediments. In contrast, the small fires
of mental speculation or mystic yoga can be extinguished by sinful desires at
any moment. Thus, by hearing Çrémad-Bhägavatam one should ignite the blazing
fire of loving service to the Lord and burn to ashes the network of material
illusion.
SB 11.14.24
TEXT 24
TEXT
väg gadgadä dravate yasya cittaà
rudaty abhékñëaà hasati kvacic ca
vilajja udgäyati nåtyate ca
mad-bhakti-yukto bhuvanaà punäti
SYNONYMS
väk—speech; gadgadä—choked up; dravate—melts; yasya—of whom; cittam—the heart;
rudati—cries; abhékñëam—again and again; hasati—laughs; kvacit—sometimes;
ca—also; vilajjaù—ashamed; udgäyati—sings out loudly; nåtyate—dances; ca—also;
mat-bhakti-yuktaù—one fixed in devotional service to Me; bhuvanam—the universe;
punäti—purifies.
TRANSLATION
A devotee whose speech is sometimes choked up, whose heart melts, who cries
continually and sometimes laughs, who feels ashamed and cries out loudly and
then dances—a devotee thus fixed in loving service to Me purifies the entire
universe.
PURPORT
Väg gadgadä refers to a highly emotional state in which the throat is choked up
and one cannot express oneself. Vilajjaù indicates that a devotee sometimes
feels embarrassment due to bodily functions and memories of past sinful
activities. In this condition, a devotee loudly cries out the holy name of Kåñëa
and sometimes dances in ecstasy. As stated here, such a devotee purifies the
three worlds.
By melting of the heart, one becomes very steady in spiritual life. Normally,
one whose heart easily melts is thought to be unsteady; but because Lord Kåñëa
is the stable foundation of all existence, one whose heart melts in love of
Kåñëa becomes most stable and cannot be disturbed by opposing arguments, bodily
suffering, mental problems, supernatural disasters or the interference of
envious persons. Because such a devotee is fixed in loving service to the Lord,
he becomes the very heart of the Personality of Godhead.
SB 11.14.25
TEXT 25
TEXT
yathägninä hema malaà jahäti
dhmätaà punaù svaà bhajate ca rüpam
ätmä ca karmänuçayaà vidhüya
mad-bhakti-yogena bhajaty atho mäm
SYNONYMS
yathä—just as; agninä—by fire; hema—gold; malam—impurities; jahäti—gives up;
dhmätam—smelted; punaù—again; svam—its own; bhajate—enters; ca—also; rüpam—form;
ätmä—the spirit soul or consciousness; ca—also; karma—of fruitive activities;
anuçayam—the resultant contamination; vidhüya—removing; mat-bhakti-yogena—by
loving service to Me; bhajati—worships; atho—thus; mäm—Me.
TRANSLATION
Just as gold, when smelted in fire, gives up its impurities and returns to its
pure brilliant state, similarly, the spirit soul, absorbed in the fire of
bhakti-yoga, is purified of all contamination caused by previous fruitive
activities and returns to its original position of serving Me in the spiritual
world.
PURPORT
According to Çréla Viçvanätha Cakravarté Öhäkura, this verse indicates that the
devotee goes back home, back to Godhead, and there worships Lord Kåñëa in his
original spiritual body, which is compared to the original pure form of smelted
gold. Gold alloyed with inferior metals cannot be purified by water and soap;
similarly, the heart’s impurities cannot be removed by superficial processes.
Only the fire of love of Godhead can cleanse one’s soul and send one back home,
back to Godhead, to engage in eternal loving service to the Lord.
SB 11.14.26
TEXT 26
TEXT
yathä yathätmä parimåjyate ’sau
mat-puëya-gäthä-çravaëäbhidhänaiù
tathä tathä paçyati vastu sükñmaà
cakñur yathaiväïjana-samprayuktam
SYNONYMS
yathä yathä—as much as; ätmä—the spirit soul, the conscious entity;
parimåjyate—is cleansed of material contamination; asau—he; mat-puëya-gäthä—the
pious narrations of My glories; çravaëa—by hearing; abhidhänaiù—and by chanting;
tathä tathä—exactly in that proportion; paçyati—he sees; vastu—the Absolute
Truth; sükñmam—subtle, being nonmaterial; cakñuù—the eye; yathä—just as;
eva—certainly; aïjana—with medicinal ointment; samprayuktam—treated.
TRANSLATION
When a diseased eye is treated with medicinal ointment it gradually recovers its
power to see. Similarly, as a conscious living entity cleanses himself of
material contamination by hearing and chanting the pious narrations of My
glories, he regains his ability to see Me, the Absolute Truth, in My subtle
spiritual form.
PURPORT
The Lord is called sükñmam because He is pure spiritual consciousness, without
any tinge of material energy. If one chants and hears the holy name and glories
of Kåñëa with great sincerity, there is immediately a transcendental effect. We
can immediately see the spiritual world and pastimes of the Lord if we fully
surrender to the process mentioned here. A blind person feels perpetual
gratitude to a doctor who restores his sight. Similarly, we sing cakñu-däna dila
ye, janme janme prabhu sei: the bona fide spiritual master, the representative
of Lord Kåñëa, restores our spiritual sight, and thus he is our eternal lord and
master.
SB 11.14.27
TEXT 27
TEXT
viñayän dhyäyataç cittaà
viñayeñu viñajjate
mäm anusmarataç cittaà
mayy eva praviléyate
SYNONYMS
viñayän—objects of sense gratification; dhyäyataù—of one who is meditating on;
cittam—the consciousness; viñayeñu—in the objects of gratification;
viñajjate—becomes attached; mäm—Me; anusmarataù—of one remembering constantly;
cittam—the consciousness; mayi—in Me; eva—certainly; praviléyate—is absorbed.
TRANSLATION
The mind of one meditating upon the objects of sense gratification is certainly
entangled in such objects, but if one constantly remembers Me, then the mind is
absorbed in Me.
PURPORT
One should not think that one can attain complete transcendental knowledge of
Kåñëa by mechanically engaging in worship of the Lord. Lord Kåñëa states here
that one must endeavor constantly to keep the Lord within one’s mind.
Anusmarataù, or constant remembrance, is possible for one who always chants and
hears the glories of Lord Kåñëa. It is therefore stated, çravaëam, kértanam,
smaraëam: the process of devotional service begins with hearing (çravaëam) and
chanting (kértanam), from which remembrance (smaraëam) develops. One who
constantly thinks of the objects of material gratification becomes attached to
them; similarly, one who constantly keeps Lord Kåñëa within his mind becomes
absorbed in the Lord’s transcendental nature and thus becomes qualified to
render personal service to the Lord in His own abode.
SB 11.14.28
TEXT 28
TEXT
tasmäd asad-abhidhyänaà
yathä svapna-manoratham
hitvä mayi samädhatsva
mano mad-bhäva-bhävitam
SYNONYMS
tasmät—therefore; asat—material; abhidhyänam—processes of elevation which absorb
one’s attention; yathä—just as; svapna—in a dream; manaù-ratham—mental
concoction; hitvä—giving up; mayi—in Me; samädhatsva—completely absorb;
manaù—the mind; mat-bhäva—by consciousness of Me; bhävitam—purified.
TRANSLATION
Therefore, one should reject all material processes of elevation, which are like
the mental creations of a dream, and should completely absorb one’s mind in Me.
By constantly thinking of Me, one becomes purified.
PURPORT
The word bhävitam means “caused to be.” As explained in Bhagavad-gétä, material
existence is an unstable platform subject to the constant disturbances of
creation and annihilation. One who absorbs his consciousness in Kåñëa, however,
attains to Kåñëa’s nature and is therefore described as mad-bhäva-bhävitam, or
one situated in real existence because of Kåñëa consciousness. The Lord here
concludes His analysis of different processes of human perfection.
SB 11.14.29
TEXT 29
TEXT
stréëäà stré-saìginäà saìgaà
tyaktvä dürata ätmavän
kñeme vivikta äsénaç
cintayen mäm atandritaù
SYNONYMS
stréëäm—of women; stré—to women; saìginäm—of those who are attached or
intimately associated; saìgam—association; tyaktvä—giving up; dürataù—far away;
ätma-vän—being conscious of the self; kñeme—fearless; vivikte—in a separated or
isolated place; äsénaù—sitting; cintayet—one should concentrate; mäm—on Me;
atandritaù—with great care.
TRANSLATION
Being conscious of the eternal self, one should give up association with women
and those intimately associated with women. Sitting fearlessly in a solitary
place, one should concentrate the mind on Me with great attention.
PURPORT
One who has intimate contact with women and becomes attached to them will
gradually lose his determination to go back home, back to Godhead. Association
with lusty men gives exactly the same result. Therefore, one is advised to be
fearless and to sit down in a solitary place, or a place where there are no
lusty men and women committing spiritual suicide. Without fear of failure or of
unhappiness in life, one should remain with sincere devotees of the Lord.
Atandrita means that one should not compromise this principle but should be
rigid and cautious. All this is possible only for one who is ätmavän, or fixed
in practical understanding of the eternal soul.
SB 11.14.30
TEXT 30
TEXT
na tathäsya bhavet kleço
bandhaç cänya-prasaìgataù
yoñit-saìgäd yathä puàso
yathä tat-saìgi-saìgataù
SYNONYMS
na—not; tathä—like that; asya—of him; bhavet—could be; kleçaù—suffering;
bandhaù—bondage; ca—and; anya-prasaìgataù—from any other attachment; yoñit—of
women; saìgät—from attachment; yathä—just as; puàsaù—of a man; yathä—similarly;
tat—to women; saìgi—of those attached; saìgataù—from the association.
TRANSLATION
Of all kinds of suffering and bondage arising from various attachments, none is
greater than the suffering and bondage arising from attachment to women and
intimate contact with those attached to women.
PURPORT
One should make a great endeavor to give up intimate contact with women and
those fond of women. A learned gentleman will automatically be on guard if
placed in intimate contact with lusty women. In the company of lusty men,,
however, the same man may engage in all kinds of social dealings and thus be
contaminated by their polluted mentality. Association with lusty men is often
more dangerous than association with women and should be avoided by all means.
There are innumerable verses in the Bhägavatam describing the intoxication of
material lust. Suffice it to say that a lusty man becomes exactly like a dancing
dog and, by the influence of Cupid, loses all gravity, intelligence and
direction in life. The Lord warns here that one who surrenders to the illusory
form of a woman suffers unbearably in this life and the next.
SB 11.14.31
TEXT 31
TEXT
çré-uddhava uväca
yathä tväm aravindäkña
yädåçaà vä yad-ätmakam
dhyäyen mumukñur etan me
dhyänaà tvaà vaktum arhasi
SYNONYMS
çré-uddhavaù uväca—Çré Uddhava said; yathä—in what way; tväm—You;
aravinda-akña—O my dear lotus-eyed Kåñëa; yädåçam—of what specific nature;
vä—or; yat-ätmakam—in what specific form; dhyäyet—should meditate; mumukñuù—one
who desires liberation; etat—this; me—to me; dhyänam—meditation; tvam—You;
vaktum—to speak or explain; arhasi—ought.
TRANSLATION
Çré Uddhava said: My dear lotus-eyed Kåñëa, by what process should one who
desires liberation meditate upon You, of what specific nature should his
meditation be, and upon which form should he meditate? Kindly explain to me this
topic of meditation.
PURPORT
It has already been elaborately explained by the Supreme Lord that without
loving devotional service rendered to Him in the association of devotees, no
other process of self-realization will work. Therefore it may be asked why
Uddhava is again referring to the system of meditation, dhyäna. The äcäryas
explain that one cannot fully appreciate the beauty and perfection of
bhakti-yoga unless one sees its superiority to all other processes. Through
comparative analysis, the devotees become fully ecstatic in their appreciation
of bhakti-yoga. It should also be understood that although Uddhava asks about
those who aspire for liberation, he is not actually a mumukñu, or salvationist;
rather, he is asking questions for the benefit of those who are not on the
platform of love of Godhead. Uddhava wants to hear this knowledge for his
personal appreciation and so that those who pursue salvation, or liberation, can
be protected and redirected to the path of pure devotional service to the
Supreme Lord.
SB 11.14.32-33
TEXTS 32–33
TEXT
çré-bhagavän uväca
sama äsana äsénaù
sama-käyo yathä-sukham
hastäv utsaìga ädhäya
sva-näsägra-kåtekñaëaù
präëasya çodhayen märgaà
püra-kumbhaka-recakaiù
viparyayeëäpi çanair
abhyasen nirjitendriyaù
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; same—having a level
surface; äsane—on the seat; äsénaù—sitting; sama-käyaù—sitting with the body
straight and erect; yathä-sukham—sitting comfortably; hastau—the two hands;
utsaìge—in the lap; ädhäya—placing; sva-näsa-agra—on the tip of one’s own nose;
kåta—focusing; ékñaëaù—the glance; präëasya—of the breath; çodhayet—should
purify; märgam—the pathway; püra-kumbhaka-recakaiù—by the mechanical breathing
exercises, or präëäyäma; viparyayeëa—by reversing the processes, namely recaka,
kumbhaka and püraka; api—also; çanaiù—following the process step by step;
abhyaset—one should practice präëäyäma; nirjita—having controlled; indriyaù—the
senses.
TRANSLATION
The Supreme Personality of Godhead said: Sitting on a level seat that is not too
high or too low, keeping the body straight and erect yet comfortable, placing
the two hands on one’s lap and focusing the eyes on the tip of one’s nose, one
should purify the pathways of breathing by practicing the mechanical exercises
of püraka, kumbhaka and recaka, and then one should reverse the procedure
(recaka, kumbhaka, püraka). Having fully controlled the senses, one may thus
practice präëäyäma step by step.
PURPORT
According to this procedure, the hands are to be placed palms upward, one on top
of the other. Thus, one may practice präëäyäma through mechanical breath control
in order to achieve steadiness of the mind. As stated in the yoga-çästra,
antar-lakñyo bahir-dåñöiù sthira-cittaù susaìgataù: “The eyes, which generally
see externally, must be turned inward, and thus the mind is steadied and fully
controlled.”
SB 11.14.34
TEXT 34
TEXT
hådy avicchinam oàkäraà
ghaëöä-nädaà bisorëa-vat
präëenodérya taträtha
punaù saàveçayet svaram
SYNONYMS
hådi—in the heart; avicchinnam—uninterrupted, continuous; oàkäram—the sacred
vibration oà; ghaëöä—like a bell; nädam—sound; bisa-ürëa-vat—like the fiber
running up the lotus stalk; präëena—by the wind of präëa; udérya—pushing upward;
tatra—therein (at a distance of twelve thumb-breadths); atha—thus; punaù—again;
saàveçayet—one should join together; svaram—the fifteen vibrations produced with
anusvära.
TRANSLATION
Beginning from the mülädhära-cakra, one should move the life air continuously
upward like the fibers in the lotus stalk until one reaches the heart, where the
sacred syllable oà is situated like the sound of a bell. One should thus
continue raising the sacred syllable upward the distance of twelve aìgulas, and
there the oàkära should be joined together with the fifteen vibrations produced
with anusvära.
PURPORT
It appears that the yoga system is somewhat technical and difficult to perform.
Anusvära refers to a nasal vibration pronounced after the fifteen Sanskrit
vowels. The complete explanation of this process is extremely complicated and
obviously unsuitable for this age. From this description we can appreciate the
sophisticated achievements of those who in former ages practiced mystic
meditation. Despite such appreciation, however, we should stick firmly to the
simple, foolproof method of meditation prescribed for the present age, the
chanting of Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare R ama, Hare
Räma, Räma Räma, Hare Hare.
SB 11.14.35
TEXT 35
TEXT
evaà praëava-saàyuktaà
präëam eva samabhyaset
daça-kåtvas tri-ñavaëaà
mäsäd arväg jitänilaù
SYNONYMS
evam—thus; praëava—with the syllable oà; saàyuktam—joined; präëam—the präëäyäma
system of controlling the bodily airs; eva—indeed; samabhyaset—one should
carefully practice; daça-kåtvaù—ten times; tri-savanam—at sunrise, noon and
sunset; mäsät—one month; arväk—after; jita—one will conquer; anilaù—the life
air.
TRANSLATION
Being fixed in the oàkära, one should carefully practice the präëäyäma system
ten times at each sunrise, noon and sunset. Thus, after one month one will have
conquered the life air.
SB 11.14.36-42
TEXTS 36–42
TEXT
håt-puëòarékam antaù-stham
ürdhva-nälam adho-mukham
dhyätvordhva-mukham unnidram
añöa-patraà sa-karëikam
karëikäyäà nyaset sürya-
somägnén uttarottaram
vahni-madhye smared rüpaà
mamaitad dhyäna-maìgalam
samaà praçäntaà su-mukhaà
dérgha-cäru-catur-bhujam
su-cäru-sundara-grévaà
su-kapolaà çuci-smitam
samäna-karëa-vinyasta-
sphuran-makara-kuëòalam
hemämbaraà ghana-çyämaà
çrévatsa-çré-niketanam
çaìkha-cakra-gadä-padma-
vanamälä-vibhüñitam
nüpurair vilasat-pädaà
kaustubha-prabhayä yutam
dyumat-kiréöa-kaöaka-
kaöi-süträìgadäyutam
sarväìga-sundaraà hådyaà
prasäda-sumukhekñanam
su-kumäram abhidhyäyet
sarväìgeñu mano dadhat
indriyäëéndriyärthebhyo
manasäkåñya tan manaù
buddhyä särathinä dhéraù
praëayen mayi sarvataù
SYNONYMS
håt—in the heart; puëòarékam—lotus flower; antaù-stham—situated within the body;
ürdhva-nälam—having erected the lotus stalk; adhaù-mukham—with eyes half closed,
staring at the tip of the nose; dhyätvä—having fixed the mind in meditation;
ürdhva-mukham—enlivened; unnidram—alert without dozing off; añöa-patram—with
eight petals; sa-karëikam—with the whorl of the lotus; karëikäyäm—within the
whorl; nyaset—one should place by concentration; sürya—the sun; soma—moon;
agnén—and fire; uttara-uttaram—in order, one after the other;
vahni-madhye—within the fire; smaret—one should meditate; rüpam—upon the form;
mama—My; etat—this; dhyäna-maìgalam—the auspicious object of meditation;
samam—balanced, all the parts of the body proportionate; praçäntam—gentle;
su-mukham—cheerful; dérgha-cäru-catuù-bhujam—having four beautifull long arms;
su-cäru—charming; sundara—beautiful; grévam—neck; su-kapolam—beautiful forehead;
çuci-smitam—having a pure smile; samäna—alike; karëa—in the two ears;
vinyasta—situated; sphurat—glowing; makara—shaped like sharks;
kuëòalam—earrings; hema—golden colored; ambaram—dress; ghana-çyämam—the color of
a dark rain cloud; çré-vatsa—the unique curl of hair on the Lord’s chest;
çré-niketanam—the abode of the goddess of fortune; çaìkha—with the conchshell;
cakra—Sudarçana disc; gadä—club; padma—lotus; vana-mälä—and a garland of forest
flowers; vibhüñitam—decorated; nüpuraiù—with ankle bells and bracelets;
vilasat—shining; pädam—the lotus feet; kaustubha—of the Kaustubha gem;
prabhayä—with the effulgence; yutam—enriched; dyumat—shining; kiréöa—crown or
helmet; kaöaka—gold bracelets; kaöi-sütra—a band for the waist or upper hip;
aìgada—bracelets; äyutam—equipped with; sarva-aìga—all the parts of the body;
sundaram—beautiful; hådyam—charming; prasäda—with mercy; sumukha—smiling;
ékñaëam—His glance; su-kumäram—most delicate; abhidhyäyet—one should meditate;
sarva-aìgeñu—in all the parts of the body; manaù—the mind; dadhat—placing;
indriyäëi—the material senses; indriya-arthebhyaù—from the object of the senses;
manasä—by the mind; äkåñya—pulling back; tat—that; manaù—mind; buddhyä—by
intelligence; särathinä—which is like the driver of a chariot; dhéraù—being
grave and self-controlled; praëayet—one should strongly lead; mayi—unto Me;
sarvataù—in all limbs of the body.
TRANSLATION
Keeping the eyes half closed and fixed on the tip of one’s nose, being enlivened
and alert, one should meditate on the lotus flower situated within the heart.
This lotus has eight petals and is situated on an erect lotus stalk. One should
meditate on the sun, moon and fire, placing them one after the other within the
whorl of that lotus flower. Placing My transcendental form within the fire, one
should meditate upon it as the auspicious goal of all meditation. That form is
perfectly proportioned, gentle and cheerful. It possesses four beautiful long
arms, a charming, beautiful neck, a handsome forehead, a pure smile and glowing,
shark-shaped earrings suspended from two identical ears. That spiritual form is
the color of a dark rain cloud and is garbed in golden-yellowish silk. The chest
of that form is the abode of Çrévatsa and the goddess of fortune, and that form
is also decorated with a conchshell, disc, club, lotus flower and garland of
forest flowers. The two brilliant lotus feet are decorated with ankle bells and
bracelets, and that form exhibits the Kaustubha gem along with an effulgent
crown. The upper hips are beautified by a golden belt, and the arms are
decorated with valuable bracelets. All of the limbs of that beautiful form
capture the heart, and the face is beautified by merciful glancing. Pulling the
senses back from the sense objects, one should be grave and self-controlled and
should use the intelligence to strongly fix the mind upon all of the limbs of My
transcendental body. Thus one should meditate upon that most delicate
transcendental form of Mine.
PURPORT
Lord Kåñëa here answers Uddhava’s question concerning the correct procedure,
nature and object of meditation for those desiring liberation.
SB 11.14.43
TEXT 43
TEXT
tat sarva-vyäpakaà cittam
äkåñyaikatra dhärayet
nänyäni cintayed bhüyaù
su-smitaà bhävayen mukham
SYNONYMS
tat—therefore; sarva—in all the parts of the body; vyäpakam—spread;
cittam—consciousness; äkåñya—pulling back; ekatra—in one place; dhärayet—one
should concentrate; na—not; anyäni—other limbs of the body; cintayet—one should
meditate on; bhüyaù—again; su-smitam—wonderfully smiling or laughing;
bhävayet—one should concentrate on; mukham—the face.
TRANSLATION
One should then pull the consciousness back from all the limbs of that
transcendental body. At that time, one should meditate only on the wonderfully
smiling face of the Lord.
SB 11.14.44
TEXT 44
TEXT
tatra labdha-padaà cittam
äkåñya vyomni dhärayet
tac ca tyaktvä mad-äroho
na kiïcid api cintayet
SYNONYMS
tatra—in such meditation on the Lord’s face; labdha-padam—being established;
cittam—consciousness; äkåñya—withdrawing; vyomni—in the sky; dhärayet—one should
meditate; tat—such meditation in the sky as the cause of material manifestation;
ca—also; tyaktvä—giving up; mat—to Me; ärohaù—having ascended; na—not;
kiïcit—anything; api—at all; cintayet—one should think of.
TRANSLATION
Being established in meditation on the Lord’s face, one should then withdraw the
consciousness and fix it in the sky. Then giving up such meditation, one should
become established in Me and give up the process of meditation altogether.
PURPORT
As one becomes established in pure consciousness, the duality of “I am
meditating and this is the object of my meditation” vanishes, and one comes to
the stage of spontaneous relationship with the Personality of Godhead. Every
living entity is originally part and parcel of the Supreme Lord, and when that
forgotten eternal relationship is revived one experiences remembrance of the
Absolute Truth. In that stage, described here as mad-ärohaù, one no longer sees
oneself as a meditator nor the Lord as a mere object of meditation, but rather
one enters the spiritual sky for an eternal life of bliss and knowledge in
direct loving relationship with the Lord.
Uddhava originally inquired about the procedure of meditation for those desiring
liberation. The word labdha-padam indicates that when one fixes the mind upon
the Lord’s face, one achieves full liberation. In the postliberation phase one
then proceeds to render service to the original Personality of Godhead. By
giving up the concept of being a meditator, one casts off the last small remnant
of illusory energy and sees the Lord as He actually is.
SB 11.14.45
TEXT 45
TEXT
evaà samähita-matir
mäm evätmänam ätmani
vicañöe mayi sarvätman
jyotir jyotiñi saàyutam
SYNONYMS
evam—thus; samähita—completely fixed; matiù—consciousness; mäm—Me; eva—indeed;
ätmänam—the individual soul; ätmani—within the individual soul; vicañöe—sees;
mayi—in Me; sarva-ätman—in the Supreme Personality of Godhead; jyotiù—the
sunrays; jyotiñi—within the sun; saàyutam—united.
TRANSLATION
One who has completely fixed his mind on Me should see Me within his own soul
and should see the individual soul within Me, the Supreme Personality of
Godhead. Thus, he sees the individual souls united with the Supreme Soul, just
as one sees the sun’s rays completely united with the sun.
PURPORT
In the spiritual world everything is naturally effulgent because that is the
nature of spirit. Thus when one sees the individual soul as part and parcel of
the Supreme Lord, the experience can be compared to seeing the sun’s rays
emanating from the sun. The Supreme Lord is within the living entity, and
simultaneously the living entity is within the Lord. But in both cases the
Supreme Lord, and not the living entity, is the maintainer and controller. How
happy everyone could be by taking to Kåñëa consciousness and finding the Supreme
Lord, Kåñëa, within everything and everything within Kåñëa. Liberated life in
Kåñëa consciousness is so pleasurable that the greatest misfortune is to be
without such consciousness. Çré Kåñëa is kindly explaining in many different
ways the supremacy of Kåñëa consciousness, and fortunate persons will understand
the sincere message of the Lord.
SB 11.14.46
TEXT 46
TEXT
dhyänenetthaà su-tévreëa
yuïjato yogino manaù
saàyäsyaty äçu nirväëaà
dravya jïäna-kriyä-bhramaù
SYNONYMS
dhyänena—by meditation; ittham—as thus mentioned; su-tévreëa—extremely
concentrated; yuïjataù—of one practicing; yoginaù—of the yogé; manaù—the mind;
saàyäsyati—will go together; äçu—quickly; nirväëam—to extinction;
dravya-jïäna-kriyä—based on perception of material objects, knowledge and
activities; bhramaù—the illusory identification.
TRANSLATION
When the yogé thus controls his mind by intensely concentrated meditation, his
illusory identification with material objects, knowledge and activities is very
quickly extinguished.
PURPORT
Because of false material identification, we accept our own body and mind, the
bodies and minds of others, and supernatural material control to be ultimate
realities. Supernatural control refers to the bodies and minds of the demigods,
who ultimately are humble servitors of the Supreme Personality of Godhead. Even
the mighty sun, which displays immense potencies, obediently treads its
universal path by the order of Lord Kåñëa.
It is clearly seen in this chapter that haöha-yoga, karma-yoga, räja-yoga, etc.,
are part and parcel of bhakti-yoga and do not actually exist separately. The
goal of life is Lord Kåñëa, and one must eventually come to the stage of pure
devotion if one desires to perfect one’s meditation or yoga practice. In the
mature stage of devotion, as described in this chapter, one becomes free from
the artificial duality of meditator and object of meditation, and one
spontaneously engages in hearing about and glorifying the Supreme Absolute
Truth. Such activities of bhakti-yoga are natural because they spring from
spontaneous love. When one revives one’s original nature as the loving servitor
of Lord Kåñëa, other yoga processes cease to be interesting. Uddhava was a pure
devotee even before the Lord began His instruction; therefore it was not
expected that Uddhava would give up the supreme platform of being a personal
associate of the Lord to take up the mechanical exercises of the yoga system.
Bhakti-yoga, or devotional service, is so elevated that even in the beginning
stages of practice one is considered liberated, because all of one’s activities
are executed under proper guidance for the pleasure of the Lord. In the
haöha-yoga system one is concerned with bodily control, and in jïäna-yoga one is
concerned with speculative knowledge. In both systems one endeavors selfishly,
desiring to become a great yogé or a philosopher. Such egoistic activity is
described in this verse as kriyä. One must give up the illusory designations of
dravya, jïäna and kriyä and come to the prideless stage of loving service to the
Lord.
Thus end the purports of the humble servants of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda to the Eleventh Canto, Fourteenth Chapter, of the
Çrémad-Bhägavatam, entitled “Lord Kåñëa Explains the Yoga System to Çré
Uddhava.”
SB 11.15: Lord Kåñëa’s Description of Mystic Yoga Perfections
CHAPTER FIFTEEN
Lord Kåñëa’s Description of Mystic Yoga Perfections
SB 11.15 Summary
This chapter describes the eight primary and ten minor mystic perfections. They
are developed by fixing one’s mind in yoga, but they are ultimately obstructions
to achieving the spiritual abode of Lord Viñëu.
Being questioned by Uddhava, Lord Çré Kåñëa describes the characteristics of the
eighteen mystic perfections and the particular kind of meditation by which each
is achieved. In conclusion, Kåñëa states that for one who desires to perform
pure devotional service to the Personality of Godhead, the achievement of these
mystic perfections is a waste of time, because they distract one from proper
worship. All these perfections are automatically offered to a pure devotee, but
he does not accept them. Unless used in the yoga of devotional service, these
perfections are valueless. A devotee simply sees that the Personality of Godhead
is always present everywhere, both externally and internally, and depends
completely upon Him.
SB 11.15.1
TEXT 1
TEXT
çré-bhagavän uväca
jitendriyasya yuktasya
jita-çväsasya yoginaù
mayi dhärayataç ceta
upatiñöhanti siddhayaù
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; jita-indriyasya—of
one who has conquered his senses; yuktasya—who has steadied the mind;
jita-çväsasya—and conquered his breathing system; yoginaù—of such a yogé;
mayi—in Me; dhärayataù—fixing; cetaù—his consciousness; upatiñöhanti—appear;
siddhayaù—the mystic perfections of yoga.
TRANSLATION
The Supreme Personality of Godhead said: My dear Uddhava, the mystic perfections
of yoga are acquired by a yogé who has conquered his senses, steadied his mind,
conquered the breathing process and fixed his mind on Me.
PURPORT
There are eight primary mystic perfections, such as aëimä-siddhi, and ten
secondary perfections. In this Fifteenth Chapter Lord Kåñëa will explain that
such mystic perfections are actually impediments to the development of Kåñëa
consciousness, and that therefore one should not desire them.
SB 11.15.2
TEXT 2
TEXT
çré-uddhava uväca
kayä dhäraëayä kä svit
kathaà vä siddhir acyuta
kati vä siddhayo brühi
yoginäà siddhi-do bhavän
SYNONYMS
çré-uddhavaù uväca—Çré Uddhava said; kayä—by what; dhäraëayä—process of
meditation; kä svit—which indeed; katham—in what manner; vä—or; siddhiù—mystic
perfection; acyuta—My dear Lord; kati—how many; vä—or; siddhayaù—perfections;
brühi—please speak; yoginäm—of all yogés; siddhi-daù—the giver of mystic
perfections; bhavän—You.
TRANSLATION
Çré Uddhava said: My dear Lord Acyuta, by what process can mystic perfection be
achieved, and what is the nature of such perfection? How many mystic perfections
are there? Please explain these things to me. Indeed, You are the bestower of
all mystic perfections.
SB 11.15.3
TEXT 3
TEXT
çré-bhagavän uväca
siddhayo ’ñöädaça proktä
dhäraëä yoga-pära-gaiù
täsäm añöau mat-pradhänä
daçaiva guëa-hetavaù
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; siddhayaù—mystic
perfections; añöädaça—eighteen; proktäù—are declared; dhäraëäù—meditations;
yoga—of yoga; pära-gaiù—by the masters; täsäm—of the eighteen; añöau—eight;
mat-pradhänäù—have their shelter in Me; daça—ten; eva—indeed; guëa-hetavaù—are
manifested from the material mode of goodness.
TRANSLATION
The Supreme Personality of Godhead said: The masters of the yoga system have
declared that there are eighteen types of mystic perfection and meditation, of
which eight are primary, having their shelter in Me, and ten are secondary,
appearing from the material mode of goodness.
PURPORT
Çréla Viçvanätha Cakravarté Öhäkura explains the word mat pradhänäù as follows.
Lord Kåñëa is naturally the shelter of the eight primary mystic potencies and
meditations because such perfections emanate from the Lord’s personal potency,
and thus they are fully developed only within the Lord Himself and the Lord’s
personal associates. When materialistic persons mechanically acquire such
potencies, the perfections awarded are of an inferior degree and are considered
to be manifestations of mäyä, illusion. A pure devotee of the Lord automatically
receives from the Lord wonderful potencies to execute his devotional service. If
for sense gratification one mechanically endeavors to acquire mystic
perfections, then these perfections are certainly considered to be inferior
expansions of the Lord’s external potency.
SB 11.15.4-5
TEXTS 4–5
TEXT
aëimä mahimä mürter
laghimä präptir indriyaiù
präkämyaà çruta-dåñöeñu
çakti-preraëam éçitä
guëeñv asaìgo vaçitä
yat-kämas tad avasyati
etä me siddhayaù saumya
añöäv autpattikä matäù
SYNONYMS
aëimä—the perfection of becoming smaller than the smallest; mahimä—becoming
greater than the greatest; mürteù—of the body; laghimä—becoming lighter than the
lightest; präptiù—acquisition; indriyaiù—by the senses; präkämyam—obtaining or
performing whatever one desires; çruta—things invisible,, about which one only
hears; dåñöeñu—and things visible; çakti-preraëam—manipulating the subpotencies
of mäyä; éçitä—the perfection of controlling; guëeñu—in the modes of material
nature; asaìgaù—being unobstructed; vaçitä—the power to bring others under
control; yat—whatever; kämaù—desire (there may be); tat—that; avasyati—one can
obtain; etäù—these; me—My (potencies); siddhayaù—mystic perfections; saumya—O
gentle Uddhava; añöau—eight; autpattikäù—natural and unexcelled;
matäù—understood to be.
TRANSLATION
Among the eight primary mystic perfections, the three by which one transforms
one’s own body are aëimä, becoming smaller than the smallest; mahimä, becoming
greater than the greatest; and laghimä, becoming lighter than the lightest.
Through the perfection of präpti one acquires whatever one desires, and through
präkämya-siddhi one experiences any enjoyable object, either in this world or
the next. Through içitä-siddhi one can manipulate the subpotencies of mäyä, and
through the controlling potency called vaçitä-siddhi one is unimpeded by the
three modes of nature. One who has acquired kämävasäyitä-siddhi can obtain
anything from anywhere, to the highest possible limit. My dear gentle Uddhava,
these eight mystic perfections are considered to be naturally existing and
unexcelled within this world.
PURPORT
Through aëimä-siddhi one can become so small that one can enter a stone or pass
through any obstacle. Through mahimä-siddhi one becomes so great that one covers
everything, and through laghimä one becomes so light that one can ride on the
sun’s rays into the sun planet. Through präpti-siddhi one can acquire anything
from anywhere and can even touch the moon with one’s finger. By this mystic
perfection one can also enter into the senses of any other living entity through
the predominating deities of the particular senses; and by thus utilizing the
senses of others, one can acquire anything. Through präkämya one can experience
any enjoyable object, either in this world or the next, and through éçitä, or
the controlling potency, one can manipulate the subpotencies of mäyä, which are
material. In other words, even by acquiring mystic powers one cannot pass beyond
the control of illusion; however, one may manipulate the subpotencies of
illusion. Through vaçitä, or the power to control, one can bring others under
one’s dominion or keep oneself beyond the control of the three modes of nature.
Ultimately, one acquires through kämävasäyitä the maximum powers of control,
acquisition and enjoyment. The word autpattikäù in this verse indicates being
original, natural and unexcelled. These eight mystic potencies originally exist
in the Supreme Personality of Godhead, Kåñëa, in the superlative degree. Lord
Kåñëa becomes so small that He enters within the atomic particles, and He
becomes so large that as Mahä-Viñëu He breathes out millions of universes. The
Lord can become so light or subtle that even great mystic yogés cannot perceive
Him, and the Lord’s acquisitive power is perfect, because He keeps the total
existence eternally within His body. The Lord certainly can enjoy whatever He
likes, control all energies, dominate all other persons and exhibit complete
omnipotency. Therefore it is to be understood that these eight mystic
perfections are insignificant expansions of the mystic potency of the Lord, who
in Bhagavad-gétä is called Yogeçvara, the Supreme Lord of all mystic potencies.
These eight perfections are not artificial, but are natural and unexcelled
because they originally exist in the Supreme Personality of Godhead.
SB 11.15.6-7
TEXTS 6–7
TEXT
anürmimattvaà dehe ’smin
düra-çravaëa-darçanam
mano-javaù käma-rüpaà
para-käya-praveçanam
svacchanda-måtyur devänäà
saha-kréòänudarçanam
yathä-saìkalpa-saàsiddhir
äjïäpratihatä gatiù
SYNONYMS
anürmi-mattvam—being undisturbed by hunger, thirst, etc.; dehe asmin—in this
body; düra—things very far away; çravaëa—hearing; darçanam—and seeing;
manaù-javaù—moving the body at the speed of the mind; käma-rüpam—assuming any
body that one desires; para-käya—the bodies of others; praveçanam—entering;
sva-chanda—according to one’s own desire; måtyuù—dying; devänäm—of the demigods;
saha—together with (the celestial girls); kréòä—the sporting pastimes;
anudarçanam—witnessing; yathä—according to; saìkalpa—one’s determination;
saàsiddhiù—perfect accomplishment; äjïä—order; apratihatä—unimpeded; gatiù—whose
progress.
TRANSLATION
The ten secondary mystic perfections arising from the modes of nature are the
powers of freeing oneself from hunger and thirst and other bodily disturbances,
hearing and seeing things far away, moving the body at the speed of the mind,
assuming any form one desires, entering the bodies of others, dying when one
desires, witnessing the pastimes between the demigods and the celestial girls
called Apsaräs, completely executing one’s determination and giving orders whose
fulfillment is unimpeded.
SB 11.15.8-9
TEXTS 8–9
TEXT
tri-käla-jïatvam advandvaà
para-cittädy-abhijïatä
agny-arkämbu-viñädénäà
pratiñöambho ’paräjayaù
etäç coddeçataù proktä
yoga-dhäraëa-siddhayaù
yayä dhäraëayä yä syäd
yathä vä syän nibodha me
SYNONYMS
tri-käla-jïatvam—the perfection of knowing past, present and future;
advandvam—being unaffected by dualities such as heat and cold; para—of others;
citta—the mind; ädi—and so on; abhijïatä—knowing; agni—of fire; arka—the sun;
ambu—water; viña—of poison; ädénäm—and so on; pratiñöambhaù—checking the
potency; aparäjayaù—not being conquered by others; etäù—these; ca—also;
uddeçataù—merely by mentioning their names and characteristics; proktäù—are
described; yoga—of the yoga system; dhäraëa—of meditation;
siddhayaù—perfections; yayä—by which; dhäraëayä—meditation; yä—which
(perfection); syät—may occur; yathä—by which means; vä—or; syät—may occur;
nibodha—please learn; me—from Me.
TRANSLATION
The power to know past, present and future; tolerance of heat, cold and other
dualities; knowing the minds of others; checking the influence of fire, sun,
water, poison, and so on; and remaining unconquered by others—these constitute
five perfections of the mystic process of yoga and meditation. I am simply
listing these here according to their names and characteristics. Now please
learn from Me how specific mystic perfections arise from specific meditations
and also of the particular processes involved.
PURPORT
According to the äcäryas these five perfections are considered to be quite
inferior to the others already mentioned, since they involve more or less
ordinary physical and mental manipulations. According to Çréla Madhväcärya, in
the perfection called agny-arkämbu-viñädénäà pratiñöambhaù, or checking the
influence of fire, sun, water, poison, and so on, the term “and so on” refers to
one’s remaining invulnerable to all types of weapons as well as attacks by
nails, teeth, beating, curses and other such sources.
SB 11.15.10
TEXT 10
TEXT
bhüta-sükñmätmani mayi
tan-mätraà dhärayen manaù
aëimänam aväpnoti
tan-mätropäsako mama
SYNONYMS
bhüta-sükñma—of the subtle elements; ätmani—in the soul; mayi—in Me;
tat-mätram—on the subtle, elemental forms of perception; dhärayet—one should
concentrate; manaù—the mind; aëimänam—the mystic perfection called aëimä;
aväpnoti—obtains; tat-mätra—in the subtle elements; upäsakaù—the worshiper;
mama—My.
TRANSLATION
One who worships Me in My atomic form pervading all subtle elements, fixing his
mind on that alone, obtains the mystic perfection called aëimä.
PURPORT
Aëimä refers to the mystic ability to make oneself smaller than the smallest and
thus able to enter within anything. The Supreme Personality of Godhead is within
the atoms and atomic particles, and one who perfectly fixes his mind in that
subtle atomic form of the Lord acquires the mystic potency called aëimä, by
which one can enter within even the most dense matter such as stone.
SB 11.15.11
TEXT 11
TEXT
mahat-tattvätmani mayi
yathä-saàsthaà mano dadhat
mahimänam aväpnoti
bhütänäà ca påthak påthak
SYNONYMS
mahat-tattva—of the total material energy; ätmani—in the Soul; mayi—in Me;
yathä—according to; saàstham—the particular situation; manaù—the mind;
dadhat—fixing; mahimänam—the mystic perfection called mahimä; aväpnoti—one
achieves; bhütänäm—of the material elements; ca—also; påthak påthak—each one
individually.
TRANSLATION
One who absorbs his mind in the particular form of the mahat-tattva and thus
meditates upon Me as the Supreme Soul of the total material existence achieves
the mystic perfection called mahimä. By further absorbing the mind in the
situation of each individual element such as the sky, air, fire, and so on, one
progressively acquires the greatness of each material element.
PURPORT
There are innumerable verses in Vedic literatures explaining that the Supreme
Personality of Godhead is qualitatively not different from His creation and thus
a yogé may meditate upon the total material existence as a manifestation of the
external potency of the Lord. Once the yogé has established his realization that
the material creation is not different from the Lord, he obtains the perfection
called mahimä-siddhi. By realizing the Lord’s presence in each individual
element the yogé also acquires the greatness of each element. However, the pure
devotees are not very interested in such perfections because they are
surrendered to the Personality of Godhead, who exhibits such perfections to the
infinite degree. Being always protected by the Lord, the pure devotees save
their precious time to chant Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/
Hare Räma, Hare Räma, Räma Räma, Hare Hare. Thus they achieve for themselves and
others saàsiddhi, or the supreme perfection, pure love of Godhead, Kåñëa
consciousness, by which one expands one’s existence beyond the total material
creation to the spiritual planets called Vaikuëöha.
SB 11.15.12
TEXT 12
TEXT
paramäëu-maye cittaà
bhütänäà mayi raïjayan
käla-sükñmärthatäà yogé
laghimänam aväpnuyät
SYNONYMS
parama-aëu-maye—in the form of atoms; cittam—his consciousness; bhütänäm—of the
material elements; mayi—in Me; raïjayan—attaching; käla—of time; sükñma—subtle;
arthatäm—being the substance; yogé—the yogé; laghimänam—the mystic perfection
laghimä; aväpnuyät—may obtain.
TRANSLATION
I exist within everything, and I am therefore the essence of the atomic
constituents of material elements. By attaching his mind to Me in this form, the
yogé may achieve the perfection called laghimä, by which he realizes the subtle
atomic substance of time.
PURPORT
Çrémad-Bhägavatam elaborately explains that käla, or time, is the transcendental
form of the Lord that moves the material world. Since the five gross elements
are composed of atoms, the atomic particles are the subtle substance or
manifestation of the movements of time. More subtle than time is the Personality
of Godhead Himself, who expands His potency as the time factor. By understanding
all these things clearly the yogé obtains laghimä-siddhi, or the power to make
himself lighter than the lightest.
SB 11.15.13
TEXT 13
TEXT
dhärayan mayy ahaà-tattve
mano vaikärike ’khilam
sarvendriyäëäm ätmatvaà
präptià präpnoti man-manäù
SYNONYMS
dhärayan—concentrating; mayi—in Me; aham-tattve—within the element of false ego;
manaù—the mind; vaikärike—in that which is produced from the mode of goodness;
akhilam—completely; sarva—of all living entities; indriyäëäm—of the senses;
ätmatvam—proprietorship; präptim—the mystic perfection of acquisition;
präpnoti—obtains; mat-manäù—the yogé whose mind is fixed in Me.
TRANSLATION
Fixing his mind completely in Me within the element of false ego generated from
the mode of goodness, the yogé obtains the power of mystic acquisition, by which
he becomes the proprietor of the senses of all living entities. He obtains such
perfection because his mind is absorbed in Me.
PURPORT
It is significant that in order to acquire each mystic perfection one must fix
one’s mind on the Supreme Personality of Godhead. Çréla Bhaktisiddhänta
Sarasvaté Öhäkura states that those who pursue such perfections without fixing
the mind in the Supreme Lord acquire a gross and inferior reflection of each
mystic potency. Those who are not conscious of the Lord cannot actually
synchronize their minds perfectly with the universal functions and therefore
cannot elevate their mystic opulences to the universal platform.
SB 11.15.14
TEXT 14
TEXT
mahaty ätmani yaù sütre
dhärayen mayi mänasam
präkämyaà pärameñöhyaà me
vindate ’vyakta-janmanaù
SYNONYMS
mahati—in the mahat-tattva; ätmani—in the Supersoul; yaù—one who;
sütre—characterized by the chain of fruitive activities; dhärayet—should
concentrate; mayi—in Me; mänasam—the mental activities; präkämyam—the mystic
perfection called präkämya; pärameñöhyam—most excellent; me—from Me;
vindate—obtains or enjoys; avyakta-janmanaù—from Him whose appearance in this
world cannot be materially perceived.
TRANSLATION
One who concentrates all mental activities in Me as the Supersoul of that phase
of the mahat-tattva which manifests the chain of fruitive activities obtains
from Me, whose appearance is beyond material perception, the most excellent
mystic perfection called präkämya.
PURPORT
Çréla Véraräghava Äcärya explains that the word sütra, or “thread,” is used to
indicate that the mahat-tattva sustains one’s fruitive activities just as a
thread sustains a row of jewels. Thus by fixed meditation on the Supreme
Personality of Godhead, who is the soul of the mahat-tattva, one can achieve the
most excellent perfection called präkämya. Avyakta-janmanaù indicates that the
Supreme Personality of Godhead appears from the avyakta, or the spiritual sky,
or that His birth is avyakta, beyond the perception of material senses. Unless
one accepts the transcendental form of the Supreme Personality of Godhead, there
is no possibility of obtaining präkämya or any other genuine mystic perfection.
SB 11.15.15
TEXT 15
TEXT
viñëau try-adhéçvare cittaà
dhärayet käla-vigrahe
sa éçitvam aväpnoti
kñetrajïa-kñetra-codanäm
SYNONYMS
viñëau—in Lord Viñëu, the Supersoul; tri-adhéçvare—the supreme controller of
mäyä, which consists of three modes of nature; cittam—the consciousness;
dhärayet—one concentrates; käla—of time, the prime mover; vigrahe—in the form;
saù—he, the yogé; éçitvam—the mystic perfection of controlling;
aväpnoti—obtains; kñetra-jïa—the conscious living entity; kñetra—and the body
with its designations; codanäm—impelling.
TRANSLATION
One who places his consciousness on Viñëu, the Supersoul, the prime mover and
Supreme Lord of the external energy consisting of three modes, obtains the
mystic perfection of controlling other conditioned souls, their material bodies
and their bodily designations.
PURPORT
We should remember that mystic perfection never enables a living entity to
challenge the supremacy of the Personality of Godhead. In fact, one cannot
obtain such perfections without the mercy of the Supreme Lord; thus one’s
controlling power can never disturb the plan of Lord Kåñëa. One is allowed to
exhibit mystic control only within the confines of the law of God, and even a
great yogé who transgresses the law of God by his so-called mystic opulences
will be severely punished, as revealed in the story of Durväsä Muni cursing
Ambaréña Mahäräja.
SB 11.15.16
TEXT 16
TEXT
näräyaëe turéyäkhye
bhagavac-chabda-çabdite
mano mayy ädadhad yogé
mad-dharmä vaçitäm iyät
SYNONYMS
näräyaëe—in the Supreme Lord, Näräyaëa; turéya-äkhye—known as the fourth, beyond
the three modes of material nature; bhagavat—full of all opulences;
çabda-çabdite—known by the word; manaù—the mind; mayi—in Me; ädadhat—placing;
yogé—the yogé; mat-dharmä—being endowed with My nature; vaçitäm—the mystic
opulence called vaçitä; iyät—may obtain.
TRANSLATION
The yogé who places his mind in My form of Näräyaëa, known as the fourth factor,
full of all opulences, becomes endowed with My nature and thus obtains the
mystic perfection called vaçitä.
PURPORT
In Bhagavad-gétä (7.13) Lord Kåñëa states,
tribhir guëa-mayair bhävair
ebhiù sarvam idaà jagat
mohitaà näbhijänäti
mäm ebhyaù param avyayam
“Deluded by the three modes [goodness, passion and ignorance], the whole world
does not know Me, who am above the modes and inexhaustible.” Thus the Lord is
called turéya, or the fourth factor beyond the three modes of nature. According
to Çréla Véraräghava Äcärya, turéya also indicates that the Lord is beyond the
three ordinary phases of consciousness, namely wakefulness, dreaming and
dreamless sleep. Bhaga-vac-chabda-çabdite indicates that the Lord is known as
Bhagavän, or the possessor of unlimited opulences, principally beauty, fame,
wealth, knowledge, renunciation and intelligence.
In conclusion, one can obtain the mystic opulence vaçitä, or freedom from the
modes of nature, by meditating upon the Lord as turéya, the fourth factor beyond
those modes. Everything depends upon the favor of the Supreme Personality of
Godhead.
SB 11.15.17
TEXT 17
TEXT
nirguëe brahmaëi mayi
dhärayan viçadaà manaù
paramänandam äpnoti
yatra kämo ’vaséyate
SYNONYMS
nirguëe—without qualities; brahmaëi—in Brahman; mayi—in Me;
dhärayan—concentrating; viçadam—pure; manaù—the mind; parama-änandam—the
greatest happiness; äpnoti—obtains; yatra—wherein; kämaù—desire; avaséyate—is
completely fulfilled.
TRANSLATION
One who fixes his pure mind on Me in My manifestation as the impersonal Brahman
obtains the greatest happiness, wherein all his desires are completely
fulfilled.
PURPORT
Paramänanda, or “the greatest happiness,” here indicates the greatest material
happiness, since it is clearly stated in Çrémad-Bhägavatam that a devotee has no
personal desire, or käma. One who has personal desire is certainly within the
material world, and on the material platform the greatest happiness is
kämävasäyitä-siddhi, or the perfection of completely obtaining anything that one
desires.
SB 11.15.18
TEXT 18
TEXT
çvetadvépa-patau cittaà
çuddhe dharma-maye mayi
dhärayaï chvetatäà yäti
ñaò-ürmi-rahito naraù
SYNONYMS
çveta-dvépa—of the white island, the abode of Kñérodakaçäyé Viñëu; patau—in the
Lord; cittam—consciousness; çuddhe—in the personification of goodness;
dharma-maye—in He who is always situated in piety; mayi—in Me;
dhärayan—concentrating; çvetatäm—pure existence; yäti—obtains; ñaö-ürmi—the six
waves of material disturbance; rahitaù—freed from; naraù—a person.
TRANSLATION
A human being who concentrates on Me as the upholder of religious principles,
the personification of purity and the Lord of Çvetadvépa obtains the pure
existence in which he is freed from the six waves of material disturbance,
namely hunger, thirst, decay, death, grief and illusion.
PURPORT
The Lord now begins to explain the processes for obtaining the ten secondary
mystic perfections derived from the modes of nature. Within the material world
Lord Viñëu, addressed here as çvetadvépa-pati, the Lord of Çvetadvépa, governs
the material mode of goodness and is thus called çuddha and dharma-maya, or the
personification of purity and piety. By worshiping Lord Viñëu as the
personification of material goodness one obtains the material benediction of
freedom from bodily disturbance.
SB 11.15.19
TEXT 19
TEXT
mayy äkäçätmani präëe
manasä ghoñam udvahan
tatropalabdhä bhütänäà
haàso väcaù çåëoty asau
SYNONYMS
mayi—in Me; äkäça-ätmani—in the personification of the sky; präëe—in the life
air; manasä—with the mind; ghoñam—the transcendental sound;
udvahan—concentrating on; tatra—there in the sky; upalabdhäù—perceived;
bhütänäm—of all living entities; haàsaù—the purified living entity; väcaù—words
or speaking; çåëoti—hears; asau—he.
TRANSLATION
That purified living entity who fixes his mind on the extraordinary sound
vibrations occurring within Me as the personified sky and total life air is then
able to perceive within the sky the speaking of all living entities.
PURPORT
Speech occurs by vibrating air within the sky. One who meditates on the Supreme
Lord as the personified sky and air thereby acquires the ability to hear that
which is vibrated at great distance. The word präëa indicates that the Lord is
the personified life air of the individual living entities and for the total
aggregate of life forms. Ultimately, the pure devotees meditate on the supreme
vibration—Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma,
Räma Räma, Hare Hare—and are thus able to hear the speech originating from
liberated living entities far beyond the material universe. Any living entity
can hear such discussions by reading Çrémad-Bhägavatam, Bhagavad-gétä and other
such literatures. One who has properly understood the opulences of the Supreme
Personality of Godhead finds all perfection, mystic and otherwise, in Kåñëa
consciousness.
SB 11.15.20
TEXT 20
TEXT
cakñus tvañöari saàyojya
tvañöäram api cakñuñi
mäà tatra manasä dhyäyan
viçvaà paçyati dürataù
SYNONYMS
cakñuù—the eyes; tvañöari—in the sun; saàyojya—merging; tvañöäram—the sun;
api—also; cakñuñi—in one’s eyes; mäm—Me; tatra—there, in the mutual merging of
sun and eye; manasä—with the mind; dhyäyan—meditating; viçvam—everything;
paçyati—he sees; dürataù—far away.
TRANSLATION
Merging one’s sight into the sun planet and then the sun planet into one’s eyes,
one should meditate on Me as existing within the combination of sun and vision;
thus one acquires the power to see any distant thing.
SB 11.15.21
TEXT 21
TEXT
mano mayi su-saàyojya
dehaà tad-anuväyunä
mad-dhäraëänubhävena
taträtmä yatra vai manaù
SYNONYMS
manaù—the mind; mayi—in Me; su-saàyojya—completely absorbing; deham—the material
body; tat—the mind; anu-väyunä—by the wind that follows; mat-dhäraëä—of
meditation in Me; anubhävena—by the potency; tatra—there; ätmä—the material body
(goes); yatra—wherever; vai—certainly; manaù—the mind (goes).
TRANSLATION
The yogé who completely absorbs his mind in Me, and who then makes use of the
wind that follows the mind to absorb the material body in Me, obtains through
the potency of meditation on Me the mystic perfection by which his body
immediately follows his mind wherever it goes.
PURPORT
Tad-anuväyunä indicates the particular subtle air that follows the mind. When
the yogé merges this air together with the body and mind in Kåñëa by the potency
of meditation on the Lord, his gross material body, like the subtle air, can
follow the mind anywhere. This perfection is called mano-javaù.
SB 11.15.22
TEXT 22
TEXT
yadä mana upädäya
yad yad rüpaà bubhüñati
tat tad bhaven mano-rüpaà
mad-yoga-balam äçrayaù
SYNONYMS
yadä—when; manaù—the mind; upädäya—applying; yat yat—whatever; rüpam—form;
bubhüñati—one desires to assume; tat tat—that very form; bhavet—may appear;
manaù-rüpam—the form desired by the mind; mat-yoga-balam—My inconceivable mystic
potency, by which I manifest innumerable forms; äçrayaù—being the shelter.
TRANSLATION
When the yogé, applying his mind in a certain way, desires to assume a
particular form, that very form immediately appears. Such perfection is possible
by absorbing the mind in the shelter of My inconceivable mystic potency, by
which I assume innumerable forms.
PURPORT
This perfection is called käma-rüpa, or the ability to assume any form that one
desires, even the form of a demigod. The pure devotees absorb their minds in a
particular type of service to Lord Kåñëa and thus gradually assume a spiritual
body for an eternal life of bliss and knowledge. Thus anyone who takes to the
process of chanting the holy names of Kåñëa and follows the regulative
principles of human life can acquire the ultimate perfection of käma-rüpa,
assuming an eternal, spiritual body in the kingdom of God.
SB 11.15.23
TEXT 23
TEXT
para-käyaà viçan siddha
ätmänaà tatra bhävayet
piëòaà hitvä viçet präëo
väyu-bhütaù ñaòaìghri-vat
SYNONYMS
para—of another; käyam—the body; viçan—desiring to enter; siddhaù—one perfected
in yoga practice; ätmänam—oneself; tatra—in that body; bhävayet—imagines;
piëòam—one’s own gross body; hitvä—giving up; viçet—one should enter; präëaù—in
the subtle body; väyu-bhütaù—becoming just like the wind; ñaö-aìghri-vat—like
the bee, who easily moves from one flower to another.
TRANSLATION
When a perfect yogé desires to enter another’s body, he should meditate upon
himself within the other body, and then, giving up his own gross body, he should
enter the other’s body through the pathways of air, as easily as a bee leaves
one flower and flies into another.
PURPORT
As air is inhaled into the body through the nostrils and mouth, similarly, the
life air of the yogé’s subtle body travels through the pathways of external air
and easily enters into the body of another person, just as the bee easily flies
from flower to flower. One may admire a heroic man or beautiful woman and desire
to experience life within their extraordinary material body. Such opportunities
are available through the mystic perfection called para-käya-praveçanam. Pure
devotees, being absorbed in meditation upon the spiritual form of the Supreme
Personality of Godhead, are not actually attracted to any material body. Thus
the devotees remain transcendental and satisfied on the platform of eternal
life.
SB 11.15.24
TEXT 24
TEXT
pärñëyäpéòya gudaà präëaà
håd-uraù-kaëöha-mürdhasu
äropya brahma-randhreëa
brahma nétvotsåjet tanum
SYNONYMS
pärñëyä—with the heel of the foot; äpéòya—blocking; gudam—the anus; präëam—the
vital air carrying the living entity; håt—from the heart; uraù—to the chest;
kaëöha—to the neck; mürdhasu—and to the head; äropya—placing;
brahma-randhreëa—by the spiritual seat at the top of the head; brahma—to the
spiritual world or impersonal Brahman (or any other destination one has
selected); nétvä—leading (the soul); utsåjet—one should give up; tanum—the
material body.
TRANSLATION
The yogé who has achieved the mystic perfection called svacchanda-måtyu blocks
the anus with the heel of the foot and then lifts the soul from the heart to the
chest, to the neck and finally to the head. Situated within the brahma-randhra,
the yogé then gives up his material body and guides the spirit soul to the
selected destination.
PURPORT
This mystic opulence of svacchandu-måtyu, or dying at will, was wonderfully
exhibited by Bhéñmadeva at the end of the Battle of Kurukñetra. According to
Çréla Çrédhara Svämé, the term brahma, as used in this verse, is an example of
upalakñaëa, or the use of a general term to indicate various concepts. Brahma
here indicates the particular destination selected by the yogé, namely the
spiritual sky, the impersonal brahmajyoti or any other destination that has
attracted the yogé’s mind.
SB 11.15.25
TEXT 25
TEXT
vihariñyan suräkréòe
mat-sthaà sattvaà vibhävayet
vimänenopatiñöhanti
sattva-våttéù sura-striyaù
SYNONYMS
vihariñyan—desiring to enjoy; sura—of the demigods; äkréòe—in the pleasure
gardens; mat—in Me; stham—situated; sattvam—the mode of goodness; vibhävayet—one
should meditate on; vimänena—by airplane; upatiñöhanti—they arrive; sattva—in
the mode of goodness; våttéù—appearing; sura—of the demigods; striyaù—the women.
TRANSLATION
The yogi who desires to enjoy in the pleasure gardens of the demigods should
meditate on the purified mode of goodness, which is situated within Me, and then
the heavenly women, generated from the mode of goodness, will approach him in
airplanes.
SB 11.15.26
TEXT 26
TEXT
yathä saìkalpayed buddhyä
yadä vä mat-paraù pumän
mayi satye mano yuïjaàs
tathä tat samupäçnute
SYNONYMS
yathä—by which means; saìkalpayet—one may determine or resolve; buddhyä—by the
mind; yadä—when; vä—or; mat-paraù—having faith in Me; pumän—the yogé; mayi—in
Me; satye—whose desire always becomes truth; manaù—the mind; yuïjan—absorbing;
tathä—by that means; tat—that very purpose; samupäçnute—he obtains.
TRANSLATION
A yogi who has faith in Me, absorbing his mind in Me and knowing that My purpose
is always fulfilled, will always achieve his purpose by the very means he has
determined to follow.
PURPORT
In this verse the word yadä (“whenever”) indicates that by the mystic power
called yathä-saìkalpa-saàsiddhi one will achieve one’s objective even if one
pursues it at an inauspicious time. Lord Kåñëa is called satya-saìkalpa, or He
whose desire, intention, purpose or resolve always comes to pass.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura mentions that one should determine to
revive one’s lost relationship with the Supreme Lord Kåñëa through the
infallible means of devotional service, which can be executed at any time or in
any place. There are many books giving proper guidance for achieving Lord Kåñëa,
and the following are mentioned: Çréla Jéva Gosvämé’s Saìkalpa-kalpavåkña, Çréla
Kåñëadäsa Kaviräja’s Çré Govinda-lélämåta, Çréla Viçvanätha Cakravarté’s Çré
Kåñëa-bhävanämåta and Saìkalpa-kalpadruma, and Çréla Bhaktivinoda Öhäkura’s Çré
Gauräìga-smaraëa-maìgala. In the modern age, His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda has given us over sixty large volumes of
transcendental literature, which can fix us firmly on the path back home, back
to Godhead. Our saìkalpa, or determination, should be practical and not useless.
We should resolve to make a permanent solution to the problems of life by going
back home, back to Godhead.
SB 11.15.27
TEXT 27
TEXT
yo vai mad-bhävam äpanna
éçitur vaçituù pumän
kutaçcin na vihanyeta
tasya cäjïä yathä mama
SYNONYMS
yaù—one who (a yogé); vai—indeed; mat—from Me; bhävam—nature; äpannaù—achieved;
éçituù—from the supreme ruler; vaçituù—the supreme controller; pumän—a person
(yogé); kutaçcit—in any way; na vihanyeta—cannot be frustrated; tasya—his;
ca—also; äjïä—order, command; yathä—just as; mama—Mine.
TRANSLATION
A person who perfectly meditates on Me acquires My nature of being the supreme
ruler and controller. His order, like Mine, can never be frustrated by any
means.
PURPORT
By the command of the Supreme Personality of Godhead the entire creation is
moving. As stated in Bhagavad-gétä (9.10),
mayädhyakñeëa prakåtiù
süyate sa-caräcaram
hetunänena kaunteya
jagad viparivartate
“This material nature is working under My direction, O son of Kunté, and it is
producing all moving and unmoving beings. By its rule this manifestation is
created and annihilated again and again.” Similarly, Caitanya Mahäprabhu has
given His command that people all over the world should take to Kåñëa
consciousness. The sincere devotees of the Lord should go all over the world
repeating the Lord’s command. In this way, they can share in His mystic opulence
of giving orders that cannot be counteracted.
SB 11.15.28
TEXT 28
TEXT
mad-bhaktyä çuddha-sattvasya
yogino dhäraëä-vidaù
tasya trai-käliké buddhir
janma-måtyüpabåàhitä
SYNONYMS
mat-bhaktyä—by devotion to Me; çuddha-sattvasya—of one whose existence is
purified; yoginaù—of a yogé; dhäraëä-viduù—who knows the process of meditation;
tasya—of him; trai-käliké—functioning in three phases of time, namely past,
present and future; buddhiù—intelligence; janma-måtyu—birth and death;
upabåàhitä—including.
TRANSLATION
A yogé who has purified his existence by devotion to Me and who thus expertly
knows the process of meditation obtains knowledge of past, present and future.
He can therefore see the birth and death of himself and others.
PURPORT
After having explained the eight primary and ten secondary mystic perfections of
yoga, the Lord now explains the five inferior potencies.
SB 11.15.29
TEXT 29
TEXT
agny-ädibhir na hanyeta
muner yoga-mayaà vapuù
mad-yoga-çänta-cittasya
yädasäm udakaà yathä
SYNONYMS
agni—by fire; ädibhiù—and so on (sun, water, poison, etc.); na—not; hanyeta—can
be injured; muneù—of a wise yogé; yoga-mayam—fully cultivated in yoga science;
vapuù—the body; mat-yoga—by devotional connection with Me; çänta—pacified;
cittasya—whose consciousness; yädasäm—of the aquatics; udakam—water; yathä—just
as.
TRANSLATION
Just as the bodies of aquatics cannot be injured by water, similarly, the body
of a yogi whose consciousness is pacified by devotion to Me and who is fully
developed in yoga science cannot be injured by fire, sun, water, poison, and so
forth.
PURPORT
The creatures dwelling in the ocean are never injured by water; rather, they
enjoy life within the watery medium. Similarly, for one skilled in the
techniques of yoga, fending off attacks by weapons, fire, poison, and so on, is
a recreational activity. Prahläda Mahäräja was attacked by his father in all
these ways, but because of his perfect Kåñëa consciousness he was not injured.
The pure devotees of the Lord depend fully on the mercy of Lord Kåñëa, who
possesses mystic opulences to an infinite degree and is therefore known as
Yogeçvara, the master of all mystic power. Because devotees are always connected
to Lord Kåñëa, they do not feel any need to separately develop powers already
possessed unlimitedly by their Lord, master and protector.
If a human being falls into the middle of the ocean he quickly drowns, whereas
the fish enjoy happiness sporting in the same waves. Similarly, the conditioned
souls have fallen into the ocean of material existence and are drowning in the
reactions to their sinful activities, whereas the devotees recognize this world
to be the potency of the Lord and enjoy pleasurable pastimes within it by fully
engaging in the loving service of Lord Kåñëa.
SB 11.15.30
TEXT 30
TEXT
mad-vibhütér abhidhyäyan
çrévatsästra-vibhüñitäù
dhvajätapatra-vyajanaiù
sa bhaved aparäjitaù
SYNONYMS
mat—My; vibhütéù—opulent incarnations; abhidhyäyan—meditating upon;
çrévatsa—with the Lord’s Çrévatsa opulence; astra—and weapons;
vibhüñitäù—decorated; dhvaja—with flags; ätapatra—with ceremonial umbrellas;
vyajanaiù—and different types of fans; saù—he, the devotee-yogé; bhavet—becomes;
aparäjitaù—unconquerable by others.
TRANSLATION
My devotee becomes unconquerable by meditating on My opulent incarnations, which
are decorated with Çrévatsa and various weapons and are endowed with imperial
paraphernalia such as flags, ornamental umbrellas and fans.
PURPORT
The imperial paraphernalia of the Lord’s opulent incarnations indicates His
omnipotency, and the devotees become unconquerable by meditating on the Lord’s
powerful, royally equipped incarnations. As stated by Bilvamaìgala Öhäkura in
Kåñëa-karëämåta, verse 107,
bhaktis tvayi sthiratarä bhagavan yadi syäd
daivena naù phalati divya-kiçora-mürtiù
muktiù svayaà mukulitäïjaliù sevate ’smän
dharmärtha-käma-gatayaù samaya-pratékñäù
“My dear Lord, if we develop unflinching devotional service unto You, then
automatically Your transcendental, youthful form is revealed to us. Thus
liberation herself waits with folded hands to serve us, and the ultimate goals
of religiosity, economic development and sense gratification patiently wait to
render service to us.”
SB 11.15.31
TEXT 31
TEXT
upäsakasya mäm evaà
yoga-dhäraëayä muneù
siddhayaù pürva-kathitä
upatiñöhanty açeñataù
SYNONYMS
upäsakasya—of one who is worshiping; mäm—Me; evam—thus; yoga-dhäraëayä—by the
process of mystic meditation; muneù—of a learned person; siddhayaù—the mystic
perfections; pürva—previously; kathitäù—described; upatiñöhanti—approach;
açeñataù—in all respects.
TRANSLATION
A learned devotee who worships Me through yoga meditation certainly obtains in
all respects the mystic perfections that I have described.
PURPORT
The word yoga-dhäraëayä indicates that each devotee obtains the particular
perfection for which he has qualified himself. The Lord thus concludes His
discussion of yoga-siddhis.
SB 11.15.32
TEXT 32
TEXT
jitendriyasya däntasya
jita-çväsätmano muneù
mad-dhäraëäà dhärayataù
kä sä siddhiù su-durlabhä
SYNONYMS
jita-indriyasya—of one who has conquered his senses; däntasya—who is disciplined
and self-controlled; jita-çväsa—who has conquered his breathing; ätmanaù—and
conquered the mind; muneù—of such a sage; mat—in Me; dhäraëäm—meditation;
dhärayataù—who is conducting; kä—what is; sä—that; siddhiù—perfection;
su-durlabhä—which is very difficult to achieve.
TRANSLATION
For a sage who has conquered his senses, breathing and mind, who is
self-controlled and always absorbed in meditation on Me, what mystic perfection
could possibly be difficult to achieve?
PURPORT
Çréla Çrédhara Svämé comments as follows. “Lord Kåñëa here expresses that there
is no need to practice many different processes, for by completely carrying out
even one of the above-mentioned procedures one controls one’s senses, becomes
absorbed in Him and thus achieves all mystic perfections.”
Çréla Jéva Gosvämé notes that one must meditate on the transcendental form of
the Lord, which is free from any material designation. This is the essence of
advancing in the yoga system; thus one acquires all mystic perfections very
easily from the personal body of the Personality of Godhead.
SB 11.15.33
TEXT 33
TEXT
antaräyän vadanty etä
yuïjato yogam uttamam
mayä sampadyamänasya
käla-kñapaëa-hetavaù
SYNONYMS
antaräyän—impediments; vadanti—they say; etäù—these mystic perfections;
yuïjataù—of one engaging in; yogam—connection with the Absolute; uttamam—the
supreme stage; mayä—with Me; sampadyamänasya—of one who is becoming completely
opulent; käla—of time; kñapaëa—of the interruption, waste; hetavaù—causes.
TRANSLATION
Learned experts in devotional service state that the mystic perfections of yoga
that I have mentioned are actually impediments and are a waste of time for one
who is practicing the supreme yoga, by which one achieves all perfection in life
directly from Me.
PURPORT
It is common sense that whatever is a useless waste of time should be given up;
therefore one should not pray to God for mystic yoga perfections. For a pure
devotee, who has no material desire, even impersonal liberation is a useless
disturbance in his life, and what to speak of the material perfections of yoga,
which cannot even be compared to impersonal liberation. Such mystic perfections
may be wonderful for an immature and inexperienced person, but they are not
impressive for a learned man who has understood the Supreme Personality of
Godhead. Simply by obtaining Lord Kåñëa one dwells within an infinite ocean of
mystic opulences; therefore he should not waste precious time pursuing separate
mystic perfections.
SB 11.15.34
TEXT 34
TEXT
janmauñadhi-tapo-mantrair
yävatér iha siddhayaù
yogenäpnoti täù sarvä
nänyair yoga-gatià vrajet
SYNONYMS
janma—by birth; auñadhi—herbs; tapaù—austerities; mantraiù—and by mantras;
yävatéù—as many as there are; iha—in this world; siddhayaù—perfections;
yogena—by devotional service to Me; äpnoti—one obtains; täù—those; sarväù—all of
them; na—not; anyaiù—by other methods; yoga-gatim—the actual perfection of yoga;
vrajet—one can achieve.
TRANSLATION
Whatever mystic perfections can be achieved by good birth, herbs, austerities
and mantras can all be achieved by devotional service to Me; indeed, one cannot
achieve the actual perfection of yoga by any other means.
PURPORT
By taking birth as a demigod one is automatically endowed with many mystic
perfections. Simply by birth on Siddhaloka one automatically acquires all of the
eight principal perfections of yoga. Similarly, by birth as a fish one becomes
invulnerable to water, by birth as a bird one gets the mystic perfection of
flying, and by birth as a ghost one gets the mystic perfection of disappearing
and entering into the bodies of others. Pataïjali Muni states that the mystic
perfections of yoga can be achieved by birth, herbs, austerities and mantras.
The Lord states, however, that such perfections are ultimately a waste of time
and an impediment to achieving the actual perfection of yoga, Kåñëa
consciousness.
Those who give up the process of bhakti-yoga and shop around for other objects
of meditation besides Kåñëa are certainly not very intelligent. Those who claim
to be yogés but pursue the satisfaction of their own senses are certainly
kuyogés, or bhogi-yogés. Such kuyogés cannot understand that just as they have
tiny senses, the Absolute Truth has absolute senses, nor can they understand
that yoga is actually meant to satisfy the absolute senses of the Lord.
Therefore, persons who give up the lotus feet of Lord Kåñëa in order to pursue
so-called happiness in mystic perfection will undoubtedly be frustrated in their
attempt. By meditating exclusively on the Supreme Personality of Godhead one can
achieve yoga-gati, the ultimate goal of yoga, which means living on Lord Kåñëa’s
planet and there enjoying spiritual opulences.
SB 11.15.35
TEXT 35
TEXT
sarväsäm api siddhénäà
hetuù patir ahaà prabhuù
ahaà yogasya säìkhyasya
dharmasya brahma-vädinäm
SYNONYMS
sarväsäm—of all of them; api—indeed; siddhénäm—of the mystic perfections;
hetuù—the cause; patiù—the protector; aham—I am; prabhuù—the Lord; aham—I;
yogasya—of unalloyed meditation on Me; säìkhyasya—of analytic knowledge;
dharmasya—of work executed without personal desire; brahma-vädinäm—of the
learned community of Vedic teachers.
TRANSLATION
My dear Uddhava, I am the cause, the protector and the Lord of all mystic
perfections, of the yoga system, of analytic knowledge, of pure activity and of
the community of learned Vedic teachers.
PURPORT
According to Çréla Çrédhara Svämé, the word yoga here indicates liberation from
material life, and säìkhya indicates the means of obtaining liberation. Thus
Lord Kåñëa is not merely the Lord of material yoga perfections, but of the
highest liberated perfections as well. One can obtain säìkhya, or knowledge
leading to liberation, by performing pious activities, and Lord Kåñëa is also
the cause, protector and Lord of such activities as well as of the learned
teachers who instruct ordinary people in the means of piety. In many different
ways Lord Kåñëa is the real object of meditation and worship for every living
entity. Lord Kåñëa through the expansion of His potencies is everything, and
this simple understanding, called Kåñëa consciousness, is the supreme perfection
of the yoga system.
SB 11.15.36
TEXT 36
TEXT
aham ätmäntaro bähyo
’nävåtaù sarva-dehinäm
yathä bhütäni bhüteñu
bahir antaù svayaà tathä
SYNONYMS
aham—I; ätmä—the Supreme Lord; äntaraù—existing within as the Supersoul;
bähyaù—existing externally in My all-pervading feature; anävåtaù—uncovered;
sarva-dehinäm—of all living entities; yathä—just as; bhütäni—the material
elements; bhüteñu—among living entities; bahiù—externally; antaù—internally;
svayam—Myself; tathä—in the same way.
TRANSLATION
Just as the same material elements exist within and outside of all material
bodies, similarly, I cannot be covered by anything else. I exist within
everything as the Supersoul and outside of everything in My all-pervading
feature.
PURPORT
Lord Kåñëa is the entire basis of meditation for all yogés and philosophers, and
here the Lord clarifies His absolute position. Since the Lord is within
everything, one might think that the Lord is divided into pieces. However, the
word anävåta, or “completely uncovered,” indicates that nothing can interrupt,
disturb or in any way infringe upon the supreme existence of the Absolute Truth,
the Personality of Godhead. There is no actual separation between the internal
and external existence of the material elements, which continuously exist
everywhere. Similarly, the Supreme Personality of Godhead is all-pervading and
is the ultimate perfection of everything.
Thus end the purports of the humble servants of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda to the Eleventh Canto, Fifteenth Chapter, of the
Çrémad-Bhägavatam, entitled “Lord Kåñëa’s Description of Mystic Yoga
Perfections.”
SB 11.16: The Lord’s Opulence
CHAPTER SIXTEEN
The Lord’s Opulence
SB 11.16 Summary
In this chapter the Personality of Godhead, Lord Çré Kåñëa, describes His
manifest opulences in terms of His specific potencies of knowledge, strength,
influence, and so on.
Çré Uddhava offered glorification to Lord Çré Kåñëa, the Supreme Personality of
Godhead and ultimate shelter of all holy places, saying, “The Supreme Lord has
no beginning and no end. He is the cause of the birth, maintenance and
destruction of all living entities. He is the soul of all beings, and by
secretly taking up residence within all living bodies He sees everything. The
conditioned souls, on the other hand, are bewildered by His external energy and
thus are unable to see Him.” After offering such prayers at the lotus feet of
Lord Kåñëa, Çré Uddhava revealed his desire to know about the Lord’s various
opulences in heaven, on earth, in hell and in all directions. Lord Çré Kåñëa
then described all these opulences, after which He commented that all power,
beauty, fame, opulence, humility, charity, charm, good fortune, valor, tolerance
and wisdom—wherever they are manifest—are simply expansions from Himself. It
therefore cannot be truthfully said that a material object actually possesses
these opulences. Such conceptions are the results of mentally combining two
ideas to produce an object that exists only in the imagination, such as a sky
flower. Material opulences are not substantially true, and therefore one should
not become too involved in meditating upon them. The pure devotees of the
Supreme Lord utilize their intelligence to properly regulate the activities of
their speech, mind and vital force and thus perfect their existence in Kåñëa
consciousness.
SB 11.16.1
TEXT 1
TEXT
çré-uddhava uväca
tvaà brahma paramaà säkñäd
anädy-antam apävåtam
sarveñäm api bhävänäà
träëa-sthity-apyayodbhavaù
SYNONYMS
çré-uddhavaù uväca—Çré Uddhava said; tvam—You are; brahma—the greatest;
paramam—the supreme; säkñät—Himself; anädi—without beginning; antam—without end;
apävåtam—unlimited by anything else; sarveñäm—of all; api—indeed;
bhävänäm—things which exist; träëa—the protector; sthiti—the life-giver;
apyaya—the destruction; udbhavaù—and the creation.
TRANSLATION
Çré Uddhava said: My dear Lord, You are beginningless and endless, the Absolute
Truth Himself, unlimited by anything else. You are the protector and life-giver,
the destruction and creation of all things that exist.
PURPORT
Brahma means the greatest of all and the cause of everything. Uddhava here
addresses the Lord as the paramam, or supreme brahma, because in His feature as
Bhagavän the Lord is the highest feature of the Absolute Truth and the shelter
of unlimited spiritual opulences. Unlike those of ordinary living entities, the
Lord’s opulences cannot be restricted by time, and thus the Lord is anädy-antam,
without beginning or end, and apävåtam, unhindered by any superior or equal
potency. The opulence of the material world is also resting within the Lord, who
alone can protect, maintain, create and destroy the material world. In this
chapter, Çré Uddhava inquires from the Lord about His spiritual and material
opulences in order to refine his appreciation of the Lord’s position as the
Absolute Truth. Even Lord Viñëu, the ultimate creator of the material world, is
an expansion of Lord Kåñëa, and thus Çré Uddhava wishes to fully appreciate the
unique status of his personal friend.
SB 11.16.2
TEXT 2
TEXT
uccävaceñu bhüteñu
durjïeyam akåtätmabhiù
upäsate tväà bhagavan
yäthä-tathyena brähmaëäù
SYNONYMS
ucca—in the superior; avaceñu—and the inferior; bhüteñu—created objects and
entities; durjïeyam—hard to understand; akåta-ätmabhiù—by the impious;
upäsate—they worship; tväm—You; bhagavan—my dear Lord; yathä-tathyena—in truth;
brähmaëäù—those dedicated to the Vedic conclusion.
TRANSLATION
My dear Lord, although it is difficult for the impious to understand that You
are situated in all superior and inferior creations, those brähmaëas who are
actual knowers of the Vedic conclusion worship You in truth.
PURPORT
The behavior of saintly persons is also to be taken as evidence, and therefore
it is here stated that although ignorant, impious persons are bewildered before
the Lord’s all-pervading feature, those with purified, clear consciousness
worship the Lord as He is. In this chapter çré Uddhava inquires about the Lord’s
opulences, and here the words uccävaceñu bhüteñu (“within superior and inferior
creations”) clearly refer to the Lord’s external opulences, those manifested in
the material world. The saintly brähmaëas, or Vaiñëavas, worship Lord Kåñëa
within all things and yet recognize the variety in the Lord’s creation. For
example, in worshiping the Deity, the devotees will select the nicest flowers,
fruits and ornaments for decorating the transcendental form of the Lord.
Similarly, although the Lord is present in the heart of every conditioned soul,
the devotee will give more attention to a conditioned soul interested in the
message of Lord Kåñëa. Although the Lord is everywhere, the devotees make
distinctions, for the sake of the Lord’s service, between His presence in
superior (ucca) and inferior (avaceñu) creations.
SB 11.16.3
TEXT 3
TEXT
yeñu yeñu ca bhüteñu
bhaktyä tväà paramarñayaù
upäsénäù prapadyante
saàsiddhià tad vadasva me
SYNONYMS
yeñu yeñu—in which various; ca—also; bhüteñu—forms; bhaktyä—with devotion;
tväm—You; parama-åñayaù—the great sages; upäsénäù—worshiping;
prapadyante—achieve; saàsiddhim—perfection; tat—that; vadasva—please speak;
me—to me.
TRANSLATION
Please tell me of the perfections that great sages achieve by worshiping You
with devotion. Also, kindly explain which of Your different forms they worship.
PURPORT
Çré Uddhava here inquires about the spiritual opulences of the Lord, which
consist primarily of His viñëu-tattva expansions such as Väsudeva, Saìkarñaëa,
Pradyumna and Aniruddha. By worshiping different plenary expansions of the Lord
one achieves particular perfections, and Çré Uddhava wants to know about this.
SB 11.16.4
TEXT 4
TEXT
güòhaç carasi bhütätmä
bhütänäà bhüta-bhävana
na tväà paçyanti bhütäni
paçyantaà mohitäni te
SYNONYMS
güòhaù—hidden; carasi—You are engaged; bhüta-ätmä—the Supersoul; bhütänäm—of the
living entities; bhüta-bhävana—O maintainer of all living beings; na—not;
tväm—You; paçyanti—they see; bhütäni—living entities; paçyantam—who are seeing;
mohitäni—bewildered; te—by You.
TRANSLATION
O my Lord, maintainer of all, although You are the Supersoul of the living
entities, You remain hidden. Thus being bewildered by You, the living entities
cannot see You, although You are seeing them.
PURPORT
The Lord exists as the Supersoul within everything. He also appears in various
incarnations or sometimes empowers a devotee to act as an incarnation. All such
forms of the Lord are unknown to the nondevotees. The bewildered conditioned
souls think that the supreme enjoyer, Çré Kåñëa, is actually meant to be enjoyed
by them for their sense gratification. Praying to God for specific material
benedictions and assuming God’s creation to be their personal property, the
nondevotees cannot understand the actual form of the Lord. They therefore remain
foolish and bewildered. Within the universe everything is subject to creation,
maintenance and destruction, and thus the Supersoul is the only actual
controller in the material world. Unfortunately, when the Supersoul appears in
various incarnations to clarify His position, ignorant persons think that the
Supersoul is merely another creation of the modes of material nature. As stated
in this verse, they cannot see that person who is actually seeing them, and
simply remain bewildered.
SB 11.16.5
TEXT 5
TEXT
yäù käç ca bhümau divi vai rasäyäà
vibhütayo dikñu mahä-vibhüte
tä mahyam äkhyähy anubhävitäs te
namämi te tértha-padäìghri-padmam
SYNONYMS
yäù käù—whatever; ca—also; bhümau—on the earth; divi—in heaven; vai—indeed;
rasäyäm—in hell; vibhütayaù—potencies; dikñu—in all directions; mahä-vibhüte—O
supremely potent; täù—those; mahyam—unto me; äkhyähi—please explain;
anubhävitäù—manifested; te—by You; namämi—I offer my humble obeisances; te—Your;
tértha-pada—the abode of all holy places; aìghri-padmam—at the lotus feet.
TRANSLATION
O supremely potent Lord, please explain to me Your innumerable potencies, which
You manifest on the earth, in heaven, in hell and indeed in all directions. I
offer my humble obeisances at Your lotus feet, which are the shelter of all holy
places.
PURPORT
Uddhava here inquires about the Lord’s material and spiritual potencies, as
manifested within our universe. Just as ordinary animals or insects living in
human cities cannot appreciate the scientific, cultural or military achievements
of man, similarly, foolish materialists cannot appreciate the mighty opulences
of the Personality of Godhead, even those manifested within our universe. For
the appreciation of ordinary human beings Uddhava requests the Lord to reveal
exactly how and in what forms He expands His potencies. As already explained,
the Lord is the essential ingredient of all that exists, and thus any mighty or
opulent manifestation must ultimately rest on the Lord Himself.
SB 11.16.6
TEXT 6
TEXT
çré-bhagavän uväca
evam etad ahaà påñöaù
praçnaà praçna-vidäà vara
yuyutsunä vinaçane
sapatnair arjunena vai
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; evam—thus;
etat—this; aham—I; påñöaù—was asked; praçnam—the question or topic;
praçna-vidäm—of those who know how to inquire; vara—you who are the best;
yuyutsunä—by him who desired to fight; vinaçane—in the Battle of Kurukñetra;
sapatnaiù—with his rivals or enemies; arjunena—by Arjuna; vai—indeed.
TRANSLATION
The Supreme Personality of Godhead said: O best of those who know how to
inquire, on the Battlefield of Kurukñetra, Arjuna, desiring to fight with his
rivals, asked Me the same question that you are now posing.
PURPORT
Lord Kåñëa was pleased that His two friends, Arjuna and Uddhava, had posed the
same question regarding the opulences of the Personality of Godhead. Lord Kåñëa
considered it wonderful that His two dear friends had asked exactly the same
question.
SB 11.16.7
TEXT 7
TEXT
jïätvä jïäti-vadhaà garhyam
adharmaà räjya-hetukam
tato nivåtto hantähaà
hato ’yam iti laukikaù
SYNONYMS
jïätvä—being aware; jïäti—of his relatives; vadham—the killing;
garhyam—abominable; adharmam—irreligion; räjya—to acquire a kingdom;
hetukam—having as the motive; tataù—from such activity; nivåttaù—retired;
haratä—the killer; aham—I am; hataù—killed; ayam—this group of relatives;
iti—thus; laukikaù—mundane.
TRANSLATION
On the Battlefield of Kurukñetra Arjuna thought that killing his relatives would
be an abominable, irreligious activity, motivated only by his desire to acquire
a kingdom. He therefore desisted from the battle, thinking, “I would be the
killer of my relatives. They would be destroyed.” Thus Arjuna was afflicted with
mundane consciousness.
PURPORT
Lord Kåñëa here explains to Uddhava the circumstances in which Çré Arjuna posed
his questions.
SB 11.16.8
TEXT 8
TEXT
sa tadä puruña-vyäghro
yuktyä me pratibodhitaù
abhyabhäñata mäm evaà
yathä tvaà raëa-mürdhani
SYNONYMS
saù—he; tadä—at that time; puruña-vyäghraù—the tiger among men; yuktyä—by
logical argument; me—by Me; pratibodhitaù—enlightened in real knowledge;
abhyabhäñata—addressed questions; mäm—to Me; evam—thus; yathä—just as; tvam—you;
raëa—of the battle; mürdhani—in the front.
TRANSLATION
At that time I enlightened Arjuna, the tiger among men, with logical arguments,
and thus in the front of the battle Arjuna addressed Me with questions in the
same way that you are now inquiring.
SB 11.16.9
TEXT 9
TEXT
aham ätmoddhaväméñäà
bhütänäà suhåd éçvaraù
ahaà sarväëi bhütäni
teñäà sthity-udbhaväpyayaù
SYNONYMS
aham—I am; ätmä—the Supersoul; uddhava—O Uddhava; améñäm—of these;
bhütänäm—living entities; su-håt—the well-wisher; éçvaraù—the supreme
controller; aham—I am; sarväëi bhütäni—all entities; teñäm—of them; sthiti—the
maintenance; udbhava—creation; apyayaù—and annihilation.
TRANSLATION
My dear Uddhava, I am the Supersoul of all living entities, and therefore I am
naturally their well-wisher and supreme controller. Being the creator,
maintainer and annihilator of all entities, I am not different from them.
PURPORT
Çréla Çrédhara Svämé points out that the Personality of Godhead maintains an
ablative and genitive relationship with His opulences. In other words, the Lord
is not different from all living entities, because they are coming from Him and
they belong to Him. The Lord gave a similar explanation to Arjuna in the Tenth
Chapter of Bhagavad-gétä (10.20), beginning with the same words, aham ätmä.
Although the Lord describes His external, or material, opulences, the Lord’s
position is always transcendental and nonmaterial. Just as the living soul
within the body gives life to the body, similarly, the Lord, by His supreme
potency, gives life to all universal opulences.
SB 11.16.10
TEXT 10
TEXT
ahaà gatir gatimatäà
kälaù kalayatäm aham
gunäëäà cäpy ahaà sämyaà
guëiny autpattiko guëaù
SYNONYMS
aham—I am; gatiù—the ultimate goal; gati-matäm—of those who seek progress;
kälaù—time; kalayatäm—of those who exert control; aham—I am; gunäëäm—of the
modes of material nature; ca—also; api—even; aham—I am; sämyam—material
equilibrium; guëini—in the pious; autpattikaù—natural; guëaù—virtue.
TRANSLATION
I am the ultimate goal of all those seeking progress, and I am time among those
who exert control. I am the equilibrium of the modes of material nature, and I
am natural virtue among the pious.
SB 11.16.11
TEXT 11
TEXT
guëinäm apy ahaà sütraà
mahatäà ca mahän aham
sükñmäëäm apy ahaà jévo
durjayänäm ahaà manaù
SYNONYMS
guëinäm—among things possessing qualities; api—indeed; aham—I am; sütram—the
primary sütra-tattva; mahatäm—among great things; ca—also; mahän—the total
material manifestation; aham—I am; sükñmäëäm—among subtle things; api—indeed;
aham—I am; jévaù—the spirit soul; durjayänäm—among things difficult to conquer;
aham—I am; manaù—the mind.
TRANSLATION
Among things possessing qualities I am the primary manifestation of nature, and
among great things I am the total material creation. Among subtle things I am
the spirit soul, and of things that are difficult to conquer I am the mind.
SB 11.16.12
TEXT 12
TEXT
hiraëyagarbho vedänäà
manträëäà praëavas tri-våt
akñaräëäm a-käro ’smi
padäni cchandusäm aham
SYNONYMS
hiraëya-garbhaù—Lord Brahmä; vedänäm—of the Vedas; manträëäm—of mantras;
praëavaù—the oàkära; tri-våt—consisting of three letters; akñaräëäm—of letters;
a-käraù—the first letter, a; asmi—I am; padäni—the three-line Gäyatré mantra;
chandasäm—among sacred meters; aham—I am.
TRANSLATION
Among the Vedas I am their original teacher, Lord Brahmä, and of all mantras I
am the three-lettered oàkära. Among letters I am the first letter, “a,” and
among sacred meters I am the Gäyatré mantra.
SB 11.16.13
TEXT 13
TEXT
indro ’haà sarva-devänäà
vasünäm asmi havya-väö
ädityänäm ahaà viñëü
rudräëäà néla-lohitaù
SYNONYMS
indraù—Lord Indra; aham—I am; sarva-devänäm—among the demigods; vasünäm—among
the Vasus; asmi—I am; havya-väö—the carrier of oblations, the fire-god Agni;
ädityänäm—among the sons of Aditi; aham—I am; viñëuù—Viñëu; rudräëäm—among the
Rudras; néla-lohitaù—Lord Çiva.
TRANSLATION
Among the demigods I am Indra, and among the Vasus I am Agni, the god of fire. I
am Viñëu among the sons of Aditi, and among the Rudras I am Lord Çiva.
PURPORT
Lord Viñëu appeared among the sons of Aditi as Vämanadeva.
SB 11.16.14
TEXT 14
TEXT
brahmarñéëäà bhågur ahaà
räjarñéëäm ahaà manuù
devarñéëäà närado ’haà
havirdhäny asmi dhenuñu
SYNONYMS
brahma-åñéëäm—among the saintly brähmaëas; bhåguù—Bhågu Muni; aham—I am;
räja-åñéëäm—among the saintly kings; aham—I am; manuù—Manu; deva-åñéëäm—among
the saintly demigods; näradaù—Närada Muni; aham—I am; havirdhäné—Kämadhenu;
asmi—I am; dhenuñu—among cows.
TRANSLATION
Among saintly brähmaëas I am Bhågu Muni, and I am Manu among saintly kings. I am
Närada Muni among saintly demigods, and I am Kämadhenu among cows.
SB 11.16.15
TEXT 15
TEXT
siddheçvaräëäà kapilaù
suparëo ’haà patatriëäm
prajäpaténäà dakño ’haà
pitèëäm aham aryamä
SYNONYMS
siddha-éçvaräëäm—among perfected beings; kapilaù—I am Lord Kapila;
suparëaù—Garuòa; aham—I am; patatriëäm—among birds; prajäpaténäm—among the
progenitors of mankind; dakñaù—Dakña; aham—I am; pitèëäm—among the forefathers;
aham—I am; aryamä—Aryamä.
TRANSLATION
I am Lord Kapila among perfected beings and Garuòa among birds. I am Dakña among
the progenitors of mankind, and I am Aryamä among the forefathers.
SB 11.16.16
TEXT 16
TEXT
mäà viddhy uddhava daityänäà
prahlädam asureçvaram
somaà nakñatrauñadhénäà
dhaneçaà yakña-rakñasäm
SYNONYMS
mäm—Me; viddhi—you should know; uddhava—My dear Uddhava; daityänäm—among the
sons of Diti, the demons; prahlädam—Prahläda Mahäräja; asura-éçvaram—the lord of
the asuras; somam—the moon; nakñatra-oñadhénäm—among the stars and herbs;
dhana-éçam—the lord of wealth, Kuvera; yakña-rakñasäm—among the Yakñas and
Räkñasas.
TRANSLATION
My dear Uddhava, among the demoniac sons of Diti know Me to be Prahläda
Mahäräja, the saintly lord of the asuras. Among the stars and herbs I am their
lord, Candra (the moon), and among Yakñas and Räkñasas I am the lord of wealth,
Kuvera.
SB 11.16.17
TEXT 17
TEXT
airävataà gajendräëäà
yädasäà varuëaà prabhum
tapatäà dyumatäà süryaà
manuñyäëäà ca bhü-patim
SYNONYMS
airävatam—the elephant Airävata; gaja-indräëäm—among lordly elephants;
yädasäm—among aquatics; varuëam—Varuëa; prabhum—the lord of seas; tapatäm—among
things that heat; dyu-matäm—among things that illuminate; süryam—I am the sun;
manuñyäëäm—among human beings; ca—also; bhü-patim—the king.
TRANSLATION
I am Airävata among lordly elephants, and among aquatics I am Varuna, the lord
of the seas. Among all things that heat and illuminate I am the sun, and among
human beings I am the king.
PURPORT
It is significant to know that Lord Kåñëa is represented within this universe by
the lord or supreme in all categories. No one can be as aristocratic and perfect
as Çré Kåñëa, nor can anyone estimate the glories of Çré Kåñëa. Lord Kåñëa is
without doubt the Supreme Personality of Godhead.
SB 11.16.18
TEXT 18
TEXT
uccaiùçraväs turaìgäëäà
dhätünäm asmi käïcanam
yamaù saàyamatäà cäham
sarpäëäm asmi väsukiù
SYNONYMS
uccaiùçraväù—the horse Uccaiùçravä; turaìgäëäm—among horses; dhätünäm—among
metals; asmi—I am; käïcanam—gold; yamaù—Yamaräja; saàyamatäm—among those who
punish and suppress; ca—also; aham—I; sarpäëäm—among serpents; asmi—am;
väsukiù—Väsuki.
TRANSLATION
Among horses I am Uccaiùçravä, and I am gold among metals. I am Yamaräja among
those who suppress and punish, and among serpents I am Väsuki.
SB 11.16.19
TEXT 19
TEXT
nägendräëäm ananto ’haà
mågendraù çåìgi-daàñöriëäm
äçramäëäm ahaà turyo
varëänäà prathamo ’nagha
SYNONYMS
näga-indräëäm—among the best of many-hooded snakes; anantaù—Anantadeva; aham—I
am; måga-indraù—the lion; çåìgi-daàñöriëäm—among animals with sharp horns and
teeth; äçramäëäm—among the four social orders of life; aham—I am; turyaù—the
fourth, sannyäsa; varëänäm—among the four occupational orders; prathamaù—the
first, the brähmaëas; anagha—O sinless one.
TRANSLATION
O sinless Uddhava, among the best of snakes I am Anantadeva, and among those
animals with sharp horns and teeth I am the lion. Among the social orders I am
the fourth, or the renounced order of life, and among the occupational divisions
I am the first, the brähmaëas.
SB 11.16.20
TEXT 20
TEXT
térthänäà srotasäà gaìgä
samudraù sarasäm aham
äyudhänäà dhanur ahaà
tripura-ghno dhanuñmatäm
SYNONYMS
tirthänäm—among holy places; srotasäm—among flowing things; gaìgä—the sacred
Ganges; samudraù—the ocean; sarasäm—among steady bodies of water; aham—I am;
äyudhänäm—among weapons; dhanuù—the bow; aham—I am; tri-pura-ghnaù—Lord Çiva;
dhanuù-matäm—among those who wield the bow.
TRANSLATION
Among sacred and flowing things I am the holy Ganges, and among steady bodies of
water I am the ocean. Among weapons I am the bow, and of the wielders of weapons
I am Lord Çiva.
PURPORT
Lord Çiva used his bow to completely cover with arrows the three demoniac cities
built by Maya Dänava.
SB 11.16.21
TEXT 21
TEXT
dhiñëyänäm asmy ahaà merur
gahanänäà himälayaù
vanaspaténäm açvattha
oñadhénäm ahaà yavaù
SYNONYMS
dhiñëyänäm—residences; asmi—am; aham—I; meruù—Mount Sumeru; gahanänäm—of
impervious places; himälayaù—the Himalayas; vanaspaténäm—among trees;
açvatthaù—banyan tree; oñadhénäm—among plants; aham—I; yavaù—barley.
TRANSLATION
Among residences I am Mount Sumeru, and of impervious places I am the Himalayas.
Among trees I am the holy fig tree, and among plants I am those that bear
grains.
PURPORT
Oñadhénäm here indicates those plants that fructify once and then die. Among
them, those that give grains, which sustain human life, represent Kåñëa. Without
grains it is not possible to produce milk products, nor can one properly perform
Vedic fire sacrifices without offerings of grains.
SB 11.16.22
TEXT 22
TEXT
purodhasäà vasiñöho ’haà
brahmiñöhänäà båhaspatiù
skando ’haà sarva-senänyäm
agraëyäà bhagavän ajaù
SYNONYMS
purodhasäm—among priests; vasiñöhaù—Vasiñöha Muni; aham—I am;
brahmiñöhänäm—among those fixed in the Vedic conclusion and purpose;
båhaspatiù—Båhaspati, the spiritual master of the demigods; skandaù—Kärtikeya;
aham—I am; sarva-senänyäm—among all military leaders; agraëyäm—among those
advancing in pious life; bhagavän—the great personality; ajaù—Lord Brahmä.
TRANSLATION
Among priests I am Vasiñöha Muni, and among those highly situated in Vedic
culture I am Båhaspati. I am Kärtikeya among great military leaders, and among
those advancing in superior ways of life I am the great personality Lord Brahmä.
SB 11.16.23
TEXT 23
TEXT
yajïänäà brahma-yajïo ’haà
vratänäm avihiàsanam
väyv-agny-arkämbu-väg-ätmä
çucénäm apy ahaà çuciù
SYNONYMS
yajïänäm—of sacrifices; brahma-yajïaù—study of the Veda; aham—I am; vratänäm—of
vows; avihiàsanam—nonviolence; väyu—wind; agni—fire; arka—the sun; ambu—water;
väk—and speech; ätmä—personified; çucénäm—of all purifiers; api—indeed; aham—I
am; çuciù—pure.
TRANSLATION
Among sacrifices I am study of the Veda, and I am nonviolence among vows. Among
all things that purify I am the wind, fire, the sun, water and speech.
SB 11.16.24
TEXT 24
TEXT
yogänäm ätma-saàrodho
mantro ’smi vijigéñatäm
änvékñiké kauçalänäà
vikalpaù khyäti-vädinäm
SYNONYMS
yogänäm—among the eight stages of yoga practice (añöäìga); ätma-saàrodhaù—the
ultimate stage, samädhi, in which the soul is completely separated from
illusion; mantraù—prudent political counsel; asmi—I am; vijigéñatäm—among those
desiring victory; änvékñiké—spiritual science, by which one can distinguish
between matter and spirit; kauçalänäm—among all processes of expert
discrimination; vikalpaù—diversity of perception; khyäti-vädinäm—among the
speculative philosophers.
TRANSLATION
Among the eight progressive states of yoga I am the final stage, samädhi, in
which the soul is completely separated from illusion. Among those desiring
victory I am prudent political counsel, and among processes of expert
discrimination I am the science of the soul, by which one distinguishes spirit
from matter. Among all speculative philosophers I am diversity of perception.
PURPORT
Any science is based on the faculty of expert discrimination. By skillful
definition of isolated and interactive components one becomes expert in any
field. Ultimately the most intelligent person can isolate the spirit soul from
matter and describe the properties of matter and spirit as both isolated and
interactive components of reality. The proliferation of innumerable
philosophical speculations is due to differing modes of perception within the
material world. As stated in Bhagavad-gétä (15.15), sarvasya cähaà hådi
sanniviñöo mattaù småtir jïänam apohanaà ca: the Supreme Personality of Godhead
is situated in everyone’s heart and awards a particular degree of knowledge or
ignorance according to one’s desire and merit. Thus the Lord Himself is the
basis of the mundane process of philosophical speculation, for He creates
differing and alternating modes of perception within the conditioned souls. It
is to be understood that one can acquire perfect knowledge only by hearing
directly from Lord Kåñëa and not by hearing from conditioned philosophers who
imperfectly perceive the creation of the Lord through the screen of their
personal desires.
SB 11.16.25
TEXT 25
TEXT
stréëäà tu çatarüpähaà
puàsäà sväyambhuvo manuù
näräyaëo munénäà ca
kumäro brahmacäriëäm
SYNONYMS
stréëäm—among ladies; tu—indeed; çatarüpä—Çatarüpä; aham—I am; puàsäm—among male
personalities; sväyambhuvaù manuù—the great prajäpati Sväyambhuva Manu;
näräyaëaù—the sage Näräyaëa; munénäm—among saintly sages; ca—also;
kumäraù—Sanat-kumära; brahmacäriëäm—among brahmacärés.
TRANSLATION
Among ladies I am Çatarüpä, and among male personalities I am her husband,
Sväyambhuva Manu. I am Näräyaëa among the sages and Sanat-kumära among
brahmacärés.
SB 11.16.26
TEXT 26
TEXT
dharmäëäm asmi sannyäsaù
kñemäëäm abahir-matiù
guhyänäà su-nåtaà maunaà
mithunänäm ajas tv aham
SYNONYMS
dharmäëäm—among religious principles; asmi—I am; sannyäsaù—renunciation;
kñemäëäm—among all types of security; abahiù-matiù—awareness within (of the
eternal soul); guhyänäm—of secrets; sunåtam—pleasant speech; maunam—silence;
mithunänäm—of sexual pairs; ajaù—Brahmä, the original prajäpati; tu—indeed;
aham—I am.
TRANSLATION
Among religious principles I am renunciation, and of all types of security I am
consciousness of the eternal soul within. Of secrets I am pleasant speech and
silence, and among sexual pairs I am Brahmä.
PURPORT
One who realizes the eternal soul within no longer fears any material situation
and thus is qualified to accept the renounced order of life, sannyäsa. Certainly
fear is one of the great miseries of material life; therefore the gift of
fearlessness is very valuable and represents Lord Kåñëa. Both in ordinary
pleasant speech and silence, very few confidential things are revealed, and thus
diplomacy and silence are both aids to secrecy. Lord Brahmä is prominent among
sexual pairs because the original beautiful couple, Sväyambhuva Manu and
Çatarüpä, emerged from Lord Brahmä’s body, as explained in Chapter Twelve of the
Third Canto of Çrémad-Bhägavatam.
SB 11.16.27
TEXT 27
TEXT
saàvatsaro ’smy animiñäm
åtünäà madhu-mädhavau
mäsänäà märgaçérño ’haà
nakñaträëäà tathäbhijit
SYNONYMS
saàvatsaraù—the year; asmi—I am; animiñäm—among the vigilant cycles of time;
åtünäm—among seasons; madhu-mädhavau—spring; mäsänäm—among months;
märgaçérñaù—Märgaçérña (November-December); aham—I am; nakñaträëäm—among
asterisms; tathä—similarly; abhijit—Abhijit.
TRANSLATION
Among the vigilant cycles of time I am the year, and among seasons I am spring.
Among months I am Märgaçérña, and among lunar houses I am the auspicious
Abhijit.
SB 11.16.28
TEXT 28
TEXT
ahaà yugänäà ca kåtaà
dhéräëäà devalo ’sitaù
dvaipäyano ’smi vyäsänäà
kavénäà kävya ätmavän
SYNONYMS
aham—I am; yugänäm—among ages; ca—also; kåtam—Satya-yuga; dhéräëäm—among steady
sages; devalaù—Devala; asitaù—Asita; dvaipäyanaù—Kåñëa Dvaipäyana; asmi—I am;
vyäsänäm—among the editors of the Vedas; kavénäm—among learned scholars;
kävyaù—Çukräcärya; ätma-vän—learned in spiritual science.
TRANSLATION
Among ages I am the Satya-yuga, the age of truth, and among steady sages I am
Devala and Asita. Among those who have divided the Vedas I am Kåñëa Dvaipäyana
Vedavyäsa, and among learned scholars I am Çukräcärya, the knower of spiritual
science.
SB 11.16.29
TEXT 29
TEXT
väsudevo bhagavatäà
tvaà tu bhägavateñv aham
kimpuruñänäà hanumän
vidyädhräëäà sudarçanaù
SYNONYMS
väsudevaù—the Supreme Personality of Godhead; bhagavatäm—of those entitled to
the name Bhagavän; tvam—you; tu—indeed; bhägavateñu—among My devotees; aham—I
am; kimpuruñäëäm—among the Kimpuruñas; hanumän—Hanumän; vidyädhräëäm—among the
Vidyädharas; sudarçanaù—Sudarçana.
TRANSLATION
Among those entitled to the name Bhagavän I am Väsudeva, and indeed, you,
Uddhava, represent Me among the devotees. I am Hanumän among the Kimpuruñas, and
among the Vidyädharas I am Sudarçana.
PURPORT
The Vedic literatures state that one who possesses perfect knowledge of the
creation and destruction of all entities and who is completely situated in
omniscience is to be known as the Supreme Personality of Godhead, Bhagavän.
Although many great personalities are sometimes called Bhagavän, ultimately
Bhagavän is the one supreme entity who possesses unlimited opulences. Throughout
history, many important personalities have been addressed as “lord,” but
ultimately there is only one Supreme Lord. In the Lord’s catur-vyüha, or
quadruple expansion, the first manifestation is Väsudeva, who here represents
all of the Lord’s expansions in the viñëu-tattva category.
SB 11.16.30
TEXT 30
TEXT
ratnänäà padma-rägo ’smi
padma-koçaù su-peçasäm
kuço ’smi darbha-jäténäà
gavyam äjyaà haviùñv aham
SYNONYMS
ratnänäm—of jewels; padma-rägaù—the ruby; asmi—I am; padma-koçaù—the lotus cup;
su-peçasäm—among beautiful things; kuçaù—the sacred kuça grass; asmi—I am;
darbha-jäténäm—among all types of grass; gavyam—cow products; äjyam—offering of
ghee; haviùñu—among oblations; aham—I am.
TRANSLATION
Among jewels I am the ruby, and among beautiful things I am the lotus cup. Among
all types of grass I am the sacred kuça, and of oblations I am ghee and other
ingredients obtained from the cow.
PURPORT
Païca-gavya refers to five sacrificial ingredients obtained from the cow, namely
milk, ghee, yogurt, dung and urine. The cow is so valuable that even its dung
and urine are antiseptic and fit for sacrificial offering. Kuça grass is also
used for religious occasions. Mahäräja Parékñit constructed a sitting place from
kuça grass during the last week of his life. Among beautiful things the lotus
cup formed by lotus petals represents Lord Kåñëa, and among jewels the ruby,
which is similar to Lord Kåñëa’s own Kaustubha gem, symbolizes the potency of
the Lord.
SB 11.16.31
TEXT 31
TEXT
vyavasäyinäm ahaà lakñméù
kitavänäà chala-grahaù
titikñäsmi titikñüëäà
sattvaà sattvavatäm aham
SYNONYMS
vyavasäyinäm—of the enterprising; aham—I am; lakñméù—fortune; kitavänäm—of
cheaters; chala-grahaù—the gambling; titikñä—the forgiveness; asmi—I am;
titikñüëäm—among the tolerant; sattvam—the goodness; sattva-vatäm—among those in
the mode of goodness; aham—I am.
TRANSLATION
Among the enterprising I am fortune, and among the cheaters I am gambling. I am
the forgiveness of the tolerant and the good qualities of those in the mode of
goodness.
SB 11.16.32
TEXT 32
TEXT
ojaù saho balavatäà
karmähaà viddhi sätvatäm
sätvatäà nava-mürténäm
ädi-mürtir ahaà parä
SYNONYMS
ojaù—the sensory strength; sahaù—and mental strength; balavatäm—of the strong;
karma—the devotional activities; aham—I am; viddhi—please know; sätvatäm—among
the devotees; sätvatäm—among those devotees; nava-mürténäm—who worship Me in
nine forms; ädi-mürtiù—the original form, Väsudeva; aham—I am; parä—the Supreme.
TRANSLATION
Of the powerful I bodily and mental strength, and I am the devotional activities
of My devotees. My devotees worship Me in nine different forms, among which I am
the original and primary Väsudeva.
PURPORT
Generally, the Vaiñëavas worship the Personality of Godhead as Väsudeva,
Saìkarñaëa, Pradyumna, Aniruddha, Näräyaëa, Hayagréva, Varäha, Nåsiàha and
Brahmä. It is understood that when a suitable living entity is not available to
fill the post of Brahmä, the Lord Himself assumes the position; therefore Lord
Brahmä is mentioned in the list. Lord Viñëu sometimes appears as Indra and
sometimes as Brahmä, and it is Viñëu appearing as Brahmä who is indicated in
this connection.
SB 11.16.33
TEXT 33
TEXT
viçvävasuù pürvacittir
gandharväpsarasäm aham
bhüdharäëäm ahaà sthairyaà
gandha-mätram ahaà bhuvaù
SYNONYMS
viçvävasuù—Viçvävasu; pürvacittiù—Pürvacitti; gandharva-apsarasäm—among the
Gandharvas and Apsaräs; aham—I am; bhüdharäëäm—of the mountains; aham—I am;
sthairyam—the steadiness; gandha-mätram—the perception of aroma; aham—I am;
bhuvaù—of the earth.
TRANSLATION
Among the Gandharvas I am Viçvävasu, and I am Pürvacitti among the heavenly
Apsaras. I am the steadiness of mountains and the fragrant aroma of the earth.
PURPORT
In Bhagavad-gétä (7.9) Lord Kåñëa says, puëyo gandhaù påthivyäà ca: “I am the
fragrance of the earth.” The original fragrance of the earth is very pleasing
and represents Lord Kåñëa. Although unpleasant aromas may be artificially
produced, they do not represent the Lord.
SB 11.16.34
TEXT 34
TEXT
apäà rasaç ca paramas
tejiñöhänäà vibhävasuù
prabhä süryendu-täräëäà
çabdo ’haà nabhasaù paraù
SYNONYMS
apäm—of water; rasaù—the taste; ca—also; paramaù—excellent; tejiñöhänäm—among
most brilliant things; vibhävasuù—the sun; prabhä—the effulgence; sürya—of the
sun; indu—the moon; täräëäm—and the stars; çabdaù—the sound vibration; aham—I
am; nabhasaù—of the sky; paraù—transcendental.
TRANSLATION
I am the sweet taste of water, and among brilliant things I am the sun. I am the
effulgence of the sun, moon and stars, and I am the transcendental sound that
vibrates in the sky.
SB 11.16.35
TEXT 35
TEXT
brahmaëyänäà balir ahaà
véräëäm aham arjunaù
bhütänäà sthitir utpattir
ahaà vai pratisaìkramaù
SYNONYMS
brahmaëyänäm—of those dedicated to brahminical culture; baliù—Bali Mahäräja, the
son of Virocana; aham—I am; véräëäm—of heroes; aham—I am; arjunaù—Arjuna;
bhütänäm—of all living beings; sthitiù—the maintenance; utpattiù—the creation;
aham—I am; vai—indeed; pratisaìkramaù—the annihilation.
TRANSLATION
Among those dedicated to brahminical culture I am Bali Mahäräja, the son of
Virocana, and I am Arjuna among heroes. Indeed, I am the creation, maintenance
and annihilation of all living entities.
SB 11.16.36
TEXT 36
TEXT
gaty-ukty-utsargopädänam
änanda-sparça-lakñanam
äsväda-çruty-avaghräëam
ahaà sarvendriyendriyam
SYNONYMS
gati—movement of the legs (walking, running, etc.); ukti—speech;
utsarga—evacuation; upädänam—accepting with the hands; änanda—the material
pleasure of the sex organs; sparça—touch; lakñaëam—sight; äsväda—taste;
çruti—hearing; avaghräëam—smell; aham—I am; sarva-indriya—of all the senses;
indriyam—the potency to experience their objects.
TRANSLATION
I am the functions of the five working senses—the legs, speech, anus, hands and
sex organs—as well as those of the five knowledge-acquiring senses—touch, sight,
taste, hearing and smell. I am also the potency by which each of the senses
experiences its particular sense object.
SB 11.16.37
TEXT 37
TEXT
påthivé väyur äkäça
äpo jyotir ahaà mahän
vikäraù puruño ’vyaktaà
rajaù sattvaà tamaù param
aham etat prasaìkhyänaà
jïänaà tattva-viniçcayaù
SYNONYMS
påthivé—the subtle form of earth, aroma; väyuù—the subtle form of air, touch;
äkäçaù—the subtle form of sky, sound; äpaù—the subtle form of water, taste;
jyotiù—the subtle form of fire, form; aham—false ego; mahän—the mahat-tattva;
vikäraù—the sixteen elements (earth, water, fire, air and sky, the five working
senses, the five knowledge-acquiring senses and the mind); puruñaù—the living
entity; avyaktam—material nature, prakåti; rajaù—the mode of passion;
sattvam—the mode of goodness; tamaù—the mode of ignorance; param—the Supreme
Lord; aham—I am; etat—this; prasaìkhyänam—all that has been enumerated;
jïänam—knowledge of the above-mentioned elements by individual symptoms;
tattva-viniçcayaù—steady conviction, which is the fruit of knowledge.
TRANSLATION
I am form, taste, aroma, touch and sound; false ego; the mahat-tattva; earth,
water, fire, air and sky; the living entity; material nature; the modes of
goodness, passion and ignorance; and the transcendental Lord. All these items,
along with knowledge of their individual symptoms and the steady conviction that
results from this knowledge, represent Me.
PURPORT
Having given a brief but detailed synopsis of His personal opulences within this
world, the Lord now briefly summarizes the opulences that expand from His bodily
effulgence. It is stated in Brahma-saàhitä that all of the material universes
with their infinite varieties, transformations and opulences rest on the bodily
effulgence of the Lord. Çréla Jéva Gosvämé has elaborately explained this point
in his commentary on this verse.
SB 11.16.38
TEXT 38
TEXT
mayeçvareëa jévena
guëena guëinä vinä
sarvätmanäpi sarveëa
na bhävo vidyate kvacit
SYNONYMS
mayä—Me; éçvareëa—the Supreme Lord; jévena—the living entity; guëena—the modes
of nature; guëinä—the mahat-tattva; vinä—without; sarva-ätmanä—the soul of all
that exists; api—indeed; sarveëa—everything; na—not; bhävaù—existence;
vidyate—there is; kvacit—whatsoever.
TRANSLATION
As the Supreme Lord I am the basis of the living entity, of the modes of nature
and of the mahat-tattva. Thus I am everything, and nothing whatsoever can exist
without Me.
PURPORT
Without the manifestation of the mahat-tattva, or total material existence, and
the jéva, or living entity, nothing can exist within the material world.
Everything we experience is a combination of the living entity and matter, in
its various subtle and gross categories. The Supreme Personality of Godhead is
the entire basis of the existence of both the living entity and matter. Nothing
can possibly exist even for a moment without the mercy of the Supreme Lord. One
should not foolishly conclude that the Lord is therefore material. As has been
clearly explained in this canto of the Bhägavatam, both the living entity and
the Supreme Lord are completely transcendental to material nature. The living
entity, however, has the propensity to dream that he is material, whereas the
Lord constantly remembers the transcendental position of both Himself and the
conditioned dreaming entity. As the Lord is transcendental, His abode is also
far beyond the reach of the modes of nature. The actual purpose of life is to
understand by mature conviction the transcendental Lord, His transcendental
abode, our own transcendental position and the process by which we may go back
home, back to Godhead.
SB 11.16.39
TEXT 39
TEXT
saìkhyänaà paramäëünäà
kälena kriyate mayä
na tathä me vibhüténäà
såjato ’ëòäni koöiçaù
SYNONYMS
saìkhyänam—counting; parama-aëünäm—of the atoms; kälena—after some time;
kriyate—is done; mayä—by Me; na—not; tathä—in the same way; me—of Me;
vibhüténäm—of the opulences; såjataù—who am creating; aëòäni—universes;
koöiçaù—by the innumerable millions.
TRANSLATION
Even though over a period of time I might count all the atoms of the universe, I
could not count all of My opulences which I manifest within innumerable
universes.
PURPORT
The Lord here explains that Uddhava should not expect a complete catalog of the
Lord’s opulences, since even the Lord Himself finds no limit to such opulences.
According to Çréla Jéva Gosvämé, kälena indicates that the Supreme Personality
of Godhead is within every atom and can therefore easily calculate the total
number of atoms. However, although the Lord is certainly omniscient, even He
Himself cannot supply a finite number for His opulences, because they are
infinite.
SB 11.16.40
TEXT 40
TEXT
tejaù çréù kértir aiçvaryaà
hrés tyägaù saubhagaà bhagaù
véryaà titikñä vijïänaà
yatra yatra sa me ’àçakaù
SYNONYMS
tejaù—power; çréù—beautiful, valuable things; kértiù—fame; aiçvaryam—opulence;
hréù—humility; tyägaù—renunciation; saubhagam—that which pleases the mind and
senses; bhagaù—good fortune; véryam—strength; titikñä—tolerance;
vijïänam—spiritual knowledge; yatra yatra—wherever; saù—this; me—My;
aàçakaù—expansion.
TRANSLATION
Whatever power, beauty, fame, opulence, humility, renunciation, mental pleasure,
fortune, strength, tolerance or spiritual knowledge there may be is simply an
expansion of My opulence.
PURPORT
Although the Lord stated in the previous verse that His opulences are
innumerable, the Lord here gives a specific resume and demonstration of His
opulences.
SB 11.16.41
TEXT 41
TEXT
etäs te kértitäù sarväù
saìkñepeëa vibhütayaù
mano-vikärä evaite
yathä väcäbhidhéyate
SYNONYMS
etäù—these; te—to you; kértitäù—described; sarväù—all; saìkñepeëa—briefly;
vibhütayaù—spiritual opulences; manaù—of the mind; vikäräù—transformations;
eva—indeed; ete—these; yathä—accordingly; väcä—by words; abhidhéyate—each is
described.
TRANSLATION
I have briefly described to you all My spiritual opulences and also the
extraordinary material features of My creation, which are perceived by the mind
and defined in different ways according to circumstances.
PURPORT
According to Sanskrit grammar, and as confirmed by Çréla Çrédhara Svämé, the
words etäù and ete describe two distinct sets of the Lord’s opulences. The Lord
has described His opulent plenary expansions, such as Väsudeva, Näräyaëa, the
Supersoul, etc., and further the Lord has described the outstanding features of
the material creation, which are also included among the glories of the
Personality of Godhead. The plenary manifestations of the Lord, such as
Väsudeva, Näräyaëa, etc., are all eternal, unchanging transcendental features of
the Lord and are indicated by the term etäù. The extraordinary aspects of
material creation, however, are circumstantial and dependent on individual
perception, and they are therefore described here by the words mano-vikärä
evaite yathä väcäbhidhéyate. Çréla Jéva Gosvämé explains that by consistent
logical application of synonyms, etäù refers to the Lord’s eternal spiritual
manifestations, beyond the perception of the material senses, whereas ete refers
to those opulences that can be perceived by conditioned souls. He gives the
example that the paraphernalia and intimate associates of a king are all
considered to be part and parcel of the king and are therefore granted royal
status. Similarly, the opulent features of material creation are reflected
expansions of the Lord’s personal opulences and thus may be considered
nondifferent from Him. One should not, however, wrongly assume that such
insignificant material opulences occupy the same status as the Lord’s plenary
features as the Personality of Godhead, which are qualitatively and
quantitatively equal to the Lord.
Çréla Viçvanätha Cakravarté Öhäkura comments as follows on this verse. “The
Lord’s external opulences are called mano-vikäräù, or ‘related to mental
transformation,’ because ordinary people perceive extraordinary features of the
material world according to their personal state of mind. Thus the word
väcäbhidhéyate indicates that conditioned souls describe the Lord’s material
creation according to specific material circumstances. Because of the
circumstantial relative definitions of material opulence, such opulence is never
to be considered a direct plenary manifestation of the Lord’s personal form.
When one’s state of mind is transformed into a favorable or affectionate state,
one defines a manifestation of the Lord’s energy as ‘my son,’ ‘my father,’ ‘my
husband,’ ‘my uncle,’ ‘the son of my brother,’ ‘my friend,’ and so on. One
forgets that every living entity is actually part and parcel of the Supreme
Personality of Godhead and that whatever opulences, talents or outstanding
features one may exhibit are actually the potencies of the Lord. Similarly, when
the mind is transformed into a negative or inimical state, one thinks, ‘This
person will be the ruin of me,’ ‘This person must be finished by me,’ ‘He is my
enemy’ or ‘I am his enemy,’ ‘He is a killer, or ‘He should be killed.’ The
negative state of mind is also expressed when one is attracted to the
extraordinary material aspects of particular persons or objects but forgets that
they are manifestations of the potency of the Personality of Godhead. Even the
demigod Indra, who is quite obviously a manifestation of the Lord’s material
opulences, is misunderstood by others. For example, Indra’s wife, Çacé, thinks
that Indra is ‘my husband,’ whereas Aditi thinks that he is ‘my son.’ Jayanta
thinks that he is ‘my father,’ Båhaspati thinks that he is ‘my disciple,’
whereas the demons feel that Indra is their personal enemy. Thus different
personalities define him according to their mental state. The Lord’s material
opulences, being relatively perceived, are therefore called mano-vikära, which
means they are dependent on mental states. This relative perception is material
because it does not recognize the Supreme Personality of Godhead as the actual
source of the particular opulence. If one sees Lord Kåñëa as the source of all
opulences and gives up all desires to enjoy or possess the Lord’s opulences,
then one can see the spiritual nature of these opulences. At that time, even
though one may continue to perceive the variety and distinctions of the material
world, one will become perfect in Kåñëa consciousness. One should not conclude,
as do the voidist philosophers, that the Lord’s spiritual manifestations in the
viñëu-tattva and liberated jéva categories are also products of relative
perception and mental states. This useless idea is contrary to the entire body
of the Supreme Personality of Godhead’s teachings to Çré Uddhava.”
According to Çréla Jéva Gosvämé, the word väcä also indicates the various Vedic
literatures that describe the particular processes by which the Lord manifests
His spiritual and material opulences, and in this context yathä indicates the
specific procedures of manifestation and creation.
SB 11.16.42
TEXT 42
TEXT
väcaà yaccha mano yaccha
präëän yacchedriyäëi ca
ätmänam ätmanä yaccha
na bhüyaù kalpase ’dhvane
SYNONYMS
väcam—speech; yaccha—control; manaù—the mind; yaccha—control; präëän—your
breathing; yaccha—control; indriyäëi—the senses; ca—also; ätmänam—the
intelligence; ätmanä—by purified intelligence; yaccha—control; na—never;
bhüyaù—again; kalpase—you will fall; adhvane—on the path of material existence.
TRANSLATION
Therefore, control your speaking, subdue the mind, conquer the life air,
regulate the senses and through purified intelligence bring your rational
faculties under control. In this way you will never again fall onto the path of
material existence.
PURPORT
One should see all things as expansions of the Supreme Lord’s potency, and thus
with speech, mind and words one should offer respect to all things, without
minimizing any living entity or material object. Since everything belongs to the
Lord, everything ultimately should be engaged in the Lord’s service with great
care. A self-realized devotee tolerates personal insult and does not become
envious of any living entity, nor does he see anyone as his enemy. This is
practical enlightenment. Although a pure devotee may criticize those who
obstruct the Lord’s mission, such criticism is never personally motivated nor is
it ever based on enviousness. An advanced devotee of the Lord may chastise his
followers or criticize the demoniac, but only to carry out the mission of the
Supreme Lord and never out of personal enmity or enviousness. For one who
completely gives up the material concept of life there is no possibility of
entering again onto the path of birth and death.
SB 11.16.43
TEXT 43
TEXT
yo vai väì-manasé saàyag
asaàyacchan dhiyä yatiù
tasya vrataà tapo dänaà
sravaty äma-ghaöämbu-vat
SYNONYMS
yaù—one who; vai—certainly; väk-manasé—the speech and mind; saàyak—completely;
asaàyacchan—not controlling; dhiyä—by intelligence; yatiù—a transcendentalist;
tasya—his; vratam—vows; tapaù—austerities; dänam—charity; sravati—run out;
äma—unbaked; ghaöa—in a pot; ambu-vat—like water.
TRANSLATION
A transcendentalist who does not completely control his words and mind by
superior intelligence will find that his spiritual vows, austerities and charity
flow away just as water flows out of an unbaked clay pot.
PURPORT
When a clay pot is properly baked it holds any liquid substance without leakage.
If a clay pot is not properly baked, however, water or any other liquid within
it will seep out and be lost. Similarly, a transcendentalist who does not
control his speech and mind will find that his spiritual discipline and
austerity gradually seep away and are lost. Däna, or “charity,” refers to work
performed for the welfare of others. Those who are trying to give the highest
charity by preaching Kåñëa consciousness should not engage in speaking cleverly
for the satisfaction of beautiful women, nor should they attempt to become
artificially intellectual simply for the sake of mundane academic prestige. One
should not even think of intimate sexual relationships, nor should one daydream
of acquiring a prestigious position. Otherwise, one’s determination to strictly
practice Kåñëa consciousness will be lost, as described here. One must control
the mind, senses and speech by higher intelligence so that one’s life will be
successful.
SB 11.16.44
TEXT 44
TEXT
tasmäd vaco manaù präëän
niyacchen mat-paräyaëaù
mad-bhakti-yuktayä buddhyä
tataù parisamäpyate
SYNONYMS
tasmät—therefore; vacaù—words; manaù—the mind; präëän—the life airs;
niyacchet—one should control; mat-paräyaëaù—who is devoted to Me; mat—unto Me;
bhakti—with devotion; yuktayä—endowed; buddhyä—by such intelligence; tataù—thus;
parisamäpyate—one fulfills the mission of life.
TRANSLATION
Being surrendered to Me, one should control the speech, mind and life air, and
then through loving devotional intelligence one will completely fulfill the
mission of life.
PURPORT
One can develop loving devotional intelligence by perfectly chanting the
Brahma-gäyatré mantra awarded at the moment of brähmaëa initiation. By clear
intelligence, one becomes naturally and spontaneously disinterested in the
rewards offered by mental speculation and fruitive activities and takes full
shelter of the Supreme Personality of Godhead.
Thus end the purports of the humble servants of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda to the Eleventh Canto, Sixteenth Chapter, of the
Çrémad-Bhägavatam, entitled “The Lord’s Opulence.”
SB 11. 17: Lord Kåñëa’s Description of the Varëäçrama System
CHAPTER SEVENTEEN
Lord Kåñëa’s Description of the Varëäçrama System
SB 11.17 Summary
Previously, the Supreme Lord, Çré Kåñëa, had assumed the form of Haàsa and
glorified the duties of the brahmacäré and gåhastha orders. In this present
chapter Lord Kåñëa further describes these matters to Uddhava.
After Uddhava inquires from Çré Kåñëa about the duties of the social and
religious orders of the varëäçrama society, the Lord replies that in the first
age, Satya-yuga, there was only one social order, called haàsa. In that age men
were automatically dedicated to pure devotional service from their very birth,
and since everyone was perfect in-all respects, the age was called Kåta-yuga.
The Vedas were then manifest in the form of the sacred syllable oà, and the
Supreme Lord was perceived within the mind in the form of the four-legged bull
of religion. There were no formalized processes of sacrifice, and the sinless
people, who were naturally inclined to austerity, simply engaged in meditation
on the personal form of the Lord. In the following age, Tretä-yuga, there became
manifest from the heart of the Supreme Personality of Godhead the three Vedas,
and from them the three forms of the sacrificial fire. At that time the system
of four varëas and four äçramas, which prescribes material and spiritual duties
for the different members of society, appeared from the bodily limbs of the
Lord. According to how the social divisions took birth from higher and lower
features of the Lord’s body, they became endowed with higher and lower
qualities. After this description, Lord Kåñëa explains the natures of persons in
each of the four varëas and of those who are outside the limits of the varëas.
He also describes those qualities that pertain to humanity in general.
Members of the higher orders are qualified to accept second birth. After
receiving the sacred thread initiation, they should go to live in the guru-kula,
the home of the spiritual master. With a pacified mind, the student (brahmacäré)
should absorb himself in study of the Vedas. He should keep matted hair and is
forbidden to wash his teeth, prepare a nice seat for himself, talk when bathing
or evacuating, cut his hair and nails or at any time pass semen. He must
regularly perform worship at the three junctures of the day and must render
devotional service to his spiritual master in a spirit free from envy. The
brahmacäré must offer to the guru whatever food and other things he obtains by
begging. He accepts for his maintenance whatever remnants of the Lord he is
granted. He should render menial service to the spiritual master by massaging
his feet and worshiping him and should avoid all sense gratification and
strictly maintain the vow of celibacy. With his mind, body and words, he should
worship the Supreme Lord in the form of the Supersoul in the way prescribed for
him. For brahmacärés, seeing or touching women, and conversations or sports in
the company of women, are absolutely disallowed. Cleanliness and ritual
purification by water should be observed by members of all the spiritual orders
of society. Everyone is also advised to always remember that the Supreme
Personality of Godhead is the Supreme Soul dwelling within the hearts of all.
After studying all the different aspects of the Vedas, a brähmaëa who has
material desires may take permission from his spiritual master and enter family
life. Otherwise, if he has no material desire, he may become a vänaprastha or
sannyäsé. The proper order of succession should be followed in changing from one
spiritual order to the next. One who wishes to enter the household order should
accept a wife who is of the same social class, who is not objectionable, and who
is somewhat younger in age than he.
The obligatory duties of the three classes who are twice-born—the brähmaëas,
kñatriyas and vaiçyas—are worship of the Lord, study of the Vedas and giving
charity. The occupational duties of accepting charity, teaching others and
performing sacrifice for others are the privilege of the brähmaëas alone. If a
brähmaëa considers that his consciousness is contaminated by engaging in these
occupations, he may sustain his existence by collecting grains from the fields.
If he is disturbed by poverty, the brähmaëa may out of necessity accept the
business of a kñatriya or vaiçya, but he should never take the occupation of a
çüdra. In a similar situation, a kñatriya may take the occupation of a vaiçya,
and a vaiçya that of a çüdra. But when the emergency has passed, it is not
fitting to continue earning one’s living by a lower occupation. A brähmaëa who
is properly fixed in his personal duty rejects all insignificant material
desires, always serves the Vaiñëavas and is under the protection of the Supreme
Personality of Godhead. The householder should study the Vedas every day and
maintain his wards with money honestly earned by his own occupation. As far as
possible, he should execute worship of the Lord by ritual sacrifices. Remaining
unattached to material life and fixed in devotion to the Supreme Lord, the
householder may finally take the order of vänaprastha, so that he can fully
involve himself in the Lord’s worship. If he has a grown son, he may directly
take the renounced order of sannyäsa. But persons who are excessively lusty
after women, who have no proper discrimination, and who are extremely attached
to wealth and possessions remain perpetually in anxiety over the welfare of
their family members and are doomed to take their next birth in a lower species
of life.
SB 11.17.1-2
TEXTS 1–2
TEXT
çré-uddhava uväca
yas tvayäbhihitaù pürvaà
dharmas tvad-bhakti-lakñaëaù
varëäçamäcäravatäà
sarveñäà dvi-padäm api
yathänuñöhéyamänena
tvayi bhaktir nåëäà bhavet
sva-dharmeëäravindäkña
tan mamäkhyätum arhasi
SYNONYMS
çré-uddhavaù uväca—Çré Uddhava said; yaù—which; tvayä—by You;
abhihitaù—described; pürvam—previously; dharmaù—religious principles;
tvat-bhakti-lakñaëaù—characterized by devotional service to Your Lordship;
varëa-äçrama—of the varëäçrama system; äcäravatäm—of the faithful followers;
sarveñäm—of all; dvi-padäm—of ordinary human beings (who do not follow the
varëäçrama system); api—even; yathä—according to; anuñöhéyamänena—the process
being executed; tvayi—in You; bhaktiù—loving service; nåëäm—of human beings;
bhavet—may be; sva-dharmeëa—by one’s own occupational duty; aravinda-akña—O
lotus-eyed one; tat—that; mama—to me; äkhyätum—to explain; arhasi—You ought.
TRANSLATION
Çré Uddhava said: My dear Lord, previously You described the principles of
devotional service that are to be practiced by followers of the varëäçrama
system and even ordinary, unregulated human beings. My dear lotus-eyed Lord, now
please explain to me how all human beings can achieve loving service unto You by
the execution of their prescribed duties.
PURPORT
Lord Kåñëa has already elaborately explained the process of jïäna-yoga,
bhakti-yoga and añöäìga-yoga. Now Uddhava inquires how those inclined toward
karma-yoga can achieve the perfection of life, Kåñëa consciousness. In
Bhagavad-gétä (4.13) Lord Kåñëa describes that He is personally the creator of
the varëäçrama system. Cätur-varëyaà mayä såñöaà guëa-karma-vibhägaçaù.
Therefore the ultimate goal of the varëäçrama system is to please the Supreme
Personality of Godhead. In other words, one should become a devotee of the Lord
and learn the process of pure devotional service. The easiest method of
achieving pure devotional service is by the association of pure devotees of the
Lord. If one submissively and faithfully associates with pure devotees, one can
immediately achieve the perfection of life. A Kåñëa conscious person is not
required to execute all the formalities of the varëäçrama system, because a
Kåñëa conscious person, absorbed in love of Godhead, automatically gives up all
sense gratification and mental speculation. Those human beings who do not follow
the varëäçrama system are here referred to as dvi-padäm, or two-legged. In other
words, one who does not follow the religious path of life is known to be human
only by the possession of two legs. Even ordinary animals and insects are
eagerly engaged in eating, sleeping, mating and defending; the human being,
however, is distinguished from such lower forms of life by his capacity to
become religious and, ultimately, to love God in pure Kåñëa consciousness.
SB 11.17.3-4
TEXTS 3–4
TEXT
purä kila mahä-bäho
dharmaà paramakaà prabho
yat tena haàsa-rüpeëa
brahmaëe ’bhyättha mädhava
sa idänéà su-mahatä
kälenämitra-karçana
na präyo bhavitä martya-
loke präg anuçäsitaù
SYNONYMS
purä—previously; kila—indeed; mahä-bäho—O mighty-armed one; dharmam—religious
principles; paramakam—bringing the greatest happiness; prabho—my Lord;
yat—which; tena—by that; haàsa-rüpeëa—in the form of Lord Haàsa; brahmaëe—unto
Lord Brahmä; abhyättha—You spoke; mädhava—my dear Mädhava; saù—that (knowledge
of religious principles); idäném—presently; su-mahatä—after very long;
kälena—time; amitra-karçana—O subduer of the enemy; na—not; präyaù—generally;
bhavitä—will exist; martya-loke—in human society; präk—previously;
anuçäsitaù—instructed.
TRANSLATION
My dear Lord, O mighty-armed one, previously in Your form of Lord Haàsa You
spoke to Lord Brahmä those religious principles that bring supreme happiness to
the practitioner. My dear Mädhava, now much time has passed, and that which You
previously instructed will soon practically cease to exist, O subduer of the
enemy.
SB 11.17.5-6
TEXTS 5–6
TEXT
vaktä kartävitä nänyo
dharmasyäcyuta te bhuvi
sabhäyäm api vairiïcyäà
yatra mürti-dharäù kaläù
karträviträ pravakträ ca
bhavatä madhusüdana
tyakte mahé-tale deva
vinañöaà kaù pravakñyati
SYNONYMS
vaktä—speaker; kartä—creator; avitä—protector; na—not; anyaù—any other;
dharmasya—of supreme religious principles; acyuta—my dear Acyuta; te—than You;
bhuvi—on the earth; sabhäyäm—in the assembly; api—even; vairiïcyäm—of Lord
Brahmä; yatra—wherein; mürti-dharäù—in the personified form; kaläù—the Vedas;
karträ—by the creator; aviträ—by the protector; pravakträ—by the speaker;
ca—also; bhavatä—by Your Lordship; madhusüdana—my dear Madhusüdana; tyakte—when
it is abandoned; mahé-tale—the earth; deva—my dear Lord; vinañöam—those lost
principles of religion; kaù—who; pravakñyati—will speak.
TRANSLATION
My dear Lord Acyuta, there is no speaker, creator and protector of supreme
religious principles other than Your Lordship, either on the earth or even in
the assembly of Lord Brahmä, where the personified Vedas reside. Thus, my dear
Lord Madhusüdana, when You, who are the very creator, protector and speaker of
spiritual knowledge, abandon the earth, who will again speak this lost
knowledge?
SB 11.17.7
TEXT 7
TEXT
tat tvaà naù sarva-dharma-jïa
dharmas tvad-bhakti-lakñaëaù
yathä yasya vidhéyeta
tathä varëaya me prabho
SYNONYMS
tat—therefore; tvam—You; naù—among us (human beings); sarva-dharma-jïa—O supreme
knower of religious principles; dharmaù—the spiritual path; tvat-bhakti—by
loving service to You; lakñaëaù—characterized; yathä—in which way; yasya—of
whom; vidhéyeta—may be executed; tathä—in that way; varëaya—please describe;
me—unto me; prabho—my Lord.
TRANSLATION
Therefore, my Lord, since You are the knower of all religious principles, please
describe to me the human beings who may execute the path of loving service to
You and how such service is to be rendered.
SB 11.17.8
TEXT 8
TEXT
çré-çuka uväca
itthaà sva-bhåtya-mukhyena
påñöaù sa bhagavän hariù
prétaù kñemäya martyänäà
dharmän äha sanätanän
SYNONYMS
çré-çukaù uväca—Çré Çukadeva Gosvämé said; ittham—thus; sva-bhåtya-mukhyena—by
the best of His devotees; påñöaù—questioned; saù—He; bhagavän—the Supreme
Personality of Godhead; hariù—Çré Kåñëa; prétaù—being pleased; kñemäya—for the
highest welfare; martyänäm—of all conditioned souls; dharmän—religious
principles; äha—spoke; sanätanän—eternal.
TRANSLATION
Çré Çukadeva Gosvämé said: Çré Uddhava, the best of devotees, thus inquired from
the Lord. Hearing his question, the Personality of Godhead, çré Kåñëa, was
pleased and for the welfare of all conditioned souls spoke those religious
principles that are eternal.
SB 11.17.9
TEXT 9
TEXT
çré-bhagavän uväca
dharmya eña tava praçno
naiùçreyasa-karo nåëäm
varëäçramäcäravatäà
tam uddhava nibodha me
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; dharmyaù—faithful to
religious principles; eñaù—this; tava—your; praçnaù—question;
naiùçreyasa-karaù—the cause of pure devotional service; nåëäm—for ordinary human
beings; varëa-äçrama—the varëäçrama system; äcära-vatäm—for those who faithfully
follow; tam—those highest religious principles; uddhava—My dear Uddhava;
nibodha—please learn; me—from Me.
TRANSLATION
The Supreme Personality of Godhead said: My dear Uddhava, your question is
faithful to religious principles and thus gives rise to the highest perfection
in life, pure devotional service, for both ordinary human beings and the
followers of the varëäçrama system. Now please learn from Me those supreme
religious principles.
PURPORT
The word naiùçreyasa-kara indicates that which awards the highest perfection of
life, Kåñëa consciousness, which the Lord is explaining to Çré Uddhava. When
considering religious principles, ordinary human beings remain bogged down in
sectarian mundane considerations. The process that awards the highest perfection
of life should be considered the most auspicious for human beings. The
varëäçrama system is the most scientific presentation of religiosity on the
earth, and those who are most perfect in that system come to the point of Kåñëa
consciousness, or dedicating everything for the satisfaction of the Supreme
Lord.
SB 11.17.10
TEXT 10
TEXT
ädau kåta-yuge varëo
nåëäà haàsa iti småtaù
kåta-kåtyäù prajä jätyä
tasmät kåta-yugaà viduù
SYNONYMS
ädau—in the beginning (of the millennium); kåta-yuge—in the Satya-yuga, or age
of truth; varëaù—the social class; nåëäm—of human beings; haàsaù—named haàsa;
iti—thus; småtaù—well known; kåta-kåtyäù—perfect in the execution of duties by
complete surrender to the Supreme Lord; prajäù—the citizens; jätyä—automatically
by birth; tasmät—therefore; kåta-yugam—Kåta-yuga, or the age in which all duties
are fulfilled; viduù—was thus known by the learned.
TRANSLATION
In the beginning, in Satya-yuga, there is only one social class, called haàsa,
to which all human beings belong. In that age all people are unalloyed devotees
of the Lord from birth, and thus learned scholars call this first age Kåta-yuga,
or the age in which all religious duties are perfectly fulfilled.
PURPORT
It is understood from this verse that the supreme religious principle is
unalloyed surrender to the Supreme Personality of Godhead. In Satya-yuga there
is no influence of the lower modes of nature, and therefore all human beings
belong to the highest social order, called haàsa, in which one comes under the
direct supervision of the Personality of Godhead. In the modern age people are
crying out for social equality, but unless all human beings are situated in the
mode of goodness, which is the position of purity and unalloyed devotion, social
equality is not possible. As the lower modes of nature become prominent,
secondary religious principles arise, by which people may be gradually elevated
to the pure stage of unalloyed surrender to God. In Satya-yuga there are no
inferior human beings, and thus there is no need of secondary religious
principles. Everyone directly takes to the unalloyed service of the Lord,
fulfilling perfectly all religious obligations. In Sanskrit, one who perfectly
executes all duties is called kåta-kåtya, as mentioned in this verse. Therefore
Satya-yuga is called Kåta-yuga, or the age of perfect religious action.
According to Çréla Jéva Gosvämé, the word ädau (“in the beginning”) refers to
the moment of universal creation. In other words, the varëäçrama system is not a
recent concoction but naturally arises at the time of creation and should
therefore be accepted by all intelligent human beings.
SB 11.17.11
TEXT 11
TEXT
vedaù praëava evägre
dharmo ’haà våña-rüpa-dhåk
upäsate tapo-niñöhä
haàsaà mäà mukta-kilbiñäù
SYNONYMS
vedaù—the Veda; praëavaù—the sacred syllable oà; eva—indeed; agre—in Satya-yuga;
dharmaù—the object of mental activities; aham—I; våña-rüpa-dhåk—bearing the form
of the bull of religion; upäsate—they worship; tapaù-niñöhäù—fixed in austerity;
haàsam—Lord Haàsa; mäm—Me; mukta—freed from; kilbiñäù—all sins.
TRANSLATION
In Satya-yuga the undivided Veda is expressed by the syllable oà, and I am the
only object of mental activities. I become manifest as the four-legged bull of
religion, and thus the inhabitants of Satya-yuga, fixed in austerity and free
from all sins, worship Me as Lord Haàsa.
PURPORT
The bull of religion is described in Çrémad-Bhägavatam (1.17.24): tapaù çaucam
dayä satyam iti pädäù kåte kåtäù. “In the age of Satya [truthfulness], your four
legs were established by the four principles of austerity, cleanliness, mercy
and truthfulness.” Çré Vyäsadeva divided the one Veda into four—the Åg, Yajur,
Säma and Atharva Vedas—at the end of Dväpara-yuga, but in Satya-yuga the whole
of Vedic knowledge is easily understood by everyone simply by vibrating the
syllable oà. In this age there are no ritualistic or pious activities such as
sacrifice, since everyone is sinless, austere and fully engaged in worshiping
the Personality of Godhead, Lord Haàsa, through the process of meditation.
SB 11.17.12
TEXT 12
TEXT
tretä-mukhe mahä-bhäga
präëän me hådayät trayé
vidyä prädurabhüt tasyä
aham äsaà tri-vån makhaù
SYNONYMS
tretä-mukhe—at the beginning of Tretä-yuga; mahä-bhäga—O greatly fortunate one;
präëät—from the abode of präëa, or the life air; me—My; hådayät—from the heart;
trayé—the threefold; vidyä—Vedic knowledge; prädurabhüt—appeared; tasyäù—from
that knowledge; aham—I; äsam—appeared; tri-våt—in three divisions;
makhaù—sacrifice.
TRANSLATION
O greatly fortunate one, at the beginning of Tretä-yuga Vedic knowledge appeared
from My heart, which is the abode of the air of life, in three divisions—as Åg,
Säma and Yajur. Then from that knowledge I appeared as threefold sacrifice.
PURPORT
In Tretä-yuga, the bull of religion loses one leg, and only seventy-five percent
of religious principles are manifested, represented by the three principal
Vedas—Åg, Säma and Yajur. The Lord appears in the process of threefold Vedic
sacrifice. The three divisions are understood as follows. The hotä priest offers
oblations into the fire and chants the Åg Veda; the udgätä priest chants the
Säma Veda; and the adhvaryu priest, who arranges the sacrificial ground, altar,
etc., chants the Yajur Veda. In Tretä-yuga such sacrifice is the authorized
process for spiritual perfection. The word präëät in this verse refers to the
universal form of the Personality of Godhead. This form is further described in
the following verses.
SB 11.17.13
TEXT 13
TEXT
vipra-kñatriya-viö-çüdrä
mukha-bähüru-päda-jäù
vairäjät puruñäj jätä
ya ätmäcära-lakñaëäù
SYNONYMS
vipra—brähmaëas; kñatriya—kñatriyas, the martial class; viö—vaiçyas, mercantile
men; çüdräù—çüdras, workers; mukha—from the mouth; bähu—arms; üru—thighs;
päda—and legs; jäù—born; vairäjät—from the universal form; puruñät—from the
Personality of Godhead; jätäù—generated; ye—who; ätma—personal; äcära—by
activities; lakñaëäù—recognized.
TRANSLATION
In Tretä-yuga the four social orders were manifested from the universal form of
the Personality of Godhead. The brähmaëas appeared from the Lord’s face, the
kñatriyas from the Lord’s arms, the vaiçyas from the Lord’s thighs and the
çüdras from the legs of that mighty form. Each social division was recognized by
its particular duties and behavior.
SB 11.17.14
TEXT 14
TEXT
gåhäçramo jaghanato
brahmacaryaà hådo mama
vakñaù-sthaläd vane-väsaù
sannyäsaù çirasi sthitaù
SYNONYMS
gåha-äçramaù—married life; jaghanataù—from the loins; brahmacaryam—celibate
student life; hådaù—from the heart; mama—My; vakñaù-sthalät—from the chest;
vane—in the forest; väsaù—dwelling; sannyäsaù—the renounced order of life;
çirasi—in the head; sthitaù—situated.
TRANSLATION
The married order of life appeared from the loins of My universal form, and the
celibate students came from My heart. The forest-dwelling retired order of life
appeared from My chest, and the renounced order of life was situated within the
head of My universal form.
PURPORT
There are two classes of brahmacäré life. The naiñöhiki-brahmacäré remains
celibate throughout life, whereas the upakurväëa-brahmacäré marries upon
finishing his student life. One who remains perpetually celibate is situated
within the heart of Lord Kåñëa, but those brahmacärés who eventually marry are
situated within the loins of the universal form of the Lord. The word vane-väsaù
refers to vänaprastha, or the retired order of life, which is situated on the
chest of the Lord.
SB 11.17.15
TEXT 15
TEXT
varëänäm äçramäëäà ca
janma-bhümy-anusäriëéù
äsan prakåtayo nènäà
nécair nécottamottamäù
SYNONYMS
varëänäm—of the occupational divisions; äçramäëäm—of the social divisions;
ca—also; janma—of birth; bhümi—the situation; anusäriëéù—according to;
äsan—appeared; prakåtayaù—the natures; nèëäm—of human beings; nécaiù—by inferior
background; néca—inferior nature; uttama—by superior background;
uttamäù—superior natures.
TRANSLATION
The various occupational and social divisions of human society appeared
according to inferior and superior natures manifest in the situation of the
individual’s birth.
PURPORT
According to Çréla Viçvanätha Cakravarté Öhäkura, the brähmaëas and sannyäsés,
being situated on the head of the universal form of the Lord, are considered to
be the most qualified, whereas the çüdras and gåhasthas, being on the legs or
loins of the Personality of Godhead, are considered to be in the lowest
position. A living entity is born with a certain amount of intelligence, beauty
and social opportunity, and he is therefore situated in a particular
occupational and social position within the varëäçrama system. Ultimately, such
positions are external designations, but since the majority of human beings are
conditioned by the external energy of the Lord, they should act according to the
scientific varëäçrama divisions until they reach the stage of jévan-mukta, or
liberated life.
SB 11.17.16
TEXT 16
TEXT
çamo damas tapaù çaucaà
santoñaù kñäntir ärjavam
mad-bhaktiç ca dayä satyaà
brahma-prakåtayas tv imäù
SYNONYMS
çamaù—peacefulness; damaù—sense control; tapaù—austerity; çaucam—cleanliness;
santoñaù—full satisfaction; kñäntiù—forgiveness; ärjavam—simplicity and
straightforwardness; mat-bhaktiù—devotional service unto Me; ca—also;
dayä—mercy; satyam—truth; brahma—of the brähmaëas; prakåtayaù—the natural
qualities; tu—indeed; imäù—these.
TRANSLATION
Peacefulness, self-control, austerity, cleanliness, satisfaction, tolerance,
simple straightforwardness, devotion to Me, mercy and truthfulness are the
natural qualities of the brähmaëas.
SB 11.17.17
TEXT 17
TEXT
tejo balaà dhåtiù çauryaà
titikñaudäryam udyamaù
sthairyaà brahmanyam aiçvaryaà
kñatra-prakåtayas tv imäù
SYNONYMS
tejaù—dynamic power; balam—bodily strength; dhåtiù—determination;
çauryam—heroism; titikñä—tolerance; audäryam—generosity; udyamaù—endeavor;
sthairyam—steadiness; brahmaëyam—being always eager to serve the brähmaëas;
aiçvaryam—leadership; kñatra—of the kñatriyas; prakåtayaù—the natural qualities;
tu—indeed; imäù—these.
TRANSLATION
Dynamic power, bodily strength, determination, heroism, tolerance, generosity,
great endeavor, steadiness, devotion to the brähmaëas and leadership are the
natural qualities of the kñatriyas.
SB 11.17.18
TEXT 18
TEXT
ästikyaà däna-niñöhä ca
adambho brahma-sevanam
atuñöir arthopacayair
vaiçya-prakåtayas tv imäù
SYNONYMS
ästikyam—faith in Vedic civilization; däna-niñöhä—dedicated to charity; ca—also;
adambhaù—being without hypocrisy; brahma-sevanam—service to the brähmaëas;
atuñöiù—remaining dissatisfied; artha—of money; upacayaiù—by the accumulation;
vaiçya—of the vaiçyas; prakåtayaù—the natural qualities; tu—indeed; imäù—these.
TRANSLATION
Faith in Vedic civilization, dedication to charity, freedom from hypocrisy,
service to the brähmaëas and perpetually desiring to accumulate more money are
the natural qualities of the vaiçyas.
PURPORT
Atuñöir arthopacayaiù indicates that a vaiçya is never satisfied with any amount
of wealth and always wants to accumulate more. On the other hand, he is
däna-niñöha, or dedicated to charitable work; brahmasevé, always engaged in
assisting the brähmaëas; and adambha, free from hypocrisy. This is due to
ästikyam, or complete faith in the Vedic way of life, and confidence that one
will be rewarded or punished in the next life for one’s present activities. The
fervent desire of the vaiçyas to accumulate wealth is not the same as ordinary
material greed, because it is purified and tempered by the superior qualities
mentioned in this verse.
SB 11.17.19
TEXT 19
TEXT
çuçrüñaëaà dvija-gaväà
devänäà cäpy amäyayä
tatra labdhena santoñaù
çüdra-prakåtayas tv imäù
SYNONYMS
çuçrüñaëam—service; dvija—of the brähmaëas; gaväm—of the cows; devänäm—of
worshipable personalities such as the demigods and the spiritual master;
ca—also; api—indeed; amäyayä—without duplicity; tatra—in such service;
labdhena—with that which is obtained; santoñaù—complete satisfaction; çüdra—of
the çüdras; prakåtayaù—the natural qualities; tu—indeed; imäù—these.
TRANSLATION
Service without duplicity to the brähmaëas, cows, demigods and other worshipable
personalities, and complete satisfaction with whatever income is obtained in
such service, are the natural qualities of çüdras.
PURPORT
When the entire social order is functioning properly according to Vedic
standards, everyone is happy and satisfied. Although the çüdras are to be
satisfied with whatever income they obtain through their service, they never
lack the necessities of life, because the other orders of society, such as
kñatriyas and vaiçyas, are required to be abundantly generous, and the brähmaëas
are well known for being the most merciful of all. Therefore, if all social
classes obey the Vedic injunctions there will be a new and blissful life for the
entire human society under the guidance of Kåñëa consciousness.
SB 11.17.20
TEXT 20
TEXT
açaucam anåtaà steyaà
nästikyaà çuñka-vigrahaù
kämaù krodhaç ca tarñaç ca
sa bhävo ’ntyävasäyinäm
SYNONYMS
açaucam—dirtiness; anåtam—dishonesty; steyam—thievery; nästikyam—faithlessness;
çuñka-vigrahaù—useless quarreling; kämaù—lust; krodhaù—anger; ca—also;
tarñaù—hankering; ca—also; saù—this; bhävaù—the nature; antya—in the lowest
position; avasäyinäm—of those residing.
TRANSLATION
Dirtiness, dishonesty, thievery, faithlessness, useless quarrel, lust, anger and
hankering constitute the nature of those in the lowest position outside the
varëäçrama system.
PURPORT
Here the Lord describes those who reside outside the scientific social system
called varëäçrama. In Europe and America, we have practically observed that the
standards of cleanliness are abominable even among so-called educated persons.
Going without bathing and the use of indecent language are common. In the modern
age people whimsically speak whatever they like, dispensing with all authority,
and there is therefore very little truthfulness or true wisdom. Similarly, in
both the capitalistic and communistic countries, everyone is busily engaged in
stealing and robbing from everyone else in the name of business, taxation or
outright crime. People are not confident of the kingdom of God nor of their own
eternal nature, and thus their faith is very weak. Moreover, since modern human
beings are not very interested in Kåñëa consciousness they constantly quarrel,
bicker and fight over completely insignificant issues relating to the material
body. Thus at the slightest provocation there are huge wars and massacres. Lust,
anger and hankering have become practically unlimited in Kali-yuga. The symptoms
and characteristics mentioned here can be abundantly observed throughout the
world, wherever people have fallen away from the varëäçrama system. Because of
sinful habits such as animal killing, illicit sex, intoxication and gambling,
the great majority of human beings have become caëòälas, or untouchables.
SB 11.17.21
TEXT 21
TEXT
ahiàsä satyam asteyam
akäma-krodha-lobhatä
bhüta-priya-hitehä ca
dharmo ’yaà särva-varëikaù
SYNONYMS
ahiàsä—nonviolence; satyam—truthfulness; asteyam—honesty;
a-käma-krodha-lobhatä—being free from lust, anger and greed; bhüta—of all living
entities; priya—the happiness; hita—and welfare; éhä—desiring; ca—also;
dharmaù—duty; ayam—this; särva-varëikaù—for all members of society.
TRANSLATION
Nonviolence, truthfulness, honesty, desire for the happiness and welfare of all
others and freedom from lust, anger and greed constitute duties for all members
of society.
PURPORT
The word särva-varëika indicates that the above-mentioned principles constitute
general piety, which should be observed by all members of society, even those
outside the varëäçrama system. We practically find that even in societies that
have fallen away from the varëäçrama system, the above-mentioned principles are
honored and encouraged. Such principles do not constitute a specific path of
liberation but are perennial virtues in human society.
SB 11.17.22
TEXT 22
TEXT
dvitéyaà präpyänupürvyäj
janmopanayanaà dvijaù
vasan guru-kule dänto
brahmädhéyéta cähütaù
SYNONYMS
dvitéyam—second; präpya—achieving; änupürvyät—by the gradual process of
purificatory ceremonies; janma—birth; upanayanam—Gäyatré initiation; dvijaù—a
twice-born member of society; vasan—residing; guru-kule—in the äçrama of the
spiritual master; däntaù—self-controlled; brahma—the Vedic literatures;
adhéyéta—should study; ca—and also understand; ähütaù—being summoned by the
spiritual master.
TRANSLATION
The twice-born member of society achieves second birth through the sequence of
purificatory ceremonies culminating in Gäyatré initiation. Being summoned by the
spiritual master, he should reside within the guru’s äçrama and with a
self-controlled mind carefully study the Vedic literature.
PURPORT
The term dvija, or “twice-born,” here indicates the three superior classes,
namely brähmaëas, kñatriyas and vaiçyas, who all receive the Gäyatré mantra,
which signifies their second birth through spiritual initiation. One’s first
birth is biological, or seminal, and does not necessarily indicate that one is
intelligent or enlightened. A young brähmaëa boy, if qualified, may be initiated
with Gäyatré mantra at the age of twelve, and kñatriyas and vaiçyas a few years
later. In order to become enlightened with spiritual knowledge, the boy resides
within the guru-kula, or äçrama of the spiritual master. The International
Society for Krishna Consciousness has established similar guru-kulas all over
the world and is issuing a great call to civilized human beings to arrange for
the proper education of their children. Every young boy and girl should learn to
be self-controlled and should become enlightened through study of authorized
Vedic literatures. In this way, unlike ordinary animals, insects, fish and
birds, etc., an enlightened human being may take birth twice and thus become
perfect in the knowledge that leads to ultimate liberation. The word änupürvyät
in this verse indicates the system of saàskäras, or purificatory rites,
beginning with garbhädhäna-saàskära, or the purification of the sexual act.
Generally, çüdras and those who do not follow the Vedic system are not attracted
to such purificatory ceremonies; therefore they remain ignorant of spiritual
life and envious of the bona fide spiritual master. Those whose character has
been civilized by a systematic cleansing process give up the tendency to be
argumentative and whimsical and instead become submissive and eager to learn in
the presence of a bona fide spiritual master.
SB 11.17.23
TEXT 23
TEXT
mekhaläjina-daëòäkña-
brahma-sütra-kamaëòalün
jaöilo ’dhauta-dad-väso
’rakta-péöhaù kuçän dadhat
SYNONYMS
mekhalä—belt; ajina—deerskin; daëòa—staff; akña—bead necklace;
brahma-sütra—brähmaëa thread; kamaëòalün—and waterpot; jaöilaù—with matted,
unruly hair; adhauta—without polishing, bleaching or ironing; dat-väsaù—the
teeth and clothes; arakta-péöhaù—without accepting a luxurious or sensuous seat;
kuçän—kuça grass; dadhat—carrying in his hand.
TRANSLATION
The brahmacäré should regularly dress with a belt of straw and deerskin
garments. He should wear matted hair, carry a rod and waterpot and be decorated
with akña beads and a sacred thread. Carrying pure kuça grass in his hand, he
should never accept a luxurious or sensuous sitting place. He should not
unnecessarily polish his teeth, nor should he bleach and iron his clothes.
PURPORT
The word adhauta-dad-vasa indicates that a renounced brahmacäré is not concerned
with a glistening smile to attract the opposite sex, nor does he pay much
attention to his outer garments. Brahmacäré life is meant for austerity and
obedience to the spiritual master so that later in life, when one becomes a
businessman, politician or intellectual brähmaëa, one will be able to call upon
resources of character, discipline, self-control, austerity and humility.
Student life, as described here, is far different from the mindless hedonism
known as modern education. Of course, in the modern age, Kåñëa conscious
brahmacärés cannot artificially adopt the ancient dress and ritualistic duties
described here; but the essential values of self-control, purity and obedience
to a bona fide spiritual master are just as necessary today as they were in
Vedic times.
SB 11.17.24
TEXT 24
TEXT
snäna-bhojana-homeñu
japoccäre ca väg-yataù
na cchindyän nakha-romäëi
kakñopastha-gatäny api
SYNONYMS
snäna—while bathing; bhojana—while eating; homeñu—and while attending
sacrificial performances; japa—while chanting mantras to oneself; uccäre—while
passing stool or urine; ca—also; väk-yataù—remaining silent; na—not;
chindyät—should cut; nakha—the nails; romäëi—or hairs; kakña—in the armpits;
upastha—pubic; gatäni—including; api—even.
TRANSLATION
A brahmacäré should always remain silent while bathing, eating, attending
sacrificial performances, chanting japa or passing stool and urine. He should
not cut his nails and hair, including the armpit and pubic hair.
PURPORT
Närada Muni gives a similar technical description of Vedic brahmacäré life in
Canto Seven, Chapter Twelve of Çrémad-Bhägavatam.
SB 11.17.25
TEXT 25
TEXT
reto nävakirej jätu
brahma-vrata-dharaù svayam
avakérëe ’vagähyäpsu
yatäsus tri-padäà japet
SYNONYMS
retaù—semen; na—not; avakiret—should spill out; jätu—ever;
brahma-vrata-dharaù—one who is maintaining the vow of celibacy, or brahmacarya;
svayam—by itself; avakérëe—having flowed out; avagähya—bathing; apsu—in water;
yata-asuù—controlling the breathing by präëäyäma; tri-padäm—the Gäyatré mantra;
japet—he should chant.
TRANSLATION
One observing the vow of celibate brahmacäré life should never pass semen. If
the semen by chance spills out by itself, the brahmacäré should immediately take
bath in water, control his breath by präëäyäma and chant the Gäyatré mantra
SB 11.17.26
TEXT 26
TEXT
agny-arkäcärya-go-vipra-
guru-våddha-suräï çuciù
samähita upäséta
sandhye dve yata-väg japan
SYNONYMS
agni—the fire-god; arka—the sun; äcärya—the äcärya; go—the cows; vipra—the
brähmaëas; guru—the spiritual master; våddha—elder respectable persons;
surän—the demigods; çuciù—purified; samähitaù—with fixed consciousness;
upäséta—he should worship; sandhye—in the junctions of time; dve—two;
yata-väk—observing silence; japan—silently chanting or murmuring the proper
mantras.
TRANSLATION
Purified and fixed in consciousness, the brahmacäré should worship the fire-god,
sun, äcärya, cows, brähmaëas, guru, elderly respectable persons and demigods. He
should perform such worship at sunrise and sunset, without speaking but by
silently chanting or murmuring the appropriate mantras.
SB 11.17.27
TEXT 27
TEXT
äcäryaà mäà vijänéyän
nävanmanyeta karhicit
na martya-buddhyäsüyeta
sarva-deva-mayo guruù
SYNONYMS
äcäryam—the spiritual master; mäm—Myself; vijänéyät—one should know; na
avamanyeta—one should never disrespect; karhicit—at any time; na—never;
martya-buddhyä—with the idea of his being an ordinary man; asüyeta—one should be
envious; sarva-deva—of all demigods; mayaù—representative; guruù—the spiritual
master.
TRANSLATION
One should know the äcärya as Myself and never disrespect him in any way. One
should not envy him, thinking him an ordinary man, for he is the representative
of all the demigods.
PURPORT
This verse appears in Caitanya-caritämåta (Ädi 1.46). His Divine Grace Oà
Viñëupäda Paramahaàsa Parivräjakäcärya Añöottara-çata Çré Çrémad A. C.
Bhaktivedanta Swami Prabhupäda has commented on this verse as follows.
“This is a verse from Çrémad-Bhägavatam (11.17.27) spoken by Lord Çré Kåñëa when
He was questioned by Uddhava regarding the four social and spiritual orders of
society. He was specifically instructing how a brahmacäré should behave under
the care of a spiritual master. A spiritual master is not an enjoyer of
facilities offered by his disciples. He is like a parent. Without the attentive
service of his parents, a child cannot grow to manhood; similarly, without the
care of the spiritual master one cannot rise to the plane of transcendental
service.
“The spiritual master is also called äcärya, or a transcendental professor of
spiritual science. Manu-saàhitä (2.140) explains the duties of an äcärya,
describing that a bona fide spiritual maser accepts charge of disciples, teaches
them the Vedic knowledge with all its intricacies, and gives them their second
birth. The ceremony performed to initiate a disciple into the study of spiritual
science is called upanéti, or the function that brings one nearer to the
spiritual master. One who cannot be brought nearer to a spiritual master cannot
have a sacred thread, and thus he is indicated to be a çüdra. The sacred thread
worn on the body of a brähmaëa, kñatriya or vaiçya is a symbol of initiation by
the spiritual master; it is worth nothing if worn merely to boast of high
parentage. The duty of the spiritual master is to initiate a disciple with the
sacred thread ceremony, and after this saàskära, or purificatory process, the
spiritual master actually begins to teach the disciple about the Vedas. A person
born a çüdra is not barred from such spiritual initiation, provided he is
approved by the spiritual master, who is duly authorized to award a disciple the
right to be a brähmaëa if he finds him perfectly qualified. In the Väyu Puräëa
an äcärya is defined as one who knows the import of all Vedic literature,
explains the purpose of the Vedas, abides by their rules and regulations and
teaches his disciples to act in the same way.
“Only out of His immense compassion does the Personality of Godhead reveal
Himself as the spiritual master. Therefore in the dealings of an äcärya there
are no activities but those of transcendental loving service to the Lord. He is
the Supreme Personality of Servitor Godhead. It is worthwhile to take shelter of
such a steady devotee, who is called äçraya-vigraha, or the manifestation or
form of the Lord of whom one must take shelter.
“If one poses himself as an äcärya but does not have an attitude of servitorship
to the Lord, he must be considered an offender, and this offensive attitude
disqualifies him from being an äcärya. The bona fide spiritual master always
engages in unalloyed devotional service to the Supreme Personality of Godhead.
By this test he is known to be a direct manifestation of the Lord and a genuine
representative of Çré Nityänanda Prabhu. Such a spiritual master is known as
äcäryadeva. Influenced by an envious temperament and dissatisfied because of an
attitude of sense gratification, mundaners criticize a real äcärya. In fact,
however, a bona fide äcärya is nondifferent from the Personality of Godhead, and
therefore to envy such an äcärya is to envy the Personality of Godhead Himself.
This will produce an effect subversive to transcendental realization.
“As mentioned previously, a disciple should always respect the spiritual master
as a manifestation of Çré Kåñëa, but at the same time one should always remember
that a spiritual master is never authorized to imitate the transcendental
pastimes of the Lord. False spiritual masters pose themselves as identical with
Çré Kåñëa in every respect, to exploit the sentiments of their disciples, but
such impersonalists can only mislead their disciples, for their ultimate aim is
to become one with the Lord. This is against the principles of the devotional
cult.
“The real Vedic philosophy is acintya-bhedäbheda-tattva, which establishes
everything to be simultaneously one with and different from the Personality of
Godhead. Çréla Raghunätha däsa Gosvämé confirms that this is the real position
of a bona fide spiritual master and says that one should always think of the
spiritual master in terms of his intimate relationship with Mukunda (Çré Kåñëa).
Çréla Jéva Gosvämé, in his Bhakti-sandarbha (213), has clearly defined that a
pure devotee’s observation of the spiritual master and Lord Çiva as one with the
Personality of Godhead exists in terms of their being very dear to the Lord, not
identical with Him in all respects. Following in the footsteps of Çréla
Raghunätha däsa Gosvämé and Çréla Jéva Gosvämé, later äcäryas like Çréla
Viçvanätha Cakravarté Öhäkura have confirmed the same truths. In his prayers to
the spiritual master, Çréla Viçvanätha Cakravarté Öhäkura confirms that all the
revealed scriptures accept the spiritual master to be identical with the
Personality of Godhead because he is a very dear and confidential servant of the
Lord. Gauòéya Vaiñëavas therefore worship Çréla Gurudeva (the spiritual master)
in the light of his being the servitor of the Personality of Godhead. In all the
ancient literatures of devotional service and in the more recent songs of Çréla
Narottama däsa Öhäkura, Çréla Bhaktivinoda Öhäkura and other unalloyed
Vaiñëavas, the spiritual master is always considered to be either one of the
confidential associates of Çrématé Rädhäräëé or a manifested representation of
Çréla Nityänanda Prabhu.”
SB 11.17.28
TEXT 28
TEXT
säyaà prätar upänéya
bhaikñyaà tasmai nivedayet
yac cänyad apy anujïätam
upayuïjéta saàyataù
SYNONYMS
säyam—in the evening; prätaù—in the morning; upänéya—bringing; bhaikñyam—food
that is collected by begging; tasmai—unto him (the äcärya); nivedayet—one should
deliver; yat—that which; ca—also; anyat—other things; api—indeed; anujïätam—that
which is permitted; upayuïjéta—one should accept; saàyataù—being fully
controlled.
TRANSLATION
In the morning and evening one should collect foodstuffs and other articles and
deliver them to the spiritual master. Then, being self-controlled, one should
accept for oneself that which is allotted by the äcärya.
PURPORT
One who desires to receive the mercy of a bona fide spiritual master should not
be eager to accumulate the paraphernalia of sense gratification; rather,
whatever one is able to collect one should offer at the lotus feet of the
äcärya. Being self-controlled, one should humbly accept that which is allotted
by the bona fide spiritual master. Every living entity must ultimately be
trained to serve the Supreme Personality of Godhead, but until one has become
expert in the techniques of spiritual service one should offer everything to the
spiritual master, who is completely realized in the process of worshiping the
Lord. When the spiritual master sees that the disciple is advanced in Kåñëa
consciousness, he then engages the disciple in directly worshiping the
Personality of Godhead. A bona fide spiritual master does not use anything for
his personal sense gratification and entrusts to his disciple only as much
material opulence as the disciple can properly offer to the lotus feet of the
Lord. The example may be given that when an ordinary father tries to train his
son in business and other material activities, he entrusts to the son only as
much wealth as the son can intelligently engage in profitable enterprises
without foolishly wasting the father’s hard-earned money.
Similarly, the bona fide spiritual master teaches his disciple to worship the
Lord, and an immature disciple must simply deliver everything to the lotus feet
of the guru, just as an immature child does not keep a personal bank account but
rather receives his maintenance from the father, who trains the son to be
responsible. If one cheats oneself by defying the order of a bona fide spiritual
master or Kåñëa, one certainly becomes a nondevotee, or sense enjoyer, and falls
from the spiritual path. Therefore, one should be trained to serve a bona fide
spiritual master and thus become mature in Kåñëa consciousness.
SB 11.17.29
TEXT 29
TEXT
çuçrüñamäëa äcäryaà
sadopäséta néca-vat
yäna-çayyäsana-sthänair
näti-düre kåtäïjaliù
SYNONYMS
çuçrüñamäëaù—engaged in serving; äcäryam—the bona fide spiritual master;
sadä—always; upäséta—one should worship; néca-vat—as a humble servant; yäna—by
humbly following behind the guru when he is walking; çayyä—by taking rest with
the spiritual master; äsana—sitting near the guru to render service; sthänaiù—by
standing and humbly waiting upon the guru; na—not; ati—very; düre—far away;
kåta-aïjaliù—with folded hands.
TRANSLATION
While engaged in serving the spiritual master one should remain as a humble
servant, and thus when the guru is walking the servant should humbly walk
behind. When the guru lies down to sleep, the servant should also lie down
nearby, and when the guru has awakened, the servant should sit near him,
massaging his lotus feet and rendering other, similar services. When the guru is
sitting down on his äsana, the servant should stand nearby with folded hands,
awaiting the guru’s order. In this way one should always worship the spiritual
master.
SB 11.17.30
TEXT 30
TEXT
evaà-våtto guru-kule
vased bhoga-vivarjitaù
vidyä samäpyate yävad
bibhrad vratam akhaëòitam
SYNONYMS
evam—thus; våttaù—engaged; guru-kule—in the äçrama of the spiritual master;
vaset—he should live; bhoga—sense gratification; vivarjitaù—freed from;
vidyä—Vedic education; samäpyate—is completed; yävat—until; bibhrat—maintaining;
vratam—the vow (of brahmacarya); akhaëòitam—unbroken.
TRANSLATION
Until the student has completed his Vedic education he should remain engaged in
the äçrama of the spiritual master, should remain completely free of material
sense gratification and should not break his vow of celibacy [brahmacarya].
PURPORT
This verse describes the upakurväëa-brahmacäré, who enters gåhastha-äçrama, or
family life, after completing his Vedic education. The word evaà-våttaù
indicates that although one may eventually marry and become prominent in society
as an intellectual, politician or businessman, during student life one must
remain without false prestige as a humble servant of the bona fide spiritual
master. The naiñöhiki-brahmacäré, who never marries, is described in the
following verse.
SB 11.17.31
TEXT 31
TEXT
yady asau chandasäà lokam
ärokñyan brahma-viñöapam
gurave vinyased dehaà
svädhyäyärthaà båhad-vrataù
SYNONYMS
yadi—if; asau—that student; chandasäm lokam—the Maharloka planet;
ärokñyan—desiring to ascend to; brahma-viñöapam—Brahmaloka; gurave—unto the
guru; vinyaset—he should offer; deham—his body; sva-adhyäya—of superior Vedic
studies; artham—for the purpose; båhat-vrataù—observing the powerful vow of
perpetual celibacy.
TRANSLATION
If the brahmacäré student desires to ascend to the Maharloka or Brahmaloka
planets, then he should completely surrender his activities to the spiritual
master and, observing the powerful vow of perpetual celibacy, dedicate himself
to superior Vedic studies.
PURPORT
One who desires the supreme perfection of life must engage his body, mind and
words in the service of a bona fide spiritual master. One desiring elevation to
superior planets such as Brahmaloka and Maharloka must fully engage in the
spiritual master’s service. We can thus imagine the sincerity of purpose and
service required to achieve the Kåñëaloka planet, which lies far beyond the
material universe.
SB 11.17.32
TEXT 32
TEXT
agnau guräv ätmani ca
sarva-bhüteñu mäà param
apåthag-dhér upaséta
brahma-varcasvy akalmañaù
SYNONYMS
agnau—in fire; gurau—in the spiritual master; ätmani—in oneself; ca—also;
sarva-bhüteñu—in all living entities; mäm—Me; param—the Supreme;
apåthak-dhéù—without any concept of duality; upäséta—one should worship;
brahma-varcasvé—possessing Vedic enlightenment; akalmañaù—sinless.
TRANSLATION
Thus enlightened in Vedic knowledge by service to the spiritual master, freed
from all sins and duality, one should worship Me as the Supersoul, as I appear
within fire, the spiritual master, one’s own self and all living entities.
PURPORT
One becomes glorious and enlightened by faithfully serving a bona fide spiritual
master, who is expert in the Vedic way of life. Thus purified, one never engages
in sinful activities, which immediately extinguish the fire of spiritual
enlightenment; nor does one become foolish and small-minded, trying to exploit
material nature for personal sense gratification. A purified human being is
apåthag-dhé, or without consciousness of duality, because he has been trained to
observe the Supreme Personality of Godhead within all things. Such sublime
consciousness should be systematically taught throughout the world so that human
society will become peaceful and sublime.
SB 11.17.33
TEXT 33
TEXT
stréëäà nirékñaëa-sparça-
saàläpa-kñvelanädikam
präëino mithuné-bhütän
agåhastho ’gratas tyajet
SYNONYMS
stréëäm—in relation to women; nirékñaëa—glancing; sparça—touching;
saàläpa—conversing; kñvelana—joking or sporting; ädikam—and so on;
präëinaù—living entities; mithuné-bhütän—engaged in sex; agåha-sthaù—a sannyäsé,
vänaprastha or brahmacäré; agrataù—first of all; tyajet—should give up.
TRANSLATION
Those who are not married—sannyäsés, vänaprasthas and brahmacärés—should never
associate with women by glancing, touching, conversing, joking or sporting.
Neither should they ever associate with any living entity engaged in sexual
activities.
PURPORT
Präëinaù indicates all living entities, whether birds, bees or human beings.
Among most species of life, sexual intercourse is preceded by diverse mating
rituals. In human society, all types of entertainment (books, music, films) and
all places of amusement (restaurants, shopping centers, resorts) are designed to
stimulate the sexual urge and create an aura of “romance.” One who is not
married—a sannyäsé, brahmacäré or vänaprastha—should rigidly avoid anything
related to sex and of course should never see any living entity, whether bird,
insect or human, engaging in the various phases of sexual intercourse. When a
man jokes with a woman, an intimate, sexually-charged atmosphere is immediately
created, and this should also be avoided for those aspiring to practice
celibacy. Even a householder who becomes attached to such activities will also
fall down into the darkness of ignorance.
SB 11.17.34-35
TEXTS 34–35
TEXT
çaucam äcamanaà snänaà
sandhyopästir mamärcanam
tértha-sevä japo ’spåçyä-
bhakñyäsambhäñya-varjanam
sarväçrama-prayukto ’yaà
niyamaù kula-nandana
mad-bhävaù sarva-bhüteñu
mano-väk-käya-saàyamaù
SYNONYMS
çaucam—cleanliness; äcamanam—purifying the hands with water; snänam—bathing;
sandhyä—at sunrise, noon and sunset; upästiù—religious services; mama—of Me;
arcanam—worship; tértha-sevä—going to holy places; japaù—chanting the holy names
of the Lord; aspåçya—which are untouchable; abhakñya—uneatable; asambhäñya—or
not to be discussed; varjanam—avoidance of things; sarva—for all; äçrama—orders
of life; prayuktaù—enjoined; ayam—this; niyamaù—rule; kula-nandana—My dear
Uddhava; mat-bhävaù—perceiving My existence; sarva-bhüteñu—in all living
entities; manaù—of the mind; väk—of words; käya—of the body;
saàyamaù—regulation.
TRANSLATION
My dear Uddhava, general cleanliness, washing the hands, bathing, performing
religious services at sunrise, noon and sunset, worshiping Me, visiting holy
places, chanting japa, avoiding that which is untouchable, uneatable or not to
be discussed, and remembering My existence within all living entities as the
Supersoul—these principles should be followed by all members of society through
regulation of the mind, words and body.
SB 11.17.36
TEXT 36
TEXT
evaà båhad-vrata-dharo
brähmaëo ’gnir iva jvalan
mad-bhaktas tévra-tapasä
dagdha-karmäçayo ’malaù
SYNONYMS
evam—thus; båhat-vrata—that great vow of perpetual celibacy; dharaù—maintaining;
brähmaëaù—a brähmaëa; agniù—fire; iva—like; jvalan—becoming bright;
mat-bhaktaù—My devotee; tévra-tapasä—by intense austerities; dagdha—burned;
karma—of fruitive activities; äçayaù—the propensity or mentality; amalaù—without
contamination of material desire.
TRANSLATION
A brähmaëa observing the great vow of celibacy becomes brilliant like fire and
by serious austerity burns to ashes the propensity to perform material
activities. Free from the contamination of material desire, he becomes My
devotee.
PURPORT
The process of liberation is described in this verse. Once when Çréla Prabhupäda
was traveling by airplane, a fellow passenger, who happened to be a priest, told
him that he had seen his disciples and found them “bright-faced.” Çréla
Prabhupäda was fond of relating this incident. The spirit soul is more brilliant
than the sun, and as the process of spiritual purification gradually takes
effect, even the external form of a devotee becomes effulgent. The glowing fire
of spiritual knowledge burns to ashes the mentality of sense gratification, and
one naturally becomes austere and disinterested in mundane enjoyment. Among all
austerities, the best is celibacy, by which the shackles of material life
immediately become slackened. One who is amala, free from material desire, is
known as a pure devotee of the Lord. On the paths of jïäna, karma and yoga the
mind retains the concept of personal interest, but on the path of pure devotion
the mind is trained to see only the interests of the Personality of Godhead.
Thus a pure devotee of the Lord is amala, completely pure.
SB 11.17.37
TEXT 37
TEXT
athänantaram ävekñyan
yathä-jijïäsitägamaù
gurave dakñiëäà dattvä
snäyäd gurv-anumoditaù
SYNONYMS
atha—thus; anantaram—after that; ävekñyan—desiring to enter family life;
yathä—properly; jijïäsita—having studied; ägamaù—the Vedic literature; gurave—to
the spiritual master; dakñiëäm—remuneration; dattvä—giving; snäyät—the
brahmacäré should cleanse himself, comb his hair, put on nice clothes, etc.;
guru—by the spiritual master; anumoditaù—permitted.
TRANSLATION
A brahmacäré who has completed his Vedic education and desires to enter
household life should offer proper remuneration to the spiritual master, bathe,
cut his hair, put on proper clothes, and so on. Then, taking permission from the
guru, he should go back to his home.
PURPORT
This verse describes the process called samävartana, or returning to one’s home
after finishing Vedic education in the äçrama of the spiritual master. One who
cannot concentrate all of his desires in the devotional service of the Lord is
attracted to householder life, and if this attraction is not regulated, one will
fall down. Being covered by the ignorance of fruitive activities and mental
speculation, a living entity seeks enjoyment outside the devotional service of
the Supreme Lord and becomes a nondevotee. One who takes to family life must
rigidly follow the Vedic rules and regulations in order to avoid the collapse of
his spiritual determination. One who enjoys intimate sense gratification with
women must become duplicitous in his dealings with others and consequently falls
down from the platform of simple, pure life. When the mind is disturbed by lust,
one begins to resent the principle of submission to the Supreme Personality of
Godhead and His pure devotee, and the dark clouds of one’s offensive mentality
completely cover the light of spiritual knowledge. One should dovetail his
propensity to love someone by serving the lotus feet of a pure devotee. As
stated in Vedic literature, “One who worships Govinda, Lord Kåñëa, but does not
worship His devotees is not to be considered an advanced Vaiñëava; rather, he is
to be considered a proud hypocrite.”
SB 11.17.38
TEXT 38
TEXT
gåhaà vanaà vopaviçet
pravrajed vä dvijottamaù
äçramäd äçramaà gacchen
nänyathämat-paraç caret
SYNONYMS
gåham—the family home; vanam—the forest; vä—either; upaviçet—one should enter;
pravrajet—one should renounce; vä—or; dvija-uttamaù—a brähmaëa; äçramät—from one
authorized status of life; äçramam—to another authorized status; gacchet—one
should go; na—not; anyathä—otherwise; amat-paraù—one who is not surrendered to
Me; caret—should act.
TRANSLATION
A brahmacäré desiring to fulfill his material desires should live at home with
his family, and a householder who is eager to purify his consciousness should
enter the forest, whereas a purified brähmaëa should accept the renounced order
of life. One who is not surrendered to Me should move progressively from one
äçrama to another, never acting otherwise.
PURPORT
Those who are not surrendered devotees of the Lord must rigidly observe the
regulations governing one’s authorized social status. There are four social
divisions of life, namely brahmacarya, gåhastha, vänaprastha and sannyäsa. One
who wants to fulfill material desires should become an ordinary householder
(gåhastha), establish a comfortable residence and maintain his family. One
desiring to accelerate the process of purification may give up his home and
business and live in a sacred place with his wife, as indicated here by the word
vanam, or “forest.” There are many sacred forests in India meant for this
purpose, such as Våndävana and Mäyäpur. The word dvijottama indicates the
brähmaëas. Brähmaëas, kñatriyas and vaiçyas are all dvija, or initiated in the
Gäyatré mantra, but the brähmaëa is dvijottama, or the highest among those who
have received second birth by spiritual initiation. It is recommended that a
purified brähmaëa take to the renounced order of life (sannyäsa), giving up
further contact with his so-called wife. The brähmaëa is specifically mentioned
here, since kñatriyas and vaiçyas are not to take the renounced order of life.
Even so, there are many stories in the Bhägavatam wherein great kings retire
with their aristocratic wives to the forest to practice the austerities of
vänaprastha and thus accelerate the process of purification. The brähmaëas,
however, may directly accept the renounced order of life.
The words äçramäd äçramaà gacchet indicate that one may progressively move from
brahmacäré life to gåhastha life to vänaprastha life and then to sannyäsa. The
words äçramäd äçramam emphasize that one should never remain without an
authorized social status, nor should one go backward, falling down from a higher
position. Those who are not surrendered devotees of the Lord must rigidly
observe such injunctions, for otherwise they will quickly become degraded, and
their sins will place them outside the bounds of authorized human civilization.
Lord Kåñëa emphasizes here that a nondevotee must rigidly observe the rituals
and regulations of Vedic social divisions, whereas the Lord’s pure devotee,
engaged twenty-four hours a day in Lord Kåñëa’s mission, is transcendental to
such divisions. If, however, one performs illicit activities on the strength of
being transcendental to Vedic social divisions, one is revealed to be a
materialistic neophyte and not an advanced devotee of the Lord. An advanced
devotee, who remains aloof from material sense gratification, is not bound by
the Vedic social divisions; thus even a householder may live very austerely,
traveling and preaching Kåñëa consciousness away from home, and even a sannyäsé
may sometimes engage women in the devotional service of Lord Kåñëa. The most
advanced devotees cannot be restricted by the rituals and regulations of the
varëäçrama system, and they move freely around the world distributing love of
Godhead. Mat-para indicates a pure devotee of the Lord who always keeps the Lord
fixed in his heart and consciousness. One who falls down to become a victim of
sense gratification is not fully established on the platform of mat-para and
should rigidly observe the social divisions and regulations to remain steady on
the platform of pious human life.
SB 11.17.39
TEXT 39
TEXT
gåhärthé sadåçéà bhäryäm
udvahed ajugupsitäm
yavéyaséà tu vayasä
yaà sa-varëäm anu kramät
SYNONYMS
gåha—household; arthé—one who desires; sadåçém—possessing similar
characteristics; bhäryäm—a wife; udvahet—one should marry; ajugupsitäm—beyond
reproach; yavéyasém—younger; tu—indeed; vayasä—by age; yäm—another wife;
sa-varëäm—the first wife who is of the same caste; anu—after; kramät—in
succession.
TRANSLATION
One who desires to establish family life should marry a wife of his own caste,
who is beyond reproach and younger in age. If one desires to accept many wives
he must marry them after the first marriage, and each wife should be of a
successively lower caste.
PURPORT
As stated in the Vedic literature,
tisro varëänupürvyeëa
dve tathaikä yathä-kramam
brähmaëa-kñatriya-viçäà
bhäryäù sväù çüdra-janmanaù
The purport of this verse is that one’s first wife must always be sadåçém, or
similar to oneself. In other words, an intellectual man should marry an
intellectual wife, a heroic man should marry a heroic wife, a business minded
man should marry a woman who can encourage him in such activities, and a çüdra
should marry a less intelligent woman. The wife must be beyond reproach in terms
of her background and character and should always be younger than oneself,
ideally five to ten years younger. If one desires to marry a second wife, then,
as stated in this verse by the word varëänupürvyeëa and in the verse spoken by
Lord Kåñëa by the word anukramät, one must wait until the first marriage is
established and then select a second wife from the next-lower caste. If one
marries a third time the wife must be, again, from the next-lower caste. For
example, a brähmaëa’s first wife will be a brähmaëé, his second wife will be
from the kñatriya community, his third wife from the vaiçya community and fourth
wife from the çüdra community. A kñatriya may first marry a kñatriya lady and
then vaiçya and çüdra ladies. A vaiçya can accept wives from two classes, and a
çüdra will accept a wife only from the çüdra class. By this progression of
marriages there will be relative peace in the family. These Vedic marriage
injunctions, as mentioned in the previous verse, are especially for those who
are not pure devotees of the Lord.
SB 11.17.40
TEXT 40
TEXT
ijyädhyayana-dänäni
sarveñäà ca dvi-janmanäm
pratigraho ’dhyäpanaà ca
brähmaëasyaiva yäjanam
SYNONYMS
ijyä—sacrifice; adhyayana—Vedic study; dänäni—charity; sarveñäm—of all; ca—also;
dvi-janmanäm—those who are twice-born; pratigrahaù—acceptance of charity;
adhyäpanam—teaching Vedic knowledge; ca—also; brähmaëasya—of the brähmaëa;
eva—only; yäjanam—performing sacrifices for others.
TRANSLATION
All twice-born men—brähmaëas, kñatriyas and vaiçyas—must perform sacrifice,
study the Vedic literature and give charity. Only the brähmaëas, however, accept
charity, teach the Vedic knowledge and perform sacrifice on behalf of others.
PURPORT
All civilized men must participate in sacrificial performances, give charity and
study the Vedic literature. The best of the twice-born, namely the brähmaëas,
are specifically empowered to lead sacrificial performances on behalf of all
members of society, teach everyone Vedic knowledge and receive everyone’s
charity. Without the assistance or participation of qualified brähmaëas, the
lower classes cannot properly study the Vedic literature, perform sacrifices or
give in charity, because they do not have the required intelligence to perfectly
execute such functions. When kñatriyas and vaiçyas take shelter of bona fide
brähmaëas, they are able to properly execute their respective duties, and
society functions smoothly and efficiently.
SB 11.17.41
TEXT 41
TEXT
pratigrahaà manyamänas
tapas-tejo-yaço-nudam
anyäbhyäm eva jéveta
çilair vä doña-dåk tayoù
SYNONYMS
pratigraham—accepting charity; manyamänaù—considering; tapaù—of one’s austerity;
tejaù—spiritual influence; yaçaù—and fame; nudam—destruction; anyäbhyäm—by the
other two (teaching Vedic knowledge and performing sacrifice); eva—indeed;
jéveta—a brähmaëa should live; çilaiù—by collecting rejected grains in the
field; vä—or; doña—the discrepancy; dåk—seeing; tayoù—of those two.
TRANSLATION
A brähmaëa who considers that accepting charity from others will destroy his
austerity, spiritual influence and fame should maintain himself by the other two
brahminical occupations, namely teaching Vedic knowledge and performing
sacrifice. If the brähmaëa considers that those two occupations also compromise
his spiritual position, then he should collect rejected grains in agricultural
fields and live without any dependence on others.
PURPORT
A pure devotee of the Lord should always remember that the Supreme Personality
of Godhead will personally take care of him. As the Lord states in Bhagavad-gétä
(9.22):
ananyäç cintayanto mäà
ye janäù paryupäsate
teñäà nityäbhiyuktänäà
yoga-kñemaà vahämy aham
“But those who worship Me with devotion, meditating on My transcendental form—to
them I carry what they lack and preserve what they have.”
A brähmaëa should not become a professional beggar for his personal maintenance.
In India there are many so-called brähmaëas who sit at the gates of important
temples and beg from everyone who comes and goes. If someone does not give a
donation they become angry and chase that person. Similarly, in America there
are many big preachers who collect huge amounts of money by begging on
television and radio. If a brähmaëa or Vaiñëava considers that being a
professional beggar is weakening his austerity, destroying his spiritual
influence and giving him a bad reputation, then he should give up that process.
One may beg everyone to contribute to the cause of the Supreme Personality of
Godhead, but one will be diminished in austerity, influence and reputation by
begging for one’s personal livelihood. A brähmaëa may then take up the task of
teaching Vedic knowledge and performing sacrifice. But even such occupations do
not bring one to the highest platform of trust in God. A brähmaëa who teaches as
a means of livelihood may often be curbed in his teaching, and one who performs
sacrifice may be manipulated by materialistic worshipers. In this way, a
brähmaëa may be placed in an embarrassing and compromised position. Therefore a
high-class brähmaëa or Vaiñëava ultimately will depend completely on the mercy
of the Lord for his maintenance. The Lord promises to maintain His devotee, and
an advanced Vaiñëava never doubts the word of the Lord.
SB 11.17.42
TEXT 42
TEXT
brähmaëasya hi deho ’yaà
kñudra-kämäya neñyate
kåcchräya tapase ceha
pretyänanta-sukhäya ca
SYNONYMS
brähmaëasya—of a brähmaëa; hi—certainly; dehaù—body; ayam—this;
kñudra—insignificant; kämäya—for sense gratification; na—not; iñyate—is meant;
kåcchräya—for difficult; tapase—austerities; ca—also; iha—in this world;
pretya—after death; ananta—unlimited; sukhäya—happiness; ca—also.
TRANSLATION
The body of a brähmaëa is not intended to enjoy insignificant material sense
gratification; rather, by accepting difficult austerities in his life, a
brähmaëa will enjoy unlimited happiness after death.
PURPORT
One may ask why a brähmaëa should voluntarily accept inconvenience in keeping
his body and soul together. In this verse the Lord explains that advanced human
life is meant for serious austerity and not for insignificant sense
gratification. By spiritual advancement one is fixed in transcendental bliss on
the spiritual platform and gives up useless absorption in the temporary material
body. One should remain detached from the material body, accepting only the bare
necessities of life. The brähmaëas, by accepting a troublesome form of
livelihood, never forget that the material body is destined to grow old, become
diseased and die in misery. Thus remaining alert and transcendental, an advanced
brähmaëa, at the end of this life, goes back home, back to Godhead, where he
enjoys unlimited spiritual bliss. Without such higher awareness, how can one be
considered a qualified brähmaëa?
Those devotees engaged twenty-four hours a day in spreading the mission of Lord
Kåñëa are beyond the platform of renunciation or sense gratification because
they engage everything in Lord Kåñëa’s service. A pure devotee of the Lord eats
only to get strength for serving the Lord and does not accept either sumptuous
or meager food simply for the body’s sake. However, everything may be accepted
for the Lord, even sumptuous meals. A brähmaëa who is not working day and night
to spread the glories of the Lord should feel embarrassed to eat sumptuously for
his personal sense gratification, but a renounced Vaiñëava preacher may accept
invitations from all classes of pious people, and just to bless their homes he
will eat the opulent foods they offer to him. Similarly, he sometimes eats
sumptuously to get strength for defeating atheists and impersonalists. As stated
in Vedic literature, one cannot be a highly qualified brähmaëa unless one
becomes a devotee of the Lord. And among the devotees, those who are preaching
Kåñëa consciousness are the best, as confirmed by the Lord Himself in the
Eighteenth Chapter of Bhagavad-gétä.
SB 11.17.43
TEXT 43
TEXT
çiloïcha-våttyä parituñöa-citto
dharmaà mahäntaà virajaà juñäëaù
mayy arpitätmä gåha eva tiñöhan
näti-prasaktaù samupaiti çäntim
SYNONYMS
çila-uïcha—of gleaning grains; våttyä—by the occupation; parituñöa—fully
satisfied; cittaù—whose consciousness; dharmam—religious principles;
mahäntam—magnanimous and hospitable; virajam—purified of material desire;
juñäëaù—cultivating; mayi—in Me; arpita—dedicated; ätmä—whose mind; gåhe—at
home; eva—even; tiñöhan—remaining; na—not; ati—very; prasaktaù—attached;
samupaiti—achieves; çäntim—liberation.
TRANSLATION
A brähmaëa householder should remain satisfied in mind by gleaning rejected
grains from agricultural fields and marketplaces. Keeping himself free of
personal desire, he should practice magnanimous religious principles, with
consciousness absorbed in Me. In this way a brähmaëa may stay at home as a
householder without very much attachment and thus achieve liberation.
PURPORT
Mahäntam refers to magnanimous religious principles such as very hospitably
receiving guests, even those who are uninvited and unexpected. Householders must
always be magnanimous and charitable to others, being alert to curb unnecessary
affection and attachment in family life. In the past, very renounced brähmaëa
householders would collect grains that had fallen on the ground in the
marketplace or those that had been left behind in the fields after harvesting.
The most important item here is mayy arpitätmä, or fixing the mind in Lord
Kåñëa. Despite his material situation, anyone who constantly meditates upon the
Lord can become a liberated soul. As stated in Bhakti-rasämåta-sindhu (1.2.187),
éhä yasya harer däsye
karmaëä manasä girä
nikhiläsv api avasthäsu
jévan-muktaù sa ucyate
“A person acting in Kåñëa consciousness [or, in other words, in the service of
Kåñëa] with his body, mind, intelligence and words is a liberated person, even
within the material world, although he may be engaged in many so-called material
activities.”
SB 11.17.44
TEXT 44
TEXT
samuddharanti ye vipraà
sédantaà mat-paräyaëam
tän uddhariñye na ciräd
äpadbhyo naur ivärëavät
SYNONYMS
samuddharanti—uplift; ye—those who; vipram—a brähmaëa or devotee;
sédantam—suffering (from poverty); mat-paräyaëam—surrendered to Me; tän—those
who have uplifted; uddhariñye—I will uplift; na cirät—in the near future;
äpadbhyaù—from all miseries; nauù—a boat; iva—like; arëavät—from the ocean.
TRANSLATION
Just as a ship rescues those who have fallen into the ocean, similarly, I very
quickly rescue from all calamities those persons who uplift brähmaëas and
devotees suffering in a poverty-stricken condition.
PURPORT
The Lord has described how brähmaëas and devotees achieve the perfection of
life, and now a similar perfection is offered to those who utilize their
materialistic wealth to relieve the poverty-stricken condition of devotees and
brähmaëas. Although one may neglect the devotional service of the Lord to pursue
a material life of sense gratification, one can rectify one’s position by
dedicating one’s hard-earned money to the service of the Lord. Seeing the
difficult austerities accepted by saintly persons, a pious person should make
arrangements for their comfort. Just as a boat saves hopeless people who have
fallen into the ocean, similarly, the Lord uplifts persons who have hopelessly
fallen into the ocean of material attachment if they have been charitable to the
brähmaëas and devotees.
SB 11.17.45
TEXT 45
TEXT
sarväù samuddhared räjä
piteva vyasanät prajäù
ätmänam ätmanä dhéro
yathä gaja-patir gajän
SYNONYMS
sarväù—all; samuddharet—must uplift; räjä—the king; pitä—a father; iva—like;
vyasanät—from difficulties; prajäù—the citizens; ätmänam—himself; ätmana—by
himself; dhéraù—fearless; yathä—just as; gaja-patiù—a bull elephant; gajän—the
other elephants.
TRANSLATION
Just as the chief bull elephant protects all other elephants in his herd and
defends himself as well, similarly, a fearless king, just like a father, must
save all of the citizens from difficulty and also protect himself.
PURPORT
Lord Kåñëa, having concluded His discussion of brahminical duties, now describes
the character and activities of a king. Protecting all of the citizens from
difficulty is an essential duty for the king.
SB 11.17.46
TEXT 46
TEXT
evaà-vidho nara-patir
vimänenärka-varcasä
vidhüyehäçubhaà kåtsnam
indreëa saha modate
SYNONYMS
evam-vidhaù—thus (protecting himself and the citizens); nara-patiù—the king;
vimänena—with an airplane; arka-varcasä—as brilliant as the sun;
vidhüya—removing; iha—on the earth; açubham—sins; kåtsnam—all; indreëa—Lord
Indra; saha—with; modate—he enjoys.
TRANSLATION
An earthly king who protects himself and all citizens by removing all sins from
his kingdom will certainly enjoy with Lord Indra in airplanes as brilliant as
the sun.
SB 11.17.47
TEXT 47
TEXT
sédan vipro vaëig-våttyä
paëyair eväpadaà taret
khaògena väpadäkränto
na çva-våttyä kathaïcana
SYNONYMS
sédan—suffering; vipraù—a brähmaëa; vaëik—of a merchant; våttyä—by the
occupation; paëyaiù—by doing business; eva—indeed; äpadam—suffering;
taret—should overcome; khaògena—with sword; vä—or; äpadä—by suffering;
äkräntaù—afflicted; na—not; çva—of the dog; våttyä—by the occupation;
kathaïcana—by any means.
TRANSLATION
If a brähmaëa cannot support himself through his regular duties and is thus
suffering, he may adopt the occupation of a merchant and overcome his destitute
condition by buying and selling material things. If he continues to suffer
extreme poverty even as a merchant, then he may adopt the occupation of a
kñatriya, taking sword in hand. But he cannot in any circumstances become like a
dog, accepting an ordinary master.
PURPORT
Çva-våttyä, or “a dog’s profession,” refers to the çüdras, who cannot live
without accepting a master. A destitute brähmaëa who is suffering intolerably
may become a merchant and then a kñatriya but may never take the position of a
çüdra by working in a company or accepting a master. Although a kñatriya is
ordinarily considered more elevated than a vaiçya, the Lord here recommends that
distressed brähmaëas first accept the vaiçya occupation, since it is not
violent.
SB 11.17.48
TEXT 48
TEXT
vaiçya-våttyä tu räjanyo
jéven mågayayäpadi
cared vä vipra-rüpeëa
na çva-våttyä kathaïcana
SYNONYMS
vaiçya—of the mercantile class; våttyä—by the occupation; tu—indeed; räjanyaù—a
king; jévet—may maintain himself; mågayayä—by hunting; äpadi—in an emergency or
disastrous situation; caret—may act; vä—or; vipra-rüpeëa—in the form of a
brähmaëa; na—never; çva—of the dog; våttyä—by the profession; kathaïcana—in any
circumstance.
TRANSLATION
A king or other member of the royal order who cannot maintain himself by his
normal occupation may act as a vaiçya, may live by hunting or may act as a
brähmaëa by teaching others Vedic knowledge. But he may not under any
circumstances adopt the profession of a çüdra.
SB 11.17.49
TEXT 49
TEXT
çüdra-våttià bhajed vaiçyaù
çüdraù käru-kaöa-kriyäm
kåcchrän mukto na garhyeëa
våttià lipseta karmaëä
SYNONYMS
çüdra—of the çüdras; våttim—occupation; bhajet—may accept; vaiçyaù—a vaiçya;
çüdraù—a çüdra; käru—of the artisan; kaöa—straw baskets and mats; kriyäm—making;
kåcchrät—from the difficult situation; muktaù—freed; na—not; garhyeëa—by that
which is inferior; våttim—livelihood; lipseta—one should desire; karmaëä—by
work.
TRANSLATION
A vaiçya, or mercantile man, who cannot maintain himself may adopt the
occupation of a çüdra, snd a çüdra who cannot find a master can engage in simple
activities like making baskets and mats of straw. However, all members of
society who have adopted inferior occupations in emergency situations must give
up those substitute occupations when the difficulties have passed.
SB 11.17.50
TEXT 50
TEXT
vedädhyäya-svadhä-svähä-
baly-annädyair yathodayam
devarñi-pitå-bhütäni
mad-rüpäëy anv-ahaà yajet
SYNONYMS
veda-adhyäya—by study of Vedic knowledge; svadhä—by offering the mantra svadhä;
svähä—by offering the mantra svähä; bali—by token offerings of food;
anna-ädyaiù—by offering grains, water, etc.; yathä—according to; udayam—one’s
prosperity; deva—the demigods; åñi—sages; pitå—the forefathers; bhütäni—and all
living entities; mat-rüpäëi—manifestations of My potency; anu-aham—daily;
yajet—one should worship.
TRANSLATION
One in the gåhastha order of life should daily worship the sages by Vedic study,
the forefathers by offering the mantra svadhä, the demigods by chanting svähä,
all living entities by offering shares of one’s meals, and human beings by
offering grains and water. Thus considering the demigods, sages, forefathers,
living entities and human beings to be manifestations of My potency, one should
daily perform these five sacrifices.
PURPORT
The Lord again discusses the duties of those in the household order of life.
Obviously, the five ritualistic daily sacrifices mentioned here are meant for
those who are not pure devotees of the Lord and who thus have to counteract
their exploitation of material nature by the abovementioned sacrifices. The
International Society for Krishna Consciousness (ISKCON) is training
householders, sannyäsés, brahmacärés and vänaprasthas to engage twenty-four
hours a day in the loving service of the Lord. Those who are full-time
missionary workers in ISKCON have no further obligations or sacrifices to
perform, as confirmed in the Eleventh Canto of Çrémad-Bhägavatam (11.5.41):
devarñi-bhütäpta-nåëäà pitèëäà
na kiìkaro näyam åëé ca räjan
sarvätmanä yaù çaraëaà çaraëyaà
gato mukundaà parihåtya kartam
“Anyone who has taken shelter at the lotus feet of Mukunda, the giver of
liberation, giving up all kinds of obligation, and has taken to the path in all
seriousness, owes neither duties nor obligations to the demigods, sages, general
living entities, family members, humankind or forefathers.”
SB 11.17.51
TEXT 51
TEXT
yadåcchayopapannena
çuklenopärjitena vä
dhanenäpéòayan bhåtyän
nyäyenaiväharet kratün
SYNONYMS
yadåcchayä—without endeavor; upapannena—which is acquired; çuklena—by one’s
honest occupation; upärjitena—acquired; vä—or; dhanena—with money; apéòayan—not
subjecting to discomfort; bhåtyän—dependents; nyäyena—properly; eva—indeed;
äharet—one should perform; kratün—sacrifices and other religious ceremonies.
TRANSLATION
A householder should comfortably maintain his dependents either with money that
comes of its own accord or with that gathered by honest execution of one’s
duties. According to one’s means, one should perform sacrifices and other
religious ceremonies.
PURPORT
The Lord here describes the religious duties that are to be performed as far as
possible, according to one’s means, and when there is opportunity.
SB 11.17.52
TEXT 52
TEXT
kuöumbeñu na sajjeta
na pramädyet kuöumby api
vipaçcin naçvaraà paçyed
adåñöam api dåñöa-vat
SYNONYMS
kuöumbeñu—to the family members; na—not; sajjeta—one should be attached; na—not;
pramädyet—should become crazy; kuöumbé—having many dependent family members;
api—although; vipaçcit—a wise person; naçvaram—temporary; paçyet—should see;
adåñöam—future rewards such as residence in heaven; api—indeed; dåñöa-vat—just
like that which is already experienced.
TRANSLATION
A householder taking care of many dependent family members should not become
materially attached to them, nor should he become mentally unbalanced,
considering himself to be the lord. An intelligent householder should see that
all possible future happiness, just like that which he has already experienced,
is temporary.
PURPORT
A family man often acts like a lord, protecting his wife, ordering his children,
maintaining servants, grandchildren, domestic animals, and so forth. The words
na pramädyet kuöumby api indicate that although one acts like a little lord,
surrounded by his family, servants and friends, one should not, through false
pride, become mentally unbalanced, considering oneself to be the actual lord.
The word vipaçcit indicates that one should remain sober and intelligent, never
forgetting oneself to be the eternal servant of the Supreme Lord.
Householders of the upper, middle and lower classes become attached to different
types of sense gratification. In any economic or social class, however, one
should remember that all material enjoyment, either here or in the next life, is
temporary and ultimately useless. A responsible householder should guide his
family members and other dependents back home, back to Godhead, for an eternal
life of bliss and knowledge. One should not become a false and puffed-up lord
for a brief span of time, for then one will remain bound up, along with his
family members, in the cycle of repeated birth and death.
SB 11.17.53
TEXT 53
TEXT
putra-däräpta-bandhünäà
saìgamaù päntha-saìgamaù
anu-dehaà viyanty ete
svapno nidränugo yathä
SYNONYMS
putra—of children; dära—wife; äpta—relatives; bandhünäm—and friends;
saìgamaù—the association, living together; päntha—of travelers;
saìgamaù—association; anu-deham—with each change of body; viyanti—they are
separated; ete—all these; svapnaù—a dream; nidrä—in sleep; anugaù—occurring;
yathä—just as.
TRANSLATION
The association of children, wife, relatives and friends is just like the brief
meeting of travelers. With each change of body one is separated from all such
associates, just as one loses the objects one possesses in a dream when the
dream is over.
PURPORT
Päntha-saìgama indicates the momentary association of travelers at hotels,
restaurants, tourist spots or, in more traditional cultures, freshwater wells
and walking paths. We are now associated with many relatives, friends and
well-wishers, but as soon as we change our material body we will immediately be
separated from all these associates, just as upon awakening we are immediately
separated from the imaginary situation of a dream. One becomes attached to the
sense gratification of one’s dream, and similarly, under the spell of the
illusory concepts of “I” and “mine,” we become attached to so-called relatives
and friends who gratify our sense of false ego. Unfortunately, such fleeting
egoistic association covers our real knowledge of the self and the Supreme, and
we remain hovering in material illusion, futilely endeavoring for permanent
sense gratification. One who remains attached to the bodily concept of family
and friends cannot possibly give up the false egoism of “I” and “mine,” or “I am
everything and everything is mine.”
Without giving up material sense gratification we cannot become steady on the
transcendental platform of devotional service, and therefore we cannot relish
the actual flavor of eternal happiness. Unless one becomes a pure devotee of the
Lord, accepting Lord Kåñëa as one’s only friend, one cannot give up the
hankering for temporary and superficial material relationships. A traveler far
away from his home and loved ones may strike up superficial conversations with
other travelers, but such relationships have no ultimate meaning. One should
therefore revive one’s lost relationship with Lord Kåñëa. We are
constitutionally part and parcel of Lord Kåñëa, who is the reservoir of all
spiritual pleasure, and our original relationship with Him is full of love and
happiness. But because of our desire to enjoy independently from Him, we fall
down into the confusing, meaningless network of material relationships created
by mäyä. An intelligent person realizes there is no actual pleasure or
satisfaction for the soul on either this planet or any other material planet.
Therefore, like a weary traveler exhausted from his journey, he should go back
home, back to Godhead, for eternal peace as the faithful servant of Lord Çré
Kåñëa.
SB 11.17.54
TEXT 54
TEXT
itthaà parimåçan mukto
gåheñv atithi-vad vasan
na gåhair anubadhyeta
nirmamo nirahaìkåtaù
SYNONYMS
ittham—thus; parimåçan—deeply considering; muktaù—a liberated soul; gåheñu—at
home; atithi-vat—just like a guest; vasan—living; na—not; gåhaiù—by the domestic
situation; anubadhyeta—should become bound; nirmamaù—without any sense of
personal proprietorship; nirahaìkåtaù—without false ego.
TRANSLATION
Deeply considering the actual situation, a liberated soul should live at home
just like a guest, without any sense of proprietorship or false ego. In this way
he will not be bound or entangled by domestic affairs.
PURPORT
The word mukta, or “liberated,” refers to one freed from all material
attachment. In this status, called mukta-saìga, one no longer identifies oneself
as a permanent resident of the material world. This liberated status may be
attained even by one situated in family life. The only requirement is that one
should take up a serious program of kåñëa-saìkértana, which includes constant
chanting of the holy names of the Lord, worship of the Deity and participation
in the Kåñëa consciousness movement. Without a serious program of
kåñëa-saìkértana it is very difficult to give up the iron shackles of attachment
to women and the byproducts of such attachment.
SB 11.17.55
TEXT 55
TEXT
karmabhir gåha-medhéyair
iñövä mäm eva bhaktimän
tiñöhed vanaà vopaviçet
prajävän vä parivrajet
SYNONYMS
karmabhiù—by activities; gåha-medhéyaiù—suitable for family life;
iñövä—worshiping; mäm—Me; eva—indeed; bhakti-män—being a devotee; tiñöhet—one
may remain at home; vanam—the forest; vä—or; upaviçet—may enter;
prajä-vän—having responsible children; vä—or; parivrajet—may take sannyäsa.
TRANSLATION
A householder devotee who worships Me by execution of his family duties may
remain at home, go to a holy place or, if he has a responsible son, take
sannyäsa.
PURPORT
This verse describes the three alternatives for a householder. He may continue
at home, or he may take vänaprastha, which involves going to a sacred place with
one’s wife. Or if he has a responsible son to take over his family duties, he
may take sannyäsa, the renounced order, for a definitive solution to the
problems of life. In all three äçramas, ultimate success depends on sincere
surrender to the Supreme Lord; therefore, the most important qualification one
can have is Kåñëa consciousness.
SB 11.17.56
TEXT 56
TEXT
yas tv äsakta-matir gehe
putra-vittaiñaëäturaù
straiëaù kåpaëa-dhér müòho
mamäham iti badhyate
SYNONYMS
yaù—one who; tu—however; äsakta—attached; matiù—whose consciousness; gehe—to his
home; putra—for children; vitta—and money; eñaëa—by ardent desire;
äturaù—disturbed; straiëaù—lusty to enjoy women; kåpaëa—miserly; dhéù—whose
mentality; müòhaù—unintelligent; mama—everything is mine; aham—I am everything;
iti—thus thinking; badhyate—is bound.
TRANSLATION
But a householder whose mind is attached to his home and who is thus disturbed
by ardent desires to enjoy his money and children, who is lusty after women, who
is possessed of a miserly mentality and who unintelligently thinks, “Everything
is mine and I am everything,” is certainly bound in illusion.
PURPORT
Although one may try by various analytical or psychological processes to detach
the mind from illusory family attachment, one will inevitably be drawn back into
the network of material attachment unless the heart is purified by Kåñëa
consciousness. A miserly householder thinks only of his own family or community,
without mercy for outsiders. Being egoistic, lusty, attached and always
disturbed by ardent desires to enjoy money and children, a materialistic
householder is hopelessly bound in a web of anxiety.
SB 11.17.57
TEXT 57
TEXT
aho me pitarau våddhau
bhäryä bälätmajätmajäù
anäthä mäm åte dénäù
kathaà jévanti duùkhitäù
SYNONYMS
aho—alas; me—my; pitarau—parents; våddhau—elderly; bhäryä—wife;
bäla-ätma-jä—having a mere infant in her arms; ätmä-jäù—and my other young
children; anäthäù—with no one to protect them; mäm—me; åte—without;
dénäù—wretched; katham—how in the world; jévanti—can they live;
duùkhitäù—suffering greatly.
TRANSLATION
“O my poor elderly parents, and my wife with a mere infant in her arms, and my
other young children! Without me they have absolutely no one to protect them and
will suffer unbearably. How can my poor relatives possibly live without me?”
SB 11.17.58
TEXT 58
TEXT
evaà gåhäçayäkñipta-
hådayo müòha-dhér ayam
atåptas tän anudhyäyan
måto ’ndhaà viçate tamaù
SYNONYMS
evam—thus; gåha—in his domestic situation; äçaya—by intense desire;
äkñipta—overwhelmed; hådayaù—his heart; müòha—unintelligent; dhéù—whose point of
view; ayam—this person; atåptaù—unsatisfied; tän—them (family members);
anudhyäyan—constantly thinking of; måtaù—he dies; andham—blindness;
viçate—enters; tamaù—darkness.
TRANSLATION
Thus, because of his foolish mentality, a householder whose heart is overwhelmed
by family attachment is never satisfied. Constantly meditating on his relatives,
he dies and enters into the darkness of ignorance.
PURPORT
Andhaà viçate tamaù indicates that in his next life an attached householder will
certainly be degraded because of his primitive mentality of bodily attachment,
which is called müòha-dhé. In other words, after enjoying the sense
gratification of considering oneself the center of everything, one enters into a
lower species of life. Somehow or other, we must fix our minds on Lord Kåñëa and
come out of the darkness of ignorance to our real life in Kåñëa consciousness.
Thus end the purports of the humble servants of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda to the Eleventh Canto, Seventeenth Chapter, of
the Çrémad-Bhägavatam, entitled “Lord Kåñëa’s Description of the Varëäçrama
System.”
SB 11.18: Description of Varëäçrama-dharma
CHAPTER EIGHTEEN
Description of Varëäçrama-dharma
SB 11.18 Summary
As related in this chapter, Lord Çré Kåñëa explained to Uddhava the duties of
the vänaprastha and sannyäsa orders and the religious practices proper to each
of these levels of advancement.
One who is taking to the vänaprastha stage of life should leave his wife at home
in the care of his sons, or else take her along, and with a peaceful mind spend
the third quarter of his life in the forest. He should accept as his food
whatever bulbs, fruits, roots and so on that grow in the forest, taking
sometimes grains cooked by fire and sometimes fruits ripened by time.
Furthermore, he should take as his garments tree bark, grass, leaves or the skin
of a deer. It is prescribed that he should perform austerities by not cutting
his hair, beard, or nails. Nor should he make any special attempt to remove dirt
from his limbs. He should bathe three times daily in cold water and sleep upon
the ground. During the hot season he should stand beneath the fearsome heat of
the sun with fires blazing on four sides. During the rainy season he should
stand in the midst of the downpour of rain, and during the cold winter he should
submerge himself in water up to his neck. He is absolutely forbidden to clean
his teeth, to store food that he has collected at one time to eat at another
time, and to worship the Supreme Lord with the flesh of animals. If he can
maintain those severe practices for the remainder of his life, the vänaprastha
will achieve the Tapoloka planet.
The fourth quarter of life is meant for sannyäsa. One should develop complete
detachment from attaining residence on different planets, up to even Brahmaloka.
Such wishes for material elevation are due to desire for the fruits of material
activity. When one recognizes that endeavors to achieve residence on the higher
planets ultimately award only suffering, then it is enjoined that one should
take to sannyäsa in a spirit of renunciation. The process of accepting sannyäsa
involves worshiping the Lord with sacrifice, giving everything one possesses in
charity to the priests and establishing within one’s own heart the various
sacrificial fires. For a sannyäsé, association with women or even the sight of
women is more undesirable than taking poison. Except in emergencies, the
sannyäsé should never wear more clothing than a loincloth or some simple
covering over his loincloth. He should carry no more than his staff and
waterpot. Giving up all violence to living creatures, he should become subdued
in the functions of his body, mind and speech. He should remain detached and
fixed on the self and travel alone to such pure places as the mountains, rivers
and forests. Thus engaged, he should remember the Supreme Personality of Godhead
and dwell in a place that is fearless and not heavily populated. He should take
his alms each day at seven homes chosen at random from those of the members of
the four social classes, avoiding only the homes of those who are cursed or
fallen. With a pure heart he should offer to the Supreme Personality of Godhead
whatever food he has collected and take the mahä-prasädam remnants. In this way
he should always be mindful that hankering for sense gratification is bondage
and that engaging the objects of the senses in the service of Lord Mädhava is
liberation. If one lacks knowledge and renunciation, or continues to be troubled
by the unconquered six enemies headed by lust and the all-powerful senses, or if
one accepts the tri-daëòa renounced order simply for the purpose of carrying out
a livelihood, then he will achieve as his result only the killing of his own
soul.
A paramahaàsa is not under the control of injunctions and prohibitions. He is a
devotee of the Supreme Lord, detached from external sense gratification and
completely free from desire for even such subtle gratificatory goals as
liberation. He is expert in discrimination and, just like a simple child, is
free from concepts of pride and insult. Although actually competent, he wanders
about like a dull person, and although most learned, he engages himself like an
insane fool in incoherent speech. Although actually fixed in the Vedas, he
behaves in an unordered fashion. He tolerates the evil words of others and never
shows contempt for anyone else. He avoids acting as an enemy or vainly indulging
in argument. He sees the Supreme Personality of Godhead in all creatures and
also all living beings within the Supreme Personality of Godhead. In order to
keep his body alive for performing worship of the Lord, he accepts whatever
excellent or inferior food, clothing and bedding he can obtain without endeavor.
Although he has to make some effort to find food for maintaining his body, he
does not become joyful when he finds something, nor does he become depressed
when not finding anything. The Supreme Lord Himself, although not at all subject
to the Vedic orders and prohibitions, by His own free will executes various
prescribed duties; similarly the paramahaàsa, even while on the platform of
freedom from subjugation to Vedic rules and prohibitions, carries out various
duties. Because his perception of dualities has become completely eradicated by
transcendental knowledge, which is focused on the Supreme Lord, he obtains upon
the demise of his material body the liberation known as särñöi, in which one
becomes equal in opulence with the Lord.
The person who desires his own best interest should take shelter of a bona fide
spiritual master. Filling his mind with faith, keeping free from enviousness and
remaining fixed in devotion, the disciple should serve the spiritual master,
whom he should regard as nondifferent from the Supreme Lord. For a brahmacäré,
the primary duty is service to the spiritual master. The main duties for a
householder are protection of living beings and sacrifice, for a vänaprastha
austerities, and for a sannyäsé self-control and nonviolence. Celibacy
(practiced by householders at all times except once a month when the wife is
fertile), penance, cleanliness, self-satisfaction, friendship with all living
beings and above all worship of the Supreme Personality of Godhead are duties
meant for every jéva soul. One acquires firm devotion for the Supreme Lord by
always rendering service to the Supreme Personality of Godhead through one’s own
particular prescribed duty, by not engaging in the worship of any other
personalities, and also by thinking of all creatures as the place of residence
of the Supreme Personality of Godhead in His form as the Supersoul. The
followers of the karma-käëòa section of the Vedas can attain the planets of the
forefathers and so on by their ritualistic activities, but if they become
endowed with devotion for the Supreme Lord, then by these same activities they
can achieve the supreme stage of liberation.
SB 11.18.1
TEXT 1
TEXT
çré-bhagavän uväca
vanaà vivikñuù putreñu
bhäryäà nyasya sahaiva vä
vana eva vasec chäntas
tåtéyaà bhägam äyuñaù
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; vanam—the forest;
vivikñuù—desiring to enter; putreñu—among the sons; bhäryäm—wife;
nyasya—entrusting; saha—together with; eva—indeed; vä—or; vane—in the forest;
eva—certainly; vaset—one should dwell; çäntaù—with a peaceful mind; tåtéyam—the
third; bhägam—division; äyuñaù—of life.
TRANSLATION
The Supreme Personality of Godhead said: One who desires to adopt the third
order of life, vänaprastha, should enter the forest with a peaceful mind,
leaving his wife with his mature sons, or else taking her along with him.
PURPORT
In Kali-yuga a human being generally cannot live more than one hundred years,
and even this is becoming most unusual. A man who has a reasonable expectation
of living for one hundred years may adopt the vänaprastha order at the age of
fifty, and then at the age of seventy-five he may take sannyäsa for complete
renunciation. Since in Kali-yuga very few people live for one hundred years, one
should adjust the schedule accordingly. Vänaprastha is intended as a gradual
transition from materialistic family life to the stage of complete renunciation.
SB 11.18.2
TEXT 2
TEXT
kanda-müla-phalair vanyair
medhyair våttià prakalpayet
vaséta valkalaà väsas
tåëa-parëäjinäni vä
SYNONYMS
kanda—with bulbs; müla—roots; phalaiù—and fruits; vanyaiù—growing in the forest;
medhyaiù—pure; våttim—sustenance; prakalpayet—one should arrange; vaséta—one
should put on; valkalam—tree bark; väsaù—as clothes; tåëa—grass; parëa—leaves;
ajinäni—animal skins; vä—or.
TRANSLATION
Having adopted the vänaprastha order of life, one should arrange one’s
sustenance by eating uncontaminated bulbs, roots and fruits that grow in the
forest. One may dress oneself with tree bark, grass, leaves or animal skins.
PURPORT
A renounced sage in the forest does not kill animals, but rather acquires skins
from animals who have suffered natural death. According to a passage from
Manu-saàhitä, quoted by Çréla Bhaktisiddhänta Sarasvaté Öhäkura, the word
medhyaiù, or “pure,” indicates that while residing in the forest a sage may not
accept honey-based liquors, animal flesh, fungus, mushrooms, horseradish or any
hallucinogenic or intoxicating herbs, even those taken as so-called medicine.
SB 11.18.3
TEXT 3
TEXT
keça-roma-nakha-çmaçru-
maläni bibhåyäd dataù
na dhäved apsu majjeta
tri kälaà sthaëòile-çayaù
SYNONYMS
keça—hair on the head; roma—bodily hair; nakha—fingernails and toenails;
çmaçru—facial hair; maläni—bodily waste products; bibhåyät—one should tolerate;
dataù—the teeth; na dhävet—should not clean; apsu—in water; majjeta—should
bathe; tri-kälam—three times a day; sthaëòile—on the earth; çayaù—lying down.
TRANSLATION
The vänaprastha should not groom the hair on his head, body or face, should not
manicure his nails, should not pass stool and urine at irregular times and
should not make a special endeavor for dental hygiene. He should be content to
take bath in water three times daily and should sleep on the ground.
SB 11.18.4
TEXT 4
TEXT
gréñme tapyeta païcägnén
varñäsv äsära-ñäò jale
äkaëtha-magnaù çiçira
evaà våttas tapaç caret
SYNONYMS
gréñme—in the summer; tapyeta—one should accept as austerity; païca-agnén—five
fires (the overhead sun and fires burning on four sides); varñäsu—during the
rainy season; äsära—torrents of rain; ñäö—tolerating; jale—in water; ä-kaëöha—up
to the neck; magnaù—submerged; çiçire—in the coldest part of winter; evam—thus;
våttaù—engaged; tapaù—penance; caret—one should execute.
TRANSLATION
Thus engaged as a vänaprastha, one should execute penance during the hottest
summer days by subjecting oneself to burning fires on four sides and the blazing
sun overhead; during the rainy season one should remain outside, subjecting
oneself to torrents of rain; and in the freezing winter one should remain
submerged in water up to one’s neck.
PURPORT
One who engages in sense gratification must perform severe penances at the end
of life to counteract his sinful, hedonistic activities. A devotee of the Lord,
however, naturally develops Kåñëa consciousness and need not subject himself to
such radical penances. As stated in the Païcarätra,
ärädhito yadi haris tapasä tataù kià
närädhito yadi haris tapasä tataù kim
antar bahir yadi haris tapasä tataù kià
näntar bahir yadi haris tapasä tataù kim
“If one is worshiping the Lord properly, what is the use of severe penances? And
if one is not properly worshiping the Lord, what is the use of severe penances?
If Çré Kåñëa is realized within and without everything that exists, what is the
use of severe penances? And if Çré Kåñëa is not seen within and without
everything, then what is the use of severe penances?”
SB 11.18.5
TEXT 5
TEXT
agni-pakvaà samaçnéyät
käla-pakvam athäpi vä
ulükhaläçma-kuööo vä
dantolükhala eva vä
SYNONYMS
agni—by fire; pakvam—made ready to eat; samaçnéyät—one should eat; käla—by time;
pakvam—right for eating; atha—else; api—indeed; vä—or; ulükhala—with grinding
mortar; açma—and stone; kuööaù—pulverized, ground up; vä—or; danta—using the
teeth; ulükhalaù—as a grinding mortar; eva—indeed; vä—or, alternatively.
TRANSLATION
One may eat foodstuffs prepared with fire, such as grains, or fruits ripened by
time. One may grind one’s food with mortar and stone or with one’s own teeth.
PURPORT
In Vedic civilization it is recommended that at the end of one’s life one should
go to a holy place or forest for spiritual perfection. In sacred forests one
does not find restaurants, supermarkets, fast-food chains and so on, and thus
one must eat simply, reducing sense gratification.
Although in the Western countries people eat processed food, one living simply
must himself separate and pulverize grains and other foods before eating. This
is referred to here.
SB 11.18.6
TEXT 6
TEXT
svayaà saïcinuyät sarvam
ätmano våtti-käraëam
deça-käla-baläbhijïo
nädadétänyadähåtam
SYNONYMS
svayam—himself; saïcinuyät—should gather; sarvam—everything; ätmanaù—his own;
våtti—sustenance; käraëam—facilitating; deça—the particular place; käla—the
time; bala—and one’s strength; abhijïaù—understanding pragmatically; na
ädadéta—should not take; anyadä—for another time; ähåtam—provisions.
TRANSLATION
The vänaprastha should personally collect whatever he requires for his bodily
maintenance, carefully considering the time, place and his own capacity. He
should never collect provisions for the future.
PURPORT
According to Vedic regulations, one practicing austerity should collect only
what he requires for immediate use, and upon receiving gifts of foodstuff he
should immediately give up that which he has previously collected, so that there
will be no surplus. This regulation is meant to keep one fixed in faithful
dependence on the Supreme Lord. One should never stock food or other bodily
necessities for future use. The term deça-käla-baläbhijïa indicates that in a
particularly difficult place, or in time of emergency or personal incapacity,
this strict rule need not be followed, as confirmed by Çréla Viçvanätha
Cakravarté Öhäkura.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura points out that unless one is completely
incapacitated, one should not depend on others for one’s personal maintenance,
as this will create a debt that can only be repaid by taking another birth in
the material world. This applies only to those endeavoring for personal
purification and not to those engaged full time in devotional service to Lord
Kåñëa. A pure devotee eats, dresses and speaks only for the service of the Lord,
and thus whatever assistance he accepts from others is not for himself. He is
fully surrendered to the mission of the Supreme Personality of Godhead. However,
one not so surrendered will certainly have to take birth again in the material
world to repay all of his debts to others.
SB 11.18.7
TEXT 7
TEXT
vanyaiç caru-puroòäçair
nirvapet käla-coditän
na tu çrautena paçunä
mäà yajeta vanäçramé
SYNONYMS
vanyaiù—obtained in the forest; caru—with oblations of rice, barley and däl
beans; puroòäçaiù—and sacrificial cakes prepared with wild rice; nirvapet—one
should offer; käla-coditän—ritualistic sacrifices, such as ägrayaëa, offered
according to seasons (ägrayaëa is the offering of the first fruits that appear
after the rainy season); na—never; tu—indeed; çrautena—mentioned in the Vedas;
paçunä—with animal sacrifice; mäm—Me; yajeta—may worship; vana-äçramé—one who
has gone to the forest, taking the vänaprastha order of life.
TRANSLATION
One who has accepted the vänaprastha order of life should perform seasonal
sacrifices by offering oblations of caru and sacrificial cakes prepared from
rice and other grains found in the forest. The vänaprastha, however, may never
offer animal sacrifices to Me, even those sacrifices mentioned in the Vedas.
PURPORT
One who has taken the vänaprastha order of life should never perform animal
sacrifices or eat meat.
SB 11.18.8
TEXT 8
TEXT
agnihotraà ca darçaç ca
paurëamäsaç ca pürva-vat
cäturmäsyäni ca muner
ämnätäni ca naigamaiù
SYNONYMS
agni-hotram—the fire sacrifice; ca—also; darçaù—the sacrifice performed on the
new moon day; ca—also; paurëa-mäsaù—full moon sacrifice; ca—also; pürva-vat—as
previously, in the gåhastha-äçrama; cätuù-mäsyäni—the vows and sacrifices of
cäturmäsya; ca—also; muneù—of the vänaprastha; ämnätäni—enjoined; ca—also;
naigamaiù—by expert knowers of the Vedas.
TRANSLATION
The vänaprastha should perform the agnihotra, darça and paurëamäsa sacrifices,
as he did while in the gåhastha-äçrama. He should also perform the vows and
sacrifices of cäturmäsya, since all of these rituals are enjoined for the
vänaprastha-äçrama by expert knowers of the Vedas.
PURPORT
Çréla Bhaktisiddhänta Sarasvaté Öhäkura has given a detailed explanation of the
four rituals mentioned here, namely agnihotra, darça, paurëamäsa and cäturmäsya.
The conclusion is that everyone should simply chant Hare Kåñëa, Hare Kåñëa,
Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare and avoid the
difficult entanglement of Vedic ritualistic ceremonies. If one neither chants
Hare Kåñëa nor performs such rituals, one certainly becomes a päñaëòé, an
atheistic fool.
SB 11.18.9
TEXT 9
TEXT
evaà cérëena tapasä
munir dhamani-santataù
mäà tapo-mayam ärädhya
åñi-lokäd upaiti mäm
SYNONYMS
evam—thus; cérëena—by the practice; tapasä—of austerity; muniù—the saintly
vänaprastha; dhamani-santataù—emaciated so much that the veins are visible
throughout his body; mäm—Me; tapaù-mayam—the goal of all penance;
ärädhya—worshiping; rñi-lokät—beyond Mahärloka; upaiti—achieves; mäm—Me.
TRANSLATION
The saintly vänaprastha, practicing severe penances and accepting only the bare
necessities of life, becomes so emaciated that he appears to be mere skin and
bones. Thus worshiping Me through severe penances, he goes to the Maharloka
planet and then directly achieves Me.
PURPORT
A vänaprastha who develops pure devotional service achieves the Supreme Lord,
Kåñëa, while in the vänaprastha stage of life. One who does not become
completely Kåñëa conscious, however, first goes to the planet Maharloka, or
Åñiloka, and from there directly achieves Lord Kåñëa.
One achieves Maharloka, or Åñiloka, through strict observance of positive and
negative regulations. However, without developing a taste for chanting and
hearing the glories of the Lord (çravaëaà kértanaà viñëoù), it is not possible
to achieve the perfect liberation of going back home, back to Godhead.
Therefore, on the Maharloka planet the unsuccessful sage gives more attention to
chanting and hearing, and thus he gradually develops pure love of Godhead.
SB 11.18.10
TEXT 10
TEXT
yas tv etat kåcchrataç cérëaà
tapo niùçreyasaà mahat
kämäyälpéyase yuïjyäd
bäliçaù ko ’paras tataù
SYNONYMS
yaù—one who; tu—indeed; etat—this; kåcchrataù—with great penance; cérëam—for a
long time; tapaù—austerity; niùçreyasam—awarding ultimate liberation;
mahat—glorious; kämäya—for sense gratification; alpéyase—insignificant;
yuïjyät—practices; bäliçaù—such a fool; kaù—who; aparaù—else; tataù—besides him.
TRANSLATION
One who with long endeavor executes this painful but exalted penance, which
awards ultimate liberation, simply to achieve insignificant sense gratification
must be considered the greatest fool.
PURPORT
Although the process of vänaprastha described by Lord Kåñëa is so glorious that
even the consolation prize is promotion to Maharloka, one who consciously
performs this process for such promotion to heaven is certainly the greatest
fool. The Lord does not want this process to be abused or exploited by
materialistic rascals, for the ultimate goal is love of Godhead.
SB 11.18.11
TEXT 11
TEXT
yadäsau niyame ’kalpo
jarayä jäta-vepathuù
ätmany agnén samäropya
mac-citto ’gnià samäviçet
SYNONYMS
yadä—when; asau—the saintly vänaprastha; niyame—in his prescribed duties;
akalpaù—unable to carry on; jarayä—due to old age; jäta—arisen;
vepathuù—trembling of the body; ätmani—within his heart; agnén—the sacrificial
fires; samäropya—placing; mat-cittaù—his mind fixed in Me; agnim—the fire;
samäviçet—should enter.
TRANSLATION
If the vänaprastha is overtaken by old age and because of his trembling body is
no longer able to execute his prescribed duties, he should place the sacrificial
fire within his heart by meditation. Then, fixing his mind on Me, he should
enter into the fire and give up his body.
PURPORT
Since the process of vänaprastha is recommended for those nearing the end of
life, there is always the likelihood that one will prematurely succumb to the
symptoms of old age and be unable to reach the final stage of sannyäsa. If one
simply cannot carry on his religious duties due to old age, it is here advised
that he fix the mind in Lord Kåñëa and enter into the sacrificial fire. Although
this may not be possible in the modern age, we can appreciate the absolute
seriousness of going back home, back to Godhead, as evidenced in this verse.
SB 11.18.12
TEXT 12
TEXT
yadä karma-vipäkeñu
lokeñu nirayätmasu
virägo jäyate samyaì
nyastägniù pravrajet tataù
SYNONYMS
yadä—when; karma—by fruitive activities; vipäkeñu—in all that which is obtained;
lokeñu—including promotion to all the planets of the universe up to Brahmaloka;
niraya-ätmasu—planets that are actually hellish, being material;
virägaù—detachment; jäyate—is born; samyak—completely; nyasta—giving up;
agniù—the sacrificial fire of vänaprastha; pravrajet—one should take sannyäsa;
tataù—at that point.
TRANSLATION
If the vänaprastha, understanding that even promotion to Brahmaloka is a
miserable situation, develops complete detachment from all possible results of
fruitive activities, then he may take the sannyäsa order of life.
SB 11.18.13
TEXT 13
TEXT
iñövä yathopadeçaà mäà
dattvä sarva-svam åtvije
agnén sva-präëa äveçya
nirapekñaù parivrajet
SYNONYMS
iñövä—having worshiped; yathä—according to; upadeçam—scriptural injunctions;
mäm—Me; dattvä—having given; sarva-svam—all one possesses; åtvije—to the priest;
agnén—the sacrificial fire; sva-präëe—within oneself; äveçya—placing;
nirapekñaù—without attachment; parivrajet—one should take sannyäsa and set off.
TRANSLATION
Having worshiped Me according to scriptural injunctions and having given all
one’s property to the sacrificial priest, one should place the fire sacrifice
within oneself. Thus, with the mind completely detached, one should enter the
sannyäsa order of life.
PURPORT
One cannot maintain the sannyäsa order of life unless one gives up all
materialistic association and engages exclusively in devotional service to the
Supreme Lord. Any material desire will gradually prove to be a stumbling block
in the prosecution of renounced life. Therefore, a liberated sannyäsé must
vigilantly keep himself free from the weeds of material desires, which surface
principally in the form of attachment to women, money and reputation. One may
possess a beautiful garden filled with fruits and flowers, but without vigilant
maintenance the garden will be overrun by weeds. Similarly, one who achieves a
beautiful state of Kåñëa consciousness takes the sannyäsa order of life, but if
he does not vigilantly and painstakingly keep his heart clean, there is always
the danger of a relapse into illusion.
SB 11.18.14
TEXT 14
TEXT
viprasya vai sannyasato
devä därädi-rüpiëaù
vighnän kurvanty ayaà hy asmän
äkramya samiyät param
SYNONYMS
viprasya—of the saintly person; vai—indeed; sannyasataù—taking sannyäsa;
deväù—the demigods; dära-ädi-rüpiëaù—appearing in the form of his wife or other
women and attractive objects; vighnän—stumbling blocks; kurvanti—create;
ayam—the sannyäsé; hi—indeed; asmän—them, the demigods; äkramya—surpassing;
samiyät—should go; param—back home, back to Godhead.
TRANSLATION
“This man taking sannyäsa is going to surpass us and go back home, back to
Godhead.” Thus thinking, the demigods create stumbling blocks on the path of the
sannyäsé by appearing before him in the shape of his former wife or other women
and attractive objects. But the sannyäsé should pay the demigods and their
manifestations no heed.
PURPORT
The demigods are empowered with universal administration and by their potency
may appear as the former wife of a sannyäsé or as other women, so that the
sannyäsé gives up his strict vows and becomes entangled in sense gratification.
Lord Kåñëa here encourages all sannyäsés by telling them, “Pay no attention to
such illusory manifestations. Continue your duties and go back home, back to
Godhead.”
SB 11.18.15
TEXT 15
TEXT
bibhåyäc cen munir väsaù
kaupénäcchädanaà param
tyaktaà na daëòa-päträbhyäm
anyat kiïcid anäpadi
SYNONYMS
bibhåyät—would wear; cet—if; muniù—the sannyäsé; väsaù—clothes; kaupéna—the
thick belt and underwear worn by saintly persons; äcchädanam—covering;
param—other; tyaktam—given up; na—never; daëòa—besides his staff; päträbhyäm—and
waterpot; anyat—else; kiïcit—anything; anäpadi—when there is no emergency.
TRANSLATION
If the sannyäsé desires to wear something besides a mere kaupéna, he may use
another cloth around his waist and hips to cover the kaupéna. Otherwise, if
there is no emergency, he should not accept anything besides his daëòa and
waterpot.
PURPORT
A sannyäsé attracted to material possessions will spoil his worship of Lord
Kåñëa.
SB 11.18.16
TEXT 16
TEXT
dåñöi-pütaà nyaset pädaà
vastra-pütaà pibej jalam
satya-pütäà vaded väcaà
manaù-pütaà samäcaret
SYNONYMS
dåñöi—by the sight; pütam—ascertained as pure; nyaset—he should place; pädam—his
foot; vastra—by his cloth; pütam—filtered; pibet—he should drink; jalam—water;
satya—by truthfulness; pütäm—pure; vadet—he should speak; väcam—words;
manaù—ascertained by the mind; pütam—to be pure; samäcaret—he should perform.
TRANSLATION
A saintly person should step or place his foot on the ground only after
verifying with his eyes that there are no living creatures, such as insects, who
might be injured by his foot. He should drink water only after filtering it
through a portion of his cloth, and he should speak only words that possess the
purity of truth. Similarly, he should perform only those activities his mind has
carefully ascertained to be pure.
PURPORT
While walking, a saintly person is careful not to kill any tiny creatures on the
ground. Similarly, he filters his drinking water through cloth to avoid
swallowing small creatures living within the water. Speaking untruths simply for
sense gratification is detrimental to devotional service and should be avoided.
Speaking impersonal philosophy and glorifying the sense gratification of the
material world, even that found in heavenly planets, contaminates the heart and
must be avoided by those desiring perfection in the loving service of the Lord.
By serious consideration one can understand that any activity other than
devotional service to Lord Kåñëa has no ultimate value; therefore one should
exclusively engage in the purified activities of Kåñëa consciousness.
SB 11.18.17
TEXT 17
TEXT
maunänéhäniläyämä
daëòä väg-deha-cetasäm
na hy ete yasya santy aìga
veëubhir na bhaved yatiù
SYNONYMS
mauna—avoiding useless speech; anéha—giving up fruitive activities;
anila-äyämäù—controlling the breathing process; daëòäù—strict disciplines;
väk—of the voice; deha—of the body; cetasäm—of the mind; na—not; hi—indeed;
ete—these disciplines; yasya—of whom; santi—exist; aìga—My dear Uddhava;
veëubhiù—by bamboo rods; na—never; bhavet—is; yatiù—a real sannyäsé.
TRANSLATION
One who has not accepted the three internal disciplines of avoiding useless
speech, avoiding useless activities and controlling the life air can never be
considered a sannyäsé merely because of his carrying bamboo rods.
PURPORT
The word daëòa indicates the staff carried by those in the renounced order of
life, and daëòa also indicates severe discipline. The Vaiñëava sannyäsés accept
a staff made of three bamboo rods, signifying dedication of the body, mind and
words to the service of the Supreme Lord. Here Lord Kåñëa says that one must
first accept these three daëòas, or disciplines (namely control of the voice,
body and mind), within oneself. The practice of aniläyäma (or präëäyäma,
regulating the life air) is meant to control the mind, and one who always thinks
of service to Lord Kåñëa has certainly achieved the perfection of präëäyäma.
Merely carrying the three external daëòas without assimilating the internal
daëòas of bodily, mental and vocal discipline can never make one an actual
Vaiñëava sannyäsé, as explained here by Lord Kåñëa.
In the Haàsa-gétä section of Mahäbhärata and in Çréla Rüpa Gosvämé’s
Upadeçämåta, there are instructions regarding the sannyäsa order of life. A
conditioned soul who adopts only the external ornaments of tridaëòé-sannyäsa
will not actually be able to control the senses. One who takes sannyäsa for
false prestige, making a show of saintliness without actual advancement in
kåñëa-kértana, will soon be vanquished by the external energy of the Lord.
SB 11.18.18
TEXT 18
TEXT
bhikñäà caturñu varëeñu
vigarhyän varjayaàç caret
saptägärän asaìkÿptäàs
tuñyel labdhena tävatä
SYNONYMS
bhikñäm—charity obtained by begging; caturñu—among the four;
varëeñu—occupational divisions of society; vigarhyän—abominable, impure;
varjayan—rejecting; caret—one should approach; sapta—seven; ägärän—houses;
asaìkÿptän—without calculation or desire; tuñyet—one should be satisfied;
labdhena—with that obtained; tävatä—with just that amount.
TRANSLATION
Rejecting those houses that are polluted and untouchable, one should approach
without previous calculation seven houses and be satisfied with that which is
obtained there by begging. According to necessity, one may approach each of the
four occupational orders of society.
PURPORT
Saintly persons in the renounced order of life may beg from strict followers of
Vedic culture to obtain foodstuffs and other bodily necessities. According to
Vedic injunction, a renounced saint should beg from the brähmaëa community, but
if there is danger of his starving, he may beg from kñatriyas, then vaiçyas, and
even çüdras if they are not sinful, as expressed here by the word vigarhyän.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura explains that asaìkÿptän indicates that
one should not approach certain houses, calculating, “In that place I can get
first-class food. That house has a big reputation among beggars.” Without
discriminating, one should go to seven houses and be satisfied with whatever may
be obtained there. One should beg for one’s personal maintenance only from
houses where the inhabitants, being sincere followers of the varëäçrama culture,
have earned their livelihood by honest means and are free from sinful
activities. One may beg alms from such householders. One must not beg alms for
one’s personal maintenance from those who oppose the Supreme Lord’s devotional
service, for such service is the whole purpose of varëäçrama culture.
Those who oppose Vedic culture pass laws to make begging by saintly persons a
criminal act. They thus insult and persecute saintly beggars, considering them
to be ordinary vagrants. A lazy person begging to avoid work is certainly
abominable, but a saintly person dedicated to the service of the Lord and
practicing the discipline of begging to develop full dependence on the Lord’s
mercy should be given all facility in human society. Çréla Bhaktisiddhänta
Sarasvaté Öhäkura explains that there are three forms of collecting alms.
Mädhukara is the process of imitating the bee, who collects a tiny amount of
nectar from each flower. In this way, the saintly person accepts a very small
amount from each person, avoiding social conflict. The process mentioned here is
asaìkÿpta, by which one indiscriminately approaches seven houses, being
satisfied with whatever may be obtained. Präk-praëéta is that process by which
one establishes regular donors and collects one’s maintenance from them. In this
regard Çréla Véraräghava Äcärya has described the initial stage of sannyäsa,
called kuöécaka, as follows. A man accepting the initial stage of sannyäsa
arranges for his children or other relatives and well-wishers to build him a
kuöé, or meditation cottage. He gives up worldly affairs and sits within the
cottage, trying to remain free from lust, anger, greed, illusion and so on.
According to the prescribed injunctions of regulated life, he accepts a
tri-daëòa, purifies himself with a waterpot, shaves his head (leaving a çikhä,
or tuft), chants Gäyatré mantra on the sacred thread and wears saffron garments.
Bathing regularly, cleansing, performing äcamana, chanting japa, studying the
Vedas, remaining celibate and meditating on the Lord, he receives regular
supplies of food from his children, friends and relatives. Accepting only the
bare necessities of life, he remains fixed in his cottage up to the moment of
liberation.
SB 11.18.19
TEXT 19
TEXT
bahir jaläçayaà gatvä
tatropaspåçya väg-yataù
vibhajya pävitaà çeñaà
bhuïjétäçeñam ähåtam
SYNONYMS
bahiù—outside of urban areas, in a secluded place; jala—of water; äçayam—to a
reservoir; gatvä—going; tatra—there; upaspåçya—being purified by contact with
water; väk-yataù—without speaking; vibhajya—duly distributing; pävitam—purified;
çeñam—remnants; bhuïjéta—one should eat; açeñam—completely; ähåtam—gathered by
begging.
TRANSLATION
Taking the food gathered through begging, one should leave the populated areas
and go to a reservoir of water in a secluded place. There, having taken a bath
and washed one’s hands thoroughly, one should distribute portions of the food to
others who may request it. One should do this without speaking. Then, having
thoroughly cleansed the remnants, one should eat everything on one’s plate,
leaving nothing for future consumption.
PURPORT
Çréla Bhaktisiddhänta Sarasvaté Öhäkura explains that a saintly person should
not argue or quarrel with materialistic persons who may request or demand part
of his foodstuff. The word vibhajya indicates that one should give something to
such persons to avoid disturbance, and then, offering the remnants to Lord
Viñëu, one should eat everything on one’s plate, without saving food for the
future. The word bahiù indicates that one should not eat in a public place, and
väg-yata indicates that one should eat silently, meditating upon the Lord’s
mercy.
SB 11.18.20
TEXT 20
TEXT
ekaç caren mahém etäà
niùsaìgaù saàyatendriyaù
ätma-kréòa ätma-rata
ätma-vän sama-darçanaù
SYNONYMS
ekaù—alone; caret—one should move about; mahém—the earth; etäm—this;
niùsaìgaù—without any material attachment; saàyata-indriyaù—completely
controlling the senses; ätma-kréòaù—enthusiastic by realization of the
Supersoul; ätma-rataù—completely satisfied in spiritual understanding;
ätma-vän—steady on the spiritual platform; sama-darçanaù—with equal vision
everywhere.
TRANSLATION
Without any material attachment, with senses fully controlled, remaining
enthusiastic, and satisfied in realization of the Supreme Lord and his own self,
the saintly person should travel about the earth alone. Having equal vision
everywhere, he should be steady on the spiritual platform.
PURPORT
One who remains attached to material sense gratification cannot be steady in the
process of chanting Hare Kåñëa. Being shackled by illusory desires, he is not
able to fully control the senses. Actually, one should take shelter of
devotional service to Lord Kåñëa twenty-four hours a day, for by such service
one remains within the scope of spiritual reality. By chanting and hearing the
holy names of the Lord along with the Lord’s glories and pastimes, one naturally
drifts away from the field of material sense gratification. Good association
with Lord Kåñëa and His devotees automatically vanquishes useless material
association, and one is able to carry out the Vedic injunctions meant to lift
the conditioned soul out of the material field and onto the liberated platform
of Kåñëa consciousness. In this regard, Çréla Rüpa Gosvämé states in his
Upadeçämåta (4),
dadäti pratigåhëäti
guhyam äkhyäti påcchati
bhuìkte bhojayate caiva
ñaò-vidhaà préti-lakñaëam
“Offering gifts in charity, accepting charitable gifts, revealing one’s mind in
confidence, inquiring confidentially, accepting prasädam and offering prasädam
are the six symptoms of love shared by one devotee and another.”
One who thus learns to associate with the Lord’s devotees actually remains
insulated from the contamination of material life. By pure association one
gradually understands the name, form, qualities, associates, pastimes and
devotional service of Lord Çré Kåñëa, and thus even in this lifetime one can
become a resident of the spiritual world. In the association of pure devotees
there is no material contamination and no useless discussion, since all pure
devotees are fully engaged twenty-four hours a day in the loving service of the
Lord. By the influence of such devotees, one develops equal vision
(sama-darçana) and sees the realized knowledge of Kåñëa consciousness
everywhere. As one begins to understand his eternal relationship with Lord
Kåñëa, he becomes ätma-vän, situated in his constitutional position. An advanced
Vaiñëava, constantly enjoying the mellows of loving devotional service and
carrying out the mission of the Lord on the earth, is ätma-kréòa, one who enjoys
life within the internal potency of the Supreme Lord. The advanced devotee
remains constantly attracted to the Supreme Lord and His devotees and is
therefore ätma-rata, fully satisfied by constant engagement in devotional
service. One cannot possibly develop the exalted qualities mentioned here
without becoming an unalloyed devotee of Lord Kåñëa. One who is envious of the
Lord and His devotees becomes attracted to bad association, gradually loses
control of the senses and falls down into the network of impious life. The
innumerable varieties of nondevotees are like branches sprouting from the single
tree of enviousness of the Supreme Lord, Kåñëa, and their association should be
given up by all means.
Without unalloyed devotional service to the Lord, one loses touch with the
desire and mission of the Personality of Godhead and becomes attracted to
worshiping the wonderful male and female creations of the Lord’s illusory
energy—demigods, demigoddesses, celebrities, politicians, prostitutes, etc. In
this way, one foolishly considers something besides Lord Kåñëa to be supremely
wonderful. Actually, Lord Kåñëa is the only true object of worship for those
desiring to experience unlimited beauty and pleasure. By seriously taking to
Kåñëa consciousness one can realize the transcendental position of Lord Kåñëa
and gradually develop all of the qualities mentioned in this verse.
SB 11.18.21
TEXT 21
TEXT
vivikta-kñema-çaraëo
mad-bhäva-vimaläçayaù
ätmänaà cintayed ekam
abhedena mayä muniù
SYNONYMS
vivikta—solitary; kñema—safe; çaraëaù—his dwelling; mat—in Me; bhäva—by constant
thought; vimala—purified; äçayaù—his consciousness; ätmänam—on the soul;
cintayet—he should concentrate; ekam—alone; abhedena—not different; mayä—from
Me; muniù—the sage.
TRANSLATION
Dwelling in a safe and solitary place, his mind purified by constant thought of
Me, the sage should concentrate on the soul alone, realizing it to be
nondifferent from Me.
PURPORT
One who is engaged exclusively in the devotional service of the Lord in one of
the five principal relationships is to be known as a pure Vaiñëava. Because of
his advanced stage of love of Godhead, a pure devotee is able to constantly
chant the glories of the Lord without material hindrance. He is not interested
in anything except Lord Kåñëa and never considers himself to be qualitatively
different from the Lord. One who is still attracted by the gross material body
and subtle material mind, which cover the eternal soul, continues to see himself
as different from the Supreme Personality of Godhead. This misconception is due
to false identification with matter. With senses purified of material
contamination, one must serve the Lord, who is the master of all senses, and
thus one’s devotional service is considered free from discrepancy.
One who ignores the injunctions of Vedic literature uselessly wastes his sense
activity in illusory material activities. He falsely considers himself to be
different from Lord Kåñëa and therefore imagines that he possesses an interest
independent of the Lord’s interest. There is no possibility that such a person
can achieve steadiness in life, because the material field of action is
constantly being shifted and transformed by the disturbing influence of time. If
a devotee begins to cultivate an interest apart from the loving service of the
Lord, his meditation on his oneness with the Lord will be disturbed and
overturned. When the mind deviates from the lotus feet of the Lord, the duality
of material nature again becomes prominent within the mind, and one resumes a
work program based on the three modes of material nature. One who is not fixed
in one’s own relationship with the Supreme Lord cannot be fearless or steady and
is deprived of the shelter of Lord Çré Kåñëa. Therefore one should seriously
contemplate, as described in this verse, one’s identity as a small particle of
consciousness not different from the supreme consciousness, Lord Kåñëa. Thus one
should remain steady in Kåñëa consciousness.
SB 11.18.22
TEXT 22
TEXT
anvékñetätmano bandhaà
mokñaà ca jïäna-niñöhayä
bandha indriya-vikñepo
mokña eñäà ca saàyamaù
SYNONYMS
anvékñeta—one should see by careful study; ätmanaù—of the soul; bandham—the
bondage; mokñam—the liberation; ca—also; jïäna—in knowledge; niñöhayä—by
steadiness; bandhaù—bondage; indriya—of the senses; vikñepaù—deviation to sense
gratification; mokñaù—liberation; eñäm—of these senses; ca—and;
saàyamaù—complete control.
TRANSLATION
By steady knowledge a sage should clearly ascertain the nature of the soul’s
bondage and liberation. Bondage occurs when the senses are deviated to sense
gratification, and complete control of the senses constitutes liberation.
PURPORT
By carefully understanding one’s eternal nature, one will not again be bound up
in the shackles of material energy, and by constant engagement in the service of
the Absolute Truth, one is liberated. Then the flickering material senses can no
longer drag one into the false consciousness of being a material enjoyer. Such
steady sense control gives one relief from the harassment of material sense
gratification.
SB 11.18.23
TEXT 23
TEXT
tasmän niyamya ñaò-vargaà
mad-bhävena caren muniù
viraktaù kñudra-kämebhyo
labdhvätmani sukhaà mahat
SYNONYMS
tasmät—therefore; niyamya—completely controlling; ñaö-vargam—the six senses
(sight, hearing, smell, touch, taste and the mind); mat-bhävena—by consciousness
of Me; caret—should live; muniù—the sage; viraktaù—detached;
kñudra—insignificant; kämebhyaù—from sense gratification; labdhvä—having
experienced; ätmani—in the self; sukham—happiness; mahat—great.
TRANSLATION
Therefore, completely controlling the five senses and the mind by Kåñëa
consciousness, a sage, having experienced spiritual bliss within the self,
should live detached from insignificant material sense gratification.
SB 11.18.24
TEXT 24
TEXT
pura-gräma-vrajän särthän
bhikñärthaà praviçaàç caret
puëya-deça-saric-chaila-
vanäçrama-vatéà mahém
SYNONYMS
pura—cities; gräma—towns; vrajän—and pasturing grounds; sa-arthän—those working
for bodily maintenance; bhikñä-artham—for begging alms; praviçan—entering;
caret—he should travel; puëya—pure; deça—places; sarit—with rivers;
çaila—mountains; vana—and forests; äçrama-vatém—possessing such residential
places; mahém—the earth.
TRANSLATION
The sage should travel in sanctified places, by flowing rivers and within the
solitude of mountains and forests. He should enter the cities, towns and
pasturing grounds and approach ordinary working men only to beg his bare
sustenance.
PURPORT
According to Çréla Çrédhara Svämé, the word pura refers to cities and towns with
shopping centers, markets and other commercial enterprises, whereas gräma refers
to smaller towns, lacking such facilities. The vänaprastha or sannyäsé trying to
become free from material attachment should avoid those who are working day and
night for sense gratification, approaching them only to engage them in necessary
acts of charity. Those who are preaching Kåñëa consciousness all over the world
are understood to be liberated souls, and therefore they constantly approach the
materialistic living entities to engage them in the devotional service of Lord
Kåñëa. However, even such preachers should strictly avoid contact with the
materialistic world when not actually necessary for advancing the mission of
Kåñëa consciousness. The injunction is that one should not deal unnecessarily
with the materialistic world.
SB 11.18.25
TEXT 25
TEXT
vänaprasthäçrama-padeñv
abhékñëaà bhaikñyam äcaret
saàsidhyaty äçv asammohaù
çuddha-sattvaù çiländhasä
SYNONYMS
vänaprastha-äçrama—of the vänaprastha order of life; padeñu—in the position;
abhékñëam—always; bhaikñyam—begging; äcaret—one should perform; saàsidhyati—one
becomes spiritually perfect; äçu—quickly; asammohaù—free from illusion;
çuddha—purified; sattvaù—existence; çéla—obtained by begging or gleaning;
andhasä—by food.
TRANSLATION
One in the vänaprastha order of life should always practice taking charity from
others, for one is thereby freed from illusion and quickly becomes perfect in
spiritual life. Indeed, one who subsists on food grains obtained in such u
humble manner purifies his existence.
PURPORT
In the Western countries people are generally so dull that they cannot
distinguish between a saintly beggar and an ordinary hobo or hippie. A saintly
beggar is constantly engaged in authorized devotional service to the Supreme
Lord and accepts only what he requires for his bare maintenance. The author of
this book remembers entering the Kåñëa consciousness society as an arrogant
university student and being quickly humbled by the process of begging on the
street on behalf of Kåñëa. This process is not theoretical but actually purifies
one’s existence by forcing one to offer respect to all others. Unless one offers
respect to others, one’s begging will be fruitless. Also, by begging one will
not often eat very sumptuously. This is good because when the tongue is
controlled the other senses are quickly pacified. A vänaprastha should never
give up the purifying process of begging for his food, and ordinary people
should not foolishly equate a lazy bum living at the cost of others with a
saintly beggar engaged in higher duties for the Supreme Lord.
SB 11.18.26
TEXT 26
TEXT
naitad vastutayä paçyed
dåçyamänaà vinaçyati
asakta-citto viramed
ihämutra-cikérñität
SYNONYMS
na—never; etat—this; vastutayä—as ultimate reality; paçyet—one should see;
dåçyamänam—being observed by direct experience; vinaçyati—is destroyed;
asakta—without attachment; cittaù—whose consciousness; viramet—one should be
detached; iha—in this world; amutra—and in one’s future life; cikérñität—from
activities performed for material advancement.
TRANSLATION
One should never see as ultimate reality those material things which obviously
will perish. With consciousness free from material attachment, one should retire
from all activities meant for material progress in this life and the next.
PURPORT
One may doubt how a gentleman can retire from family life and live as a beggar,
eating meager foodstuffs. The Lord here responds by stating that sumptuous or
palatable foods—along with all other material objects, such as the body
itself—should never be seen as ultimate reality, since they are obviously
perishable items. One should retire from material programs destined to enhance
the quality of one’s illusion both in this life and the next.
SB 11.18.27
TEXT 27
TEXT
yad etad ätmani jagan
mano-väk-präëa-saàhatam
sarvaà mäyeti tarkeëa
sva-sthas tyaktvä na tat smaret
SYNONYMS
yat—which; etat—this; ätmani—in the Supreme Lord; jagat—universe; manaù—of the
mind; väk—speech; präëa—and life air; saàhatam—formed; sarvam—all; mäyä—material
illusion; iti—thus; tarkeëa—by logic; sva-sthaù—fixed in the self;
tyaktvä—giving up; na—never; tat—that; smaret—one should remember.
TRANSLATION
One should logically consider the universe, which is situated within the Lord,
and one’s own material body, which is composed of mind, speech and life air, to
be ultimately products of the Lord’s illusory energy. Thus situated in the self,
one should give up one’s faith in these things and should never again make them
the object of one’s meditation.
PURPORT
Every conditioned soul considers the material world to be the object of his
personal sense gratification and therefore considers the material body to be his
actual identity. The word tyaktvä indicates that one must give up one’s false
identification with the material world and the material body, since both are
merely products of the illusory potency of the Lord. One should never again
meditate on the material world and body as objects of sense gratification but
rather should become situated in Kåñëa consciousness. Looking at things from the
eternal point of view, this world is simply illusory. The material energy of the
Lord is devoid of consciousness and thus cannot be the basis of actual
happiness. The Supreme Lord Himself is the only absolutely conscious entity. He
is absolutely self-sufficient, standing alone as Viñëu, the Personality of
Godhead. Only Viñëu, and not the insignificant workings of material nature, can
give us the actual perfection of life.
SB 11.18.28
TEXT 28
TEXT
jïäna-niñöho virakto vä
mad-bhakto vänapekñakaù
sa-liìgän äçramäàs tyaktvä
cared avidhi-gocaraù
SYNONYMS
jïäna—to philosophical knowledge; niñöhaù—dedicated; viraktaù—detached from
external manifestations; va—either; mat-bhaktaù—My devotee; vä—or;
anapekñakaù—not desiring even liberation; sa-liìgän—with their rituals and
external regulations; äçramän—the duties pertaining to particular statuses of
life; tyaktvä—giving up; caret—one should conduct oneself; avidhi-gocaraù—beyond
the range of rules and regulations.
TRANSLATION
A learned transcendentalist dedicated to the cultivation of knowledge and thus
detached from external objects, or My devotee who is detached even from desire
for liberation—both neglect those duties based on external rituals or
paraphernalia. Thus their conduct is beyond the range of rules and regulations.
PURPORT
This verse describes the paramahaàsa stage of life, in which there is no further
need for rituals, external paraphernalia or rules and regulations. A completely
realized jïäna-yogé pursuing liberation, or beyond that, a perfect devotee of
the Lord who does not desire even liberation, has no further desire for material
engagement. When one completely purifies the mind, there is no possibility of
sinful behavior. Rules and regulations are meant for guiding those who have a
tendency to act in ignorance or for personal gratification, but one who is
perfect in spiritual consciousness can move freely, as described here by the
Lord. One who tends to drive a car recklessly or who is unfamiliar with the
local road conditions certainly needs the discipline of elaborate road signs and
police enforcement of traffic laws. A perfectly safe driver, however, is
thoroughly familiar with the local road conditions. He has no real need for the
enforcement officials or the speed limits and caution signs meant for those
unfamiliar with the road. A pure devotee of the Lord desires nothing except
service to the Lord; he automatically fulfills the purport of all negative and
positive injunctions, which is to always remember Kåñëa and never forget Him.
One should not, however, artificially imitate the exalted position of a
paramahaàsa devotee, for such imitation will quickly ruin one’s spiritual
career.
In the previous verses the Lord has elaborately described various rituals,
paraphernalia and disciplines for the various spiritual orders of life. The
sannyäsé, for example, carries a tri-daëòa and a waterpot and eats and lives in
a particular way. A paramahaàsa devotee, having completely given up all
attachment and interest in the material world, is no longer attracted by such
external features of renunciation.
SB 11.18.29
TEXT 29
TEXT
budho bälaka-vat kréòet
kuçalo jaòa-vac caret
vaded unmatta-vad vidvän
go-caryäà naigamaç caret
SYNONYMS
budhaù—although intelligent; bälaka-vat—like a child (oblivious to honor and
dishonor); kréòet—he should enjoy life; kuçalaù—although expert; jaòa-vat—like a
stunted person; caret—he should act; vadet—he should speak; unmatta-vat—like an
insane person; vidvän—although most learned; go-caryäm—unrestricted behavior;
naigamaù—although expert in Vedic injunctions; caret—he should perform.
TRANSLATION
Although most wise, the paramahaàsa should enjoy life like a child, oblivious to
honor and dishonor; although most expert, he should behave like a stunted,
incompetent person; although most learned, he should speak like an insane
person; and although a scholar learned in Vedic regulations, he should behave in
an unrestricted manner.
PURPORT
A paramahaàsa-sannyäsé, fearing that his mind may be deviated by the tremendous
prestige that people sometimes offer to a perfectly self-realized person,
conceals his position as described in this verse. A self-realized person does
not try to please the mass of people, nor does he desire social prestige, since
the mission of his life is to remain detached from the material world and to
always please the Supreme Personality of Godhead. Although neglecting ordinary
rules and regulations, a paramahaàsa does not ever become sinful or immoral, but
rather neglects ritualistic aspects of religious custom, such as dressing in a
particular way, performing certain ceremonies or executing specific penances and
austerities.
The pure devotees of the Lord who have dedicated their lives to propagating the
Lord’s holy name must very expertly present Kåñëa consciousness in a way
pleasing to the mass of people so that they will accept it. Those who are
preaching should try to make Lord Çré Kåñëa popular without trying to advance
their personal prestige in the name of missionary progress. A paramahaàsa not
engaged in distributing Kåñëa consciousness, however, should have no attachment
whatsoever to public opinion.
SB 11.18.30
TEXT 30
TEXT
veda-väda-rato na syän
na päñaëòé na haitukaù
çuñka-väda-viväde na
kaïcit pakñaà samäçrayet
SYNONYMS
veda-väda—in the karma-käëòa section of the Vedas; rataù—engaged; na—never;
syät—should be; na—nor; päñaëòé—atheistic, acting against Vedic injunctions;
na—nor; haitukaù—a mere logician or skeptic; çuñka-väda—of useless topics;
viväde—in arguments; na—never; kaïcit—any; pakñam—side; samäçrayet—should take.
TRANSLATION
A devotee should never engage in the fruitive rituals mentioned in the
karma-käëòa section of the Vedas, nor should he become atheistic, acting or
speaking in opposition to Vedic injunctions. Similarly, he should never speak
like a mere logician or skeptic or take any side whatsoever in useless
arguments.
PURPORT
Although a paramahaàsa devotee conceals his exalted position, certain activities
are forbidden even for one trying to conceal himself. Çréla Viçvanätha
Cakravarté Öhäkura explains that in the name of concealment one should not
become a ghost. The word päsaëòa refers to atheistic philosophies opposing the
Vedas, such as Buddhism, and haituka refers to those who accept only that which
can be demonstrated by mundane logic or experimentation. Since the whole purpose
of the Vedas is to understand that which is beyond material experience, a
skeptic’s so-called logic is irrelevant to spiritual progress. Çréla Jéva
Gosvämé warns us in this regard that a devotee should not read atheistic
literature, even with the purpose of refining arguments against atheism. Such
literature should be entirely avoided. The above-mentioned prohibited activities
are so detrimental to the advancement of Kåñëa consciousness that they should
not be adopted even as a superficial show.
SB 11.18.31
TEXT 31
TEXT
nodvijeta janäd dhéro
janaà codvejayen na tu
ati-vädäàs titikñeta
nävamanyeta kaïcana
deham uddiçya paçu-vad
vairaà kuryän na kenacit
SYNONYMS
na—never; udvijeta—should be disturbed or frightened; janät—because of other
people; dhéraù—a saintly person; janam—other people; ca—also;
udvejayet—should-frighten or disturb; na—never; tu—indeed; ati-vädän—insulting
or harsh words; titikñeta—he should tolerate; na—never; avamanyeta—should
belittle; kaïcana—anyone; deham—the body; uddiçya—for the sake of; paçu-vat—like
an animal; vairam—hostility; kuryät—he should create; na—never; kenacit—with
anyone.
TRANSLATION
A saintly person should never let others frighten or disturb him and, similarly,
should never frighten or disturb other people. He should tolerate the insults of
others and should never himself belittle anyone. He should never create
hostility with anyone for the sake of the material body, for he would thus be no
better than an animal.
PURPORT
Çré Caitanya Mahäprabhu has stated,
tåëäd api su-nécena
taror iva sahiñëunä
amäninä mäna-dena
kértanéyaù sadä hariù
“One should chant the holy name of the Lord in a humble state of mind, thinking
oneself lower than the straw in the street; one should be more tolerant than a
tree, devoid of all sense of false prestige and ready to offer all respect to
others. In such a state of mind one can chant the holy name of the Lord
constantly.”
A Vaiñëava should never disturb any other living entity with his body, mind or
words. He should always be tolerant and never belittle others. Although a
Vaiñëava may act powerfully against the demons for Lord Kåñëa’s sake—as did
Arjuna, Hanumän and many other great devotees—a Vaiñëava becomes very meek and
humble in regard to his own reputation.
SB 11.18.32
TEXT 32
TEXT
eka eva paro hy ätmä
bhüteñv ätmany avasthitaù
yathendur uda-pätreñu
bhütäny ekätmakäni ca
SYNONYMS
ekaù—one; eva—indeed; paraù—Supreme; hi—certainly; ätmä—the Personality of
Godhead; bhüteñu—within all bodies; ätmani—within the living entity;
avasthitaù—situated; yathä—just as; induù—the moon; uda—of water; pätreñu—in
different reservoirs; bhütäni—all material bodies; eka—of the one Supreme Lord;
ätmakäni—composed of the energy; ca—also.
TRANSLATION
The one Supreme Lord is situated within all material bodies and within
everyone’s soul. Just as the moon is reflected in innumerable reservoirs of
water, the Supreme Lord, although one, is present within everyone. Thus every
material body is ultimately composed of the energy of the one Supreme Lord.
PURPORT
All material bodies are composed of the same material nature, which is
ultimately the potency of the one Supreme Lord. Therefore, one cannot justify
feelings of hostility toward any living entity. In carrying out the Lord’s
mission on earth, the bona fide representatives of God never become envious or
hostile toward anyone, even when chastised by those who flagrantly violate the
laws of God. Every living being is ultimately the son of God, and God is present
within everyone’s body. Therefore, saintly persons should be very careful even
when dealing with the most insignificant person or creature.
SB 11.18.33
TEXT 33
TEXT
alabdhvä na viñédeta
käle käle ’çanaà kvacit
labdhvä na håñyed dhåtimän
ubhayaà daiva-tantritam
SYNONYMS
alabdhvä—not obtaining; na—not; viñédeta—he should be depressed; käle käle—at
different times; açanam—food; kvacit—whatever; labdhvä—obtaining; na—not;
håñyet—should rejoice; dhåti-män—fixed in determination; ubhayam—both (obtaining
and not obtaining good food); daiva—of the supreme power of God; tantritam—under
the control.
TRANSLATION
If at times one does not obtain proper food one should not be depressed, and
when one obtains sumptuous food one should not rejoice. Being fixed in
determination, one should understand both situations to be under the control of
God.
PURPORT
Because we desire to enjoy the material body, the varieties of material
experience bring us flickering happiness and inevitable suffering. We foolishly
consider ourselves to be controllers and doers, and thus through false egotism
we are subjected to the volatile feelings of the material body and mind.
SB 11.18.34
TEXT 34
TEXT
ähärärthaà saméheta
yuktaà tat-präëa-dhäraëam
tattvaà vimåçyate tena
tad vijïäya vimucyate
SYNONYMS
ähära—to eat; artham—in order; saméheta—one should endeavor; yuktam—proper;
tat—of the person; präëa—life force; dhäraëam—sustaining; tattvam—spiritual
truth; vimåçyate—is contemplated; tena—by that strength of the mind, senses and
life air; tat—that truth; vijïäya—understanding; vimucyate—one is liberated.
TRANSLATION
If required, one should endeavor to get sufficient foodstuffs, because it is
always necessary and proper to maintain one’s health. When the senses, mind and
life air are fit, one can contemplate spiritual truth, and by understanding the
truth one is liberated.
PURPORT
If foodstuffs do not come automatically or by token begging, then one should
endeavor to keep body and soul together so that one’s spiritual program will not
be disturbed. Normally, those who are endeavoring in spiritual life cannot
maintain steady concentration on the truth if their mind and body are weakened
by undereating. On the other hand, extravagant consumption of food is a great
impediment for spiritual advancement and should be given up. The word ähärärtham
in this verse indicates eating only to keep oneself fit for spiritual
advancement and does not justify unnecessary collecting or warehousing of
so-called alms. If one collects more than necessary for one’s spiritual program,
the surplus becomes a heavy weight that drags one down to the material platform.
SB 11.18.35
TEXT 35
TEXT
yadåcchayopapannännam
adyäc chreñöham utäparam
tathä väsas tathä çayyäà
präptaà präptaà bhajen muniù
SYNONYMS
yadåcchayä—of its own accord; upapanna—acquired; annam—food; adyät—he should
eat; çreñöham—first class; uta—or; aparam—low class; tathä—similarly;
väsaù—clothing; tathä—similarly; çayyäm—bedding; präptam präptam—whatever is
automatically obtained; bhajet—should accept; muniù—the sage.
TRANSLATION
A sage should accept the food, clothing and bedding—be they of excellent or
inferior quality—that come of their own accord.
PURPORT
Sometimes excellent, sumptuous food will come without endeavor, and at other
times tasteless food appears. A sage should not become happily excited when a
sumptuous plate is brought to him, nor should he angrily refuse ordinary food
that comes of its own accord. If no food comes at all, as mentioned in the
previous verse, one must endeavor to avoid starvation. From these verses it
appears that even a saintly sage must have a good dose of common sense.
SB 11.18.36
TEXT 36
TEXT
çaucam äcamanaà snänaà
na tu codanayä caret
anyäàç ca niyamäï jïäné
yathähaà lélayeçvaraù
SYNONYMS
çaucam—general cleanliness; äcamanam—purifying the hands with water;
snänam—taking bath; na—not; tu—indeed; codanayä—by force; caret—one should
perform; anyän—other; ca—also; niyamän—regular duties; jïäné—one who has
realized knowledge of Me; yathä—just as; aham—I; lélayä—by My own desire;
éçvaraù—the Supreme Lord.
TRANSLATION
Just as I, the Supreme Lord, execute regulative duties by My own free will,
similarly, one who has realized knowledge of Me should maintain general
cleanliness, purify his hands with water, take bath and execute other regulative
duties not by force but by his own free will.
PURPORT
When the Supreme Personality of Godhead descends to the material world, He
generally observes the Vedic regulative duties to set a proper example for
mankind. The Lord acts by His own free will, since no one can oblige, force or
impel the Supreme Personality of Godhead. Similarly, the jïäné, or self-realized
soul, is fixed on the spiritual platform, beyond the material body, and should
therefore execute the regulative duties in relation to the material body by his
own free will and not as a servant of the rules and regulations. A self-realized
soul is a servant of Lord Kåñëa and not of rules and regulations. Nevertheless,
a transcendentalist strictly complies with regular duties for the pleasure of
the Supreme Lord. In other words, one who is advanced in loving devotional
service to Lord Kåñëa spontaneously moves according to the will of the Supreme.
One who is perfectly situated in spiritual realization cannot become a servant
of the material body or of rules and regulations concerning the material body.
However, this verse and other similar statements in Vedic scriptures should not
be ignorantly misinterpreted to justify immoral, whimsical behavior. Lord Kåñëa
is discussing the paramahaàsa stage of life, and those who are attached to the
material body have nothing to do with this paramahaàsa stage, nor should they
exploit its unique privileges and status.
SB 11.18.37
TEXT 37
TEXT
na hi tasya vikalpäkhyä
yä ca mad-vékñayä hatä
ä-dehäntät kvacit khyätis
tataù sampadyate mayä
SYNONYMS
na—not; hi—certainly; tasya—for the realized person; vikalpa—of something
separate from Kåñëa; äkhyä—perception; yä—which perception; ca—also; mat—of Me;
vékñayä—by realized knowledge; hatä—is destroyed; ä—until; deha—of the body;
antät—the death; kvacit—sometimes; khyätiù—such perception; tataù—then;
sampadyate—achieves equal opulences; mayä—with Me.
TRANSLATION
A realized soul no longer sees anything as separate from Me, for his realized
knowledge of Me has destroyed such illusory perception. Since the material body
and mind were previously accustomed to this kind of perception, it may sometimes
appear to recur; but at the time of death the self-realized soul achieves
opulences equal to Mine.
PURPORT
Lord Kåñëa explained in verse 32 of this chapter that all material and spiritual
objects are expansions of His potency. By realized knowledge of the Lord one
gives up the illusion that anything, anywhere, at any time, can be separate from
Lord Kåñëa. Lord Kåñëa has also explained, however, that one must keep the
material body and mind fit for executing devotional service; therefore even a
self-realized soul may sometimes appear to accept or reject certain conditions
or objects within this world. Such brief apparent duality of concentration upon
something other than Kåñëa does not change the liberated status of a
self-realized soul, who achieves at the time of death the same opulences as Lord
Kåñëa in the spiritual world. The function of illusion is to separate one from
Lord Kåñëa, but the brief and occasional appearance of duality in the behavior
or mentality of a pure devotee never separates him from the Lord. It does not
constitute actual illusion, for it lacks the essential function of illusion,
namely, the separation of one from Lord Kåñëa.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura describes the self-realized devotees as
follows. The devotee of the Lord does not see anything as separate from Lord
Kåñëa and thus does not consider himself to be a permanent resident of the
material world. At every moment the devotee is moved by his desire to serve Lord
Kåñëa. Just as those who are inclined to sense gratification pass their time
making arrangements for their enjoyment, similarly the devotees are busy
throughout the day arranging their devotional service to Lord Kåñëa. Therefore
they have no time to act like materialistic sense enjoyers. To ordinary persons
it may seem that a pure devotee is seeing something as separate from Kåñëa, but
a pure devotee is actually fixed in his status as a liberated soul and is
guaranteed to achieve a spiritual body in the kingdom of God. Ordinary,
materialistic persons cannot always understand the activities of a pure devotee
of the Lord, and thus they may try to minimize his position, considering him to
be the same as themselves. At the end of life, however, the results achieved by
the devotees of the Lord and ordinary materialists are vastly different.
SB 11.18.38
TEXT 38
TEXT
duùkhodarkeñu kämeñu
jäta-nirveda ätmavän
ajjïäsita-mad-dharmo
munià gurum upavrajet
SYNONYMS
duùkha—unhappiness; udarkeñu—in that which brings as its future result;
kämeñu—in sense gratification; jäta—arisen; nirvedaù—detachment;
ätma-vän—desiring spiritual perfection in life; ajijïäsita—one who has not
seriously considered; mat—Me; dharmaù—the process of obtaining; munim—a wise
person; gurum—a spiritual master; upavrajet—he should approach.
TRANSLATION
One who is detached from sense gratification, knowing its result to be
miserable, and who desires spiritual perfection, but who has not seriously
analyzed the process for obtaining Me, should approach a bona fide and learned
spiritual master.
PURPORT
In the previous verses Lord Kåñëa described the duty of one who has developed
perfect knowledge. Now Lord Kåñëa discusses the situation of one who, desiring
self-realization, has become detached from material life but lacks perfect
knowledge of Kåñëa consciousness. Such a detached person desiring
self-realization must approach the lotus feet of a bona fide spiritual master in
Kåñëa consciousness, and then he will quickly come to the standard of perfect
understanding. One who is seriously inclined toward spiritual perfection should
not hesitate to adopt the regular discipline necessary for achieving the highest
perfection in life.
SB 11.18.39
TEXT 39
TEXT
tävat paricared bhaktaù
çraddhävän anasüyakaù
yävad brahma vijänéyän
mäm eva gurum ädåtaù
SYNONYMS
tävat—that long; paricaret—should serve; bhaktaù—the devotee; çraddhä-vän—with
great faith; anasüyakaù—being without envy; yävat—until; brahma—spiritual
knowledge; vijänéyät—he clearly realizes; mäm—Me; eva—indeed; gurum—the
spiritual master; ädåtaù—with great respect.
TRANSLATION
Until a devotee has clearly realized spiritual knowledge, he should continue
with great faith and respect and without envy to render personal service to the
guru, who is nondifferent from Me.
PURPORT
As stated by Çréla Viçvanätha Cakravarté Öhäkura in his Gurv-añöaka prayers,
yasya prasädäd bhagavat-prasädaù: one receives the mercy of the Supreme Lord
through the mercy of the bona fide spiritual master. A devotee who has been
blessed by his guru with spiritual knowledge becomes qualified to directly
engage in the mission of the Supreme Personality of Godhead. Çréla Prabhupäda
always emphasized that service to the spiritual master in separation, pushing on
the mission of the guru, is the highest form of devotional service. The word
paricaret in this verse indicates waiting upon one’s master by rendering
personal service. In other words, one who has not clearly realized the teachings
of his spiritual master should remain very close to the guru to avoid falling
down into illusion, but one who has acquired realized knowledge by the mercy of
his spiritual master may expand the spiritual master’s mission by traveling
around the world to preach Kåñëa consciousness.
SB 11.18.40-41
TEXTS 40–41
TEXT
yas tv asaàyata-ñaò-vargaù
pracaëòendriya-särathiù
jïäna-vairägya-rahitas
tri-daëòam upajévati
surän ätmänam ätma-sthaà
nihnute mäà ca dharma-hä
avipakva-kañäyo ’smäd
amuñmäc ca vihéyate
SYNONYMS
yaù—one who; tu—but; asaàyata—having not controlled; ñaö—the six; vargaù—items
of contamination; pracaëòa—fierce; indriya—of the senses; särathiù—the driver,
intelligence; jïäna—of knowledge; vairägya—and detachment; rahitaù—bereft;
tri-daëòam—the sannyäsa order of life; upajévati—utilizing for one’s bodily
maintenance; surän—the worshipable demigods; ätmänam—his own self;
ätma-stham—situated within himself; nihnute—denies; mäm—Me; ca—also;
dharmahä—ruining religious principles; avipakva—not yet dissolved;
kañäyaù—contamination; asmät—from this world; amuñmät—from the next life;
ca—also; vihéyate—he is lost, deviated.
TRANSLATION
One who has not controlled the six forms of illusion [lust, anger, greed,
excitement, false pride and intoxication], whose intelligence, the leader of the
senses, is extremely attached to material things, who is bereft of knowledge and
detachment, who adopts the sannyäsa order of life to make a living, who denies
the worshipable demigods, his own self and the Supreme Lord within himself, thus
ruining all religious principles, and who is still infected by material
contamination, is deviated and lost both in this life and the next.
PURPORT
Lord Kåñëa here condemns bogus personalities who adopt the sannyäsa order of
life for sense gratification while still maintaining all of the symptoms of
gross illusion. A false show of sannyäsa is never accepted by intelligent
followers of Vedic principles. So-called sannyäsés who ruin all Vedic religious
principles sometimes become famous among foolish persons, but they are simply
cheating themselves and their followers. These charlatan sannyäsés are never
actually engaged in the loving devotional service of Lord Kåñëa.
SB 11.18.42
TEXT 42
TEXT
bhikñor dharmaù çamo ’hiàsä
tapa ékñä vanaukasaù
gåhiëo bhüta-rakñejyä
dvijasyäcärya-sevanam
SYNONYMS
bhikñoù—of a sannyäsé; dharmaù—the main religious principle; çamaù—equanimity;
ahiàsä—nonviolence; tapaù—austerity; ékñä—discrimination (between the body and
the soul); vana—in the forest; okasaù—of one dwelling, a vänaprastha; gåhiëaù—of
a householder; bhüta-rakñä—offering shelter to all living entities;
ijyä—performance of sacrifice; dvi-jasya—of a brahmacäré; äcärya—the spiritual
master; sevanam—serving.
TRANSLATION
The main religious duties of a sannyäsé are equanimity and nonviolence, whereas
for the vänaprastha austerity and philosophical understanding of the difference
between the body and soul are prominent. The main duties of a householder are to
give shelter to all living entities and perform sacrifices, and the brahmacäré
is mainly engaged in serving the spiritual master.
PURPORT
The brahmacäré lives in the äçrama of the spiritual master and personally
assists the äcärya. Householders generally are entrusted with the performance of
sacrifice and Deity worship and should provide maintenance for all living
entities. The vänaprastha must clearly understand the difference between body
and soul in order to maintain his status of renunciation, and he should also
perform austerities. The sannyäsé should fully absorb his body, mind and words
in self-realization. Having thus achieved equanimity of mind, he is the best
well-wisher of all living entities.
SB 11.18.43
TEXT 43
TEXT
brahmacaryaà tapaù çaucaà
santoño bhüta-sauhådam
gåhasthasyäpy åtau gantuù
sarveñäà mad-upäsanam
SYNONYMS
brahma-caryam—celibacy; tapaù—austerity; çaucam—purity of mind without
attachment or repulsion; santoñaù—full satisfaction; bhüta—toward all living
entities; sauhådam—friendship; gåhasthasya—of the householder; api—also; åtau—at
the proper time; gantuù—approaching his wife; sarveñäm—of all human beings;
mat—of Me; upäsanam—worship.
TRANSLATION
A householder may approach his wife for sex only at the time prescribed for
begetting children. Otherwise, the householder should practice celibacy,
austerity, cleanliness of mind and body, satisfaction in his natural position,
and friendship toward all living entities. Worship of Me is to be practiced by
all human beings, regardless of social or occupational divisions.
PURPORT
Sarveñäà mad-upäsanam indicates that all followers of the varëäçrama system must
worship Lord Kåñëa or risk falling down from their position. As stated in
Çrémad-Bhägavatam (11.5.3), na bhajanty avajänanti sthänäd bhrañöäù patanty
adhaù: even though one may be advanced in the performance of Vedic rituals and
customs, without worshiping the Supreme Lord one will certainly fall down.
Those in the householder äçrama are not authorized to enjoy life like pigs and
dogs, freely exercising their sexual potency. A religious householder should
approach his wife at the prescribed time and place and beget a saintly child for
the pleasure of the Supreme Lord. Otherwise, it is specifically mentioned here
that a householder must practice celibacy along with all of the other members of
advanced human civilization. The word çaucam indicates cleanliness of mind and
body, or else freedom from attachment and repulsion. One who faithfully worships
God as the supreme controller experiences santoña, full satisfaction in whatever
situation the Lord arranges. By seeing Lord Kåñëa within everyone, one becomes
bhüta-suhåt, the well-wishing friend of all.
SB 11.18.44
TEXT 44
TEXT
iti mäà yaù sva-dharmeëa
bhajen nityam ananya-bhäk
sarva-bhüteñu mad-bhävo
mad-bhaktià vindate dåòhäm
SYNONYMS
iti—thus; mäm—Me; yaù—one who; sva-dharmeëa—by his prescribed duty;
bhajet—worships; nityam—always; ananya-bhäk—with no other object of worship;
sarva-bhüteñu—in all living entities; mat—of Me; bhävaù—being conscious;
mat-bhaktim—devotional service unto Me; vindate—achieves; dåòhäm—unflinching.
TRANSLATION
One who worships Me by his prescribed duty, having no other object of worship,
and who remains conscious of Me as present in all living entities, achieves
unflinching devotional service unto Me.
PURPORT
It is clearly explained in this verse that loving devotional service unto Lord
Kåñëa is the ultimate goal of the entire varëäçrama system, which the Lord has
been elaborately explaining. In any social or occupational division of human
society one must be a devotee of the Supreme Personality of Godhead and worship
Him alone. The bona fide spiritual master is the representative of Lord Kåñëa,
and worship of the äcärya goes directly to the lotus feet of the Lord. Although
ordinary householders are sometimes ordered by Vedic injunctions to worship
particular demigods or forefathers, one should remember that Lord Kåñëa is
within all living entities. As stated here, sarva-bhüteñu mad-bhävaù. The pure
devotees of the Lord worship the Lord alone, and those who cannot come to the
standard of pure devotional service should at least meditate upon the
Personality of Godhead within the demigods and all other living entities,
understanding that all religious processes are ultimately meant for the pleasure
of the Lord. In the course of missionary work even pure devotees must deal with
government leaders and other prominent members of society, sometimes praising
such persons and complying with their orders. Yet because the devotees are
always meditating on Lord Kåñëa situated as the Supersoul within everyone, they
are therefore acting for the Lord’s pleasure and not for the pleasure of any
ordinary human being. Those persons dealing with different demigods in the
course of their varëäçrama duties should similarly see the Lord as the basis of
everything. They should concentrate on pleasing the Supreme Lord by all
activities. This stage of life is called love of God, and it brings one to the
point of actual liberation.
SB 11.18.45
TEXT 45
TEXT
bhaktyoddhavänapäyinyä
sarva-loka-maheçvaram
sarvotpatty-apyayaà brahma
käraëaà mopayäti saù
SYNONYMS
bhaktyä—by loving service; uddhava—My dear Uddhava; anapäyinyä—unfailing;
sarva—of all; loka—worlds; mahä-éçvaram—the Supreme Lord; sarva—of everything;
utpatti—the cause of the creation; apyayam—and annihilation; brahma—the Absolute
Truth; käraëam—the cause of the universe; mä—to Me; upayäti—comes; saù—he.
TRANSLATION
My dear Uddhava, I am the Supreme Lord of all worlds, and I create and destroy
this universe, being its ultimate cause. I am thus the Absolute Truth, and one
who worships Me with unfailing devotional service comes to Me.
PURPORT
As described in the First Canto of Çrémad-Bhägavatam (1.2.11), Lord Kåñëa is
understood in three features—as impersonal Brahman, localized Paramätmä and
ultimately the Supreme Personality of Godhead, Çré Kåñëa, the source of
everything. Lord Kåñëa absorbs the impersonal philosophers into the rays of His
body, appears before the perfect yogés as the Lord of the heart, and ultimately
brings His pure devotees back to His own abode for an eternal life of bliss and
knowledge.
SB 11.18.46
TEXT 46
TEXT
iti sva-dharma-nirëikta-
sattvo nirjïäta-mad-gatiù
jïäna-vijïäna-sampanno
na cirät samupaiti mäm
SYNONYMS
iti—thus; sva-dharma—by performing his prescribed duty; nirëikta—having
purified; sattvaù—his existence; nirjïäta—completely understanding; mat-gatiù—My
supreme position; jïäna—with knowledge of the scriptures; vijïäna—and realized
knowledge of the soul; sampannaù—endowed; na cirät—in the near future;
samupaiti—completely achieves; mäm—Me.
TRANSLATION
Thus, one who has purified his existence by execution of his prescribed duties,
who fully understands My supreme position and who is endowed with scriptural and
realized knowledge, very soon achieves Me.
SB 11.18.47
TEXT 47
TEXT
varëäçramavatäà dharma
eña äcära-lakñaëaù
sa eva mad-bhakti-yuto
niùçreyasa-karaù paraù
SYNONYMS
varëäçrama-vatäm—of the followers of the varëäçrama system; dharmaù—religious
principle; eñaù—this; äcära—by proper behavior according to the authorized
tradition; lakñaëaù—characterized; saù—this; eva—indeed; mat-bhakti—with
devotional service to Me; yutaù—conjoined; niùçreyasa—the highest perfection of
life; karaù—giving; paraù—supreme.
TRANSLATION
Those who are followers of this varëäçrama system accept religious principles
according to authorized traditions of proper conduct. When such varëäçrama
duties are dedicated to Me in loving service, they award the supreme perfection
of life.
PURPORT
According to the varëäçrama system, the members of different orders and statuses
of life have many traditional duties, such as worshiping the forefathers to save
them from possible sinful reactions. All such Vedic rituals, sacrifices,
austerities and so forth should be offered to the lotus feet of Lord Çré Kåñëa.
They then become the transcendental means for going back home, back to Godhead.
In other words, Kåñëa consciousness, or loving service to Lord Çré Kåñëa, is the
sum and substance of progressive human life.
SB 11.18.48
TEXT 48
TEXT
etat te ’bhihitaà sädho
bhavän påcchati yac ca mäm
yathä sva-dharma-saàyukto
bhakto mäà samiyät param
SYNONYMS
etat—this; te—unto you; abhihitam—described; sädho—O saintly Uddhava;
bhavän—you; påcchati—have asked; yat—which; ca—and; mäm—from Me; yathä—the means
by which; sva-dharma—in one’s prescribed duty; saàyuktaù—perfectly engaged;
bhaktaù—being a devotee; mäm—to Me; samiyät—one may come; param—the Supreme.
TRANSLATION
My dear saintly Uddhava, I have now described to you, just as you inquired, the
means by which My devotee, perfectly engaged in his prescribed duty, can come
back to Me, the Supreme Personality of Godhead.
Thus end the purports of the humble servants of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda to the Eleventh Canto, Eighteenth Chapter, of the
Çrémad-Bhägavatam, entitled “Description of Varëäçrama-dharma.”
SB 11.19: The Perfection of Spiritual Knowledge
CHAPTER NINETEEN
The Perfection of Spiritual Knowledge
SB 11.19 Summary
This chapter describes how those who practice speculative knowledge eventually
give up their method, whereas the pure devotees remain engaged in devotional
service eternally. Also described are the different practices of the yogés,
beginning with yama.
The Supreme Lord, Çré Kåñëa, stated to Uddhava, “One who is actually wise, who
knows the truth of the self and possesses transcendental insight, rejects this
world of dualities and the so-called knowledge meant for facilitating enjoyment
of it. He instead engages himself in trying to satisfy the Supreme Personality
of Godhead, the master of all. This is pure bhakti-yoga. Transcendental
knowledge is greater than such ordinary pious activities as chanting of mantras,
but pure devotional service is greater than even knowledge.”
After this, Lord Kåñëa, requested by Çré Uddhava to describe in full detail pure
transcendental knowledge and devotional service, related the same instructions
that the greatest of Vaiñëavas, Bhéñmadeva, gave on these topics to Çré
Yudhiñöhira on the occasion of the battle at Kurukñetra. Following this, after
being asked about yama and the other practices of yoga, the Lord enumerated the
twelve kinds of yama beginning with nonviolence, and the twelve kinds of niyama,
beginning with bodily cleanliness.
SB 11.19.1
TEXT 1
TEXT
çré-bhagavän uväca
yo vidyä-çruta-sampannaù
ätmavän nänumänikaù
mayä-mätram idaà jïätvä
jïänaà ca mayi sannyaset
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; yaù—one who;
vidyä—with realized knowledge; çruta—and preliminary scriptural knowledge;
sampannaù—endowed; ätma-vän—self-realized; na—not; änumänikaù—engaged in
impersonal speculation; mäyä—illusion; mätram—only; idam—this universe;
jïätvä—knowing; jïänam—such knowledge and the means of achieving it; ca—also;
mayi—to Me; sannyaset—one should surrender.
TRANSLATION
The Supreme Personality of Godhead said: A self-realized person who has
cultivated scriptural knowledge up to the point of enlightenment and who is free
from impersonal speculation, understanding the material universe to be simply
illusion, should surrender unto Me both that knowledge and the means by which he
achieved it.
PURPORT
Mäyä-mätram idaà jïätvä indicates knowledge that the eternal spirit soul and the
eternal Personality of Godhead are completely separate from the temporary
qualities of the material world. The word vidyä-çruta-sampanna means that one
should cultivate Vedic knowledge for the purpose of enlightenment and not to
make a show of mysticism, intellectuality or impersonal speculation. Having
neutralized the illusory effects of mäyä, one should then transfer one’s
attention to the Supreme Personality of Godhead, surrendering the process of
philosophical negation to the Lord Himself. Çréla Jéva Gosvämé gives the example
that when there is danger the king may issue weapons to private citizens, but
after military victory the individual citizens return the weapons to the king.
Çréla Viçvanätha Cakravarté Öhäkura explains this point of this verse as
follows. Somehow or other the living entity has to free himself from material
illusion, which has covered him since time immemorial. Cultivating
desirelessness and renunciation by practice of the mystic yoga system, the
living entity develops knowledge of illusion and may thus lift himself above the
reach of material ignorance. However, once one is situated on the transcendental
platform, both knowledge of illusion and the process of acquiring such knowledge
have no further practical application. Çréla Viçvanätha Cakravarté Öhäkura gives
the example that a man may be haunted by the ghost of a snake or a tiger. As
long as the man is possessed and thinks, “I am a snake” or “I am a tiger,”
attempts will be made to counteract the ghostly influence by application of
jewels, mantras and herbs. But when the man is freed from possession by ghosts,
he again thinks, “I am Mr. So-and-so, the son of Mr. So-and-so,” and returns to
his original nature. At that time the jewels, mantras and herbs have no further
immediate application. The word vidyä in this verse thus indicates knowledge
acquired through philosophical analysis, mystic yoga, austerities and
renunciation. Such knowledge of the temporary, illusory nature of this world
counteracts ignorance, and there are many Vedic scriptures that train the living
entity in such knowledge. Gradually one gives up his false identification with
the material body and mind and with those material objects that interact with
the body and mind. Having realized such counteractive knowledge, one must engage
in the loving service of the Personality of Godhead and become a pure devotee.
When one is completely perfect in Kåñëa consciousness, there is naturally little
interest in the innumerable details of illusion, and gradually one is
transferred to the spiritual world.
SB 11.19.2
TEXT 2
TEXT
jïäninas tv aham eveñöaù
svärtho hetuç ca sammataù
svargaç caiväpavargaç ca
nänyo ’rtho mad-åte priyaù
SYNONYMS
jïäninaù—of a learned self-realized philosopher; tu—indeed; aham—I; eva—alone;
iñöaù—the object of worship; sva-arthaù—the desired goal of life; hetuù—the
means for achieving the goal of life; ca—also; sammataù—the settled conclusion;
svargaù—the cause of all happiness in elevation to heaven; ca—also; eva—indeed;
apavargaù—freedom from all unhappiness; ca—also; na—not; anyaù—any other;
arthaù—purpose; mat—Me; rte—without; priyaù—dear object.
TRANSLATION
For learned, self-realized philosophers I am the only object of worship, the
desired goal of life, the means for achieving that goal, and the settled
conclusion of all knowledge. Indeed, because I am the cause of their happiness
and their freedom from unhappiness, such learned souls have no effective purpose
or dear object in life except Me.
PURPORT
In the previous verse Lord Kåñëa stated that one should ultimately surrender
unto Him that knowledge by which the material world is seen as illusion.
Material attachments are certainly problems for the living entities, since they
are diseases of the spirit soul. One who has contracted a skin disease that
causes terrible itching gains only flickering relief by scratching the
unbearable sores. If he does not scratch he suffers greatly, but by scratching,
even though there is an instantaneous sensation of pleasure, unbearable misery
follows as the itching increases. Real happiness is not found in scratching
one’s skin infections but rather in becoming free from such disease. Conditioned
souls are harassed by many illusory desires, and in desperation they try to
gratify their senses through the hopeless scratching processes of illicit sex,
meat-eating, gambling and intoxication. They further try to gain relief through
material society, friendship and love, but the result is unbearable suffering.
Real happiness is to eliminate completely the itching disease of material
desire. Since material desire is a disease of the soul, one must acquire
knowledge to treat this disease and eliminate it. Such therapeutic knowledge is
essential as long as one is diseased, but when one is fully healthy, such
technical medical knowledge is no longer interesting to the healthy person, and
he may leave such knowledge to the doctors. Similarly, in the advanced stage of
Kåñëa consciousness one need not think continually of one’s personal problems
but may rather think of the Supreme Personality of Godhead, Lord Kåñëa, with
love and devotion. Lord Kåñëa advises in the previous verse that one should
eliminate one’s personal problems through technical knowledge of illusion. After
giving up constant meditation on such problems, one can then become a lover of
God. Lord Kåñëa certainly guides each and every sincere devotee internally
within the heart and externally through the bona fide spiritual master. In this
way, Lord Kåñëa gradually trains His sincere devotees to give up their
irrational attachment to dead matter. Once freedom has been achieved, a devotee
begins to seriously cultivate his relationship with Lord Kåñëa in the spiritual
sky.
One may falsely think that just as at a certain stage of advancement one ceases
to concentrate on technical, analytic knowledge of illusion, so, at another
stage one may give up loving devotional service to Lord Kåñëa. To nullify such
speculation Lord Çré Kåñëa here states in various ways that He is the supreme
eternal goal of all truly learned human beings. Indeed, the most prominent
scholars within the universe are the sages, such as the four Kumäras, who accept
Lord Kåñëa as their only worshipable object. Because they have discovered that
they are eternal fragmental portions of the Supreme Personality of Godhead, Çré
Kåñëa, they are not interested in fruitive activities and mental speculation.
Lord Kåñëa awards celestial bliss and freedom from anxiety to His sincere
followers, who have no purpose or beloved object in life other than the Lord.
SB 11.19.3
TEXT 3
TEXT
jïäna-vijïäna-saàsiddhäù
padaà çreñöhaà vidur mama
jïäné priyatamo ’to me
jïänenäsau bibharti mäm
SYNONYMS
jïäna—in scriptural knowledge; vijïäna—and realized spiritual understanding;
saàsiddhäù—completely perfected; padam—the lotus feet; çreñöham—the supreme
object; viduù—they know; mama—My; jïäné—a learned transcendentalist;
priya-tamaù—most dear; ataù—thus; me—to Me; jïänena—by spiritual knowledge;
asau—that learned person; bibharti—maintains (in happiness); mäm—Me.
TRANSLATION
Those who have achieved complete perfection through philosophical and realized
knowledge recognize My lotus feet to be the supreme transcendental object. Thus
the learned transcendentalist is most dear to Me, and by his perfect knowledge
he maintains Me in happiness.
PURPORT
The words padaà çreñöhaà vidur mama (“they recognize My lotus feet to be
supreme”) certainly eliminate the impersonalist philosophers from the category
of saàsiddhäù, or completely perfected philosophers. Lord Kåñëa here refers to
such great transcendental scholars as the four Kumäras, Çukadeva Gosvämé, Çré
Vyäsadeva, Çréla Bhaktisiddhänta Sarasvaté Öhäkura and Çréla A. C. Bhaktivedanta
Swami Prabhupäda. The Lord similarly states in Bhagavad-gétä (7.17–18),
teñäm jïäné nitya-yukta
eka-bhaktir viçiñyate
priyo hi jïänino ’ty-artham
ahaà sa ca mama priyaù
“Of these, the wise one who is in full knowledge in union with Me through pure
devotional service is the best. For I am very dear to him, and he is dear to
Me.”
udäräù sarva evaite
jïäné tv ätmaiva me matam
ästhitaù sa hi yuktätmä
mäm evänuttamäà gatim
“All these devotees are undoubtedly magnanimous souls, but he who is situated in
knowledge of Me I consider verily to dwell in Me. Being engaged in My
transcendental service, he attains Me.”
Jïäna refers to an authorized philosophical and analytic perception of reality,
and when such knowledge is clearly realized through the sanctification of
consciousness the resultant comprehensive experience is called vijïäna.
Speculative, impersonal knowledge does not actually purify the heart of the
living entity but rather merges him ever deeper into forgetfulness of the
Supreme Personality of Godhead. Just as a father is always proud of his son’s
education, similarly, Lord Kåñëa becomes very happy to see the living entities
acquiring a sound spiritual education and thus making progress on the way back
home, back to Godhead.
SB 11.19.4
TEXT 4
TEXT
tapas térthaà japo dänaà
paviträëétaräëi ca
nälaà kurvanti täà siddhià
yä jïäna-kalayä kåtä
SYNONYMS
tapaù—austerity; tértham—visiting holy places; japaù—offering silent prayers;
dänam—charity; paviträëi—pious activities; itaräëi—other; ca—also; na—not;
alam—up to the same standard; kurvanti—they award; täm—this; siddhim—perfection;
yä—which; jïäna—of spiritual knowledge; kalayä—by a fraction; kåtä—is awarded.
TRANSLATION
That perfection which is produced by a small fraction of spiritual knowledge
cannot be duplicated by performing austerities, visiting holy places, chanting
silent prayers, giving in charity or engaging in other pious activities.
PURPORT
Jïäna here refers to a clear understanding of the Lord’s supreme dominion over
all that be, and this realized knowledge is nondifferent from the Supreme
Personality of Godhead. That the Lord is supreme is confirmed in the previous
verse by the words padam çreñöhaà vidur mama. One may perform penances or visit
holy places with a proud menta!ity or material motivation; similarly, one may
chant prayers to God, give charity or perform other externally pious activities
with many bizarre, hypocritical or even demoniac motivations. Realized knowledge
of the supremacy of Lord Kåñëa, however, is a solid connection with the
spiritual world, and if one pursues this holy understanding one is gradually
promoted to the highest level of conscious existence, called Vaikuëöha, or the
kingdom of God.
SB 11.19.5
TEXT 5
TEXT
tasmäj jïänena sahitaà
jïätvä svätmänam uddhava
jïäna-vijïäna-sampanno
bhaja mäà bhakti-bhävataù
SYNONYMS
tasmät—therefore; jïänena—knowledge; sahitam—with; jïätvä—knowing;
sva-ätmänam—your own self; uddhava—My dear Uddhava; jïäna—in Vedic knowledge;
vijïäna—and clear realization; sampannaù—accomplished; bhaja—worship; mäm—Me;
bhakti—of loving devotion; bhävataù—in the mood.
TRANSLATION
Therefore, My dear Uddhava, through knowledge you should understand your actual
self. Then, advancing by clear realization of Vedic knowledge, you should
worship Me in the mood of loving devotion.
PURPORT
The word vijïäna indicates realized knowledge of one’s original, spiritual form.
Every living entity has an eternal spiritual form, which lies dormant until one
arouses one’s original Kåñëa consciousness. Without knowledge of one’s own
spiritual personality it is not possible to cultivate love of the Supreme
Personality, Lord Kåñëa. Therefore, the words jïätvä svätmänam are significant
here, indicating that every living entity can realize his full potential as an
individual person only in the kingdom of God.
SB 11.19.6
TEXT 6
TEXT
jïäna-vijïäna-yajïena
mäm iñövätmänam ätmani
sarva-yajïa-patià mäà vai
saàsiddhià munayo ’gaman
SYNONYMS
jïäna—of Vedic knowledge; vijïäna—and spiritual enlightenment; yajïena—by the
sacrifice; mäm—Me; iñövä—having worshiped; ätmänam—the Supreme Lord within
everyone’s heart; ätmani—within themselves; sarva—of all; yajïa—sacrifices;
patim—the Lord; mäm—Me; vai—certainly; saàsiddhim—the supreme perfection;
munayaù—the sages; agaman—achieved.
TRANSLATION
Formerly, great sages, through the sacrifice of Vedic knowledge and spiritual
enlightenment, worshiped Me within themselves, knowing Me to be the Supreme Lord
of all sacrifice and the Supersoul in everyone’s heart. Thus coming to Me, these
sages achieved the supreme perfection.
SB 11.19.7
TEXT 7
TEXT
tvayy uddhaväçrayati yas tri-vidho vikäro
mäyäntaräpatati nädy-apavargayor yat
janmädayo ’sya yad amé tava tasya kià syur
ädy-antayor yad asato ’sti tad eva madhye
SYNONYMS
tvayi—in you; uddhava—O Uddhava; äçrayati—enters and remains; yaù—which;
tri-vidhaù—in three divisions, according to the modes of nature; vikäraù—(the
material body and mind, which are subject to) constant transformation;
mäyä—illusion; antarä—during the present; äpatati—suddenly appears; na—not;
ädi—in the beginning; apavargayoù—nor at the end; yat—since; janma—birth;
ädayaù—and so on (growth, procreation, maintenance, dwindling and death);
asya—of the body; yat—when; amé—these; tava—in relation to you; tasya—in
relation to your spiritual nature; kim—what relationship; syuù—could they have;
ädi—in the beginning; antayoù—and in the end; yat—since; asataù—of that which
does not exist; asti—exists; tat—that; eva—indeed; madhye—only in the middle, at
present.
TRANSLATION
My dear Uddhava, the material body and mind, composed of the three modes of
material nature, attach themselves to you, but they are actually illusion, since
they appear only at the present, having no original or ultimate existence. How
is it possible, therefore, that the various stages of the body, namely birth,
growth, reproduction, maintenance, dwindling and death, can have any relation to
your eternal self? These phases relate only to the material body, which
previously did not exist and ultimately will not exist. The body exists merely
at the present moment.
PURPORT
The example is given that a man walking in the forest may see a rope but
consider it to be a snake. Such perception is mäyä, or illusion, although the
rope actually exists and a snake also exists in another place. Illusion thus
refers to the false identification of one object with another. The material body
exists briefly and then disappears. In the past the body did not exist, and in
the future it will not exist; it enjoys a flickering, momentary existence in
so-called present time. If we falsely identify ourselves as the material body or
mind, we are creating an illusion. One who identifies himself as American,
Russian, Chinese, Mexican, black or white, man or woman, communist or
capitalist, and so on, accepting such designations as his permanent identity, is
certainly in deep illusion. He can be compared to a sleeping man who sees
himself acting in a different body while dreaming. In the previous verse Lord
Kåñëa told Uddhava that spiritual knowledge is the means of achieving the
highest perfection, and now the Lord is explicitly describing such knowledge.
SB 11.19.8
TEXT 8
TEXT
çré-uddhava uväca
jïänaà viçuddhaà vipulaà yathaitad
vairägya-vijïäna-yutaà puräëam
äkhyähi viçveçvara viçva-mürte
tvad-bhakti-yogaà ca mahad-vimågyam
SYNONYMS
çré-uddhavaù uväca—Çré Uddhava said; jïänam—knowledge; viçuddham—transcendental;
vipulam—extensive; yathä—just as; etat—this; vairagya—detachment; vijïäna—and
direct perception of the truth; yutam—including; puräëam—traditional among great
philosophers; äkhyähi—please explain; viçva-éçvara—O Lord of the universe;
viçva-mürte—O form of the universe; tvat—unto You; bhakti-yogam—loving
devotional service; ca—also; mahat—by great souls; vimågyam—sought after.
TRANSLATION
Çré Uddhava said: O Lord of the universe! O form of the universe! Please explain
to me that process of knowledge which automatically brings detachment and direct
perception of the truth, which is transcendental, and which is traditional among
great spiritual philosophers. This knowledge, sought by elevated personalities,
describes loving devotional service unto Your Lordship.
PURPORT
Those who are able to cross over the darkness of material existence are called
mahat, or great personalities. Secondary items like cosmic consciousness or
universal control do not deviate the attention of such great souls from loving
service to the Lord. Çré Uddhava desires to hear knowledge of the eternal
religious principles that are the traditional aim and objective of all superior
personalities.
SB 11.19.9
TEXT 9
TEXT
täpa-trayeëäbhihatasya ghore
santapyamänasya bhavädhvanéça
paçyämi nänyac charaëaà taväìghri-
dvandvätapaträd amåtäbhivarñät
SYNONYMS
täpa—by the miseries; trayeëa—threefold; abhihatasya—of one overwhelmed;
ghore—which is terrible; santapyamänasya—being tormented; bhava—of material
existence; adhvani—in the path; éça—O Lord; paçyämi—I see; na—none; anyat—other;
çaraëam—shelter; tava—Your; aìghri—lotus feet; dvandva—of the two;
ätapaträt—than the umbrella; amåta—of nectar; abhivarñät—the shower.
TRANSLATION
My dear Lord, for one who is being tormented on the terrible path of birth and
death and is constantly overwhelmed by the threefold miseries, I do not see any
possible shelter other than Your two lotus feet, which are just like a
refreshing umbrella that pours down showers of delicious nectar.
PURPORT
Lord Kåñëa, recognizing Uddhava’s highly intellectual nature, has repeatedly
recommended to him that one should achieve perfection by cultivation of
transcendental knowledge. But the Lord has also clearly demonstrated that such
knowledge must bring one to the point of loving devotional service to Him, for
otherwise it is useless. In this verse Çré Uddhava corroborates Lord Kåñëa’s
statements that actual happiness is obtained by surrendering to His lotus feet.
When the incarnation of Godhead Påthu Mahäräja was crowned, the demigod Väyu
presented him with an umbrella that constantly sprayed fine particles of water.
The Lord’s two lotus feet are similarly compared here to a wonderful umbrella
that produces a constant shower of delicious nectar, the bliss of Kåñëa
consciousness. Normally, speculative analytic knowledge terminates in an
impersonal conception of the Absolute Truth, but the so-called bliss of merging
into impersonal spiritual existence can never be compared to the bliss of Kåñëa
consciousness, as stated here by Çré Uddhava. Kåñëa consciousness thus
automatically constitutes perfect knowledge, since Lord Kåñëa is the ultimate
shelter of all living entities. The words abhihatasya and abhivarñät are
significant in this verse. Abhihatasya indicates one who is being defeated on
all sides by the onslaught of material nature, whereas abhivarñät indicates a
downpour of nectar that eliminates all of the problems of material existence. By
our intelligence we should look beyond the dull material body and nonsensical
material mind to observe the unlimited shower of blissful nectar coming from the
two lotus feet of Lord Kåñëa. Then our real good fortune will begin.
SB 11.19.10
TEXT 10
TEXT
dañöaà janaà sampatitaà bile ’smin
kälähinä kñudra-sukhoru-tarñam
samuddharainaà kåpayäpavargyair
vacobhir äsiïca mahänubhäva
SYNONYMS
dañöam—bitten; janam—the person; sampatitam—hopelessly fallen; bile—in the dark
hole; asmin—this; käla—of time; ahinä—by the serpent; kñudra—insignificant;
sukha—having happiness; uru—and tremendous; tarñam—hankering; samuddhara—please
uplift; enam—this person; kåpayä—by Your causeless mercy; äpavargyaiù—that
awaken one to liberation; vacobhiù—by Your words; äsiïca—please pour;
mahä-anubhäva—O mighty Lord.
TRANSLATION
O almighty Lord, please be merciful and uplift this hopeless living entity who
has fallen into the dark hole of material existence, where the snake of time has
bitten him. In spite of such abominable conditions, this poor living entity has
tremendous desire to relish the most insignificant material happiness. Please
save me, my Lord, by pouring down the nectar of Your instructions, which awaken
one to spiritual freedom.
PURPORT
Material life, so much cherished by the nondevotees, is here compared to a dark
hole filled with poisonous snakes. In material life there is certainly no clear
understanding of one’s ultimate identity, of God or of the universe. Everything
is vague and dark. In material life the poisonous snake of time is always
threatening, and at any moment our near and dear ones will be killed by the
mortal fangs of the serpent. Ultimately, we ourselves will also be bitten and
killed by the poisonous effects of time. The word sampatitam indicates that the
falldown of the living entity is complete. In other words, he cannot get up
again. Çré Uddhava therefore appeals to the Lord to be kind to these poor fallen
souls, humbly represented by his own self. If one receives the Lord’s mercy,
then even without any further qualification one can go back home, back to
Godhead; and without the mercy of Lord Kåñëa, the most learned, austere,
powerful, wealthy or beautiful man will be pathetically crushed by the material
world’s machinery of illusion. The Supreme Personality of Godhead, as described
here, is mahänubhäva, or the greatest, most powerful and most merciful
personality, whose influence extends everywhere. The Lord’s mercy is manifest in
the form of His nectarean instructions such as Bhagavad-gétä and the
Uddhava-gétä, being spoken here. The word kñudra-sukhoru-tarñam reveals the
irony of material existence. Although material happiness is kñudra, or
ridiculous and insignificant, our desire to enjoy it is uru, tremendous. Our
disproportionate hankering to enjoy dead matter is certainly an illusory state
of mind, and it gives us constant distress, keeping us bound up in the dark hole
of material existence. Every living entity should put aside his false prestige
based on ephemeral bodily qualifications and appeal sincerely to the Supreme
Lord, Kåñëa, for His mercy. The Lord hears every sincere appeal, from even the
most fallen soul, and the effects of the Lord’s mercy are wonderful. Although
jïänés, yogés and fruitive workers are laboriously endeavoring to achieve their
respective goals, their position is precarious and uncertain. Simply by
achieving the mercy of Lord Kåñëa, however, one can very easily attain the
highest perfection of life. If even one who is not a great or pure devotee of
Lord Kåñëa sincerely appeals to the Lord for His mercy, the Lord is sure to give
it generously.
SB 11.19.11
TEXT 11
TEXT
çré-bhagavän uväca
ittham etat purä räjä
bhéñmaà dharma-bhåtäà varam
ajäta-çatruù papraccha
sarveñäà no ’nuçåëvatäm
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; ittham—thus;
etat—this; purä—formerly; räjä—the King; bhéñmam—unto Bhéñma; dharma—of
religious principles; bhåtäm—of the upholders; varam—unto the best;
ajäta-çatruù—King Yudhiñöhira, who considered no one his enemy; papraccha—asked;
sarveñäm—while all; naù—of us; anuçåëvatäm—were carefully listening.
TRANSLATION
The Supreme Personality of Godhead said: My dear Uddhava, just as you are now
inquiring from Me, similarly, in the past King Yudhiñöhira, who considered no
one his enemy, inquired from the greatest of the upholders of religious
principles, Bhéñma, while all of us were carefully listening.
SB 11.19.12
TEXT 12
TEXT
nivåtte bhärate yuddhe
suhån-nidhana-vihvalaù
çrutvä dharmän bahün paçcän
mokña-dharmän apåcchata
SYNONYMS
nivåtte—when it ended; bhärate—of the descendants of Bhärata (the Kurus and
Päëòavas); yuddhe—the war; suhåt—of his beloved well-wishers; nidhana—by the
destruction; vihvalaù—overwhelmed; çrutvä—having heard; dharmän—religious
principles; bahün—many; paçcät—at last; mokña—concerning liberation;
dharmän—religious principles; apåcchata—asked about.
TRANSLATION
When the great Battle of Kurukñetra had ended, King Yudhiñöhira was overwhelmed
by the death of many beloved well-wishers, and thus, after listening to
instructions about many religious principles, he finally inquired about the path
of liberation.
SB 11.19.13
TEXT 13
TEXT
tän ahaà te ’bhidhäsyämi
deva-vrata-makhäc chrutän
jïäna-vairägya-vijïäna-
çraddhä-bhakty-upabåàhitän
SYNONYMS
tän—those; aham—I; te—unto you; abhidhäsyämi—will describe; deva-vrata—of
Bhéñmadeva; mukhät—from the mouth; çrutän—heard; jïäna—Vedic knowledge;
vairägya—detachment; vijïäna—self-realization; çraddhä—faith; bhakti—and
devotional service; upa-båàhitän—consisting of.
TRANSLATION
I will now speak unto you those religious principles of Vedic knowledge,
detachment, self-realization, faith and devotional service that were heard
directly from the mouth of Bhéñmadeva.
SB 11.19.14
TEXT 14
TEXT
navaikädaça païca trén
bhävän bhüteñu yena vai
ékñetäthäikam apy eñu
taj jïänaà mama niçcitam
SYNONYMS
nava—nine; ekädaça—eleven; païca—five; trén—and three; bhävän—elements;
bhüteñu—in all living beings (from Lord Brahmä down to the immovable living
entities); yena—by which knowledge; vai—certainly; ékñeta—one may see;
atha—thus; ekam—one element; api—indeed; eñu—within these twenty-eight elements;
tat—that; jïänam—knowledge; mama—by Me; niçcitam—is authorized.
TRANSLATION
I personally approve of that knowledge by which one sees the combination of
nine, eleven, five and three elements in all living entities, and ultimately one
element within those twenty-eight.
PURPORT
The nine elements are material nature, the living entity, the mahat-tattva,
false ego, and the five objects of sense perception, namely sound, touch, form,
taste and aroma. The eleven elements are the five working senses (the voice,
hands, legs, anus and genital) plus the five knowledge-acquiring senses (the
ears, touch, eyes, tongue and nostrils), along with the coordinative sense, the
mind. The five elements are the five physical elements, namely earth, water,
fire, air and sky, and the three elements are the three modes of material
nature—goodness, passion and ignorance. All living entities, from mighty Lord
Brahmä down to an insignificant weed, manifest material bodies composed of these
twenty-eight elements. The one element within all twenty-eight is the Supreme
Personality of Godhead, the Supersoul, who is all-pervading within the material
and spiritual worlds.
One can easily understand that the material universe is composed of innumerable
causes and effects. Since Lord Kåñëa is the cause of all causes, all secondary
causes and their effects are ultimately nondifferent from the Personality of
Godhead. This understanding constitutes real knowledge, or jïäna, which is
essential for perfecting one’s life.
SB 11.19.15
TEXT 15
TEXT
etad eva hi vijïänaà
na tathaikena yena yat
sthity-utpatty-apyayän paçyed
bhävänäà tri-guëätmanäm
SYNONYMS
etat—this; eva—indeed; hi—actually; vijïänam—realized knowledge; na—not;
tathä—in that way; ekena—by the one (Personality of Godhead); yena—by whom;
yat—which (universe); sthiti—maintenance; utpatti—creation; apyayän—and
annihilation; paçyet—one should see; bhävänäm—of all material elements;
tri-guëa—of the three modes of nature; ätmanäm—composed.
TRANSLATION
When one no longer sees the twenty-eight separated material elements, which
arise from a single cause, but rather sees the cause itself, the Personality of
Godhead—at that time one’s direct experience is called vijïäna, or
self-realization.
PURPORT
The difference between jïäna (ordinary Vedic knowledge) and vijïäna
(self-realization) can be understood as follows. A conditioned soul, although
cultivating Vedic knowledge, continues to identify himself to some extent with
the material body and mind and consequently with the material universe. In
trying to understand the world he lives in, the conditioned soul learns through
Vedic knowledge that the Supreme Personality of Godhead is the one supreme cause
of all material manifestations. He comes to understand the world around him,
which he accepts more or less as his world. As he progresses in spiritual
realization, breaking through the barrier of bodily identification, and realizes
the existence of the eternal soul, he gradually identifies himself as part and
parcel of the spiritual world, Vaikuëöha. At that time he is no longer
interested in the Personality of Godhead merely as the supreme explanation of
the material world; rather, he begins to reorient his entire mode of
consciousness so that the central object of his attention is the Personality of
Godhead. Such a reorientation is required, since the Supreme Lord is the factual
center and cause of everything. A self-realized soul in the stage of vijïäna
thus experiences the Personality of Godhead not merely as the creator of the
material world but as the supreme living entity existing blissfully in His own
eternal context. As one progresses in one’s realization of the Supreme Lord in
His own abode in the spiritual sky, one gradually becomes disinterested in the
material universe and ceases to define the Supreme Lord in terms of His
temporary manifestations. A self-realized soul in the stage of vijïäna is not at
all attracted by objects that are created, maintained and ultimately destroyed.
The stage of jïäna is the preliminary stage of knowledge for those still
identifying themselves in terms of the material universe, whereas vijïäna is the
mature stage of knowledge for those who see themselves as part and parcel of the
Supreme Lord.
SB 11.19.16
TEXT 16
TEXT
ädäv ante ca madhye ca
såjyät såjyaà yad anviyät
punas tat-pratisaìkräme
yac chiñyeta tad eva sat
SYNONYMS
ädau—in the causal stage; ante—in the termination of the causal function;
ca—also; madhye—in the phase of maintenance; ca—also; såjyät—from one
production; såjyam—to another production; yat—which; anviyät—accompanies;
punaù—again; tat—of all material phases; pratisaìkräme—in the annihilation;
yat—which; çiñyeta—remains; tat—that; eva—indeed; sat—the one eternal.
TRANSLATION
Commencement, termination and maintenance are the stages of material causation.
That which consistently accompanies all these material phases from one creation
to another and remains alone when all material phases are annihilated is the one
eternal.
PURPORT
The Lord here reiterates that the one Supreme Personality of Godhead is the
basis of unlimited material variety. Material activity is a chain of
cause-and-effect relationships by which innumerable objects are produced. A
particular material effect is converted into a subsequent cause, and when the
causal phase is terminated, the effect disappears. Fire causes firewood to burn
to ashes, and when the causal function of fire is finished, fire itself, which
was the effect of a previous cause, is also terminated. The simple fact is that
all material objects are created, maintained and ultimately annihilated by the
supreme potency of the Lord. And when the entire field of material cause and
effect is withdrawn, so that all cause-effect relationships vanish, the
Personality of Godhead remains in His own abode. Therefore, although innumerable
objects may function as causes, they are not the ultimate or supreme cause. Only
the Personality of Godhead is the absolute cause. Similarly, although material
things may exist, they do not always exist. The Personality of Godhead alone has
absolute existence. By the process of jïäna, or knowledge, one should understand
the supreme position of the Lord.
SB 11.19.17
TEXT 17
TEXT
çrutiù pratyakñam aitihyam
anumänaà catuñöayam
pramäëeñv anavasthänäd
vikalpät sa virajyate
SYNONYMS
çrutiù—Vedic knowledge; pratyakñam—direct experience; aitihyam—traditional
wisdom; anumänam—logical induction; catuñöayam—fourfold; pramäneñu—among all
types of evidence; anavasthänät—due to the flickering nature; vikalpät—from
material diversity; saù—a person; virajyate—becomes detached.
TRANSLATION
From the four types of evidence—Vedic knowledge, direct experience, traditional
wisdom and logical induction—one can understand the temporary, insubstantial
situation of the material world, by which one becomes detached from the duality
of this world.
PURPORT
In the çruti, or Vedic literature, it is clearly stated that everything emanates
from the Absolute Truth, is maintained by the Absolute Truth and at the end is
conserved within the Absolute Truth. Similarly, by direct experience we can
observe the creation and destruction of great empires, cities, buildings, bodies
and so on. Furthermore, we find all around the world traditional wisdom warning
people that things in this world cannot last. Finally, by logical induction we
can easily conclude that nothing in this world is permanent. Material sense
gratification—up to the highest possible living standard found in the heavenly
planets or down to the lowest conditions in the most repugnant precincts of
hell—is always unsteady and prone to collapse at any moment. One should
therefore develop vairägya, detachment, as stated here.
Another meaning of this verse is that the four types of evidence cited here are
often mutually contradictory in their description of the highest truth. One
should therefore be detached from the duality of mundane evidence, including the
portions of the Vedas that deal with the material world. Instead, one should
accept the Supreme Personality of Godhead as the actual authority. Both in
Bhagavad-gétä and here in Çrémad-Bhägavatam Lord Kåñëa is personally speaking,
and thus there is no need to enter into the bewildering network of competing
systems of mundane logic. One can directly hear from the Absolute Truth Himself
and immediately acquire perfect knowledge. One thereby becomes detached from
inferior systems of knowledge, which cause one to hover on the material mental
platform.
SB 11.19.18
TEXT 18
TEXT
karmaëäà pariëämitväd
ä-viriïcyäd amaìgalam
vipaçcin naçvaraà paçyed
adåñöam api dåñöa-vat
SYNONYMS
karmaëäm—of material activities; pariëämitvät—because of being subject to
transformation; ä—up to; viriïcyät—the planet of Lord Brahmä;
amaìgalam—inauspicious unhappiness; vipaçcit—an intelligent person; naçvaram—as
temporary; paçyet—should see; adåñöam—that which he has not yet experienced;
api—indeed; dåñöa-vat—just like that already experienced.
TRANSLATION
An intelligent person should see that any material activity is subject to
constant transformation and that even on the planet of Lord Brahmä there is thus
simply unhappiness. Indeed, a wise man can understand that just as all that he
has seen is temporary, similarly, all things within the universe have a
beginning and an end.
PURPORT
The word adåñöam indicates the heavenly standard of life available in the higher
planets within this universe. Such celestial neighborhoods are not actually
experienced on the earth planet, although they are described in the Vedic
literatures. One may argue that promotion to material heaven is recommended in
the karma-käëòa portion of the Vedas and that although the happiness available
there is not eternal, at least for some time one may enjoy life. Lord Kåñëa here
states, however, that even on the planet of Lord Brahmä, which is superior to
the heavenly planets, there is no happiness whatsoever. Even in the upper
planetary systems there is rivalry, envy, irritation, lamentation and ultimately
death itself.
SB 11.19.19
TEXT 19
TEXT
bhakti-yogaù puraivoktaù
préyamäëäya te ’nagha
punaç ca kathayiñyämi
mad-bhakteù käraëaà paraà
SYNONYMS
bhakti-yogaù—devotional service to the Lord; purä—previously; eva—indeed;
uktaù—explained; préyamäëäya—who has developed love; te—unto you; anagha—O
sinless Uddhava; punaù—again; ca—also; kathayiñyämi—I will explain; mat—unto Me;
bhakteù—of devotional service; käraëam—the actual means; param—supreme.
TRANSLATION
O sinless Uddhava, because you love Me, I previously explained to you the
process of devotional service. Now I will again explain the supreme process for
achieving loving service unto Me.
PURPORT
Although Lord Kåñëa previously described bhakti-yoga to Çré Uddhava, Uddhava is
not yet satisfied, because he loves Lord Kåñëa. Anyone who loves the Lord cannot
be fully satiated by discussions of devotional service mixed with descriptions
of mere Vedic duties and analytic philosophy. The supreme stage of conscious
existence is pure love of Kåñëa, and one who is addicted to Lord Kåñëa desires
to constantly drink the nectar of such topics. Lord Kåñëa has given an extensive
survey of many aspects of human civilization, including the varëäçrama-dharma
system and the processes of distinguishing between matter and spirit, renouncing
sense gratification, and so forth. Now Uddhava is hankering to hear specifically
about pure devotional service to Lord Kåñëa, and the Lord thus turns to that
topic.
SB 11.19.20-24
TEXTS 20–24
TEXT
çraddhämåta-kathäyäà me
çaçvan mad-anukértanam
pariniñöhä ca püjäyäà
stutibhiù stavanaà mama
ädaraù paricaryäyäà
sarväìgair abhivandanam
mad-bhakta-püjäbhyadhikä
sarva-bhüteñu man-matiù
mad-artheñv aìga-ceñöä ca
vacasä mad-guëeraëam
mayy arpaëaà ca manasaù
sarva-käma-vivarjanam
mad-arthe ’rtha-parityägo
bhogasya ca sukhasya ca
iñöaà dattaà hutaà japtaà
mad-arthaà yad vrataà tapaù
evaà dharmair manuñyäëäm
uddhavätma-nivedinäm
mayi saïjäyate bhaktiù
ko ’nyo ’rtho ’syävaçiñyate
SYNONYMS
çraddhä—faith; amåta—in the nectar; kathäyäm—of narrations; me—about Me;
çaçvat—always; mat—of Me; anukértanam—chanting the glories; pariniñöhä—fixed in
attachment; ca—also; püjäyäm—in worshiping Me; stutibhiù—with beautiful hymns;
stavanam—formal prayers; mama—in relation to Me; ädaraù—great respect;
paricaryäyäm—for My devotional service; sarva-aìgaiù—with all the limbs of the
body; abhivandanam—offering obeisances; mat—My; bhakta—of the devotees;
püjä—worship; abhyadhikä—preeminent; sarva-bhüteñu—in all living entities;
mat—of Me; matiù—consciousness; mat-artheñu—for the sake of serving Me;
aìga-ceñöä—ordinary, bodily activities; ca—also; vacasä—with words; mat-guëa—My
transcendental qualities; éraëam—declaring; mayi—in Me; arpaëam—placing;
ca—also; manasaù—of the mind; sarva-käma—of all material desires;
vivarjanam—rejection; mat-arthe—for My sake; artha—of wealth; parityägaù—the
giving up; bhogasya—of sense gratification; ca—also; sukhasya—of material
happiness; ca—also; iñöam—desirable activities; dattam—charity; hutam—offering
of sacrifice; japtam—chanting the holy names of the Lord; mat-artham—for the
sake of achieving Me; yat—which; vratam—vows, such as fasting on Ekädaçé;
tapaù—austerities; evam—thus; dharmaiù—by such religious principles;
manuñyänäm—of human beings; uddhava—Mv dear Uddhava; ätma-nivedinäm—who are
surrendered souls; mayi—to Me; saïjäyate—arises; bhaktiù—loving devotion;
kaù—what; anyaù—other; arthaù—purpose; asya—of My devotee; avaçiñyate—remains.
TRANSLATION
Firm faith in the blissful narration of My pastimes, constant chanting of My
glories, unwavering attachment to ceremonial worship of Me, praising Me through
beautiful hymns, great respect for My devotional service, offering obeisances
with the entire body, performing first-class worship of My devotees,
consciousness of Me in all living entities, offering of ordinary, bodily
activities in My devotional service, use of words to describe My qualities,
offering the mind to Me, rejection of all material desires, giving up wealth for
My devotional service, renouncing material sense gratification and happiness,
and performing all desirable activities such as charity, sacrifice, chanting,
vows and austerities with the purpose of achieving Me—these constitute actual
religious principles, by which those human beings who have actually surrendered
themselves to Me automatically develop love for Me. What other purpose or goal
could remain for My devotee?
PURPORT
The words mad-bhakta-püjäbhyadhikä are significant in this verse. Abhyadhikä
indicates “superior quality.” The Lord is extremely satisfied with those who
offer worship to His pure devotees, and He rewards them accordingly. Because of
the Lord’s generous appraisal of His pure devotees, worship of the pure devotees
is described as superior to worship of the Lord Himself. The words mad-artheñv
aìga-ceñöä state that ordinary, bodily activities such as brushing the teeth,
taking bath, eating, etc., should all be offered to the Supreme Lord as
devotional service. The words vacasä mad-guëeraëam indicate that whether one
speaks in ordinary, crude language or with learned poetic eloquence, one should
describe the glories of the Personality of Godhead. The words mad-arthe
’rtha-parityägaù indicate that one should spend one’s money for festivals
glorifying the Personality of Godhead, such as Ratha-yäträ, Janmäñöamé and
Gaura-pürëimä. Also, one is herein instructed to spend money to assist the
mission of one’s spiritual master and other Vaiñëavas. Wealth that cannot be
used properly in the Lord’s service and is thus an impediment to one’s clear
consciousness should be given up entirely. The word bhogasya refers to sense
gratification, headed by sex enjoyment, and sukhasya refers to sentimental
material happiness, such as excessive family attachment. The words dattaà hutam
indicate that one should offer to brähmaëas and Vaiñëavas first-class foods
cooked in ghee. One should offer the vibration svähä to Lord Viñëu in an
authorized sacrificial fire along with grains and ghee. The word japtam
indicates that one should constantly chant the holy names of the Lord.
SB 11.19.25
TEXT 25
TEXT
yadätmany arpitaà cittaà
çäntaà sattvopabåàhitam
dharmaà jïänaà sa vairägyam
aiçvaryaà cäbhipadyate
SYNONYMS
yadä—when; ätmani—in the Supreme Lord; arpitam—fixed; cittam—consciousness;
çäntam—peaceful; sattva—by the mode of goodness; upabåàhitam—strengthened;
dharmam—religiosity; jïänam—knowledge; saù—he; vairägyam—detachment;
aiçvaryam—opulence; ca—also; abhipadyate—achieves.
TRANSLATION
When one’s peaceful consciousness, strengthened by the mode of goodness, is
fixed on the Personality of Godhead, one achieves religiosity, knowledge,
detachment and opulence.
PURPORT
A pure devotee becomes peaceful, çänta, by desiring everything for the service
of the Lord and nothing for himself. He is strengthened by the transcendental,
or purified, mode of goodness and thus achieves the supreme religious principle
of directly serving the Lord. He also achieves jïäna, or knowledge of the Lord’s
form and his own spiritual body, detachment from material piety and sin, and the
opulences of the spiritual world. One who is not a pure devotee of the Lord,
however, but whose devotion is mixed with a fascination for mystic knowledge, is
strengthened by the material mode of goodness. Through his meditation on the
Lord he achieves the lesser results of dharma (piety in the mode of goodness),
jïäna (knowledge of spirit and matter) and vairägya (detachment from the lower
modes of nature). Ultimately, one should be a pure devotee of the Lord, since
even the best the material world has to offer is most insignificant compared to
the kingdom of God.
SB 11.19.26
TEXT 26
TEXT
yad arpitaà tad vikalpe
indriyaiù paridhävati
rajas-valaà cäsan-niñöhaà
cittaà viddhi viparyayam
SYNONYMS
yat—when; arpitam—fixed; tat—this (consciousness); vikalpe—in material variety
(the body, home, family, etc.); indriyaiù—with the senses; paridhävati—chasing
all around; rajaù-valam—strengthened by the mode of passion; ca—also; asat—to
that which has no permanent reality; niñöham—dedicated; cittam—consciousness;
viddhi—you should understand; viparyayam—the opposite (of what was previously
mentioned).
TRANSLATION
When consciousness is fixed on the material body, home and other, similar
objects of sense gratification, one spends one’s life chasing after material
objects with the help of the senses. Consciousness, thus powerfully affected by
the mode of passion, becomes dedicated to impermanent things, and in this way
irreligion, ignorance, attachment and wretchedness arise.
PURPORT
In the previous verse Lord Kåñëa explained the auspicious results of fixing the
mind in Him, and now the opposite is explained. Rajas-valam indicates that one’s
passion grows so strong that one commits sinful activities and reaps all types
of misfortune. Although materialistic people are blind to their impending
wretchedness, one can confirm by all types of evidence—namely Vedic injunctions,
direct observation, traditional wisdom and inductive logic—that the result of
violating the laws of God is disastrous.
SB 11.19.27
TEXT 27
TEXT
dharmo mad-bhakti-kåt prokto
jïänaà caikätmya-darçanam
guëesv asaìgo vairägyam
aiçvaryaà cäëimädayaù
SYNONYMS
dharmaù—religion; mat—My; bhakti—devotional service; kåt—producing; proktaù—it
is declared; jïänam—knowledge; ca—also; aikätmya—the presence of the Supreme
Soul; darçanam—seeing; guëeñu—in the objects of sense gratification;
asaìgaù—having no interest; vairägyam—detachment; aiçvaryam—opulence; ca—also;
aëimä—the mystic perfection called aëimä; ädayaù—and so forth.
TRANSLATION
Actual religious principles are stated to be those that lead one to My
devotional service. Real knowledge is the awareness that reveals My
all-pervading presence. Detachment is complete disinterest in the objects of
material sense gratification, and opulence is the eight mystic perfection, such
as aëimä-siddhi.
PURPORT
The Supreme Lord is perfect knowledge; thus one who has been delivered from
ignorance automatically engages in the devotional service of the Lord and is
called religious. One who becomes detached from the three modes of material
nature and the gratificatory objects they produce is considered to be situated
in detachment. The eight mystic yoga perfections, described previously by the
Lord to Uddhava, constitute material power, or opulence, in the highest degree.
SB 11.19.28-32
TEXTS 28–32
TEXT
çré-uddhava uväca
yamaù kati-vidhaù prokto
niyamo väri-karñaëa
kaù çamaù ko damaù kåñëa
kä titikñä dhåtiù prabho
kià dänaà kià tapaù çauryaà
kim satyam åtam ucyate
kas tyägaù kià dhanaà ceñöaà
ko yajïaù kä ca dakñiëä
puàsaù kià svid balaà çréman
bhago läbhaç ca keçava
kä vidyä hréù parä kä çréù
kià sukhaà duùkham eva ca
kaù paëòitaù kaç ca mürkhaù
kaù panthä utpathaç ca kaù
kaù svargo narakaù kaù svit
ko bandhur uta kià gåham
ka äòhyaù ko daridro vä
kåpaëaù kaù ka éçvaraù
etän praçnän mama brühi
viparétäàç ca sat-pate
SYNONYMS
çré-uddhavaù uväca—Çré Uddhava said; yamaù—disciplinary regulations;
kati-vidhaù—how many different types; proktaù—are declared to exist;
niyamaù—regular daily duties; vä—or; ari-karñaëa—O Kåñëa, subduer of the enemy;
kaù—what is; çamaù—mental equilibrium; kaù—what is; damaù—self-control; kåñëa—my
dear Kåñëa; kä—what is; titikñä—tolerance; dhåtiù—steadfastness; prabho—my Lord;
kim—what is; dänam—charity; kim—what is; tapaù—austerity; çauryam—heroism;
kim—what is; satyam—reality; åtam—truth; ucyate—is said; kaù—what is;
tyägaù—renunciation; kim—what is; dhanam—wealth; ca—also; iñöam—desirable;
kaù—what is; yajïaù—sacrifice; kä—what is; ca—also; dakñiëä—religious
remuneration; puàsaù—of a person; kim—what is; svit—indeed; balam—strength;
çré-man—O most fortunate Kåñëa; bhagaù—opulence; läbhaù—profit; ca—also;
keçava—my dear Keçava; kä—what is; vidyä—education; hréù—humility; parä—supreme;
kä—what is; çréù—beauty; kim—what is; sukham—happiness; duùkham—unhappiness;
eva—indeed; ca—also; kaù—who is; paëòitaù—learned; kaù—who is; ca—also;
mürkhaù—a fool; kaù—what is; panthäù—the real path; utpathaù—the false path;
ca—also; kaù—what is; kaù—what is; svargaù—heaven; narakaù—hell; kaù—what is;
svit—indeed; kaù—who is; bandhuù—a friend; uta—and; kim—what is; gåham—home;
kaù—who is; äòhyaù—wealthy; kaù—who is; daridraù—poor; vä—or; kåpaëaù—a miser;
kaù—who is; kaù—who is; éçvaraù—a controller; etän—these; praçnän—subject
matters of inquiry; mama—to me; brühi—please speak; viparétän—the opposite
qualities; ca—also; sat-pate—O Lord of the devotees.
TRANSLATION
Çré Uddhava said: My dear Lord Kåñëa, O chastiser of the enemies, please tell me
how many types of disciplinary regulations and regular daily duties there are.
Also, my Lord, tell me what is mental equilibrium, what is self-control, and
what is the actual meaning of tolerance and steadfastness. What are charity,
austerity and heroism, and how are reality and truth to he described? What is
renunciation, and what is wealth? What is desirable, what is sacrifice, and what
is religious remuneration? My dear Keçava, O most fortunate one, how am I to
understand the strength, opulence and profit of a particular person? What is the
best education, what is actual humility, and what is real beauty? What are
happiness and unhappiness? Who is learned, and who is a fool? What are the true
and the false paths in life, and what are heaven and hell? Who is indeed a true
friend, and what is one’s real home? Who is a rich man, and who is a poor man?
Who is wretched, and who is an actual controller? O Lord of the devotees, kindly
explain these matters to me, along with their opposites.
PURPORT
All of the items mentioned in these five verses are defined in different ways by
different cultures and societies throughout the world. Therefore, Çré Uddhava is
directly approaching the supreme authority, Lord Kåñëa, to obtain the standard
definition for these universal aspects of civilized life.
SB 11.19.33-35
TEXTS 33–35
TEXT
çré-bhagavän uväca
ahiàsä satyam asteyam
asaìgo hrér asaïcayaù
ästikyaà brahmacaryaà ca
maunaà sthairyaà kñamäbhayam
çaucaà japas tapo homaù
çraddhätithyaà mad-arcanam
térthäöanaà parärthehä
tuñöir äcärya-sevanam
ete yamäù sa-niyamä
ubhayor dvädaça småtäù
puàsäm upäsitäs täta
yathä-kämaà duhanti hi
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; ahiàsä—nonviolence;
satyam—truthfulness; asteyam—never coveting or stealing the property of others;
asaìgaù—detachment; hréù—humility; asaïcayaù—being nonpossessive; ästikyam—trust
in the principles of religion; brahmacaryam—celibacy; ca—also; maunam—silence;
sthairyam—steadiness; kñamä—forgiving; abhayam—fearless; çaucam—internal and
external cleanliness; japaù—chanting the holy names of the Lord;
tapaù—austerity; homaù—sacrifice; çraddhä—faith; ätithyam—hospitality;
mat-arcanam—worship of Me; tértha-aöanam—visiting holy places;
para-artha-éha—acting and desiring for the Supreme; tuñöiù—satisfaction;
äcärya-sevanam—serving the spiritual master; ete—these; yamäù—disciplinary
principles; sa-niyamäù—along with secondary regular duties; ubhayoù—of each;
dvädaça—twelve; småtäù—are understood; puàsäm—by human beings; upäsitäù—being
cultivated with devotion; täta—My dear Uddhava; yathä-kämam—according to one’s
desire; duhanti—they supply; hi—indeed.
TRANSLATION
The Supreme Personality of Godhead said: Nonviolence, truthfulness, not coveting
or stealing the property of others, detachment, humility, freedom from
possessiveness, trust in the principles of religion, celibacy, silence,
steadiness, forgiveness and fearlessness are the twelve primary disciplinary
principles. Internal cleanliness, external cleanliness, chanting the holy names
of the Lord, austerity, sacrifice, faith, hospitality, worship of Me, visiting
holy places, acting and desiring only for the supreme interest, satisfaction,
and service to the spiritual master are the twelve elements of regular
prescribed duties. These twenty-four elements bestow all desired benedictions
upon those persons who devotedly cultivate them.
SB 11.19.36-39
TEXTS 36–39
TEXT
çamo man-niñöhatä buddher
dama indriya-saàyamaù
titikñä duùkha-sammarño
jihvopastha-jayo dhåtiù
daëòa-nyäsaù paraà dänaà
käma-tyägas tapaù småtam
svabhäva-vijayaù çauryaà
satyaà ca sama-darçanam
anyac ca sunåtä väëé
kavibhiù parikértitä
karmasv asaìgamaù çaucaà
tyägaù sannyäsa ucyate
dharma iñöaà dhanaà nèëäà
yajïo ’haà bhagavattamaù
dakñiëä jïäna-sandeçaù
präëäyämaù paraà balam
SYNONYMS
çamaù—mental equilibrium; mat—in Me; niñöhatä—steady absorption; buddheù—of the
intelligence; damaù—self-control; indriya—of the senses; saàyamaù—perfect
discipline; titikñä—tolerance; duùkha—unhappiness; sammarñaù—tolerating;
jihvä—the tongue; upastha—and genitals; jayaù—conquering; dhåtiù—steadiness;
daëòa—aggression; nyäsaù—giving up; param—the supreme; dänam—charity; käma—lust;
tyägaù—giving up; tapaù—austerity; småtam—is considered; svabhäva—one’s natural
tendency to enjoy; vijayaù—conquering; çauryam—heroism; satyam—reality; ca—also;
sama-darçanam—seeing the Supreme Lord everywhere; anyat—the next element
(truthfulness); ca—and; su-nåtä—pleasing; väëé—speech; kavibhiù—by the sages;
parikértitä—is declared to be; karmasu—in fruitive activities;
asaìgamaù—detachment; çaucam—cleanliness; tyägaù—renunciation; sannyäsaù—the
sannyäsa order of life; ucyate—is said to be; dharmaù—religiousness;
iñöam—desirable; dhanam—wealth; nèëäm—for human beings; yajïaù—sacrifice; aham—I
am; bhagavat-tamaù—the Supreme Personality of Godhead; dakñiëä—religious
remuneration; jïäna-sandeçaù—the instruction of perfect knowledge;
präëäyämaù—the yogic system of controlling the breath; param—the supreme;
balam—strength.
TRANSLATION
Absorbing the intelligence in Me constitutes mental equilibrium, and complete
discipline of the senses is self-control. Tolerance means patiently enduring
unhappiness, and steadfastness occurs when one conquers the tongue and genitals.
The greatest charity is to give up all aggression toward others, and
renunciation of lust is understood to be real austerity. Real heroism is to
conquer one’s natural tendency to enjoy material life, and reality is seeing the
Supreme Personality of Godhead everywhere. Truthfulness means to speak the truth
in a pleasing way, as declared by great sages. Cleanliness is detachment in
fruitive activities, whereas renunciation is the sannyäsa order of life. The
true desirable wealth for human beings is religiousness, and I, the Supreme
Personality of Godhead, am sacrifice. Religious remuneration is devotion to the
äcärya with the purpose of acquiring spiritual instruction, and the greatest
strength is the präëäyäma system of breath control.
PURPORT
Lord Kåñëa here describes those qualities that are desirable for persons
advancing in human life. Çama, or “mental equilibrium,” means to fix the
intelligence in Lord Kåñëa. Mere peacefulness without Kåñëa consciousness is a
dull and useless state of mind. Dama, or “discipline,” means first to control
one’s own senses. If one wants to discipline one’s children, disciples or
followers without controlling one’s own senses, one becomes a mere
laughingstock. Tolerance means to patiently endure unhappiness, such as that
provoked by the insults or negligence of others. One must also sometimes accept
material inconvenience to carry out the injunctions of scriptures, and that
unhappiness must also be patiently endured. If one is not tolerant of the
insults and abuse of others, nor tolerant of the inconveniences that may arise
from following authorized religious scriptures, it is simply foolishness for him
to make a whimsical show of tolerating extreme heat, cold and pain and so on,
just to impress others. Concerning steadfastness, if one does not control the
tongue and genitals, then any other steadfastness is useless. Real charity means
to renounce all aggression toward others. If one gives money to charitable
causes but at the same time engages in exploitative business enterprises or
abusive political tactics, one’s charity is worth nothing at all. Austerity
means to give up lust and sense gratification and to observe prescribed vows
such as Ekädaçé; it does not mean inventing whimsical methods of torturing the
material body. Real heroism is to conquer one’s lower nature. Certainly everyone
likes to propagate his own fame as a brilliant person, but everyone is also
subject to lust, anger, greed and so forth. Therefore, if one can conquer these
lower characteristics generated from the modes of passion and ignorance, one is
a greater hero than those who merely destroy their political opponents through
intrigue and violence.
One can develop equal vision by giving up jealousy and envy and by recognizing
the existence of the soul within every material body. This attitude pleases the
Supreme Lord, who then reveals Himself, solidifying forever one’s equal vision.
Merely describing things that exist does not constitute the last word in the
perception of reality. One must also see the true spiritual equality of all
living entities and all situations. Truthfulness means that one should speak in
a pleasing way so that there will be a beneficial effect. If one becomes
attached to pointing out the faults of others in the name of truth, then such
faultfinding will not be appreciated by saintly persons. The bona fide spiritual
master speaks the truth in such a way that people can elevate themselves to the
spiritual platform, and one should learn this art of truthfulness. If one is
attached to material things, his body and mind are understood to be always
polluted. Cleanliness therefore means to give up material attachment, not merely
to frequently rinse one’s skin with water. Real renunciation is giving up one’s
false sense of proprietorship over one’s relatives and wife, and not just giving
away material objects, while real wealth is to be religious. Sacrifice is the
Personality of Godhead Himself, because the performer of sacrifice, to be
successful, must absorb his consciousness in the Personality of Godhead and not
in temporary, material rewards that may accrue from sacrifice. Real religious
remuneration means that one should serve saintly persons who can enlighten one
with spiritual knowledge. One may offer remuneration to his spiritual master,
who has enlightened him, by distributing the same knowledge to others, thereby
pleasing the äcärya. Preaching work thus constitutes the highest form of
remuneration. By performing the präëäyäma system of respiratory control, one can
easily subdue the mind, and one who can in this way perfectly control the
restless mind is the most powerful person.
SB 11.19.40-45
TEXTS 40–45
TEXT
bhago ma aiçvaro bhävo
läbho mad-bhaktir uttamaù
vidyätmani bhidä-bädho
jugupsä hrér akarmasu
çrér guëä nairapekñyädyäù
sukhaà duùkha-sukhätyayaù
duùkhaà käma-sukhäpekñä
paëòito bandha-mokña-vit
mürkho dehädy-ahaà-buddhiù
panthä man-nigamaù småtaù
utpathaç citta-vikñepaù
svargaù sattva-guëodayaù
narakas tama-unnäho
bandhur gurur ahaà sakhe
gåhaà çaréraà mänuñyaà
guëäòhyo hy äòhya ucyate
daridro yas tv asantuñöaù
kåpaëo yo ’jitendriyaù
guëeñv asakta-dhér éço
guëa-saìgo viparyayaù
eta uddhava te praçnäù
sarve sädhu nirüpitäù
kià varëitena bahunä
lakñaëaà guëa-doñayoù
guëa-doña-dåçir doño
guëas tübhaya-varjitaù
SYNONYMS
bhagaù—opulence; me—My; aiçvaraù—divine; bhävaù—nature; läbhaù—gain;
mat-bhaktiù—devotional service unto Me; uttamaù—supreme; vidyä—education;
ätmani—in the soul; bhidä—duality; bädhaù—nullifying; jugupsä—disgust;
hréù—modesty; akarmasu—in sinful activities; çréù—beauty; guëäù—good qualities;
nairapekñya—detachment from material things; ädyäù—and so on; sukham—happiness;
duùkha—material unhappiness; sukha—and material happiness; atyayaù—transcending;
duùkham—unhappiness; käma—of lust; sukha—on the happiness; apekñä—meditating;
paëòitaù—a wise man; bandha—from bondage; mokña—liberation; vit—one who knows;
mürkhaù—a fool; deha—with the body; ädi—and so forth (the mind);
aham-buddhiù—one who identifies himself; panthäù—the true path; mat—to Me;
nigamaù—leading; småtaù—is to be understood; utpathaù—the wrong path; citta—of
consciousness; vikñepaù—bewilderment; svargaù—heaven; sattva-guëa—of the mode of
goodness; udayaù—the predominance; narakaù—hell; tamaù—of the mode of ignorance;
unnähaù—the predominance; bandhuù—the real friend; guruù—the spiritual master;
aham—I am; sakhe—My dear friend, Uddhava; gåham—one’s home; çaréram—the body;
mänuñyam—human; guëa—with good qualities; äòhyaù—enriched; hi—indeed; äòhyaù—a
rich person; ucyate—is stated to be; daridraù—a poor person; yaù—one who;
tu—indeed; asantuñöaù—unsatisfied; kåpaëaù—a wretched person; yaù—one who;
ajita—has not conquered; indriyaù—the senses; guëeñu—in material sense
gratification; asakta—not attached; dhéù—whose intelligence; éçaù—a controller;
guëa—to sense gratification; saìgaù—attached; viparyayaù—the opposite, a slave;
ete—these; uddhava—My dear Uddhava; te—your; praçnäù—subjects of inquiry;
sarve—all; sädhu—properly; nirüpitäù—elucidated; kim—what is the value;
varëitena—of describing; bahunä—elaborately; lakñaëam—the characteristics;
guëa—of good qualities; doñayoù—and of bad qualities; guëa-doña—good and bad
qualities; dåçiù—seeing; doñaù—a fault; guëaù—the real good quality; tu—indeed;
ubhaya—from both of them; varjitaù—distinct.
TRANSLATION
Actual opulence is My own nature as the Personality of Godhead, through which I
exhibit the six unlimited opulences. The supreme gain in life is devotional
service to Me, and actual education is nullifying the false perception of
duality within the soul. Real modesty is to be disgusted with improper
activities, and beauty is to possess good qualities such as detachment. Real
happiness is to transcend material happiness and unhappiness, and real misery is
to be implicated in searching for sex pleasure. A wise man is one who knows the
process of freedom from bondage, and a fool is one who identifies with his
material body and mind. The real path in life is that which leads to Me, and the
wrong path is sense gratification, by which consciousness is bewildered. Actual
heaven is the predominance of the mode of goodness, whereas hell is the
predominance of ignorance. I am everyone’s true friend, acting as the spiritual
master of the entire universe, and one’s home is the human body. My dear friend
Uddhava, one who is enriched with good qualities is actually said to be rich,
and one who is unsatisfied in life is actually poor. A wretched person is one
who cannot control his senses, whereas one who is not attached to sense
gratification is a real controller. One who attaches himself to sense
gratification is the opposite, a slave. Thus, Uddhava, I have elucidated all of
the matters about which you inquired. There is no need for a more elaborate
description of these good and bad qualities, since to constantly see good and
bad is itself a bad quality. The best quality is to transcend material good and
evil.
PURPORT
The Supreme Personality of Godhead is naturally full of six opulences, namely
unlimited beauty, wealth, fame, knowledge, strength and renunciation. Therefore
the greatest profit in life is to achieve personal loving service to the Lord,
who is naturally the reservoir of all pleasure. Real education means to give up
the false idea that anything is separate from the Lord, the source of all
potencies. Similarly, one should not falsely consider the individual soul to be
different or separate from the Supreme Soul. Mere bashfulness does not
constitute modesty. One should spontaneously withdraw in disgust from sinful
activities; then one is actually modest or humble. One who is satisfied in Kåñëa
consciousness and thus does not seek material pleasure or suffer material
unhappiness is considered to be actually situated in happiness. The most
wretched person is one addicted to sex pleasure, and a wise man is one who knows
the process of freedom from such material bondage. A fool is one who gives up
his eternal friendship with Lord Kåñëa and instead identifies himself with his
own temporary material body, mind, society, community and family. The real path
in life is not simply a modern interstate highway or, in more simple cultures, a
footpath free of thorns and mud. It is that path that leads to Lord Kåñëa. The
wrong path in life is not simply a road having many thieves or tollbooths; it is
that path that leads one to utter confusion in material sense gratification. A
heavenly situation is that in which the mode of goodness predominates, rather
than that found on the planet of Indra, where passion and ignorance sometimes
disturb the celestial atmosphere. Hell is anywhere the mode of ignorance is
predominant, and not merely the hellish planets, where, according to Lord Çiva,
a pure devotee can think of Kåñëa and remain happy. Our actual friend in life is
the bona fide spiritual master, who saves us from all dangers. Among all gurus,
Lord Kåñëa is Himself the jagat-guru, or spiritual master of the entire
universe. In material life our own material body is our immediate home, rather
than some structure of bricks, cement, stone and wood. A rich man is one who
possesses innumerable good qualities; he is not a neurotic fool with a large
bank account. A poor man is one who is unsatisfied, which is self-explanatory.
One who cannot control his senses is certainly wretched and miserable in life,
whereas one who detaches himself from material life is actually a lord or
controller. In modern times there are remnants of aristocracy in Europe and
other countries, but such so-called lords often display the habits of lower
forms of life. A real lord is one who conquers material existence by rising to
the spiritual platform. A person who is attached to material life will
undoubtedly manifest the opposites of all the good qualities mentioned here, and
he is thus the symbol of going backward in life. The Lord concludes His analysis
by stating that there is no need for further elaboration of these good and bad
qualities. Indeed, the purpose of life is to transcend materially good and bad
qualities and come to the liberated platform of pure Kåñëa consciousness. This
point will be further explained in the following chapter.
Thus end the purports of the humble servants of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda to the Eleventh Canto, Nineteenth Chapter, of the
Çrémad-Bhägavatam, entitled “The Perfection of Spiritual Knowledge.”
SB 11.20: Pure Devotional Service Surpasses Knowledge and Detachment
CHAPTER TWENTY
Pure Devotional Service Surpasses Knowledge and Detachment
SB 11.20 Summary
The processes of karma-yoga, jïäna-yoga and bhakti-yoga are explained in this
chapter, in terms of the presence of different good and bad qualities in
particular candidates.
The Vedic çästras are the words expressing the order of the Supreme Personality
of Godhead. In these Vedic literatures is found an outlook of duality, based on
such concepts as the varëäçrama system, and at the same time the Vedas reject
this dualistic vision. Uddhava, desiring to understand the reason why the
scriptures contain such conflicting ideas, and how these might be reconciled,
inquired from Lord Çré Kåñëa about this matter. In response the Supreme Lord
replied that the Vedas describe the processes of karma-yoga, jïäna-yoga and
bhakti-yoga for facilitating the attainment of liberation. Karma-yoga is
designated for those persons who are not detached and who are full of gross
desires; jïäna-yoga is for those who are detached from the fruits of activity
and have given up material endeavors; and bhakti-yoga is for those persons who
have taken to the principle of yukta-vairägya, appropriate renunciation. As long
as one has not become uninterested in enjoying the fruits of one’s work, or as
long as one’s faith in the topics of discussion of the Supreme Personality of
Godhead on the path of devotional service has not awakened, then one must
continue to fulfill all the prescribed duties of his karma. But neither the
renunciant nor the devotee of the Supreme Lord need carry out ritualistic
duties.
Persons who follow their own duty, who abandon that which is forbidden and who
are free from greed and other unhealthy characteristics attain either monistic
knowledge or else, if they are fortunate, devotion to the Supreme Personality of
Godhead. Such knowledge and devotion can be achieved in the human form of life,
which is therefore a desirable object both for those living in hell and for the
demigods. The human body, even though it awards the whole purpose of existence
in the form of knowledge and devotion, is ephemeral; therefore one who is
discriminating should soberly strive for liberation before death comes. The
human body is like a boat, Çré Gurudeva is the helmsman, and the mercy of the
Supreme Lord is the favorable breeze. If the person who has attained such a rare
boat in the form of the human body does not desire to cross over the ocean of
material existence, he is in fact the killer of the soul. The mind is fickle,
but one should not indifferently allow it to act as it will. Rather, one should
conquer the senses and the vital air and by intelligence endowed with the
qualities of goodness should bring the mind under control.
Until the mind finally becomes stable, one should continue to meditate about the
process of the creation of all material things in sequence from subtle to gross
and of their destruction in reverse sequence of gross to subtle. One who has a
sense of detachment and renunciation can give up false identification with the
body and other sense objects by constantly studying the instructions of his
spiritual master. By the yoga practice of yama, niyama and so forth, by
cultivation of transcendental knowledge and by worship of and meditation upon
the Supreme Personality of Godhead, one can remember the Supersoul.
Virtue, or guëa, means to remain steadfast in the object of one’s particular
platform of qualification. By developing the desire to reject one’s accumulated
material association by pursuing the injunctions of what is good and what is
bad, all of one’s inauspicious material activities become diminished. By
devotional service to the Supreme Personality of Godhead all perfections are
achieved. Anyone who renders service to the Supreme Lord by constant devotional
service will be able to steadily fix his mind upon the Supreme Lord, and thus
all desires for sense gratification sitting within the heart will be destroyed
to the root. When one directly perceives the presence of the Supreme Lord, his
false ego becomes completely eradicated; all of his doubts are shattered, and
heaps of material activities become diminished to nil. For this reason the
devotees of the Supreme Personality of Godhead do not consider knowledge and
renunciation to be the means for achieving the highest benefit. Only in the
heart of a person who is devoid of material desire and disinterested in material
things can devotional service to the Lord arise. The piety and impiety that
result from ritualistic injunctions and prohibitions cannot be applied to the
unalloyed pure devotees of the Supreme Lord.
SB 11.20.1
TEXT 1
TEXT
çré-uddhava uväca
vidhiç ca pratiñedhaç ca
nigamo héçvarasya te
avekñate ’raviëòäkña
guëaà doñaà ca karmaëäm
SYNONYMS
çré-uddhavaù uväca—Çré Uddhava said; vidhiù—positive injunction; ca—also;
pratiñedhaù—prohibitive injunction; ca—and; nigamaù—the Vedic literature;
hi—indeed; éçvarasya—of the Lord; te—of You; avekñate—focuses upon;
araviëòa-akña—O lotus-eyed one; guëam—good or pious qualities; doñam—bad or
sinful qualities; ca—also; karmaëäm—of activities.
TRANSLATION
Çré Uddhava said: My dear lotus-eyed Kåñëa, You are the Supreme Lord, and thus
the Vedic literatures, consisting of positive and negative injunctions,
constitute Your order. Such literatures focus upon the good and bad qualities of
work.
PURPORT
At the end of the previous chapter, Lord Kåñëa stated, guëa-doña-dåçir doño
guëas tübhaya-varjitaù: “Focusing upon material piety and sin is itself a
discrepancy, since actual piety means to transcend both of them.” Çré Uddhava
now pursues this point so that Lord Kåñëa will give a more elaborate explanation
of this difficult subject matter. Çré Uddhava here states that the Vedic
literatures, which constitute the laws of God, deal with piety and sin;
therefore, it must be clarified how one transcends activities recommended in the
Vedas. According to Çréla Viçvanätha Cakravarté Öhäkura, Uddhava suddenly
understood Lord Kåñëa’s purpose in the words He had just spoken, and to induce
the Lord to elaborate upon this interesting point Uddhava outwardly challenged
the Lord’s statement.
SB 11.20.2
TEXT 2
TEXT
varëäçrama-vikalpaà ca
pratilomänulomajam
dravya-deça-vayaù-kälän
svargaà narakam eva ca
SYNONYMS
varëa-äçrama—of the varëäçrama system; vikalpam—the variety of superior and
inferior positions created by piety and sin; ca—and; pratiloma—birth in a mixed
family wherein the father is inferior in social status to the mother;
anuloma-jam—birth in a mixed family in which the father is superior in social
status to the mother; dravya—material objects or possessions; deça—the place;
vayaù—one’s age; kälän—the time; svargam—heaven; narakam—hell; eva—indeed;
ca—also.
TRANSLATION
According to Vedic literature, the superior and inferior varieties found in the
human social system, varëäçrama, are due to pious and sinful modes of family
planning. Thus piety and sin are constant points of reference in the Vedic
analysis of the components of a given situation—namely the material ingredients,
place, age and time. Indeed, the Vedas reveal the existence of material heaven
and hell, which are certainly based on piety and sin.
PURPORT
Pratiloma indicates the combination of a superior woman with an inferior man.
For example, the vaidehaka community consists of those born of a çüdra father
and brähmaëa mother, whereas the sütas are those born from a kñatriya father and
a brähmaëa mother or from a çüdra father and kñatriya mother. Anuloma indicates
those born from a superior father and inferior mother. The mürdhävasikta are
those born of a brähmaëa father and kñatriya mother. Ambañöhas are those born
from a brähmaëa father and vaiçya mother, and they often become medical men.
Karaëa indicates those born of a vaiçya father and çüdra mother or of a kñatriya
father and vaiçya mother. That such mixing of castes is not very much
appreciated in the Vedic culture is demonstrated in the first chapter of
Bhagavad-gétä. Arjuna was very worried that the death of so many kñatriyas on
the battlefield would lead to the mixing of superior women with inferior men,
and on those grounds he objected to fighting. In any case, the entire Vedic
social system is based on distinguishing between piety and sin, and Çré Uddhava
is encouraging the Lord to explain more elaborately His statement that one
should transcend both piety and sin.
SB 11.20.3
TEXT 3
TEXT
guëa-doña-bhidä-dåñöim
antareëa vacas tava
niùçreyasaà kathaà nèëäà
niñedha-vidhi-lakñaëam
SYNONYMS
guëa—piety; doña—sin; bhidä—the difference between; dåñöim—seeing;
antareëa—without; vacaù—words; tava—Your; niùçreyasam—perfection of life,
liberation; katham—how is it possible; nèëäm—for human beings;
niñedha—prohibitions; vidhi—positive injunctions; lakñaëam—characterized by.
TRANSLATION
Without seeing the difference between piety and sin, how can one understand Your
own instructions in the form of Vedic literatures, which order one to act
piously and forbid one to act sinfully? Furthermore, without such authorized
Vedic literatures, which ultimately award liberation, how can human beings
achieve the perfection of life?
PURPORT
If one does not accept the necessity of performing pious activities and avoiding
sinful activities, it becomes very difficult to understand authorized religious
scriptures; and without such scriptures, how can human beings attain salvation?
This is the essence of Çré Uddhava’s question.
SB 11.20.4
TEXT 4
TEXT
pitå-deva-manuñyänäà
vedaç cakñus taveçvara
çreyas tv anupalabdhe ’rthe
sädhya-sädhanayor api
SYNONYMS
pitå—of the forefathers; deva—of the demigods; manuñyäëäm—of the human beings;
vedaù—the Vedic knowledge; cakñuù—is the eye; tava—emanating from You; éçvara—O
Supreme Lord; çreyaù—superior; tu—indeed; anupalabdhe—in that which cannot be
directly perceived; arthe—in the goals of human life, such as sense
gratification, liberation, and attainment of heaven; sädhya-sädhanayoù—both in
the means and the end; api—indeed.
TRANSLATION
My dear Lord, in order to understand those things beyond direct experience—such
as spiritual liberation or attainment of heaven and other material enjoyments
beyond our present capacity—and in general to understand the means and end of
all things, the forefathers, demigods and human beings must consult the Vedic
literatures, which are Your own laws, for these constitute the highest evidence
and revelation.
PURPORT
One might argue that while human beings are certainly prone to ignorance, the
elevated forefathers and demigods are considered to be all-knowing within
universal affairs. If such superior beings would communicate with the earth,
then everyone could bypass Vedic knowledge in achieving his personal desire.
This concept is denied here by the words vedaç cakñuù. Even the demigods and
forefathers have at best an ambiguous conception of supreme liberation, and even
in material affairs they are subject to personal frustration. Although the
demigods are all-powerful in awarding material benedictions to inferior species
such as human beings, they are sometimes thwarted in their personal programs of
sense gratification. A rich businessman, for example, may have no difficulty
paying the insignificant salary of one of his innumerable workers, but the same
wealthy man may be completely frustrated in his dealings with his own family and
friends and may also be defeated in his attempts to expand his fortune by
further investments. Although a rich man appears to be all-powerful to his
subordinate workers, he must personally struggle to fulfill his personal
desires. Similarly, the demigods and forefathers encounter many difficulties in
maintaining and expanding their celestial standard of living. They must
therefore constantly take shelter of superior Vedic knowledge. Even in the
administration of cosmic affairs, they strictly follow the guidelines of the
Vedas, which are the laws of God. If such fabulous entities as demigods must
take shelter of the Vedas, we can just imagine the position of human beings, who
are frustrated at virtually every step of their lives. Every human being should
accept Vedic knowledge as the highest evidence in material and spiritual
affairs. Uddhava points out to the Lord that if one accepts the authority of
Vedic knowledge, it is seemingly impossible to reject the concept of material
piety and sin. Thus Uddhava persists in examining the Lord’s controversial
statement at the end of the last chapter.
SB 11.20.5
TEXT 5
TEXT
guëa-doña-bhidä-dåñöir
nigamät te na hi svataù
nigamenäpavädaç ca
bhidäyä iti ha bhramaù
SYNONYMS
guëa—piety; doña—sin; bhidä—the difference between; dåñöiù—seeing; nigamät—from
Vedic knowledge; te—Your; na—not; hi—indeed; svataù—automatically; nigamena—by
the Vedas; apavädaù—nullification; ca—also; bhidäyäù—of such distinction;
iti—thus; ha—clearly; bhramaù—confusion.
TRANSLATION
My dear Lord, the distinction observed between piety and sin comes from Your own
Vedic knowledge and does not arise by itself. If the same Vedic literature
subsequently nullifies such distinction between piety and sin, there will
certainly be confusion.
PURPORT
In the Bhagavad-gétä (15.15) Lord Kåñëa states, vedaiç ca sarvair aham eva
vedyaù: “By all the Vedas I am to be known. Indeed, I am the compiler of
Vedanta, and I know the Veda as it is.” Vedic knowledge emanates from the
breathing of the Personality of Godhead; therefore, whatever Lord Kåñëa speaks
is Veda, or perfect knowledge. The Vedic literatures are full of descriptions of
piety and sin, but Lord Kåñëa’s statement that one should transcend piety and
sin is also to be understood as Vedic knowledge. Çré Uddhava has understood this
point and therefore requests Lord Kåñëa to clear up an apparent contradiction.
Ultimately, the material world gives the living entities a chance to satisfy
their perverted desires and at the same time gradually achieve the liberation of
going back home, back to Godhead. Thus material piety must be considered a means
and never an absolute end, since the material world itself is not absolute,
being temporary and limited. The Personality of Godhead is Himself the reservoir
of all virtue and goodness. Those persons and activities that please the Lord
are to be considered virtuous, and those that displease Him are to be considered
sinful. There cannot be any other permanent definition of these terms. If one
becomes a mundane moralist, forgetting the Supreme Lord, one’s position is
certainly imperfect, and one will not achieve the ultimate goal of piety, going
back home, back to Godhead. On the other hand, there is great fear among
moralists that if the distinction between piety and sin is minimized, people
will commit many atrocities in the name of God. In the modern world there is no
clear understanding of spiritual authority, and moral men consider any appeal to
transcend morality to be an invitation to fanaticism, anarchy, violence and
corruption. Thus they regard material moral principles as more important than
directly trying to please God. Because this point is controversial, Uddhava is
anxiously requesting the Lord to give a clear explanation.
SB 11.20.6
TEXT 6
TEXT
çré-bhagavän uväca
yogäs trayo mayä proktä
nèëäà çreyo-vidhitsayä
jïänaà karma ca bhaktiç ca
nopäyo ’nyo ’sti kutracit
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; yogäù—processes;
trayaù—three; mayä—by Me; proktäù—described; nèëam—of human beings;
çreyaù—perfection; vidhitsayä—desiring to bestow; jïänam—the path of philosophy;
karma—the path of work; ca—also; bhaktiù—the path of devotion; ca—also; na—no;
upäyaù—means; anyaù—other; asti—exists; kutracit—whatsoever.
TRANSLATION
The Supreme Personality of Godhead said: My dear Uddhava, because I desire that
human beings may achieve perfection, I have presented three paths of
advancement—the path of knowledge, the path of work and the path of devotion.
Besides these three there is absolutely no other means of elevation.
PURPORT
Ultimately, the goal of philosophical speculation, pious regulated work and
devotional service is the same—Kåñëa consciousness. As stated by the Lord in
Bhagavad-gétä (4.11),
ye yathä mäà prapadyante
täàs tathaiva bhajämy aham
mama vartmänuvartante
manuñyäù pärtha sarvaçaù
“All of them—as they surrender unto Me—I reward accordingly. Everyone follows My
path in all respects, O son of Påthä.” Although all authorized processes of
human perfection ultimately lead to Kåñëa consciousness, or love of God, various
performers have specific propensities and qualifications and thus gravitate to
different methods of self-realization. Lord Kåñëa here describes the three
authorized processes together in order to emphasize that their ultimate goal is
one. At the same time, philosophical speculation and regulated pious work can
never be considered equal to pure love of Godhead, as the Lord has elaborately
clarified in the previous chapters. The word trayaù, or “three,” indicates that
despite their ultimate oneness of purpose, the three paths display diversity in
progress and achievement. One cannot achieve the same result by mere speculation
or piety that one achieves by directly surrendering to the Personality of
Godhead, depending completely on His mercy and friendship. The word karma here
indicates work dedicated to the Personality of Godhead. As described in
Bhagavad-gétä (3.9),
yajïärthät karmaëo ’nyatra
loko ’yaà karma-bandhanaù
tad-arthaà karma kaunteya
mukta-saìgaù samäcara
“Work done as a sacrifice for Viñëu has to be performed, otherwise work binds
one to this material world. Therefore, O son of Kunté, perform your prescribed
duties for His satisfaction, and in that way you will always remain unattached
and free from bondage.” In the process of jïäna, one seeks impersonal liberation
by merging into the glaring effulgence of the Personality of Godhead. Such
liberation is considered hellish by the devotees, because by merging one loses
all awareness of the supreme blissful feature of the Lord as Bhagavän, the
supreme person. The performers of karma, or regulated work, seek the three
aspects of human progress other than liberation—namely religiosity, economic
development and sense gratification. The fruitive workers think that by
exhausting each of their innumerable material desires they will gradually come
out of the dark tunnel of material existence into the clear light of spiritual
liberation. This process is very dangerous and uncertain, because not only is
there virtually no limit to material desires, but even a slight flaw in the
process of regulated work constitutes sin and throws one off the path of
progressive life. The devotees directly aim for love of Godhead and are
therefore most pleasing to the Supreme Lord. In any case, all three divisions of
Vedic elevation depend completely on the mercy of Lord Kåñëa. One cannot
progress along any one of these paths without the blessings of the Lord. Other
Vedic processes, such as austerity, charity and so forth, are included within
the three primary divisions described here.
SB 11.20.7
TEXT 7
TEXT
nirviëëänäà jïäna-yogo
nyäsinäm iha karmasu
teñv anirviëëa-cittänäà
karma-yogas tu käminäm
SYNONYMS
nirviëëänäm—for those who are disgusted; jïäna-yogaù—the path of philosophical
speculation; nyäsinäm—for those who are renounced; iha—among these three paths;
karmasu—in ordinary material activities; teñu—in those activities; anirviëëa—not
disgusted; cittänäm—for those who have consciousness; karma-yogaù—the path of
karma-yoga; tu—indeed; käminäm—for those who still desire material happiness.
TRANSLATION
Among these three paths, jïäna-yoga, the path of philosophical speculation, is
recommended for those who are disgusted with material life and are thus detached
from ordinary, fruitive activities. Those who are not disgusted with material
life, having many desires yet to fulfill, should seek perfection through the
path of karma-yoga.
PURPORT
In this verse the Lord reveals the different propensities that lead human beings
to adopt different processes of perfection. Those who are frustrated in the
ordinary material life of society, friendship and love, and who understand that
promotion to heaven simply brings further domestic miseries, take directly to
the path of knowledge. Through authorized philosophical discrimination they
transcend the bonds of material existence. Those who are still desirous of
enjoying material society, friendship and love, and who are excited by the
prospect of going with their relatives to material heavenly planets, cannot take
directly to the path of rigorous philosophical advancement, which requires great
austerity. Such persons are advised to remain in family life and offer the
fruits of their work to the Supreme. In this way, they also can become perfect
and gradually learn detachment from material life.
SB 11.20.8
TEXT 8
TEXT
yadåcchayä mat-kathädau
jäta-çraddhas tu yaù pumän
na nirviëëo näti-sakto
bhakti-yogo ’sya siddhi-daù
SYNONYMS
yadåcchayä—somehow or other by good fortune; mat-kathä-ädau—in the narrations,
songs, philosophy, dramatical performances, etc., that describe My glories;
jäta—awakened; çraddhaù—faith; tu—indeed; yaù—one who; pumän—a person; na—not;
nirviëëaù—disgusted; na—not; ati-saktaù—very attached; bhakti-yogaù—the path of
loving devotion; asya—his; siddhi-daù—will award perfection.
TRANSLATION
If somehow or other by good fortune one develops faith in hearing and chanting
My glories, such a person, being neither very disgusted with nor attached to
material life, should achieve perfection through the path of loving devotion to
Me.
PURPORT
If somehow or other one gets the association of pure devotees of the Lord and
hears from them the transcendental message of Lord Kåñëa, then one has the
chance to become a devotee of the Lord. As mentioned in the previous verse,
those who become disgusted with material life take to impersonal philosophical
speculation and rigorously try to stamp out any trace of personal existence.
Those who are still attached to material sense gratification try to purify
themselves by offering the fruits of their ordinary activities to the Supreme. A
first-class candidate for pure devotional service, on the other hand, is neither
completely disgusted with nor attached to material life. He does not desire to
pursue ordinary material existence any further, because it cannot award real
happiness. Nevertheless, a candidate for devotional service does not give up all
hope for perfecting personal existence. A person who avoids the two extremes of
material attachment and impersonal reaction to material attachment and who
somehow or other gets the association of pure devotees, faithfully hearing their
message, is a good candidate for going back home, back to Godhead, as described
here by the Lord.
SB 11.20.9
TEXT 9
TEXT
tävat karmäëi kurvéta
na nirvidyeta yävatä
mat-kathä-çravaëädau vä
çraddhä yävan na jäyate
SYNONYMS
tävat—up to that time; karmäëi—fruitive activities; kurvéta—one should execute;
na nirvidyeta—is not satiated; yävatä—as long as; mat-kathä—of discourses about
Me; çravaëa-ädau—in the matter of çravaëam, kértanam and so on; vä—or;
çraddhä—faith; yävat—as long as; na—not; jäyate—is awakened.
TRANSLATION
As long as one is not satiated by fruitive activity and has not awakened his
taste for devotional service by çravaëaà kértanaà viñëoù one has to act
according to the regulative principles of the Vedic injunctions.
PURPORT
Unless one has developed firm faith in Lord Kåñëa by association with pure
devotees and is thus engaged full time in the devotional service of the Lord,
one should not neglect ordinary Vedic principles and duties. As stated by the
Lord Himself,
çruti-småté mamaiväjïe
yas te ullaìghya vartate
äjïä-cchedé mama dveñé
mad-bhakto ’pi na vaiñëavaù
“The çruti and småti literatures are to be understood as My injunctions, and one
who violates such codes is to be understood as violating My will and thus
opposing Me. Although such a person may claim to be My devotee, he is not
actually a Vaiñëava.” The Lord here states that if one has not developed firm
faith in the process of chanting and hearing, one must comply with the ordinary
injunctions of Vedic literatures. There are many symptoms by which one can
recognize an advanced devotee of the Lord. In the First Canto of
Çrémad-Bhägavatam (1.2.7) it is stated,
väsudeve bhagavati
bhakti-yogaù prayojitaù
janayaty äçu vairägyaà
jïänaà ca yad ahaitukam
One who is actually engaged in advanced devotional service immediately develops
both clear knowledge of Kåñëa consciousness and detachment from nondevotional
activities. One who is not situated on this platform must comply with the
ordinary injunctions of Vedic literature or risk becoming inimical to the
Supreme Personality of Godhead. On the other hand, one who has developed great
faith in the devotional service of Lord Kåñëa does not hesitate to do anything
that will further the mission of the Lord. As stated in the Eleventh Canto of
Çrémad-Bhägavatam (11.5.41),
devarñi-bhütäpta-nåëäà pitèëäà
na kiìkaro näyam åëé ca räjan
sarvätmanä yaù çaraëaà çaraëyaà
gato mukundaà parihåtya kartam
“Anyone who has taken shelter of the lotus feet of Mukunda, the giver of
liberation, giving up all kinds of obligation, and has taken to the path in all
seriousness, owes neither duties nor obligations to the demigods, sages, general
living entities, family members, humankind or forefathers.”
Çréla Jéva Gosvämé points out in this regard that when a person fully surrenders
to Lord Kåñëa, he takes shelter of the Lord’s promise to liquidate all other
responsibilities and debts of the surrendered soul. The devotee thus becomes
fearless by meditating on the Lord’s promise of protection. Those, however, who
are materially attached are frightened by the prospect of full surrender to the
Supreme Personality of Godhead, thereby revealing their inimical mentality
toward the Lord.
SB 11.20.10
TEXT 10
TEXT
sva-dharma-stho yajan yajïair
anäçéù-käma uddhava
na yäti svarga-narakau
yady anyan na samäcaret
SYNONYMS
sva-dharma—in one’s prescribed duties; sthaù—situated; yajan—worshiping;
yajïaiù—by prescribed sacrifices; anäçéù-kämaù—not desiring fruitive results;
uddhava—My dear Uddhava; na—does not; yäti—go; svarga—to heaven; narakau—or to
hell; yadi—if; anyat—something other than his prescribed duty; na—does not;
samäcaret—perform.
TRANSLATION
My dear Uddhava, a person who is situated in his prescribed duty, properly
worshiping by Vedic sacrifices but not desiring the fruitive result of such
worship, will not go to the heavenly planets; similarly, by not performing
forbidden activities he will not go to hell.
PURPORT
The perfection of karma-yoga is described here. One who does not desire fruitive
rewards for his religious activities does not waste time going to the heavenly
planets for celestial sense gratification. Similarly, one who does not neglect
his prescribed duty or perform forbidden activities will not be bothered by
going to hell for punishment. Thus avoiding material rewards and punishments,
such a desireless person can be promoted to the platform of pure devotional
service to Lord Kåñëa.
SB 11.20.11
TEXT 11
TEXT
asmiû loke vartamänaù
sva-dharma-stho ’naghaù çuciù
jïänaà viçuddham äpnoti
mad-bhaktià vä yadåcchayä
SYNONYMS
asmin—in this; loke—world; vartamänaù—existing; sva-dharma—in one’s prescribed
duty; sthaù—situated; anaghaù—free from sinful activities; çuciù—cleansed of
material contamination; jïänam—knowledge; viçuddham—transcendental;
äpnoti—obtains; mat—to Me; bhaktim—devotional service; vä—or;
yadåcchayä—according to one’s fortune.
TRANSLATION
One who is situated in his prescribed duty, free from sinful activities and
cleansed of material contamination, in this very life obtains transcendental
knowledge or, by fortune, devotional service unto Me.
PURPORT
Asmin loke indicates one’s present duration of life. Before the death of one’s
present body one can obtain transcendental knowledge or, by great fortune, pure
devotional service to the Supreme Lord. The word yadåcchayä indicates that if
one somehow or other gets the association of pure devotees and hears from them
faithfully, one can achieve Kåñëa consciousness, the highest perfection of life.
According to Çréla Viçvanätha Cakravarté Öhäkura, through transcendental
knowledge one obtains liberation, whereas through pure devotional service one
can achieve love of Godhead, in which liberation is automatically included. Both
results are certainly superior to ordinary, fruitive activities, by which one
tries to enjoy much the same things that animals do. If one’s devotional service
is mixed with a tendency toward fruitive activities or mental speculation, then
one may achieve the neutral stage of love of Godhead, whereas those who are
inclined to serve only Lord Kåñëa advance to the higher stages of love of
Godhead in servitude, friendship, parental love and the conjugal relationship.
SB 11.20.12
TEXT 12
TEXT
svargiëo ’py etam icchanti
lokaà nirayiëas tathä
sädhakaà jïäna-bhaktibhyäm
ubhayaà tad-asädhakam
SYNONYMS
svargiëaù—the residents of the heavenly planets; api—even; etam—this;
icchanti—desire; lokam—earth planet; nirayiëaù—the residents of hell; tathä—in
the same way; sädhakam—leading to achievement; jïäna-bhaktibhyäm—of
transcendental knowledge and love of Godhead; ubhayam—both (heaven and hell);
tat—for that perfection; asädhakam—not useful.
TRANSLATION
The residents of both heaven and hell desire human birth on the earth planet
because human life facilitates the achievement of transcendental knowledge and
love of Godhead, whereas neither heavenly nor hellish bodies efficiently provide
such opportunities.
PURPORT
Çréla Jéva Gosvämé points out that in material heaven one becomes absorbed in
extraordinary sense gratification and in hell one is absorbed in suffering. In
both cases there is little impetus to acquire transcendental knowledge or pure
love of Godhead. Excessive suffering or excessive enjoyment are thus impediments
to spiritual advancement.
SB 11.20.13
TEXT 13
TEXT
na naraù svar-gatià käìkñen
närakéà vä vicakñaëaù
nemaà lokaà ca käìkñeta
dehäveçät pramädyati
SYNONYMS
na—never; naraù—a human being; svaù-gatim—promotion to heaven; käìkñet—should
desire; närakém—to hell; vä—or; vicakñaëaù—a learned person; na—nor; imam—this;
lokam—earth planet; ca—also; käìkñeta—one should desire; deha—in the material
body; äveçät—from absorption; pramädyati—one becomes a fool.
TRANSLATION
A human being who is wise should never desire promotion to heavenly planets or
residence in hell. Indeed, a human being should also never desire permanent
residence on the earth, for by such absorption in the material body one becomes
foolishly negligent of one’s actual self-interest.
PURPORT
One who has achieved human life on the earth has an excellent opportunity to
attain spiritual liberation through Kåñëa consciousness, or devotional service
to the Lord. Thus one should not desire promotion to heaven or risk residence in
hell, where excessive enjoyment or punishment deviate one’s mind from
self-realization. On the other hand, one should not think, “The earth is so
nice, I can stay here forever.” One should develop thorough detachment from all
aspects and categories of material existence and go back home, back to Godhead,
where life is eternal and full of bliss and knowledge.
Lord Kåñëa now begins to develop His conclusive proof that actual human progress
lies beyond material piety and sin. The Lord first clarified that there are
basically three methods of human elevation, namely jïäna, karma and bhakti, and
that the goal is transcendental knowledge and ultimately love of Godhead. Now
the Lord explains that promotion to heavenly planets (the final goal of piety)
as well as residence in hell (the result of sinful activities) are both useless
in fulfilling the actual purpose of life. Neither material piety nor sin
establish the eternal living entity in his constitutional position; therefore
something more is required to achieve the actual perfection of life.
SB 11.20.14
TEXT 14
TEXT
etad vidvän purä måtyor
abhaväya ghaöeta saù
apramatta idaà jïätvä
martyam apy artha-siddhi-dam
SYNONYMS
etat—this; vidvän—knowing; purä—before; måtyoù—death; abhaväya—to transcend
material existence; ghaöeta—should act; saù—he; apramattaù—without laziness or
foolishness; idam—this; jïätvä—knowing; martyam—subject to death; api—even
though; artha—of the goal of life; siddhi-dam—giving the perfection.
TRANSLATION
A wise person, knowing that although the material body is subject to death it
can still award the perfection of one’s life, should not foolishly neglect to
take advantage of this opportunity before death arrives.
SB 11.20.15
TEXT 15
TEXT
chidyamänaà yamair etaiù
kåta-néòaà vanaspatim
khagaù sva-ketam utsåjya
kñemaà yäti hy alampaöaù
SYNONYMS
chidyamänam—being cut down; yamaiù—by cruel men, who are like death personified;
etaiù—by these; kåta-néòam—in which he has constructed his nest; vanaspatim—a
tree; khagaù—a bird; sva-ketam—his home; utsåjya—giving up; kñemam—happiness;
yäti—achieves; hi—indeed; alampaöaù—without attachment.
TRANSLATION
Without attachment, a bird gives up the tree in which his nest was constructed
when that tree is cut down by cruel men who are like death personified, and thus
the bird achieves happiness in another place.
PURPORT
Here the example is given of detachment from the bodily concept of life. The
living entity resides within the body just as a bird dwells within a tree. When
thoughtless men cut down the tree, the bird, without lamenting the loss of its
previous nest, does not hesitate to establish its residence in another place.
SB 11.20.16
TEXT 16
TEXT
aho-rätraiç chidyamänaà
buddhväyur bhaya-vepathuù
mukta-saìgaù paraà buddhvä
niréha upaçämyati
SYNONYMS
ahaù—by days; rätraiù—by nights; chidyamänam—being cut down; buddhvä—knowing;
äyuù—the duration of life; bhaya—with fear; vepathuù—trembling;
mukta-saìgaù—free from attachment; param—the Supreme Lord;
buddhvä—understanding; niréhaù—without material desire; upaçämyati—achieves
perfect peace.
TRANSLATION
Knowing that one’s duration of life is being similarly cut down by the passing
of days and nights, one should be shaken by fear. In this way, giving up all
material attachment and desire, one understands the Supreme Lord and achieves
perfect peace.
PURPORT
An intelligent devotee knows that the passing days and nights are exhausting
one’s duration of life, and he therefore gives up his futile attachment to
material sense objects. Instead, he strives to achieve permanent benefit in
life. Just as the detached bird immediately gives up its nest and goes to
another tree, similarly, a devotee knows that there is no permanent opportunity
for residence within the material world. Instead he dedicates his working energy
to achieving eternal residence in the kingdom of God. Transcending the modes of
material nature by attaining Kåñëa’s own spiritual nature, the devotee at last
obtains perfect peace.
SB 11.20.17
TEXT 17
TEXT
nå-deham ädyaà su-labhaà su-durlabhaà
plavaà su-kalpaà guru-karëadhäram
mayänukülena nabhasvateritaà
pumän bhaväbdhià na taret sa ätma-hä
SYNONYMS
nr—human; deham—body; ädyam—the source of all favorable results;
su-labham—effortlessly obtained; su-durlabham—although impossible to obtain even
with great endeavor; plavam—a boat; su-kalpam—extremely well suited for its
purpose; guru—having the spiritual master; karëa-dhäram—as the captain of the
boat; mayä—by Me; anukülena—with favorable; nabhasvatä—winds; éritam—impelled;
pumän—a person; bhava—of material existence; abdhim—the ocean; na—does not;
taret—cross over; saù—he; ätma-hä—the killer of his own soul.
TRANSLATION
The human body, which can award all benefit in life, is automatically obtained
by the laws of nature, although it is a very rare achievement. This human body
can be compared to a perfectly constructed boat having the spiritual master as
the captain and the instructions of the Personality of Godhead as favorable
winds impelling it on its course. Considering all these advantages, a human
being who does not utilize his human life to cross the ocean of material
existence must be considered the killer of his own soul.
PURPORT
The human body, which is obtained after passing through many inferior forms, is
created in such a way that it can award the highest perfection of life. A human
being is supposed to serve the Supreme Personality of Godhead, and the bona fide
spiritual master is the appropriate guide for such service. The causeless mercy
of Lord Kåñëa is compared to favorable winds that help the boat of the body to
ply smoothly on the course back home, back to Godhead. Lord Kåñëa gives His
personal instructions in Vedic literature, speaks through the bona fide
spiritual master, and encourages, warns and protects His sincere devotee from
within the devotee’s heart. Such merciful guidance of the Lord moves a sincere
soul quickly on the path back to Godhead. But one who cannot understand that the
human body is a suitable boat for crossing the ocean of material existence will
see no need to accept a captain in the form of the spiritual master and will not
at all appreciate the favorable winds of the Lord’s mercy. He has no chance of
achieving the goal of human life. Acting against his own self-interest, he
gradually becomes the killer of his own soul.
SB 11.20.18
TEXT 18
TEXT
yadärambheñu nirviëëo
viraktaù saàyatendriyaù
abhyäsenätmano yogé
dhärayed acalaà manaù
SYNONYMS
yadä—when; ärambheñu—in material endeavors; nirviëëaù—hopeless;
viraktaù—detached; saàyata—completely controlling; indriyaù—the senses;
abhyäsena—by practice; ätmanaù—of the soul; yogé—the transcendentalist;
dhärayet—should concentrate; acalam—steady; manaù—the mind.
TRANSLATION
A transcendentalist, having become disgusted and hopeless in all endeavors for
material happiness, completely controls the senses and develops detachment. By
spiritual practice he should then fix the mind on the spiritual platform without
deviation.
PURPORT
The inevitable result of material sense gratification is disappointment and pain
that sears the heart. One becomes gradually hopeless and despondent in material
life; then, receiving good instructions from the Lord or His devotee, one
transforms one’s material disappointment into spiritual success. Actually, Lord
Kåñëa is our only true friend, and this simple understanding can bring one to a
new life of spiritual happiness in the company of the Lord.
SB 11.20.19
TEXT 19
TEXT
dhäryamäëaà mano yarhi
bhrämyad açv anavasthitam
atandrito ’nurodhena
märgeëätma-vaçaà nayet
SYNONYMS
dhäryamäëam—being concentrated on the spiritual platform; manaù—the mind;
yarhi—when; bhrämyat—is deviated; äçu—suddenly; anavasthitam—not situated on the
spiritual platform; atandritaù—carefully; anurodhena—according to the prescribed
regulations; märgeëa—by the process; ätma—of the soul; vaçam—under the control;
nayet—one should bring.
TRANSLATION
Whenever the mind, being concentrated on the spiritual platform, is suddenly
deviated from its spiritual position, one should carefully bring it under the
control of the self by following the prescribed means.
PURPORT
Although one is seriously engaging the mind in Kåñëa consciousness, the mind is
so flickering that it may suddenly be deviated from its spiritual position. One
should then carefully bring the mind back under the control of the self. It is
stated in Bhagavad-gétä that if one is too austere or too sensuous one cannot
control the mind. Sometimes one may bring the mind under control by allowing the
material senses limited satisfaction. For example, although one may eat
austerely, from time to time one may accept a reasonable amount of
mahä-prasädam, opulent foods offered to the temple Deities, so that the mind
will not become disturbed. Similarly, one may occasionally relax with other
transcendentalists through joking, swimming and so forth. But if such activities
are performed excessively, they will lead to a setback in spiritual life. When
the mind desires sinful gratification such as illicit sex or intoxication, one
must simply tolerate the mind’s foolishness and by strenuous effort push on with
Kåñëa consciousness. Then the waves of illusion will soon subside, and the path
of advancement will again open wide.
SB 11.20.20
TEXT 20
TEXT
mano-gatià na visåjej
jita-präëo jitendriyaù
sattva-sampannayä buddhyä
mana ätma-vaçaà nayet
SYNONYMS
manaù—of the mind; gatim—goal; na—not; visåjet—should lose sight of;
jita-präëaù—one who has conquered the breath; jita-indriyaù—who has conquered
his senses; sattva—of the mode of goodness; sampannayä—characterized by
flourishing; buddhyä—by the intelligence; manaù—the mind; ätma-vaçam—under the
control of the self; nayet—one should bring.
TRANSLATION
One should never lose sight of the actual goal of mental activities, but rather,
conquering the life air and senses and utilizing intelligence strengthened by
the mode of goodness, one should bring the mind under the control of the self.
PURPORT
Although the mind may suddenly wander outside the jurisdiction of
self-realization, one must bring the mind back under control by clear
intelligence in the mode of goodness. The best solution is to keep the mind
always busy in the service of Lord Kåñëa so that the mind cannot wander onto the
dangerous path of sense gratification, headed by sex attraction. The material
mind is naturally inclined to accept material objects at every moment. Therefore
unless the mind is seriously brought under control there is no possibility of
becoming steady on the path of spiritual advancement.
SB 11.20.21
TEXT 21
TEXT
eña vai paramo yogo
manasaù saìgrahaù småtaù
hådaya-jïatvam anvicchan
damyasyevärvato muhuù
SYNONYMS
eñaù—this; vai—indeed; paramaù—supreme; yogaù—yoga process; manasaù—of the mind;
saìgrahaù—complete control; småtaù—thus declared; hådaya-jïatvam—the
characteristic of knowing intimately; anvicchan—carefully watching;
damyasya—which is to be subdued; iva—like; arvataù—of a horse; muhuù—always.
TRANSLATION
An expert horseman, desiring to tame a headstrong horse, first lets the horse
have his way for a moment and then, pulling the reins, gradually places the
horse on the desired path. Similarly, the supreme yoga process is that by which
one carefully observes the movements and desires of the mind and gradually
brings them under full control.
PURPORT
Just as an expert rider intimately knows the propensities of an untamed horse
and gradually brings the horse under control, an expert yogé allows the mind to
reveal its materialistic propensities and then controls them through superior
intelligence. A learned transcendentalist withholds and supplies sense objects
so that the mind and senses remain fully controlled, just as the horseman
sometimes pulls sharply on the reins and sometimes allows the horse to run
freely. The rider never forgets his actual goal or destination, and eventually
places the horse on the right path. Similarly, a learned transcendentalist, even
though sometimes allowing the senses to act, never forgets the goal of
self-realization, nor does he allow the senses to engage in sinful activity.
Excessive austerity or restriction may result in great mental disturbance, just
as pulling excessively on the reins of a horse may cause the horse to rear up
against the rider. The path of self-realization depends upon clear intelligence,
and the easiest way to acquire such expertise is surrender to Lord Kåñëa. The
Lord says in Bhagavad-gétä (10.10),
teñäà satata-yuktänäà
bhajatäà préti-pürvakam
dadämi buddhi-yogaà taà
yena mäm upayänti te
One may not be a great scholar or spiritual intellect, but if one is sincerely
engaged in loving service to the Lord without personal envy or personal
motivation the Lord will reveal from within the heart the methodology required
to control the mind. Expertly riding the waves of mental desire, a Kåñëa
conscious person does not fall from the saddle, and he eventually rides all the
way back home, back to Godhead.
SB 11.20.22
TEXT 22
TEXT
säìkhyena sarva-bhävänäà
pratilomänulomataù
bhaväpyayäv anudhyäyen
mano yävat prasédati
SYNONYMS
säìkhyena—by analytic study; sarva—of all; bhävänäm—material elements (cosmic,
earthly and atomic); pratiloma—by regressive function; anulomataù—by progressive
function; bhava—creation; apyayau—annihilation; anudhyäyet—should constantly
observe; manaù—the mind; yävat—until; prasédati—is spiritually satisfied.
TRANSLATION
Until one’s mind is fixed in spiritual satisfaction, one should analytically
study the temporary nature of all material objects, whether cosmic, earthly or
atomic. One should constantly observe the process of creation through the
natural progressive function and the process of annihilation through the
regressive function.
PURPORT
There is a saying that whatever goes up must come down. Similarly, Lord Kåñëa
states in the Bhagavad-gétä (2.27),
jätasya hi dhruvo måtyur
dhruvaà janma måtasya ca
tasmäd aparihärye ’rthe
na tvaà çocitum arhasi
“For one who has taken his birth, death is certain; and for one who is dead,
birth is certain. Therefore, in the unavoidable discharge of your duty, you
should not lament.” Mano yävat prasédati: Until one has established one’s
consciousness on the liberated platform of perfect knowledge, one must
constantly ward off the attacks of illusion through rigid analytic observation
of material nature. The material mind may be attracted to sex; therefore by
spiritual intelligence one should scrutinize the temporary nature of one’s own
body and the body that has artificially become the object of one’s material
lust. One may apply this rigid analysis to all material bodies, from the
fantastic cosmic body of Lord Brahmä down to that of the most insignificant
germ. As previously stated by Lord Kåñëa, one who is advanced in Kåñëa
consciousness spontaneously avoids sense gratification and is constantly drawn
by spiritual love into his relationship with Lord Kåñëa. One who has not
achieved the platform of spontaneous Kåñëa consciousness must remain constantly
vigilant so as not to be grossly cheated by the material energy of the Lord. One
who tries to exploit the material energy ruins his spiritual life and
experiences varieties of misery.
SB 11.20.23
TEXT 23
TEXT
nirviëëasya viraktasya
puruñasyokta-vedinaù
manas tyajati daurätmyaà
cintitasyänucintayä
SYNONYMS
nirviëëasya—of one who is disgusted with the illusory nature of the material
world; viraktasya—and who is therefore detached; puruñasya—of such a person;
ukta-vedinaù—who is guided by the instructions of his spiritual master;
manaù—the mind; tyajati—gives up; daurätmyam—the false identification with the
material body and mind; cintitasya—of that which is contemplated; anucintayä—by
constant analysis.
TRANSLATION
When a person is disgusted with the temporary, illusory nature of this world and
is thus detached from it, his mind, guided by the instructions of his spiritual
master, considers again and again the nature of this world and eventually gives
up the false identification with matter.
PURPORT
Although it is difficult to control the mind, by constant practice the mind can
be spiritualized in Kåñëa consciousness. A sincere disciple constantly remembers
the instructions of his spiritual master and thereby faces again and again the
stark truth that the material world is not the ultimate reality. By detachment
and perseverence the mind gradually gives up its propensity toward sense
gratification; thus illusion loses its grip on a sincere Kåñëa conscious
devotee. Gradually the purified mind completely gives up the false
identification with this world and transfers its attention to the spiritual
platform. Then one is considered to be perfect in the yoga system.
SB 11.20.24
TEXT 24
TEXT
yamädibhir yoga-pathair
änvékñikyä ca vidyayä
mamärcopäsanäbhir vä
nänyair yogyaà smaren manaù
SYNONYMS
yama-ädibhiù—by disciplinary regulations, etc.; yoga-pathaiù—by the procedures
of the yoga system; änvékñikyä—by logical analysis; ca—also; vidyayä—by
spiritual knowledge; mama—My; arcä—worship; upäñanäbhiù—by adoration, etc.;
vä—or; na—never; anyaiù—by other (means); yogyam—the Supreme Personality of
Godhead, the object of meditation; smaret—one should focus on; manaù—the mind.
TRANSLATION
Through the various disciplinary regulations and the purificatory procedures of
the yoga system, through logic and spiritual education or through worship and
adoration of Me, one should constantly engage his mind in remembering the
Personality of Godhead, the goal of yoga. No other means should be employed for
this purpose.
PURPORT
The word vä is significant in this verse, for it indicates that one engaged in
the worship and adoration of the Personality of Godhead need not trouble himself
with the disciplinary, regulatory and purificatory procedures of yoga, nor with
the grueling intricacies of Vedic studies and logic. Yogyam, or the most
appropriate object of meditation, is the Supreme Personality of Godhead, as
confirmed throughout Vedic literature. One who directly takes to the worship of
the Lord should not employ other methods, for full dependence on the Lord is in
itself the supreme process of perfection.
SB 11.20.25
TEXT 25
TEXT
yadi kuryät pramädena
yogé karma vigarhitam
yogenaiva dahed aàho
nänyat tatra kadäcana
SYNONYMS
yadi—if; kuryät—should perform; pramädena—due to negligence; yogé—the yogé;
karma—an activity; vigarhitam—abominable; yogena—by the yoga process; eva—only;
dahet—he should burn up; aàhaù—that sin; na—no; anyat—other means; tatra—in this
matter; kadäcana—at any time (should be employed).
TRANSLATION
If, because of momentary inattention, a yogi accidentally commits an abominable
activity, then by the very practice of yoga he should burn to ashes the sinful
reaction, without at any time employing any other procedure.
PURPORT
The word yogena here indicates jïänena yogena and bhaktyä yogena, since these
two transcendental systems have the power to burn sinful reactions to ashes. It
should be clearly understood that the word aàhas, or “sin,” here refers to an
accidental falldown against one’s desire. Premeditated exploitation of the mercy
of the Lord can never be excused.
Significantly, the Lord forbids any extraneous purificatory rites, since the
transcendental yoga systems are themselves the most purifying processes,
especially bhakti-yoga. If one gives up one’s regular prescribed duties to
perform a special ritual or penance, trying to purify a sinful reaction, then
one will be guilty of the additional fault of giving up one’s prescribed duties.
One should pick oneself up from an accidental falldown and go on vigorously with
one’s prescribed duties in life without being unnecessarily discouraged. One
should certainly lament and feel ashamed, or there will be no purification.
However, if one becomes overly depressed at an accidental falldown one will not
have the enthusiasm to go on to perfection. Lord Kåñëa also states in the
Bhagavad-gétä (9.30),
api cet su-duräcäro
bhajate mäm ananya-bhäk
sädhur eva sa mantavyaù
samyag vyavasito hi saù
“Even if one commits the most abominable actions, if he is engaged in devotional
service, he is to be considered saintly because he is properly situated.” The
most important point is that one should be properly engaged in the devotional
service of the Lord, for then the Lord will excuse and purify an accidental
falldown. One should, however, be most cautious to avoid such an unhappy event.
SB 11.20.26
TEXT 26
TEXT
sve sve ’dhikäre yä niñöhä
sa guëaù parikértitaù
karmaëäà jäty-açuddhänäm
anena niyamaù kåtaù
guëa-doña-vidhänena
saìgänäà tyäjanecchayä
SYNONYMS
sve sve—each in his own; adhikäre—position; yä—which; niñöhä—steady practice;
saù—this; guëaù—piety; parikértitaù—is thoroughly declared; karmaëäm—of fruitive
activities; jäti—by nature; açuddhänäm—impure; anena—by this;
niyamaù—disciplinary control; kåtaù—is established; guëa—of piety; doña—of sin;
vidhänena—by the rule; saìgänäm—of association with different types of sense
gratification; tyäjana—of renunciation; icchayä—by the desire.
TRANSLATION
It is firmly declared that the steady adherence of transcendentalists to their
respective spiritual positions constitutes real piety and that sin occurs when a
transcendentalist neglects his prescribed duty. One who adopts this standard of
piety and sin, sincerely desiring to give up all past association with sense
gratification, is able to subdue materialistic activities, which are by nature
impure.
PURPORT
Lord Kåñëa here explains more clearly that those persons directly engaged in
self-realization either through jïäna-yoga or bhakti-yoga need not give up their
regular duties and perform special penances to atone for an accidental falldown.
The actual purpose of Vedic literature is to direct one back home, back to
Godhead, and not to encourage material sense gratification. Although the Vedas
recommend innumerable rituals for promotion to heavenly planets and enjoyment of
all varieties of material opulence, such materialistic rewards are meant only to
engage materialistic people, who otherwise would become demoniac. To purify an
accidental falldown, one who is engaged in transcendental realization need not
adopt any procedure beyond his own spiritual practice. The words saìgänäà
tyäjanecchayä indicate that one should not practice Kåñëa consciousness or
self-realization superficially or casually; rather, one should sincerely and
earnestly desire freedom from one’s past sinful life. Similarly, the words yä
niñöhä indicate that one must constantly practice Kåñëa consciousness. Thus,
essential piety is to give up material sense gratification and engage in the
loving service of the Lord. One who engages his senses, mind and intelligence
twenty-four hours a day in the Lord’s service is the most pious person, and the
Lord personally protects such a surrendered soul.
SB 11.20.27-28
TEXTS 27–28
TEXT
jäta-çraddho mat-kathäsu
nirviëëaù sarva-karmasu
veda duùkhätmakän kämän
parityäge ’py anéçvaraù
tato bhajeta mäà prétaù
çraddhälur dåòha-niçcayaù
juñamäëaç ca tän kämän
duùkhodarkäàç ca garhayan
SYNONYMS
jäta—one who has awakened; çraddhaù—faith; mat-kathäsu—in the descriptions of My
glories; nirviëëaù—disgusted; sarva—with all; karmasu—activities; veda—he knows;
duùkha—misery; ätmakän—constituted of; kämän—all types of sense gratification;
parityäge—in the process of renouncing; api—although; anéçvaraù—unable;
tataù—due to such faith; bhajeta—he should worship; mäm—Me; prétaù—remaining
happy; çraddhäluù—being faithful; dåòha—resolute; niçcayaù—conviction;
juñamäëaù—engaging in; ca—also; tän—that; kämän—sense gratification;
duùkha—misery; udarkän—leading to; ca—also; garhayan—repenting of.
TRANSLATION
Having awakened faith in the narrations of My glories, being disgusted with all
material activities, knowing that all sense gratification leads to misery, but
still being unable to renounce all sense enjoyment, My devotee should remain
happy and worship Me with great faith and conviction. Even though he is
sometimes engaged in sense enjoyment, My devotee knows that all sense
gratification leads to a miserable result, and he sincerely repents such
activities.
PURPORT
The beginning stage of pure devotional service is described here by the Lord. A
sincere devotee has practically seen that all material activities lead only to
sense gratification and all sense gratification leads only to misery. Thus a
devotee’s sincere desire is to engage twenty-four hours a day in the loving
service of Lord Kåñëa without any personal motivation. The devotee sincerely
desires to be established in his constitutional position as the Lord’s eternal
servitor, and he prays to the Lord to elevate him to this exalted position. The
word anéçvara indicates that because of one’s past sinful activities and bad
habits one may not immediately be able to completely extinguish the enjoying
spirit. The Lord here encourages such a devotee not to be overly depressed or
morose but to remain enthusiastic and to go on with his loving service. The word
nirviëëa indicates that a sincere devotee, although somewhat entangled in the
remnants of sense gratification, is completely disgusted with material life and
under no circumstances willingly commits sinful activities. In fact, he avoids
every kind of materialistic activity. The word kämän basically refers to sex
attraction and its by-products in the form of children, home and so forth.
Within the material world, the sex impulse is so strong that even a sincere
candidate in the loving service of the Lord may sometimes be disturbed by sex
attraction or by lingering sentiments for wife and children. A pure devotee
certainly feels spiritual affection for all living entities, including the
so-called wife and children, but he knows that material bodily attraction leads
to no good, for it simply entangles one and one’s so-called relatives in a
miserable chain reaction of fruitive activities. The word dåòha-niçcaya
(“steadfast conviction”) indicates that in any circumstance a devotee is
completely determined to go on with his prescribed duties for Kåñëa. Thus he
thinks, “By my previous shameful life my heart is polluted with many illusory
attachments. Personally I have no power to stop them. Only Lord Kåñëa within my
heart can remove such inauspicious contamination. But whether the Lord removes
such attachments immediately or lets me go on being afflicted by them, I will
never give up my devotional service to Him. Even if the Lord places millions of
obstacles in my path, and even if because of my offenses I go to hell, I will
never for a moment stop serving Lord Kåñëa. I am not interested in mental
speculation and fruitive activities; even if Lord Brahmä personally comes before
me offering such engagements, I will not be even slightly interested. Although I
am attached to material things I can see very clearly that they lead to no good
because they simply give me trouble and disturb my devotional service to the
Lord. Therefore, I sincerely repent my foolish attachments to so many material
things, and I am patiently awaiting Lord Kåñëa’s mercy.”
The word préta indicates that a devotee feels exactly like the son or subject of
the Supreme Personality of Godhead and is very attached to his relationship with
the Lord. Therefore, although sincerely lamenting occasional lapses into sense
enjoyment, he never gives up his enthusiasm to serve Lord Kåñëa. If a devotee
becomes too morose or discouraged in devotional service, he may drift into an
impersonal consciousness or give up his devotional service to the Lord.
Therefore, the Lord here advises that although one should sincerely repent, he
should not become chronically depressed. One should understand that because of
his past sins he must occasionally suffer disturbances from the material mind
and senses, but one should not therefore become a devotee of detachment, as do
the speculative philosophers. Although one may desire detachment to purify one’s
devotional service to the Lord, if one becomes more concerned with renunciation
than with acting for the pleasure of Lord Kåñëa, he is misunderstanding the
position of loving devotional service. Faith in Lord Kåñëa is so powerful that
in due course of time it will automatically award detachment and perfect
knowledge. If one gives up Lord Kåñëa as the central object of one’s worship and
concentrates more on knowledge and detachment, one will become deviated from
one’s progress in going back home, back to Godhead. A sincere devotee of the
Lord must be sincerely convinced that simply by the strength of devotional
service and the mercy of Lord Kåñëa he will achieve everything auspicious in
life. One must believe that Lord Kåñëa is all-merciful and that He is the only
real goal of one’s life. Such determined faith combined with a sincere desire to
give up sense enjoyment will carry one past the obstacles of this world.
The words jäta-çraddhaù mat-kathäsu are most significant here. By faithful
hearing of the mercy and glories of the Lord one will gradually be freed from
all material desire and clearly see at every moment the utter frustration of
sense gratification. Chanting the glories of the Lord with firm faith and
conviction is a tremendously powerful spiritual process that enables one to give
up all material association.
There is actually nothing inauspicious in the devotional service of the Lord.
Occasional difficulties experienced by a devotee are due to his previous
material activities. On the other hand, the endeavor for sense gratification is
completely inauspicious. Thus sense gratification and devotional service are
directly opposed to each other. In all circumstances one should therefore remain
the Lord’s sincere servant, always believing in His mercy. Then one will
certainly go back home, back to Godhead.
SB 11.20.29
TEXT 29
TEXT
proktena bhakti-yogena
bhajato mäsakån muneù
kämä hådayyä naçyanti
sarve mayi hådi sthite
SYNONYMS
proktena—which has been described; bhakti-yogena—by devotional service;
bhajataù—who is worshiping; mä—Me; asakåt—constantly; muneù—of the sage;
kämäù—material desires; hådayyäù—in the heart; naçyanti—are destroyed; sarve—all
of them; mayi—in Me; hådi—when the heart; sthite—is firmly situated.
TRANSLATION
When an intelligent person engages constantly in worshiping Me through loving
devotional service as described by Me, his heart becomes firmly situated in Me.
Thus all material desires within the heart are destroyed.
PURPORT
The material senses are engaged in gratifying the concoctions of the mind,
causing many types of material desires to become prominent, one after another.
One who constantly engages in the devotional service of the Lord by hearing and
chanting the Lord’s transcendental glories with firm faith gets relief from the
harassment of material desires. By serving the Lord one becomes strengthened in
the conviction that Çré Kåñëa is the only actual enjoyer and all others are
meant to share the Lord’s pleasure through devotional service. A devotee of the
Lord situates Çré Kåñëa on a beautiful throne within his heart and there offers
the Lord constant service. Just as the rising sun gradually eliminates all trace
of darkness, the Lord’s presence within the heart causes all material desires
there to weaken and eventually disappear. The words mayi hådi sthite (“when the
heart is situated in Me”) indicate that an advanced devotee sees Lord Kåñëa not
only within his own heart but within the hearts of all living creatures. Thus a
sincere devotee who chants and hears the glories of Çré Kåñëa should not be
discouraged by the remnants of material desires within the heart. He should
faithfully wait for the devotional process to naturally purify the heart of all
contamination.
SB 11.20.30
TEXT 30
TEXT
bhidyate hådaya-granthiç
chidyante sarva-saàçayäù
kñéyante cäsya karmäëi
mayi dåñöe ’khilätmani
SYNONYMS
bhidyate—pierced; hådaya—heart; granthiù—knots; chidyante—cut to pieces;
sarva—all; saàçayäù—misgivings; kñéyante—terminated; ca—and; asya—his;
karmaëi—chain of fruitive actions; mayi—when I; dåñöe—am seen; akhila-ätmani—as
the Supreme Personality of Godhead.
TRANSLATION
The knot in the heart is pierced, all misgivings are cut to pieces and the chain
of fruitive actions is terminated when I am seen as the Supreme Personality of
Godhead.
PURPORT
Hådaya-granthi indicates that one’s heart is bound to illusion by false
identification with the material body. One thus becomes absorbed in material sex
pleasure, dreaming of innumerable combinations of male and female bodies. A
person intoxicated by sex attraction cannot understand that the Supreme
Personality of Godhead is the reservoir of all pleasure and the supreme enjoyer.
When a devotee achieves steadiness in devotional service, feeling transcendental
pleasure at every moment in the execution of his loving service to the Lord, the
knot of false identification is pierced and all his misgivings are cut to
pieces. In illusion we imagine that the living entity cannot be fully satisfied
without material sense gratification and speculative doubting of the Absolute
Truth. Materialistic persons consider sense enjoyment and speculative doubting
to be essential for civilized life. A pure devotee, however, realizes that Lord
Kåñëa is an unlimited ocean of happiness and the personification of all
knowledge. This realization of Lord Kåñëa completely eradicates the twin
tendencies of sense gratification and mental speculation. Thus the chain of
fruitive activities, or karma, automatically collapses, just as a fire collapses
and goes out when its fuel is removed.
Advanced devotional service automatically awards one liberation from material
bondage, as confirmed by Lord Kapila: jarayaty äçu yä koçaà nigérëam analo
yathä. “Bhakti, devotional service, dissolves the subtle body of the living
entity without separate effort, just as fire in the stomach digests all that we
eat.” (Bhäg. 3.25.33) Çréla Prabhupäda states in his purport to this verse, “A
devotee does not have to try separately to attain liberation. That very service
to the Supreme Personality of Godhead is the process of liberation, because to
engage oneself in the service of the Lord is to liberate oneself from material
entanglement. Çré Bilvamaìgala Öhäkura explained this position very nicely. He
said, ‘If I have unflinching devotion unto the lotus feet of the Supreme Lord,
then mukti, or liberation, serves me as my maidservant. Mukti the maidservant is
always ready to do whatever I ask.’ For a devotee, liberation is no problem at
all. Liberation takes place without separate endeavor.”
SB 11.20.31
TEXT 31
TEXT
tasmän mad-bhakti-yuktasya
yogino vai mad-ätmanaù
na jïänaà na ca vairägyaà
präyaù çreyo bhaved iha
SYNONYMS
tasmät—therefore; mat-bhakti-yuktasya—of one who is engaged in My loving
service; yoginaù—of a devotee; vai—certainly; mat-ätmanaù—whose mind is fixed in
Me; na—not; jïänam—the cultivation of knowledge; na—nor; ca—also; vairägyam—the
cultivation of renunciation; präyaù—generally; çreyaù—the means of achieving
perfection; bhavet—may be; iha—in this world.
TRANSLATION
Therefore, for a devotee engaged in My loving service, with mind fixed on Me,
the cultivation of knowledge and renunciation is generally not the means of
achieving the highest perfection within this world.
PURPORT
A surrendered devotee of Lord Kåñëa does not seek perfection through the
cultivation of knowledge and renunciation outside the loving service of the
Lord. Devotional service to Lord Kåñëa, being itself the supreme transcendental
process, never depends upon the secondary methods involving the cultivation of
knowledge and renunciation. By chanting and hearing the glories of the
Personality of Godhead a devotee automatically realizes all knowledge, and as
the devotee’s attachment to the Lord increases, he automatically gives up
attachment for the inferior material nature. The Lord has explicitly declared in
the previous verses that a devotee should not try to solve his lingering
problems by means other than devotional service. Although a sincere devotee has
surrendered heart and soul in loving service to the Lord, there may be lingering
material attachments that prevent the devotee from perfectly realizing
transcendental knowledge. Devotional service, however, will automatically
eradicate such lingering attachments in due course of time. If the devotee tries
to purify himself through cultivation of knowledge and renunciation, which fall
outside the scope of devotional service, there is danger of his being deviated
from the Lord’s lotus feet and falling down completely from the transcendental
path. One who endeavors for purification outside the loving service of the Lord
has not actually understood the transcendental potency of bhakti-yoga and does
not appreciate the extent of Lord Kåñëa’s mercy.
Within this world one’s heart is bound by sex attraction, which disturbs one’s
meditation on the lotus feet of Lord Kåñëa. Intoxicated by contact with women,
the conditioned soul becomes artificially proud and forgets his loving servitude
to the Lord. Through determined cultivation of knowledge and detachment, a
conditioned soul may try to purify himself without the mercy of Lord Kåñëa, but
such false pride is to be given up, just as one must give up the false pride of
material attraction. When pure devotional service to the Lord is available to a
conditioned soul, attraction to other processes is certainly a deviation in his
devotional career. Material desire stubbornly residing within the heart can be
vanquished by taking full shelter of the Supreme Personality of Godhead. Without
false confidence in one’s own cultivation of knowledge and renunciation, one
should depend fully on the mercy of Lord Kåñëa and at the same time strictly
follow the rules and regulations of bhakti-yoga, as instructed by the Lord
Himself.
SB 11.20.32-33
TEXTS 32–33
TEXT
yat karmabhir yat tapasä
jïäna-vairägyataç ca yat
yogena däna-dharmeëa
çreyobhir itarair api
sarvaà mad-bhakti-yogena
mad-bhakto labhate ’ïjasä
svargäpavargaà mad-dhäma
kathaïcid yadi väïchati
SYNONYMS
yat—that which is obtained; karmabhiù—by fruitive activities; yat—that which;
tapasä—by penance; jïäna—by cultivation of knowledge; vairägyataù—by detachment;
ca—also; yat—that which is achieved; yogena—by the mystic yoga system; däna—by
charity; dharmeëa—by religious duties; çreyobhiù—by processes for making life
auspicious; itaraiù—by others; api—indeed; sarvam—all; mat-bhakti-yogena—by
loving service unto Me; mat-bhaktaù—My devotee; labhate—achieves; aïjasä—easily;
svarga—promotion to heaven; apavargam—liberation from all misery;
mat-dhäma—residence in My abode; kathaïcit—somehow or other; yadi—if;
vaïchati—he desires.
TRANSLATION
Everything that can be achieved by fruitive activities, penance, knowledge,
detachment, mystic yoga, charity, religious duties and all other means of
perfecting life is easily achieved by My devotee through loving service unto Me.
If somehow or other My devotee desires promotion to heaven, liberation, or
residence in My abode, he easily achieves such benedictions.
PURPORT
Lord Kåñëa here reveals the transcendental glories of devotional service to the
Lord. Although pure devotees are desireless, desiring only the Lord’s service,
sometimes a great devotee may desire the Lord’s benediction to facilitate his
loving service. In the Sixth Canto of the Bhägavatam we find that Çré Citraketu,
a great devotee of the Lord, desired promotion to heaven so that accompanied by
the most attractive ladies of the Vidyädhara planet he could beautifully chant
the glories of the Lord. Similarly, Çré Çukadeva Gosvämé, the great narrator of
Çrémad-Bhägavatam, desiring to avoid entanglement in the illusory potency of the
Lord, would not come out of his mother’s womb. In other words, Çukadeva Gosvämé
desired apavargam, or liberation from mäyä, so that his devotional service would
not be disturbed. Lord Kåñëa personally sent the illusory energy far away so
that Çukadeva Gosvämé would come out of his mother’s womb. Because of intense
loving desire to serve the lotus feet of the Lord, a devotee may also desire
promotion to the spiritual world.
According to Çréla Viçvanätha Cakravarté Öhäkura, a devotee, having given up the
independent cultivation of knowledge and detachment, may have firm faith in the
devotional service of the Lord and yet remain slightly attached to the fruits of
such activities. By expert fruitive activities one gains residence in material
heaven, and by cultivation of detachment one is relieved of all bodily distress.
If Lord Kåñëa detects within a devotee’s heart the desire for such benedictions,
the Lord can easily award them to His devotee.
The word itaraiù in this verse indicates visiting holy places, accepting
religious vows and so forth. Several auspicious processes of elevation are
mentioned in the verse preceding this, but all the auspicious results of these
processes are easily achieved by loving service to the Lord. Thus all devotees
of the Lord, in whatever stage of advancement, should dedicate their energy
exclusively to the Lord’s service, as affirmed in the Second Canto of
Çrémad-Bhägavatam by Çré Çukadeva Gosvämé:
akämaù sarva-kämo vä
mokña-käma udära-dhéù
tévreëa bhakti-yogena
yajeta puruñaà param
“A person who has broader intelligence, whether he be full of all material
desire, without any material desire or desiring liberation, must by all means
worship the supreme whole, the Personality of Godhead.” (Bhäg. 2.3.10)
SB 11.20.34
TEXT 34
TEXT
na kiïcit sädhavo dhérä
bhaktä hy ekäntino mama
väïchanty api mayä dattaà
kaivalyam apunar-bhavam
SYNONYMS
na—never; kiïcit—anything; sädhavaù—saintly persons; dhéräù—with deep
intelligence; bhaktäù—devotees; hi—certainly; ekäntinaù—completely dedicated;
mama—unto Me; väïchanti—desire; api—indeed; mayä—by Me; dattam—given;
kaivalyam—liberation; apunaù-bhavam—freedom from birth and death.
TRANSLATION
Because My devotees possess saintly behavior and deep intelligence, they
completely dedicate themselves to Me and do not desire anything besides Me.
Indeed, even if I offer them liberation from birth and death, they do not accept
it.
PURPORT
The words ekäntino mama indicate that the pure devotees of the Lord, being
saintly and most intelligent, dedicate themselves exclusively to the devotional
service of the Personality of Godhead. Even when the Lord offers them personal
liberation from birth and death, the devotees will not accept it. A pure devotee
automatically gains an eternal life of bliss and knowledge in the Lord’s
personal abode and thus considers mere liberation without the loving service of
the Lord to be most abominable. One who chants Lord Kåñëa’s holy name or
superficially serves the Lord with the motive of achieving impersonal liberation
or material sense gratification cannot be considered a transcendental devotee of
the Lord. As long as one desires mundane religiosity, economic development,
sense gratification or liberation, one cannot achieve the platform of samädhi,
or perfect self-realization. Every living entity is actually the eternal servant
of Lord Kåñëa and is constitutionally meant to engage in the loving service of
the Lord without personal desire. This pure and supreme status of life is
described in this verse by the Lord Himself.
SB 11.20.35
TEXT 35
TEXT
nairapekñyaà paraà prähur
niùçreyasam analpakam
tasmän niräçiño bhaktir
nirapekñasya me bhavet
SYNONYMS
nairapekñyam—not desiring anything except devotional service; param—the best;
prähuù—it is said; niùçreyasam—highest stage of liberation; analpakam—great;
tasmät—therefore; niräçiñaù—of one who does not seek personal rewards;
bhaktiù—loving devotional service; nirapekñasya—of one who only sees Me; me—unto
Me; bhavet—may arise.
TRANSLATION
It is said that complete detachment is the highest stage of freedom. Therefore,
one who has no personal desire and does not pursue personal rewards can achieve
loving devotional service unto Me.
PURPORT
As stated in Çrémad-Bhägavatam (2.3.10),
akämaù sarva-kämo vä
mokña-käma udära-dhéù
tévreëa bhakti-yogena
yajeta puruñaà param
“A person who has broader intelligence, whether he be full of all material
desire, without any material desire or desiring liberation, must by all means
worship the supreme whole, the Personality of Godhead.” In this statement by
Çukadeva Gosvämé, the words tévreëa bhakti-yogena are very significant. Çréla
Prabhupäda remarks in this regard, “As the unmixed sun ray is very forceful and
is therefore called tévra, similarly, unmixed bhakti-yoga of hearing, chanting,
etc., may be performed by one and all regardless of inner motive.” Undoubtedly,
in this age of Kali people are generally very fallen and polluted by material
lust, greed, anger, lamentation and so forth. In this age most people are
sarva-käma, or full of material desires. Still we must understand that simply by
taking shelter of Lord Kåñëa we will achieve everything in life. The living
entity should not engage in any process except the loving service of the Lord.
One must accept that Lord Kåñëa is the reservoir of all pleasure and that only
Lord Kåñëa within our heart can fulfill our real desire. This simple faith that
one will achieve everything by approaching Lord Kåñëa is the essence of all
knowledge and carries even a fallen person over the painful hurdles of this
difficult age.
SB 11.20.36
TEXT 36
TEXT
na mayy ekänta-bhaktänäà
guëa-doñodbhavä guëäù
sädhünäà sama-cittänäà
buddheù param upeyuñäm
SYNONYMS
na—not; mayi—in Me; eka-anta—unalloyed; bhaktänäm—of the devotees;
guëa—recommended as good; doña—forbidden as unfavorable; udbhaväù—arising from
such things; guëäù—piety and sin; sädhünäm—of those who are free from material
hankering; sama-cittänäm—who maintain steady spiritual consciousness in all
circumstances; buddheù—that which can be conceived by material intelligence;
param—beyond; upeyuñäm—of those who have achieved.
TRANSLATION
Material piety and sin, which arise from the good and evil of this world, cannot
exist within My unalloyed devotees, who, being free from material hankering,
maintain steady spiritual consciousness in all circumstances. Indeed, such
devotees have achieved Me, the Supreme Lord, who am beyond anything that can be
conceived by material intelligence.
PURPORT
The words buddheù param indicate that the material modes of nature cannot be
found within a pure devotee absorbed in the transcendental qualities of the
Lord. In the Second Chapter of Bhagavad-gétä, Lord Kåñëa clearly explains that a
pure devotee is recognized by complete detachment from personal desire;
therefore, a pure devotee constantly engaged in selfless service to Lord Kåñëa
may not always observe the innumerable details of Vedic rituals and regulations.
Such occasional negligence is not to be considered a transgression. Similarly,
observance of ordinary material piety does not constitute the ultimate
qualification of a soul surrendered to God. Love of Kåñëa and absolute surrender
to the Lord’s will raise one immediately to the transcendental platform, where
activities performed on the Lord’s behalf are absolute, being an expression of
God’s will. Ordinary materialistic persons sometimes falsely claim this exalted
status for their whimsical, immoral activities and cause a great disturbance in
society. However, just as an ordinary person should not falsely claim the
executive privileges of the personal assistants of a national leader, similarly,
an ordinary conditioned soul may not foolishly claim that his immoral, whimsical
or speculative activities are sheltered by divine right, being the will of God.
One must actually be a pure devotee of the Lord, empowered by the Lord Himself
and completely surrendered to the will of the Lord, before one may be accepted
as transcendental to ordinary piety and sin.
There are cases of highly elevated devotees who momentarily fell down from the
saintly platform of devotional service. The Lord instructs in Bhagavad-gétä
(9.30),
api cet su-duräcäro
bhajate mäm ananya-bhäk
sädhur eva sa mantavyaù
samyag vyavasito hi saù
A momentary falldown by a sincere devotee of the Lord cannot change the Lord’s
feelings toward such a person. Even an ordinary father or mother quickly excuses
a momentary transgression by their child. Just as children and parents enjoy
mutual love, the Lord’s surrendered servants enjoy a loving relationship with
the Lord. An unpremeditated, accidental falldown is quickly excused by the Lord,
and all members of society must share in the Lord’s own feelings, excusing such
a sincere devotee. An advanced devotee should not be branded as materialistic or
sinful because of accidental falldown. A devotee immediately returns to the
platform of saintly service and begs the Lord’s forgiveness. However, one who
permanently remains in a fallen condition can no longer be accepted as a highly
elevated devotee of the Lord.
SB 11.20.37
TEXT 37
TEXT
evam etän mayä diñöän
anutiñöhanti me pathaù
kñemaà vindanti mat-sthänaà
yad brahma paramaà viduù
SYNONYMS
evam—thus; etän—these; mayä—by Me; diñöän—instructed; anutiñöhanti—those who
follow; me—Me; pathaù—the means of achieving; kñemam—freedom from illusion;
vindanti—they achieve; mat-sthänam—My personal abode; yat—that which; brahma
paramam—the Absolute Truth; viduù—they directly know.
TRANSLATION
Persons who seriously follow these methods of achieving Me, which I have
personally taught, attain freedom from illusion, and upon reaching My personal
abode they perfectly understand the Absolute Truth.
Thus end the purports of the humble servants of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda to the Eleventh Canto, Twentieth Chapter, of the
Çrémad-Bhägavatam, entitled “Pure Devotional Service Surpasses Knowledge and
Detachment.”
SB 11.21: Lord Kåñëa’s Explanation of the Vedic Path
CHAPTER TWENTY-ONE
Lord Kåñëa’s Explanation of the Vedic Path
SB 11.21 Summary
There are persons who are unfit for all three of the forms of yoga—karma, jïäna
and bhakti. They are inimical to Lord Kåñëa, attached to sense gratification,
and are dominated by fruitive activities aimed at fulfillment of material
desires. This chapter describes their faults in terms of place, time, substance
and beneficiary of actions.
For those who are perfect in knowledge and devotion to the Lord, there are no
materially good qualities or faults. But for a candidate endeavoring on the
platform of karma to achieve cessation of material life, execution of regular
and special fruitive duties is good and the failure to execute such is evil.
That which counteracts sinful reaction is also good for him.
For one on the platform of knowledge in the pure mode of goodness and for one on
the platform of devotion, the proper actions are, respectively, cultivation of
knowledge and practice of devotional service consisting of hearing, chanting and
so forth. For both, everything detrimental to their proper actions is bad. But
for persons who are not candidates for transcendental advancement or who are not
perfected souls, namely those who are completely inimical to spiritual life and
are devoted exclusively to fruitive work for fulfillment of lusty desires, there
are numerous considerations of purity and impurity and auspiciousness and
inauspiciousness. These are to be made in terms of one’s body, the place of
activity, the time, the objects utilized, the performer, the mantras chanted and
the particular activity.
In actuality, virtue and fault are not absolute but are relative to one’s
particular platform of advancement. Remaining fixed in the type of
discrimination suitable to one’s level of advancement is good, and anything else
is bad. This is the basic understanding of virtue and fault. Even among objects
belonging to the same category, there are different considerations of their
purity or impurity in relation to performance of religious duties, worldly
transactions, and the maintenance of one’s life. These distinctions are
described in various scriptures.
The doctrine of varëäçrama codifies precepts of bodily purity and impurity. With
respect to place, purity and impurity are distinguished by such facts as the
presence of black deer. In connection with time, there are distinctions of
purity and impurity either in terms of the time itself or in terms of its
specific relation with various objects. In connection with physical substances,
distinctions of purity and impurity are made in terms of sanctification of
objects and words and by such activities as bathing, giving charity, performing
austere penances and remembering the Supreme Lord. There are also distinctions
of the purity and impurity of the performers of actions. When one’s knowledge of
mantras is received from the lips of the bona fide spiritual master, one’s
mantra is considered pure, and one’s work is purified by offering it unto the
Supreme Personality of Godhead. If the six factors of place, time and so forth
are purified, then there is dharma, or virtue, but otherwise there is adharma,
or fault.
Ultimately, there is no substantial basis in distinctions of virtue and fault,
because they transform according to place, time, beneficiary and so on. In
regard to the execution of prescribed duties for sense gratification, the actual
intent of all the scriptures is the subduing of materialistic propensities; such
is the actual principle of religion that destroys sorrow, confusion and fear and
bestows all good fortune. Work performed for sense gratification is not actually
beneficial. The descriptions of such fruitive benefits offered in various
phala-çrutis are actually meant to help one gradually cultivate a taste for the
highest benefit. But persons of inferior intelligence take the flowery
benedictory verses of the scriptures to be the actual purport of the Vedas; this
opinion, however, is never held by those in factual knowledge of the truth of
the Vedas. Persons whose minds are agitated by the flowery words of the Vedas
have no attraction for hearing topics about Lord Hari. It should be understood
that there is no inner purport to the Vedas apart from the original Personality
of Godhead. The Vedas focus exclusively upon the Supreme Absolute Truth, the
Personality of Godhead. Because this material world is simply the illusory
energy of the Supreme Lord, it is by refuting material existence that one gains
disassociation from matter.
SB 11.21.1
TEXT 1
TEXT
çré-bhagavän uväca
ya etän mat-patho hitvä
bhakti-jïäna-kriyätmakän
kñudrän kämäàç calaiù präëair
juñantaù saàsaranti te
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; ye—those who;
etän—these; mat-pathaù—means for achieving Me; hitvä—giving up;
bhakti—devotional service; jïäna—analytic philosophy; kriyä—regulated work;
ätmakän—consisting of; kñudrän—insignificant; kämän—sense gratification;
calaiù—by the flickering; präëaiù—senses; juñantaù—cultivating;
saàsaranti—undergo material existence; te—they.
TRANSLATION
The Supreme Personality of Godhead said: Those who give up these methods for
achieving Me, which consist of devotional service, analytic philosophy and
regulated execution of prescribed duties, and instead, being moved by the
material senses, cultivate insignificant sense gratification, certainly undergo
the continual cycle of material existence.
PURPORT
As clearly explained by Lord Kåñëa in the previous chapters, philosophical
analysis and also the performance of prescribed duties are ultimately meant for
achieving Kåñëa consciousness, or pure love of God. Devotional service, based on
hearing and chanting the glories of the Lord, directly engages the conditioned
soul in the Lord’s loving service and thus is the most efficient means of
achieving the Lord. All three processes, however, share a common goal, Kåñëa
consciousness. Now the Lord describes those who, being completely absorbed in
material sense gratification, do not adopt any authorized means to achieve the
Lord’s mercy. Currently, hundreds of millions of unfortunate human beings fit
squarely into this category and, as described here, perpetually suffer the
bondage of material existence.
SB 11.21.2
TEXT 2
TEXT
sve sve ’dhikäre yä niñöhä
sa guëaù parikértitaù
viparyayas tu doñaù syäd
ubhayor eña niçcayaù
SYNONYMS
sve sve—each in his own; adhikäre—position; yä—such; niñöhä—steadiness;
saù—this; guëaù—piety; parikértitaù—is declared to be; viparyayaù—the opposite;
tu—indeed; doñaù—impiety; syät—is; ubhayoù—of the two; eñaù—this; niçcayaù—the
definite conclusion.
TRANSLATION
Steadiness in one’s own position is declared to be actual piety, whereas
deviation from one’s position is considered impiety. In this way the two are
definitely ascertained.
PURPORT
In the previous verse Lord Kåñëa explained that the path of spiritual progress
begins with working without fruitive desires, advances to the stage of realized
spiritual knowledge, and culminates in direct engagement in the devotional
service of the Lord. Here the Lord emphasizes that a conditioned soul should not
artificially disrupt the natural evolution of his Kåñëa consciousness by
deviating from those duties prescribed by the Lord Himself. In the lower stages
of human life one is entangled in false identification with the gross material
body and desires to execute material fruitive activities based on society,
friendship and love. When such materialistic activities are offered in sacrifice
to the Supreme Lord, one becomes situated in karma-yoga. By regulated sacrifice
one gradually gives up the gross bodily concept of life and advances to the
stage of realization of spiritual knowledge, whereby one understands oneself to
be an eternal spirit soul completely different from the material body and mind.
Feeling relief from the pangs of materialism one becomes very attached to one’s
spiritual knowledge, and thus one is situated in the stage of jïäna-yoga. As the
candidate further advances on the spiritual path, he understands himself to be
part and parcel of the Supreme Soul, the Personality of Godhead, Lord Kåñëa. He
then sees that his conditional life as well as his spiritual knowledge was
obtained from the Personality of Godhead, who awards the results of all types of
activities, both pious and sinful. By directly engaging in the loving service of
the Supreme Lord and understanding oneself to be the Lord’s eternal servant,
one’s attachment evolves into pure love of Godhead. Thus one first gives up the
lower stage of attachment to the material body and then subsequently gives up
attachment to cultivation of spiritual knowledge. This relieves one of material
life. Finally one recognizes the Lord Himself as the resting place of one’s
eternal love and fully surrenders to God in full Kåñëa consciousness.
Lord Kåñëa explains in this verse that one who is still attached to the material
body and mind cannot artificially give up the prescribed duties of karma-yoga.
In the same way, one who is a spiritual neophyte, just beginning to realize the
illusion of material life, should not artificially try to think of the Lord’s
intimate pastimes twenty-four hours a day, imitating the stage of prema-bhakti.
Rather, he should cultivate analytic knowledge of the material world, by which
one gives up attachment to the material body and mind. In Çrémad-Bhägavatam we
find many analytic descriptions of the material world, and they can free the
conditioned soul from false identification with matter. One who has achieved the
perfect stage of love of Godhead, however, being freed from all gross and subtle
attachments to the material world, may give up the lower stages of karma-yoga
and jïäna-yoga and engage directly in the Lord’s loving service.
In Chapter Nineteen, verse 45, Lord Kåñëa states, guëa-doña-dåçir doño guëas
tübhaya-varjitaù. One should not see material good and evil within a devotee of
the Lord. Indeed, one becomes pious by giving up such mundane conceptions. Çréla
Viçvanätha Cakravarté Öhäkura points out that occasionally a neophyte devotee
may be polluted by association with those enthusiastically executing fruitive
activities and mental speculation. Such a devotee’s religious activities may be
affected by mundane tendencies. Similarly, an ordinary person who observes the
exalted status of a pure devotee sometimes externally imitates the devotee’s
activities, considering himself to be on the same exalted platform of pure
devotional service. These imperfect practitioners of bhakti-yoga are not exempt
from criticism, since their fruitive activities, mental speculation and false
prestige are material intrusions in the pure loving service of the Lord. A pure
devotee engaged exclusively in the Lord’s service should not be criticized, but
a devotee whose devotional service is mixed with material qualities may be
corrected so that he can rise to the platform of pure devotional service.
Innocent persons should not be misled by the mixed devotional service of those
not engaged exclusively in the bhakti-yoga system, but those unable to fully
engage in Kåñëa consciousness should nevertheless not give up their regular
prescribed duties, declaring them to be illusion. For example, one unable to
fully engage in pure Kåñëa consciousness should not give up his family,
considering it an illusion, for by doing so he will fall into illicit sex life.
Material piety and analytic knowledge of the material world must therefore be
cultivated until one comes to the stage of directly practicing Kåñëa
consciousness.
SB 11.21.3
TEXT 3
TEXT
çuddhy-açuddhé vidhéyete
samäneñv api vastuñu
dravyasya vicikitsärthaà
guëa-doñau çubhäçubhau
dharmärthaà vyavahärärthaà
yäträrtham iti cänagha
SYNONYMS
çuddhi—purity; açuddhé—and impurity; vidhéyete—are established; samäneñu—of the
same category; api—indeed; vastuñu—among objects; dravyasya—of a particular
object; vicikitsä—evaluation; artham—for the purpose of; guëa-doñau—good and bad
qualities; çubha-açubhau—auspicious and inauspicious; dharma-artham—for the
purpose of religious activities; vyavahära-artham—for the purpose of ordinary
dealings; yäträ-artham—for one’s physical survival; iti—thus; ca—also; anagha—O
sinless one.
TRANSLATION
O sinless Uddhava, in order to understand what is proper in life one must
evaluate a given object within its particular category. Thus, in analyzing
religious principles one must consider purity and impurity. Similarly, in one’s
ordinary dealings one must distinguish between good and bad, and to insure one’s
physical survival one must recognize that which is auspicious and inauspicious.
PURPORT
In religious activities, ordinary dealings and personal survival one cannot
avoid value judgements. Morality and religion are perennial necessities in
civilized society; therefore distinctions between purity and impurity, piety and
impiety, morality and immorality must somehow be ascertained. Similarly, in our
ordinary, worldly activities we distinguish between palatable and tasteless
food, good and bad business, high-class and low-class residences, good and bad
friends, and so forth. And to insure our physical health and survival, we must
constantly distinguish between what is safe and unsafe, healthy and unhealthy,
profitable and unprofitable. Even a learned person must constantly distinguish
between good and bad within the material world, but at the same time he must
understand the transcendental position of Kåñëa consciousness. Despite one’s
careful calculation of that which is materially healthy and unhealthy, the
physical body will collapse and die. Despite careful scrutiny of the socially
favorable and unfavorable, one’s entire social milieu will vanish with the
passing of time. In the same way, great religions arise and disappear in the
course of history. Thus mere religiosity, social and financial expertise or
physical fitness cannot award the actual perfection of life. There is a
transcendental good beyond the relative good of the material world. Any sane
person accepts the practical and immediate necessity of material discrimination;
yet one must come ultimately to the transcendental stage of Kåñëa consciousness,
where life is eternal, full of bliss and knowledge. Lord Kåñëa, in His elaborate
teachings to Çré Uddhava, is gradually clarifying the transcendental position of
Kåñëa consciousness beyond the endless variety of material good and evil.
SB 11.21.4
TEXT 4
TEXT
darçito ’yaà mayäcäro
dharmam udvahatäà dhuram
SYNONYMS
darçitaù—revealed; ayam—this; mayä—by Me; äcäraù—way of life; dharmam—religious
principles; udvahatäm—for those who are bearing; dhuram—the burden.
TRANSLATION
I have revealed this way of life for those bearing the burden of mundane
religious principles.
PURPORT
Ordinary religious principles, prescribing innumerable rules, regulations and
prohibitions, are undoubtedly a great burden for those bereft of Kåñëa
consciousness. In the First Canto of Çrémad-Bhägavatam (1.1.11) it is stated,
bhüréëi bhüri-karmäëi çrotavyäni vibhägaçaù: there are countless religious
scriptures in the world prescribing countless religious duties. The authorized
scriptures are those spoken by the Lord Himself or His representatives, as
stated in this verse. In the last chapter of Bhagavad-gétä (18.66) Lord Kåñëa
states, sarva-dharmän parityajya mäm ekaà çaraëaà vraja: one should give up the
troublesome burden of mundane piety and directly take to the loving service of
the Lord, in which everything is simplified. Lord Kåñëa also states in
Bhagavad-gétä (9.2), su-sukham kartum avyayam: the bhakti-yoga process, which
depends completely upon the mercy of the Lord, is very joyful and easily
performed. Similarly, Locana däsa Öhäkura sings,
parama karuëa, pahuì dui jana,
nitäi-gauracandra
saba avatära-, sära-çiromaëi,
kevala änanda-käëòa
Çré Caitanya Mahäprabhu, who is Lord Kåñëa Himself, appeared five hundred years
ago to distribute the sublime method of chanting the holy names of the Lord. In
this way, rather than bearing the burden of artificial austerity, one can
directly take to the Lord’s service, cleansing one’s heart and immediately
experiencing transcendental bliss. Those who have taken to Caitanya Mahäprabhu’s
movement follow four basic principles: no illicit sex, no eating of meat, fish
or eggs, no intoxication and no gambling. They rise early in the morning, chant
Hare Kåñëa and spend the day happily engaged in the Lord’s service. Those who
follow the ritualistic karma-käëòa section of the Vedas, however, are burdened
with innumerable regulations, rituals and ceremonies, which must be personally
performed by the worshipers or performed on their behalf by qualified brähmaëas.
At any moment there is danger of discrepancy resulting in the total loss of
their accumulated piety. Similarly, those on the philosophical path must
painstakingly define, refine and adjust philosophical categories, a process that
generally ends in confusion and hopelessness. The practitioners of mystic yoga
undergo grueling penances, subjecting themselves to severe heat and cold, near
starvation and so on. All such materialistic persons have personal desires to
fulfill, whereas the devotees of the Lord, who desire the Lord’s pleasure,
simply depend upon the Lord’s mercy and go back home, back to Godhead. In the
previous verse the Lord mentioned that in the material world there are endless
distinctions and value judgements to be made in the course of one’s life. A
devotee, however, sees Kåñëa within everything and everything within Kåñëa,
remaining humble, simple and blissful in the Lord’s service. He does not perform
elaborate religious ceremonies, nor does he become antisocial or immoral. The
devotee simply chants the holy name of Kåñëa and easily achieves the highest
perfection of life. Ordinary persons endeavor for bodily maintenance, but a
devotee is automatically maintained by the Lord’s mercy. A devotee’s ordinary
dealings and religious activities are also all dedicated to the Personality of
Godhead; thus there is nothing but Kåñëa in a devotee’s life. Kåñëa gives all
protection and maintenance, and the devotee gives everything to Kåñëa. This
natural liberated situation is called Kåñëa consciousness. It is the ultimate
absolute good, as explained by the Lord throughout this canto.
SB 11.21.5
TEXT 5
TEXT
bhümy-ambv-agny-aniläkäçä
bhütänäà païca-dhätavaù
ä-brahma-sthävarädénäà
çärérä ätma-saàyutäù
SYNONYMS
bhümi—earth; ambu—water; agni—fire; anila—air; äkäçäù—sky or ether; bhütänäm—of
all conditioned souls; païca—the five; dhätavaù—basic elements; ä-brahma—from
Lord Brahmä; sthävara-ädénäm—down to the nonmoving creatures; çäréräù—used for
the construction of the material bodies; ätma—to the Supreme Soul;
saàyutäù—equally related.
TRANSLATION
Earth, water, fire, air and ether are the five basic elements that constitute
the bodies of all conditioned souls, from Lord Brahmä himself down to the
nonmoving creatures. These elements all emanate from the one Personality of
Godhead.
PURPORT
All material bodies are composed of different proportions of the same five gross
elements, which emanate from the one Personality of Godhead and cover the living
entities, who are all in the jéva category.
The concepts of good and bad depend on the choice of the Supreme Lord and not on
inherent qualitative differences in material objects. A Kåñëa conscious person
ultimately sees all material phenomena as one. The devotee’s good behavior,
intelligent discrimination and artistic sense within the material world are all
based on the will of God. The material elements, being emanations from the
Supreme Lord, are ultimately all nondifferent. However, advocates of mundane
piety fear that if the material duality of good and bad is minimized, people
will become immoral or anarchistic. Certainly the impersonal and atheistic
philosophy preached by modern scientists, in which material variety is reduced
to mere mathematical descriptions of molecular and atomic particles, leads to
immoral society. Although both material science and Vedic knowledge uncover the
illusion of material variety and reveal the ultimate oneness of all material
energy, only the devotees of Lord Kåñëa are surrendered to the supreme absolute
piety of God’s will. Thus they always act for the benefit of all living
entities, accepting material variety in the Lord’s service, according to the
Lord’s desire. Without Kåñëa consciousness, or Cod consciousness, people cannot
understand the absolute position of spiritual goodness; instead they
artificially try to construct a civilization based on interdependent
self-interest on the material platform. Such a foolish arrangement easily
collapses, as evidenced by widespread social conflict and chaos in the modern
age. All members of a civilized society must accept the absolute authority of
the Supreme Personality of Godhead, and then social peace and harmony will not
rest on the flimsy relative platform of mundane piety and sin.
SB 11.21.6
TEXT 6
TEXT
vedena näma-rüpäëi
viñamäëi sameñv api
dhätuñüddhava kalpyanta
eteñäà svärtha-siddhaye
SYNONYMS
vedena—by Vedic literature; näma—names; rüpäëi—and forms; viñamäëi—different;
sameñu—which are equal; api—indeed; dhätuñu—in (material bodies composed of) the
five elements; uddhava—My dear Uddhava; kalpyante—are conceived of; eteñäm—of
them, the living entities; sva-artha—of self-interest; siddhaye—for the
achievement.
TRANSLATION
My dear Uddhava, although all material bodies are composed of the same five
elements and are thus equal, the Vedic literatures conceive of different names
and forms in relation to such bodies so that the living entities may achieve
their goal of life.
PURPORT
The words näma-rüpäëi viñamäëi refer to the system of varëäçrama-dharma, in
which members of human society are designated according to four social and four
occupational divisions. Those dedicated to intellectual or religious perfection
are called brähmaëas, those dedicated to political perfection are called
kñatriyas, those dedicated to financial perfection are called vaiçyas, and those
dedicated to eating, sleeping, sex and honest work are called çüdras. Such
propensities arise from the three modes of material nature (goodness, passion
and ignorance), because the pure soul is not materially intellectual, ambitious
for power, enterprising or servile. Rather, the pure soul is always absorbed in
loving devotion to the Supreme Lord. If the various propensities of a
conditioned soul are not engaged in the varëäçrama system, they will certainly
be misused, and thus that person will fall down from the standard of human life.
The Vedic system is designed by the Lord so that conditioned souls may pursue
their individual achievements and at the same time advance toward the ultimate
goal of life, Kåñëa consciousness. Just as a doctor deals with a crazy man by
speaking to him sympathetically in terms of his false conception of life, one
who understands the Vedic literature engages the living entities according to
their illusory identification with the elements of matter. Although all material
bodies are composed of the same material elements and are thus qualitatively
identical, as described here by the word sameñu, the Vedic social system,
varëäçrama, is created to engage all human beings in Kåñëa consciousness
according to their various degrees of material identification. The absolute good
is the Supreme Lord Himself, and that which approaches the Supreme Lord becomes
similarly good. Because the sun is the source of heat within this world, an
object that approaches the sun becomes hotter and hotter until it merges into
fire. In the same manner, as we approach the transcendental nature of the
Personality of Godhead, we automatically become surcharged with absolute
goodness. Although this knowledge is the real basis of the Vedic literature,
mundane piety is enjoined and sin is prohibited so that one can gradually come
to the platform of material goodness, whereupon spiritual knowledge becomes
visible.
SB 11.21.7
TEXT 7
TEXT
deça-kälädi-bhävänäà
vastünäà mama sattama
guëa-doñau vidhéyete
niyamärthaà hi karmaëäm
SYNONYMS
deça—of space; käla—time; ädi—and so on; bhävänäm—of such states of existence;
vastünäm—of things; mama—by Me; sat-tama—O most saintly Uddhava;
guëa-doñau—piety and sin; vidhéyete—are established; niyama-artham—for the
restriction; hi—certainly; karmaëäm—of fruitive activities.
TRANSLATION
O saintly Uddhava, in order to restrict materialistic activities, I have
established that which is proper and improper among all material things,
including time, space and all physical objects.
PURPORT
The word niyamärtham (“in order to restrict”) is significant in this verse. A
conditioned soul falsely identifies with his material senses and thus considers
anything giving immediate satisfaction to the body to be good and anything
inconvenient or disturbing to be bad. By higher intelligence, however, one
recognizes long-term self-interest and danger. For example, medicine may be
immediately bitter, but by calculating one’s long-term interest one accepts the
bitter medicine to cure a disease that is not immediately troublesome but
ultimately fatal. Similarly, Vedic literature restricts the sinful propensities
of human beings by establishing what is proper and what is improper among all
the objects and activities of the material world. Because everyone must eat, the
Vedas prescribe foods in the mode of goodness and not those which are sinful,
such as meat, fish and eggs. Similarly, one is advised to live in a peaceful and
pious community and not in association with sinful persons, nor in an unclean or
turbulent environment. By designating and restricting the exploitation of the
material world, Vedic knowledge gradually brings a conditioned soul to the
platform of material goodness. At that stage one becomes eligible to serve the
Supreme Personality of Godhead and enter the transcendental stage of life. It
should be remembered that such mere eligibility does not constitute actual
qualification; without Kåñëa consciousness mere mundane piety can never qualify
a conditioned soul to go back home, back to Godhead. Within this world we are
all infected by false pride, which must be diminished through submission to the
Vedic injunctions. One who is completely engaged in the loving service of the
Lord need not adopt these preliminary methods, for he directly contacts the
Personality of Godhead through the spontaneous process of surrender. In the
previous verse the Lord explained why Vedic literatures assign different values
to the bodies of different living entities, and here the Lord explains the Vedic
value system in regard to the material objects that interact with these bodies.
SB 11.21.8
TEXT 8
TEXT
akåñëa-säro deçänäm
abrahmaëyo ’sucir bhavet
kåñëa-säro ’py asauvéra-
kékaöäsaàskåteriëam
SYNONYMS
akåñëa-säraù—without spotted antelopes; deçänäm—among places; abrahmaëyaù—where
there is no devotion to the brähmaëas; açuciù—contaminated; bhavet—is;
kåñëa-säraù—possessing spotted antelopes; api—even; asauvéra—without saintly
cultured men; kékaöa—(a place of low-class men, such as) the state of Gayä;
asaàskåta—where people do not practice cleanliness or purificatory ceremonies;
éraëam—where the land is barren.
TRANSLATION
Among places, those bereft of the spotted antelope, those devoid of devotion to
the brähmaëas, those possessing spotted antelopes but bereft of respectable men,
provinces like Kékaöa and places where cleanliness and purificatory rites are
neglected, where meat-eaters are prominent or where the earth is barren, are all
considered to be contaminated lands.
PURPORT
The word kåñëa-sära refers to the spotted antelope, whose hide is used by
brahmacärés while residing in the äçrama of the spiritual master. Brahmacärés
never hunt in the forest, but rather accept skins from those animals already
deceased. The skin of the black or spotted antelope is also used as a garment by
those receiving instruction in the execution of Vedic sacrifice. Therefore,
since sacrifice cannot be properly performed in areas bereft of such creatures,
these places are impure. Furthermore, although the inhabitants of a particular
place may be expert in performing fruitive activities and ritualistic
sacrifices, if they are inimical to the devotional service of the Lord, such a
place is also polluted. Çréla Bhaktisiddhänta Sarasvaté Öhäkura explains that
previously the provinces of Bihar and Bengal were bereft of devotional service
to the Lord and were considered impure. Then great Vaiñëavas such as Jayadeva
appeared in these territories, converting them into holy places.
The word asauvéra indicates those places without suvéras, respectable saintly
persons. Ordinarily, a person who obeys the state laws is considered a
respectable citizen. In the same way, one who strictly obeys the law of God is
considered to be a cultured or decent man, suvéra. The place where such
intelligent persons reside is called sauvéram. Kékaöa refers to the modern state
of Bihar, which traditionally has been known as a territory of uncivilized men.
Even in such provinces, however, any place where saintly persons gather is
considered to be holy. On the other hand, a province of generally respectable
persons is immediately polluted by the presence of sinful men. Asaàskåta
indicates lack of external cleanliness, as well as the absence of purificatory
ceremonies for internal cleanliness. Çréla Madhväcärya quotes from the Skanda
Puräëa as follows: “Religious persons should reside within an eight-mile radius
of rivers, oceans, mountains, hermitages, forests, spiritual cities or places
where the çälagräma-çélä is found. All other places should be considered kékaöa,
or contaminated. But if even in such contaminated places black and spotted
antelopes are found, one may reside there as long as sinful persons are not also
present. Even if sinful persons are present, if the civil power rests with
respectable authorities, one may remain. Similarly, one may dwell wherever the
Deity of Viñëu is duly installed and worshiped.”
The Lord here elaborates upon the theme of piety and sin, which are based on
purity and impurity. Thus pure and contaminated places of residence are
described here.
SB 11.21.9
TEXT 9
TEXT
karmaëyo guëavän kälo
dravyataù svata eva vä
yato nivartate karma
sa doño ’karmakaù småtaù
SYNONYMS
karmaëyaù—suitable for executing one’s prescribed duty; guëavän—pure;
kälaù—time; dravyataù—by achievement of auspicious objects; svataù—by its own
nature; eva—indeed; vä—or; yataù—due to which (time); nivartate—is impeded;
karma—one’s duty; saù—this (time); doñaù—impure; akarmakaù—inappropriate for
working properly; småtaù—is considered.
TRANSLATION
A specific time is considered pure when it is appropriate, either by its own
nature or through achievement of suitable paraphernalia, for the performance of
one’s prescribed duty. That time which impedes the performance of one’s duty is
considered impure.
PURPORT
Having discussed pure and impure places, the Lord now discusses different
qualities of time. Certain times, such as the brähma-muhürta, the last few hours
before sunrise, are always auspicious for spiritual advancement. Other times,
not auspicious in themselves, become so by achievement of material prosperity
that facilitates one’s mission in life.
Political, social or economic disturbances that obstruct the execution of one’s
religious duties are considered inauspicious times. Similarly, a woman is
considered contaminated just after childbirth or during her menstrual period.
She cannot perform ordinary religious activities at such times, which are
therefore inauspicious and impure. Çréla Bhaktisiddhänta Sarasvaté Öhäkura
explains that the most auspicious of all times is the moment one achieves the
mercy of the Supreme Personality of Godhead. If one neglects the loving service
of the Lord, being carried away by sense gratification, he is certainly living
in most inauspicious times. Therefore that moment in which one achieves the
association of the Supreme Lord or the Lord’s pure devotee is the most
auspicious time, whereas the moment of losing such association is most
inauspicious. In other words, the perfection of life is simply Kåñëa
consciousness, by which one transcends the dualities of time and space caused by
the three modes of material nature.
SB 11.21.10
TEXT 10
TEXT
dravyasya çuddhy-açuddhé ca
dravyeëa vacanena ca
saàskäreëätha kälena
mahatvälpatayätha vä
SYNONYMS
dravyasya—of an object; çuddhi—purity; açuddhé—or impurity; ca—and; dravyeëa—by
another object; vacanena—by speech; ca—and; saàskäreëa—by ritual performance;
atha—or else; kälena—by time; mahatva-alpatayä—by greatness or smallness; atha
vä—or else.
TRANSLATION
An object’s purity or impurity is established by application of another object,
by words, by rituals, by the effects of time or according to relative magnitude.
PURPORT
Cloth is purified by application of clean water and contaminated by application
of urine. The words of a saintly brähmaëa are pure, but the sound vibration of a
materialistic person is contaminated by lust and envy. A saintly devotee
explains actual purity to others, whereas a nondevotee makes false propaganda
that leads innocent people to commit polluted, sinful activities. Pure rituals
are those meant for the satisfaction of the Supreme Lord, while materialistic
ceremonies are those that lead their followers into materialistic and demoniac
activities. The word saàskäreëa also indicates that the purity or impurity of a
particular object is ascertained according to the regulations of ritualistic
performances. For example, a flower to be offered to the Deity must be purified
with water. Flowers or food cannot be offered to the Deity, however, if they
have been contaminated by being smelled or tasted before the offering. The word
kälena indicates that certain substances are purified by time and others
contaminated by time. Rainwater, for example, is considered pure after ten days’
time, and after three days in cases of emergency. On the other hand, certain
foods decay in time and thus become impure. Mahatva indicates that great bodies
of water do not become contaminated, and alpatayä means that a small amount of
water can easily become polluted or stagnant. In the same way, a great soul is
not polluted by occasional contact with materialistic persons, whereas one whose
devotion to God is very small is easily carried away and put into doubt by bad
association. In terms of combination with other substances, and in terms of
speech, ritual, time and magnitude, the purity and impurity of all objects can
be ascertained.
Çréla Viçvanätha Cakravarté Öhäkura remarks that impure or decayed food is
certainly forbidden for normal persons but is permissible for those who have no
other means of subsistence.
SB 11.21.11
TEXT 11
TEXT
çaktyäçaktyätha vä buddhyä
samåddhyä ca yad ätmane
aghaà kurvanti hi yathä
deçävasthänusärataù
SYNONYMS
çaktyä—by relative potency; açaktyä—impotence; atha vä—or; buddhyä—in terms of
understanding; samåddhyä—opulence; ca—and; yat—which; ätmane—to oneself;
agham—sinful reaction; kurvanti—cause; hi—indeed; yathä—in actuality;
deça—place; avasthä—or one’s condition; anusärataù—in accordance with.
TRANSLATION
Impure things may or may not impose sinful reactions upon a person, depending on
that person’s strength or weakness, intelligence, wealth, location and physical
condition.
PURPORT
The Lord has described the purity and impurity of different places, times and
material objects. According to the laws of nature, that which is impure
contaminates a particular person in accordance with that person’s situation, as
described here. For example, on certain occasions, such as a solar eclipse or
just after childbirth, one must restrict the intake of food according to
ritualistic injunctions. One who is physically weak, however, may eat without
being considered impious. Ordinary persons consider the ten days following
childbirth to be most auspicious, whereas one who is learned knows that this
period is actually impure. Ignorance of the law does not save one from being
punished, but one who consciously commits sinful activities is considered most
fallen. Concerning opulence (samåddhi), worn-out, dirty clothing or a messy
residence are considered impure for a rich man but acceptable for one who is
poor. The word deça indicates that in a safe and peaceful place one is obligated
to strictly perform religious rituals, whereas in a dangerous or chaotic
situation one may be excused for occasional negligence of secondary principles.
One who is physically healthy must offer obeisances to the Deities, attend
religious functions and execute his prescribed duties, but a young child or
sickly person may be excused from such activities, as indicated by the word
avasthä. Ultimately, as Çréla Rüpa Gosvämé states,
anyäbhiläñitä-çünyaà
jïäna-karmädy-anävåtam
änukülyena kåñëänu-
çélanaà bhaktir uttamä
“One should render transcendental loving service to the Supreme Lord Kåñëa
favorably and without desire for material profit or gain through fruitive
activities or philosophical speculation. That is called pure devotional
service.” (Bhakti-rasämåta-sindhu 1.1.11) One should accept everything which is
favorable for the devotional service of Lord Kåñëa and reject whatever is
unfavorable. One must learn the process of serving God from the bona fide
spiritual master and thus always maintain one’s existence pure and free from
anxiety. In general, however, when considering the relative purity and impurity
of material things, all of the above-mentioned factors must be calculated.
SB 11.21.12
TEXT 12
TEXT
dhänya-därv-asthi-tantünäà
rasa-taijasa-carmaëäm
käla-väyv-agni-måt-toyaiù
pärthivänäà yutäyutaiù
SYNONYMS
dhänya—of grains; däru—of wood (in the form of both ordinary objects and sacred
utensils); asthi—bone (such as elephant tusks); tantünäm—and thread; rasa—of
liquids (oil, ghee, etc.); taijasa—fiery objects (gold, etc.); carmaëäm—and
skins; käla—by time; väyu—by air; agni—by fire; måt—by earth; toyaiù—and by
water; pärthivänäm—(also) of earthen objects (such as chariot wheels, mud, pots,
bricks, etc.); yuta—in combination; ayutaiù—or separately.
TRANSLATION
Various objects such as grains, wooden utensils, things made of bone, thread,
liquids, objects derived from fire, skins and earthy objects are all purified by
time, by the wind, by fire, by earth and by water, either separately or in
combination.
PURPORT
The word käla, or “time,” is mentioned here, since all purificatory processes
take place within time.
SB 11.21.13
TEXT 13
TEXT
amedhya-liptaà yad yena
gandha-lepaà vyapohati
bhajate prakåtià tasya
tac chaucaà tävad iñyate
SYNONYMS
amedhya—by something impure; liptam—touched; yat—that thing which; yena—by
which; gandha—the bad smell; lepam—and the impure covering; vyapohati—gives up;
bhajate—the contaminated object again assumes; prakåtim—its original nature;
tasya—of that object; tat—that application; çaucam—purification; tävat—to that
extent; iñyate—is considered.
TRANSLATION
A particular purifying agent is considered appropriate when its application
removes the bad odor or dirty covering of some contaminated object and makes it
resume its original nature.
PURPORT
Furniture, kitchen utensils, clothing and other objects are purified by
application of abrasion, alkali, acid, water and so on. One thereby removes the
bad fragrance or impure coating of such objects, restoring them to their
original clean appearance.
SB 11.21.14
TEXT 14
TEXT
snäna-däna-tapo-’vasthä-
vérya-saàskära-karmabhiù
mat-småtyä cätmanaù çaucaà
çuddhaù karmäcared dvijaù
SYNONYMS
snäna—by bathing; däna—charity; tapaù—austerity; avasthä—by virtue of one’s age;
vérya—potency; saàskära—execution of ritual purification; karmabhiù—and
prescribed duties; mat-småtyä—by remembrance of Me; ca—also; ätmanaù—of the
self; çaucam—cleanliness; çuddhaù—pure; karma—activity; äcaret—he should
perform; dvijaù—a twice-born man.
TRANSLATION
The self can be cleansed by bathing, charity, austerity, age, personal strength,
purificatory rituals, prescribed duties and, above all, by remembrance of Me.
The brähmaëa and other twice-born men should be duly purified before performing
their specific activities.
PURPORT
The word avasthä indicates that when boys and girls are young they are kept pure
by youthful innocence and that as they grow up they are kept pure through proper
education and engagement. By one’s individual potency one should avoid sinful
activities and the association of those inclined toward sense gratification. The
word karma here refers to prescribed duties, such as worshiping the spiritual
master and the Deity, chanting the Gäyatré mantra three times daily and
accepting spiritual initiation. The prescribed duties of the varëäçrama system
automatically purify one from the covering of false ego by dovetailing one’s
bodily designation in appropriate religious activities. There are specific
duties for brähmaëas, kñatriyas, vaiçyas, çüdras, brahmacärés, gåhasthas,
vänaprasthas and sannyäsés, as described previously in this canto by the Lord
Himself. The most significant word here is mat-småtyä (“by remembrance of Me”).
Ultimately, one cannot avoid the infection of illusion through any process
except Kåñëa consciousness. The three modes of nature perpetually interact, and
one must sometimes fall into the mode of ignorance and sometimes rise to the
mode of goodness, uselessly rotating within the kingdom of illusion. But by
Kåñëa consciousness, remembrance of the Personality of Godhead, one can actually
uproot one’s tendency to act against the will of the Absolute Truth. Then one
becomes freed from the clutches of mäyä and goes back home, back to Godhead. As
stated in the Garuòa Puräëa,
apavitraù pavitro vä
sarvävasthäà gato ’pi vä
yaù smaret puëòarékäkñaà
sa bähyäbhyantare çuciù
“Whether one is pure or contaminated, and regardless of one’s external
situation, simply by remembering the lotus-eyed Personality of Godhead one can
internally and externally cleanse one’s existence.”
Lord Caitanya recommended that we constantly remember the Supreme Lord by
chanting His holy names, Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare
Räma, Hare Räma, Räma Räma, Hare Hare. This sublime process is essential for
every human actually desirous of purifying his existence.
SB 11.21.15
TEXT 15
TEXT
mantrasya ca parijïänaà
karma-çuddhir mad-arpaëam
dharmaù sampadyate ñaòbhir
adharmas tu viparyayaù
SYNONYMS
mantrasya—(the purification) of a mantra; ca—and; parijïänam—correct knowledge;
karma—of work; çuddhiù—the purification; mat-arpaëam—offering unto Me;
dharmaù—religiousness; sampadyate—is achieved; ñaòbhiù—by the six (purification
of place, time, substance, the doer, the mantras and the work);
adharmaù—irreligiosity; tu—but; viparyayaù—otherwise.
TRANSLATION
A mantra is purified when chanted with proper knowledge, and one’s work is
purified when offered to Me. Thus by purification of the place, time, substance,
doer, mantras and work, one becomes religious, and by negligence of these six
items one is considered irreligious.
PURPORT
One receives a mantra from the mouth of a bona fide spiritual master, who
instructs the disciple in the method, meaning and ultimate purpose of the
mantra. The bona fide spiritual master in this age gives his disciple the
mahä-mantra, or holy names of God, Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare
Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. One who chants this mantra,
considering himself to be the eternal servant of the Lord, gradually learns to
chant offenselessly and by such purified chanting quickly achieves the highest
perfection of life. The Lord here summarizes His discussion of purity and
impurity, which manifest ultimately in religious and irreligious life.
SB 11.21.16
TEXT 16
TEXT
kvacid guëo ’pi doñaù syäd
doño ’pi vidhinä guëaù
guëa-doñärtha-niyamas
tad-bhidäm eva bädhate
SYNONYMS
kvacit—sometimes; guëaù—piety; api—even; doñaù—sin; syät—becomes; doñaù—sin;
api—also; vidhinä—on the strength of Vedic injunction; guëaù—piety; guëa-doña—to
piety and sin; artha—regarding; niyamaù—restrictive regulation; tat—of them;
bhidäm—the distinction; eva—actually; bädhate—undoes.
TRANSLATION
Sometimes piety becomes sin, and sometimes what is ordinarily sin becomes piety
on the strength of Vedic injunctions. Such special rules in effect eradicate the
clear distinction between piety and sin.
PURPORT
The Lord clearly explains here that material piety and sin are always relative
considerations. For example, if a neighbor’s house is on fire and one chops a
hole in the roof so that the trapped family may escape, one is considered to be
a pious hero because of the dangerous condition. In normal conditions, however,
if one chops a hole in his neighbor’s roof or breaks the neighbor’s windows, he
is considered a criminal. Similarly, one who abandons one’s wife and children is
certainly irresponsible and thoughtless. If one takes sannyäsa, however, and
remains fixed on a higher spiritual platform, he is considered to be a most
saintly person. Piety and sin therefore depend upon particular circumstances and
are at times difficult to distinguish.
According to Çréla Madhväcärya, persons above the age of fourteen are considered
capable of distinguishing between good and bad and are thus responsible for
their pious and sinful activities. Animals, on the other hand, being merged in
ignorance, cannot be blamed for their offenses or praised for their so-called
good qualities, which all arise ultimately from ignorance. Human beings who act
like animals, with the idea that one should not feel any guilt but should do
whatever one likes, will certainly take birth as animals absorbed in ignorance.
And there are other foolish people who, observing the relativity of material
piety and sin, conclude that there is no absolute good. It should be understood,
however, that Kåñëa consciousness is absolutely good because it involves
complete obedience to the Absolute Truth, the Supreme Personality of Godhead,
whose goodness is eternal and absolute. Those who are inclined to study material
piety and sin ultimately experience frustration due to the relativity and
variability of the subject matter. One should therefore come to the
transcendental platform of Kåñëa consciousness, which is valid and perfect in
all circumstances.
SB 11.21.17
TEXT 17
TEXT
samäna-karmäcaraëaà
patitänäà na pätakam
autpattiko guëaù saìgo
na çayänaù pataty adhaù
SYNONYMS
samäna—equal; karma—of work; äcaraëam—the performance; patitänäm—for those who
are fallen; na—is not; pätakam—a cause of falldown; autpattikaù—dictated by
one’s nature; guëaù—becomes a good quality; saìgaù—material association; na—does
not; çayänaù—one who is lying down; patati—fall; adhaù—further down.
TRANSLATION
The same activities that would degrade an elevated person do not cause falldown
for those who are already fallen. Indeed, one who is lying on the ground cannot
possibly fall further. The material association that is dictated by one’s own
nature is considered a good quality.
PURPORT
The Lord here further describes the ambiguity in ascertaining material piety and
sin. Although intimate association with women is most abominable for a renounced
sannyäsé, the same association is pious for a householder, who is ordered by
Vedic injunction to approach his wife at the suitable time for procreation.
Similarly, a brähmaëa who drinks liquor is considered to be committing a most
abominable act, whereas a çüdra, a low-class man, who can moderate his drinking
is considered to be self-controlled. Piety and sin on the material level are
thus relative considerations. Any member of society, however, who receives
dékñä, initiation into the chanting of the Lord’s holy names, must strictly obey
the four regulative principles: no eating of meat, fish or eggs, no illicit sex,
no intoxication and no gambling. A spiritually initiated person neglecting these
principles will certainly fall from his elevated position of liberation.
SB 11.21.18
TEXT 18
TEXT
yato yato nivarteta
vimucyeta tatas tataù
eña dharmo nåëäà kñemaù
çoka-moha-bhayäpahaù
SYNONYMS
yataù yataù—from whatever; nivarteta—one desists; vimucyeta—he becomes
liberated; tataù tataù—from that; eñaù—this; dharmaù—the system of religion;
nåëäm—for humans; kñemaù—the path of auspiciousness; çoka—suffering;
moha—delusion; bhaya—and fear; apahaù—which takes away.
TRANSLATION
By refraining from a particular sinful or materialistic activity, one becomes
freed from its bondage. Such renunciation is the basis of religious and
auspicious life for human beings and drives away all suffering, illusion and
fear.
PURPORT
In Caitanya-caritämåta (Antya 6.220) it is stated,
mahäprabhura bhakta-gaëera vairägya pradhäna
yähä dekhi’ préta hana gaura-bhagavän
“Renunciation is the basic principle sustaining the lives of Çré Caitanya
Mahäprabhu’s devotees. Seeing this renunciation, Çré Caitanya Mahäprabhu, the
Supreme Personality of Godhead, is extremely satisfied.”
Because of false ego one considers oneself to be the proprietor and enjoyer of
one’s activities. Actually, Lord Kåñëa, the Personality of Godhead, is the
proprietor and enjoyer of our activities; recognition of this fact in Kåñëa
consciousness leads one to real renunciation. Every human being should perform
his prescribed duty as an offering to the Supreme Lord. Then there will be no
possibility of material entanglement. Lord Kåñëa clearly explains in
Bhagavad-gétä that prescribed duties performed as an offering to the Lord award
liberation from material bondage. Sinful activities cannot be offered to the
Lord but must be given up altogether. In effect, the distinction between piety
and sin is made so that the living entities will become pious and eligible to
surrender to the Supreme Lord. As explained in Bhagavad-gétä (7.28),
yeñäà tv anta-gataà päpaà
janänäà puëya-karmaëäm
te dvandva-moha-nirmuktä
bhajante mäà dåòha-vratäù
“Persons who have acted piously in previous lives and in this life, whose sinful
actions are completely eradicated and who are freed from the duality of
delusion, engage themselves in My service with determination.”
By thorough piety one’s life becomes auspicious and freed from lamentation,
illusion and fear, and one can then take to the path of Kåñëa consciousness.
SB 11.21.19
TEXT 19
TEXT
viñayeñu guëädhyäsät
puàsaù saìgas tato bhavet
saìgät tatra bhavet kämaù
kämäd eva kalir nåëäm
SYNONYMS
viñayeñu—in material objects of sense gratification; guëa-adhyäsät—because of
presuming them to be good; puàsaù—of a person; saìgaù—attachment; tataù—from
that presumption; bhavet—comes into being; saìgät—from that material
association; tatra—thus; bhavet—arises; kämaù—lust; kämät—from lust; eva—also;
kaliù—quarrel; nåëäm—among men.
TRANSLATION
One who accepts material sense objects as desirable certainly becomes attached
to them. From such attachment lust arises, and this lust creates quarrel among
men.
PURPORT
The actual goal of human life should not be material sense gratification, for it
is the basis of conflict in human society. Although the Vedic literature
sometimes sanctions sense gratification, the ultimate purpose of the Vedas is
renunciation, since Vedic culture cannot possibly recommend anything that
disturbs human life. A lusty person is easily angered and becomes inimical to
anyone frustrating his lusty desires. Since his sex desire can never be
satisfied, a lusty person ultimately becomes frustrated with his own sex
partner, and thus a “love-hate” relationship develops. A lusty person considers
himself to be the enjoyer of God’s creation and is therefore full of pride and
false prestige. The lusty, proud person will not be attracted to the process of
humble submission at the lotus feet of the bona fide spiritual master.
Attraction to illicit sex is thus the direct enemy of Kåñëa consciousness, which
depends upon humble submission to the representative of the Supreme Lord. Lord
Kåñëa also states in Bhagavad-gétä that desire for illicit sex is the
all-devouring, sinful enemy of this world.
Because modern society sanctions unrestricted mixing of men and women, its
citizens cannot possibly achieve peace; rather, the regulation of conflict
becomes the basis of social survival. This is the symptom of an ignorant society
falsely accepting the material body as the highest good, as described here by
the words viñayeñu guëädhyäsät. One who is too affectionate to his own body will
inevitably be seized by sex desire.
SB 11.21.20
TEXT 20
TEXT
kaler durviñahaù krodhas
tamas tam anuvartate
tamasä grasyate puàsaç
cetanä vyäpiné drutam
SYNONYMS
kaleù—from quarrel; durviñahaù—intolerable; krodhaù—anger; tamaù—ignorance;
tam—that anger; anuvartate—follows; tamasä—by ignorance; grasyate—is seized;
puàsaù—of a man; cetanä—the consciousness; vyäpiné—broad; drutam—swiftly.
TRANSLATION
From quarrel arises intolerable anger, followed by the darkness of ignorance.
This ignorance quickly overtakes a man’s broad intelligence.
PURPORT
The desire for material association arises from one’s propensity to deny that
everything is God’s energy. Falsely imagining material sense objects to be
separate from the Supreme Lord, one desires to enjoy them; such desire gives
rise to conflict and quarrel in human society. This conflict inevitably gives
rise to great anger, which makes human beings become foolish and destructive.
Thus the actual goal of human life is quickly forgotten.
SB 11.21.21
TEXT 21
TEXT
tayä virahitaù sädho
jantuù çünyäya kalpate
tato ’sya svärtha-vibhraàço
mürcchitasya måtasya ca
SYNONYMS
tayä—of that intelligence; virahitaù—deprived; sädho—O saintly Uddhava; jantuù—a
living creature; çünyäya—practically void; kalpate—becomes; tataù—consequently;
asya—his; sva-artha—from the goals of life; vibhraàçaù—downfall; mürcchitasya—of
him who has become like dull matter; måtasya—virtually dead; ca—and.
TRANSLATION
O saintly Uddhava, a person bereft of real intelligence is considered to have
lost everything. Deviated from the actual purpose of his life, he becomes dull,
just like a dead person.
PURPORT
Kåñëa consciousness is so vital and essential that one who has deviated from
this progressive path of self-realization is considered to be virtually
unconscious, or like a dead person. Since every living entity is part and parcel
of Kåñëa, anyone who falsely identifies with the external body is actually
unconscious of his real position. Thus it is stated, çünyäya kalpate: pursuing
that which has no factual existence, he is devoid of any tangible progress or
benefit in life. One whose consciousness is absorbed in the nonexistent becomes
himself practically nonexistent. In this way, the eternal living entities become
fallen, lost in the ocean of material existence, and it is only by the special
mercy of the pure devotees of the Lord that they can be rescued. The Lord’s
devotees therefore instruct the fallen people to chant Hare Kåñëa, Hare Kåñëa,
Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. By this
process our real consciousness and life can be quickly revived.
SB 11.21.22
TEXT 22
TEXT
viñayäbhiniveçena
nätmänaà veda näparam
våkña jévikayä jévan
vyarthaà bhastreva yaù çvasan
SYNONYMS
viñaya—in sense gratification; abhiniveçena—by overabsorption; na—not;
ätmänam—himself; veda—knows; na—nor; aparam—another; våkña—of a tree;
jévakayä—by the life-style; jévan—living; vyartham—in vain; bhasträ iva—just
like a bellows; yaù—who; çvasan—is breathing.
TRANSLATION
Because of absorption in sense gratification, one cannot recognize himself or
others. Living uselessly in ignorance like a tree, one is merely breathing just
like a bellows.
PURPORT
Just as trees, having no means of defending themselves, are always being cut
down, similarly, the conditioned souls are constantly being cut down by the
cruel laws of nature, which impose innumerable miseries culminating in sudden
death. Although foolish people think they are helping themselves and others,
they actually do not know their own identity, nor the identities of their
so-called friends and relatives. Absorbed in gratifying the senses of the
external body, they spend their lives uselessly, without spiritual profit. This
useless life-style can be transformed into a perfect life simply by chanting the
holy names of God in Kåñëa consciousness, as recommended by Çré Caitanya
Mahäprabhu.
SB 11.21.23
TEXT 23
TEXT
phala-çrutir iyaà nèëäà
na çreyo rocanaà param
çreyo-vivakñayä proktaà
yathä bhaiñajya-rocanam
SYNONYMS
phala-çrutiù—the statements of scripture promising rewards; iyam—these;
nèëäm—for men; na—are not; çreyaù—the highest good; rocanam—enticement;
param—merely; çreyaù—the ultimate good; vivakñayä—with the idea of saying;
proktam—spoken; yathä—just as; bhaiñajya—for taking medicine;
rocanam—inducement.
TRANSLATION
Those statements of scripture promising fruitive rewards do not prescribe the
ultimate good for men hut are merely enticements for executing beneficial
religious duties, like promises of candy spoken to induce a child to take
beneficial medicine.
PURPORT
In the previous verse Lord Kåñëa stated that persons absorbed in sense
gratification certainly deviate from the real purpose of human life. But since
the Vedas themselves promise heavenly sense gratification as the result of
sacrifice and austerity, how can such promotion to heaven be considered a
deviation from the goal of life? The Lord here explains that the fruitive
rewards offered in religious scriptures are merely inducements, like candy that
is used to induce a child to take medicine. It is actually the medicine that is
beneficial, and not the candy. Similarly, in fruitive sacrifices it is the
worship of Lord Viñëu that is beneficial, not the fruitive reward itself.
According to Bhagavad-gétä, those professing fruitive rewards to be the ultimate
goal of religious scripture are certainly less intelligent fools inimical to the
purpose of the Supreme Personality of Godhead. The Lord desires that all
conditioned souls be purified and come back home, back to Godhead, for an
eternal life of bliss and knowledge. One who opposes the Lord’s purpose in the
name of religiosity is certainly bewildered about the purpose of life.
SB 11.21.24
TEXT 24
TEXT
utpattyaiva hi kämeñu
präëeñu sva-janeñu ca
äsakta-manaso martyä
ätmano ’nartha-hetuñu
SYNONYMS
utpattyä eva—simply by birth; hi—indeed; kämeñu—in objects of selfish desires;
präëeñu—in vital functions (such as one’s duration of life, sense activities,
physical strength and sexual potency); sva-janeñu—in his family members; ca—and;
äsakta-manasaù—having become attached within the mind; martyäù—mortal human
beings; ätmanaù—of their real self; anartha—of defeating the purpose;
hetuñu—which are the causes.
TRANSLATION
Simply by material birth, human beings become attached within their minds to
personal sense gratification, long duration of life, sense activities, bodily
strength, sexual potency and friends and family. Their minds are thus absorbed
in that which defeats their actual self-interest.
PURPORT
Our attachment to the material body and the bodies of family and friends
inevitably leads to unbearable anxiety and suffering. The mind absorbed in the
bodily concept of life cannot possibly advance in self-realization, and thus
one’s hope for an eternal life of bliss and knowledge is defeated by the objects
of one’s so-called affection. Activities performed in ignorance are beneficial
neither for oneself nor others, just as the charitable activities one may
perform in a dream bestow no tangible benefit on real people. The conditioned
soul is dreaming of a world separate from God, but any advancement experienced
in this dream world is merely hallucination. The Lord states in Bhagavad-gétä,
sarva-loka-maheçvaram: He is the supreme enjoyer and Lord of all planets and
worlds. Only by Kåñëa consciousness, recognition of the supremacy of God, can
one make actual progress in life.
SB 11.21.25
TEXT 25
TEXT
natän aviduñaù svärthaà
bhrämyato våjinädhvani
kathaà yuïjyät punas teñu
täàs tamo viçato budhaù
SYNONYMS
natän—submissive; aviduñaù—ignorant; sva-artham—of their own interest;
bhrämyataù—wandering; våjina—of danger; adhvani—upon the path; katham—for what
purpose; yuïjyät—would cause to engage; punaù—further; teñu—in those (modes of
sense gratification); tän—them; tamaù—darkness; viçataù—who are entering;
budhaù—the intelligent (Vedic authority).
TRANSLATION
Those ignorant of their real self-interest are wandering on the path of material
existence, gradually heading toward darkness. Why would the Vedas further
encourage them in sense gratification if they, although foolish, submissively
pay heed to Vedic injunctions?
PURPORT
Materialistic persons are not prepared to renounce society, friendship and love,
which are all based on sex indulgence, to instead take to a life of renunciation
and self-realization. In order to bring such foolish persons under the canopy of
Vedic injunctions, the Vedas promise innumerable material rewards, even
promotion to heavenly planets, to those who faithfully execute the Vedic
injunctions. As explained by the Lord, such rewards are like the candy offered
to a child, who then faithfully takes his medicine. Material enjoyment is
certainly the cause of suffering, since all enjoyable objects are subject to
destruction along with the so-called enjoyer. Material life is simply painful
and full of anxiety, frustration and lamentation. We become agitated by seeing a
so-called enjoyable object, such as the naked body of a woman, a beautiful
residence, a sumptuous tray of food or the expansion of our own prestige, but
actually such imagined happiness is simply the intense expectation of a
satisfaction that never comes. One remains perpetually frustrated in material
existence, and the more one tries to enjoy, the more one’s frustration
increases. Therefore, the Vedic knowledge, which aims at ultimate peace and
happiness on the spiritual platform, cannot possibly authorize the materialistic
way of life. Material rewards are employed by the Vedas merely as inducements
for the conditioned soul to take the medicine, submission to the Supreme Lord,
Viñëu, through various types of sacrifice. Those who are veda-väda-rata claim
that religious scriptures are meant to facilitate sense gratification in the
ignorance of conditioned life. The true goal of religion, however, is spiritual
liberation, in which material sense gratification ceases to exist. The darkness
of bodily attachment cannot exist in the effulgent light of spiritual knowledge.
In the ocean of spiritual bliss, the anxiety-ridden apparent pleasure of this
world vanishes completely. The true meaning of veda, or perfect knowledge, is to
surrender to the Supreme Lord in full Kåñëa consciousness for an eternal life of
bliss and knowledge as the Lord’s faithful servant.
SB 11.21.26
TEXT 26
TEXT
evaà vyavasitaà kecid
avijïäya kubuddhayaù
phala-çrutià kusumitäà
na veda-jïä vadanti hi
SYNONYMS
evam—in this way; vyavasitam—the actual conclusion; kecit—some people;
avijïäya—not understanding; ku-buddhayaù—having perverted intelligence;
phala-çrutim—the scriptural statements promising material rewards;
kusumitäm—flowery; na—do not; veda-jïäù—those in full knowledge of the Vedas;
vadanti—speak; hi—indeed.
TRANSLATION
Persons with perverted intelligence do not understand this actual purpose of
Vedic knowledge and instead propagate as the highest Vedic truth the flowery
statements of the Vedas that promise material rewards. Those in actual knowledge
of the Vedas never speak in that way.
PURPORT
The followers of the karma-mémäàsä philosophy declare that there is no eternal
kingdom of God beyond this universe and that one should therefore become a
professional performer of Vedic rituals in order to keep oneself in a material
heavenly planet. As explained by the Lord to Çré Uddhava in a previous chapter,
there is no actual happiness in the material world, since one will inevitably
rotate throughout the various planetary environments stretching from heaven to
hell and thus always be disturbed within the material atmosphere. Although the
doctor may give a child candy-covered medicine, one who urges the child to eat
the candy and throw away the medicine is certainly a great fool. In the same
way, the flowery statements of the Vedas describing heavenly enjoyment do not
award the real fruit of Vedic knowledge but merely supply decorative blossoms of
sense gratification. As stated in the Vedas (Åg Veda 1.22.20), tad viñëoù
paramaà padaà sadä paçyanti sürayaù. Even the demigods, who are permanent
residents of heaven, are always looking to the eternal abode of the Supreme
Lord. Foolish people who admire the standard of living in material heaven should
therefore note that the demigods themselves are devotees of the Supreme Lord.
One should not become a bogus propagator of so-called Vedic knowledge but should
take to Kåñëa consciousness and make a genuine solution to the problem of
progressing in life.
SB 11.21.27
TEXT 27
TEXT
käminaù kåpaëä lubdhäù
puñpeñu phala-buddhayaù
agni-mugdhä dhüma-täntäù
svaà lokaà na vidanti te
SYNONYMS
käminaù—lusty persons; kåpaëäù—miserly; lubdhäù—greedy; puñpeñu—flowers;
phala-buddhayaù—thinking to be the ultimate fruits; agni—by fire;
mugdhäù—bewildered; dhüma-täntäù—suffocating from smoke; svam—their own;
lokam—identity; na vidanti—do not recognize; te—they.
TRANSLATION
Those who are full of lust, avarice and greed mistake mere flowers to be the
actual fruit of life. Bewildered by the glare of fire and suffocated by its
smoke, they cannot recognize their own true identity.
PURPORT
Those attached to female association become proud separatists; desiring
everything for their personal gratification and that of their lady friends, they
become greedy misers, full of anxiety and envy. Such unfortunate persons mistake
the flowery statements of the Vedas to be the highest perfection of life. The
word agni-mugdhäù, “bewildered by fire,” indicates that such persons consider
Vedic fire sacrifices awarding material benefit to be the highest religious
truth, and thus they merge into ignorance. Fire produces smoke, which obscures
one’s vision. Similarly, the path of fruitive fire sacrifices is cloudy and
obscure, without clear understanding of the spirit soul. The Lord here clearly
states that fruitive religionists cannot understand their actual spiritual
identity, nor do they realize the genuine shelter of the spirit soul in the
kingdom of God.
Lord Kåñëa states in Bhagavad-gétä (15.15), vedaiç ca sarvair aham eva vedyaù:
all Vedic knowledge is actually meant to lead one to pure love of Godhead. Lord
Kåñëa is certainly the Absolute Truth, and to love Him is the ultimate purpose
of our existence. The Vedic knowledge patiently tries to bring the conditioned
soul to this perfection of pure Kåñëa consciousness.
SB 11.21.28
TEXT 28
TEXT
na te mäm aìga jänanti
hådi-sthaà ya idaà yataù
uktha-çasträ hy asu-tåpo
yathä néhära-cakñuñaù
SYNONYMS
na—do not; te—they; mäm—Me; aìga—My dear Uddhava; jänanti—know;
hådi-stham—seated within the heart; yaù—who is; idam—this created universe;
yataù—from whom it comes; uktha-çasträù—who consider Vedic ritual activities to
be praiseworthy, or else, for whom their own ritualistic performances are like
the weapon that kills the sacrificial animal; hi—indeed; asu-tåpaù—interested
only in sense gratification; yathä—just as; néhära—in fog; cakñuñaù—those whose
eyes.
TRANSLATION
My dear Uddhava, persons dedicated to sense gratification obtained through
honoring the Vedic rituals cannot understand that I am situated in everyone’s
heart and that the entire universe is nondifferent from Me and emanates from Me.
Indeed, they are just like persons whose eyes are covered by fog.
PURPORT
The word uktha-çasträù refers to the chanting of certain Vedic hymns, by which
one obtains fruitive results in this world and the next. The word çastra also
indicates a weapon, and thus uktha-çastra also means the weapon used in Vedic
sacrifice to kill the sacrificial animal. Persons exploiting Vedic knowledge for
bodily gratification are slaughtering themselves with the weapon of
materialistic religious principles. They are also compared to those trying to
see within a dense fog. The false bodily concept of life, in which one ignores
the eternal soul within the body, is a dense fog of ignorance that blocks our
vision of God. Lord Kåñëa therefore begins His instruction in Bhagavad-gétä by
clearing away the dense ignorance of the bodily concept of life. Religion means
the law of God. The Lord’s final order, or law, is that every conditioned soul
surrender unto Him, learn to serve and love Him, and thus go back home, back to
Godhead. This is the process of Kåñëa consciousness.
SB 11.21.29-30
TEXTS 29–30
TEXT
te me matam avijïäya
parokñaà viñayätmakäù
hiàsäyäà yadi rägaù syäd
yajïa eva na codanä
hiàsä-vihärä hy älabdhaiù
paçubhiù sva-sukhecchayä
yajante devatä yajïaiù
pitå-bhüta-patén khaläù
SYNONYMS
te—they; me—My; matam—conclusion; avijïäya—without understanding;
parokñam—confidential; viñaya-ätmakäù—absorbed in sense gratification;
hiàsäyäm—to violence; yadi—if; rägaù—attachment; syät—may be; yajïe—in the
sacrificial prescriptions; eva—certainly; na—there is not; codanä—encouragement;
hiàsä-vihäräù—those who take pleasure in violence; hi—indeed; älabdhaiù—which
have been slaughtered; paçubhiù—by means of the animals; sva-sukha—for their own
happiness; icchayä—with the desire; yajante—they worship; devatäù—the demigods;
yajïaiù—by sacrificial rituals; pitå—the forefathers; bhüta-patén—and the
leaders among the ghostly spirits; khaläù—cruel persons.
TRANSLATION
Those who are sworn to sense gratification cannot understand the confidential
conclusion of Vedic knowledge as explained by Me. Taking pleasure in violence,
they cruelly slaughter innocent animals in sacrifice for their own sense
gratification and thus worship demigods, forefathers and leaders among ghostly
creatures. Such passion for violence, however, is never encouraged within the
process of Vedic sacrifice.
PURPORT
The Vedic scriptures sanction occasional animal sacrifice to satisfy cruel,
low-class men who cannot live without the taste of flesh and blood. Such
concessions, however, are restricted by rigorous obligatory rituals and are
meant to gradually discourage animal-killing, just as the exorbitant cost of a
liquor license restricts the number of retail outlets selling alcoholic
beverages. But unscrupulous persons misconstrue such restrictive sanctions and
declare that Vedic sacrifice is meant for killing animals in order to enjoy
sense gratification. Being materialistic, they desire to attain the planets of
the forefathers or demigods and thus worship such beings. Sometimes
materialistic persons are attracted to the subtle life-style of ghosts and
worship ghostly creatures. These methods constitute gross ignorance of the
Supreme Personality of Godhead, who is the actual enjoyer of all sacrifice and
austerity. The demons perform Vedic sacrifice but are inimical to Lord Näräyaëa,
for they consider the demigods, the forefathers or Lord Çiva to be equal to God.
Although understanding the authority of Vedic rituals, they do not accept the
ultimate Vedic conclusion and therefore never surrender to God. Thus false
religious principles flourish in the demoniac societies of the animal-killers.
Although in countries like America people outwardly profess to be followers of
God alone, actual worship and glorification is offered to innumerable popular
heroes such as entertainers, politicians, athletes and other equally
insignificant persons. Animal-killers, being grossly materialistic, are
inevitably attracted to the extraordinary features of material illusion; they
cannot understand the real platform of Kåñëa consciousness, or spiritual life.
SB 11.21.31
TEXT 31
TEXT
svapnopamam amuà lokam
asantaà çravaëa-priyam
äçiño hådi saìkalpya
tyajanty arthän yathä vaëik
SYNONYMS
svapna—a dream; upamam—equal to; amum—that; lokam—world (after death);
asantam—unreal; çravaëa-priyam—only enchanting to hear about; äçiñaù—mundane
achievements in this life; hådi—in their hearts; saìkalpya—imagining;
tyajanti—they give up; arthän—their wealth; yathä—like; vaëik—a businessman.
TRANSLATION
Just as a foolish businessman gives up his real wealth in useless business
speculation, foolish persons give up all that is actually valuable in life and
instead pursue promotion to material heaven, which although pleasing to hear
about is actually unreal, like a dream. Such bewildered persons imagine within
their hearts that they will achieve all material blessings.
PURPORT
All over the world people are working hard to achieve perfect sense
gratification in this life or the next. As eternal living beings, part and
parcel of Lord Kåñëa, we are naturally endowed with all bliss and knowledge in
the association of the Lord. But giving up this exalted position of spiritual
bliss and knowledge, we foolishly waste our time pursuing the phantasmagoria of
bodily happiness, just like a foolish businessman who squanders his real assets
in imaginary business ventures that deliver no real profit.
SB 11.21.32
TEXT 32
TEXT
rajaù-sattva-tamo-niñöhä
rajaù-sattva-tamo-juñaù
upäsata indra-mukhyän
devädén na yathaiva mäm
SYNONYMS
rajaù—in the mode of passion; sattva—goodness; tamaù—or ignorance;
niñöhäù—established; rajaù—passion; sattva—goodness; tamaù—or ignorance;
juñaù—who manifest; upäsate—they worship; indra-mukhyän—headed by Lord Indra;
deva-ädén—the demigods and other deities; na—but not; yathä eva—in the proper
way; mäm—Me.
TRANSLATION
Those established in material passion, goodness and ignorance worship the
particular demigods and other deities, headed by Indra, who manifest the same
modes of passion, goodness or ignorance. They fail, however, to properly worship
Me.
PURPORT
Although the demigods are part and parcel of the Supreme Personality of Godhead,
demigod worship fosters the false idea that the demigods exist apart from the
Supreme Lord. Such worship is avidhi-pürvakam, or an improper approach to the
Absolute Truth. Çréla Madhväcärya quotes from the Hari-vaàça that among those
primarily in the mode of ignorance there are sometimes manifestations of passion
and goodness. Ignorant persons possessing a tendency toward goodness may go to
hell but are also allowed a little heavenly pleasure. Thus it can be seen that a
man suffering in miserable financial or political conditions sometimes enjoys
the company of a beautiful wife, though his general condition is hellish. Those
in ignorance mixed slightly with passion simply go to hell, and those purely in
the mode of ignorance glide down to the darkest region of hell. Those devoid of
devotion to the Supreme Lord are in ignorance in these three categories.
Sometimes persons situated in the mode of goodness accept the supremacy of the
Supreme Lord but are more attracted to the demigods, believing that through
Vedic rituals they can achieve the same standard of living as the demigods. This
proud tendency is certainly an obstacle in the loving service of the Supreme
Lord and ultimately causes falldown.
SB 11.21.33-34
TEXTS 33–34
TEXT
iñöveha devatä yajïair
gatvä raàsyämahe divi
tasyänta iha bhüyäsma
mahä-çälä mahä-kuläù
evaà puñpitayä väcä
vyäkñipta-manasäà nåëäm
mäninäà cäti-lubdhänäà
mad-värtäpi na rocate
SYNONYMS
iñövä—offering sacrifice; iha—in this world; devatäù—to the demigods; yajïaiù—by
our sacrifices; gatvä—going; raàsyämahe—we shall enjoy; divi—in heaven; tasya—of
that enjoyment; ante—at the end; iha—on this earth; bhüyäsmaù—we shall become;
mahä-çäläù—great householders; mahä-kuläù—members of aristocratic families;
evam—thus; puñpitayä—by the flowery; väcä—words; vyäkñipta-manasäm—for those
whose minds are bewildered; nåëäm—men; mäninäm—very proud; ca—and;
ati-lubdhänäm—extremely greedy; mad-värtä—topics about Me; api—even; na
rocate—have no attraction.
TRANSLATION
The worshipers of demigods think, “We shall worship the demigods in this life,
and by our sacrifices we shall go to heaven and enjoy there. When that enjoyment
is finished we shall return to this world and take birth as great householders
in aristocratic families.” Being excessively proud and greedy, such persons are
bewildered by the flowery words of the Vedas. They are not attracted to topics
about Me, the Supreme Lord.
PURPORT
Real pleasure is found in the transcendental form of the Lord, who is the
supreme Cupid, engaging in pastimes of love in the spiritual world. Neglecting
the eternal bliss of the Lord’s pastimes, the foolish worshipers of the demigods
dream of becoming like the Lord, but they achieve exactly the opposite result.
In other words, they continue perpetually in the cycle of birth and death.
SB 11.21.35
TEXT 35
TEXT
vedä brahmätma-viñayäs
tri-käëòa-viñayä ime
parokña-vädä åñayaù
parokñaà mama ca priyam
SYNONYMS
vedäù—the Vedas; brahma-ätma—the understanding that the soul is pure spirit;
viñayäù—having as their subject matter; tri-käëòa-viñayäù—divided into three
sections (which represent fruitive work, worship of demigods and realization of
the Absolute Truth); ime—these; parokña-vädäù—speaking esoterically; åñayaù—the
Vedic authorities; parokñam—indirect explanation; mama—to Me; ca—also;
priyam—dear.
TRANSLATION
The Vedas, divided into three divisions, ultimately reveal the living entity as
pure spirit soul. The Vedic seers and mantras, however, deal in esoteric terms,
and I also am pleased by such confidential descriptions.
PURPORT
In the previous verses Lord Kåñëa clearly refuted the concept that Vedic
knowledge is meant for material enjoyment, and here the Lord summarizes the
actual purpose of Vedic literature: self-realization. Although the conditioned
souls are struggling in the network of material energy, their actual existence
is transcendental freedom in the kingdom of God. The Vedas gradually lift the
conditioned soul out of the darkness of illusion and establish him in the
eternal loving service of the Lord. As stated in the Vedänta-sütra (4.4.23),
anävåttiù çabdät: “One who properly hears Vedic knowledge does not have to
return to the cycle of birth and death.”
One may ask why the Lord Himself as well as the Lord’s representatives, the
Vedic seers and mantras, speak in esoteric or indirect terms. As the Lord states
in Bhagavad-gétä, näham prakäçaù sarvasya: the Supreme Lord does not allow
Himself to be taken cheaply, and thus He is not manifest to superficial or
inimical people. Those who are polluted by the material atmosphere are induced
to purify themselves through Vedic rituals that offer fruitive results, just as
a child is induced to take medicine by the offer of a candy reward. Because of
the confidential nature of Vedic exposition, less intelligent persons cannot
appreciate the ultimate transcendental purpose of the Vedas, and consequently
they fall down to the platform of sense gratification.
The term brahmätma (“spirit soul”) ultimately indicates the Supreme Personality
of Godhead, who states in Bhagavad-gétä that knowledge of Him is räja-guhyam,
the most confidential of all secrets. One who depends upon material sense
perception remains in gross ignorance of the Absolute Truth. One who depends
upon mental and intellectual speculation may get a clue that the eternal soul
and Supersoul are both within the material body. But one who depends upon the
Lord Himself, faithfully hearing the Lord’s own message in Bhagavad-gétä,
perfectly understands the entire situation and goes back home, back to Godhead,
having fulfilled the true purpose of Vedic knowledge.
SB 11.21.36
TEXT 36
TEXT
çabda-brahma su-durbodhaà
präëendriya-mano-mayam
ananta-päraà gambhéraà
durvigähyaà samudra-vat
SYNONYMS
çabda-brahma—the transcendental sound of the Vedas; su-durbodham—extremely
difficult to comprehend; präëa—of the vital air; indriya—senses; manaù—and mind;
mayam—manifesting on the different levels; ananta-päram—without limit;
gambhéram—deep; durvigähyam—unfathomable; samudra-vat—like the ocean.
TRANSLATION
The transcendental sound of the Vedas is very difficult to comprehend and
manifests on different levels within the präëa, senses and mind. This Vedic
sound is unlimited, very deep and unfathomable, just like the ocean.
PURPORT
According to Vedic knowledge, the Vedic sound is divided into four phases, which
can be understood only by the most intelligent brähmaëas. This is because three
of the divisions are internally situated within the living entity and only the
fourth division is externally manifested, as speech. Even this fourth phase of
Vedic sound, called vaikharé, is very difficult to understand for ordinary human
beings. Çréla Viçvanätha Cakravarté Öhäkura explains these divisions as follows.
The präëa phase of Vedic sound, known as parä, is situated in the ädhära-cakra;
the mental phase, known as paçyanté, is situated in the area of the navel, on
the maëipüraka-cakra; the intellectual phase, known as madhyamä, is situated in
the heart area, in the anähata-cakra. Finally, the manifest sensory phase of
Vedic sound is called vaikharé.
Such Vedic sound is ananta-pära because it comprehends all vital energies within
the universe and beyond and is thus undivided by time or space. Actually, Vedic
sound vibration is so subtle, unfathomable and deep that only the Lord Himself
and His empowered followers such as Vyäsa and Närada can understand its actual
form and meaning. Ordinary human beings cannot comprehend all of the intricacies
and subtleties of Vedic sound, but if one takes to Kåñëa consciousness one can
immediately understand the conclusion of all Vedic knowledge, namely Lord Kåñëa
Himself, the original source of Vedic knowledge. Foolish persons devote their
vital air, senses and mind to sense gratification and thus do not understand the
transcendental value of the holy name of God. Ultimately, the essence of all
Vedic sound is the holy name of the Supreme Lord, which is not different from
the Lord Himself. Since the Lord is unlimited, His holy name is equally
unlimited. No one can understand the transcendental glories of the Lord without
the Lord’s direct mercy. By offenselessly chanting the holy names Hare Kåñëa,
Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare,
one can enter into the transcendental mysteries of Vedic sound. Otherwise the
knowledge of the Vedas will remain durvigähyam, or impossible to penetrate.
SB 11.21.37
TEXT 37
TEXT
mayopabåàhitaà bhümnä
brahmaëänanta-çaktinä
bhüteñu ghoña-rüpeëa
viseñürëeva lakñyate
SYNONYMS
mayä—by Me; upabåàhitam—established; bhümnä—by the unlimited; brahmaëä—the
changeless Absolute; ananta-çaktinä—whose potencies have no end; bhüteñu—within
the living beings; ghoña-rüpeëa—in the form of subtle sound, the oàkära;
viseñu—in the subtle fibrous covering of a lotus stalk; ürëä—one thread; iva—as;
lakñyate—appears.
TRANSLATION
As the unlimited, unchanging and omnipotent Personality of Godhead dwelling
within all living beings, I personally establish the Vedic sound vibration in
the form of oàkära within all living entities. It is thus perceived subtly, just
like a single strand of fiber on a lotus stalk.
PURPORT
The Supreme Personality of Godhead personally resides within the heart of every
living entity, and from this verse we can understand that the seed of all Vedic
knowledge is also situated within all living beings. In this way, the process of
awakening Vedic knowledge, and thereby awakening one’s eternal relationship with
God, is natural and necessary for everyone. All perfection is found within the
heart of the living being; as soon as the heart is purified by chanting the holy
names of God, that perfection, Kåñëa consciousness, immediately awakens.
SB 11.21.38-40
TEXTS 38–40
TEXT
yathorëanäbhir hådayäd
ürëäm udvamate mukhät
äkäçäd ghoñavän präëo
manasä sparça-rüpiëä
chando-mayo ’måta-mayaù
sahasra-padavéà prabhuù
oàkäräd vyaïjita-sparça-
svaroñmäntastha-bhüñitäm
vicitra-bhäñä-vitatäà
chandobhiç catur-uttaraiù
ananta-päräà båhatéà
såjaty äkñipate svayam
SYNONYMS
yathä—just as; ürëa-näbhiù—a spider; hådayät—from its heart; ürëäm—its web;
udvamate—emits; mukhät—through its mouth; äkäçät—from the ether;
ghoña-vän—manifesting sound vibration; präëaù—the Lord in the form of the
original life air; manasä—by means of the primeval mind; sparça-rüpiëä—which
exhibits the forms of the different phonemes of the alphabet, beginning with the
sparça letters; chandaù-mayaù—comprising all the sacred Vedic meters;
amåta-mayaù—full of transcendental pleasure; sahasra-padavém—which branches out
in thousands of directions; prabhuù—the Supreme Personality of Godhead;
oàkärät—from the subtle vibration oàkära; vyaïjita—expanded; sparça—with the
consonant stops; svara—vowels; uñma—sibilants; anta-stha—and semivowels;
bhüñitäm—decorated; vicitra—variegated; bhäñä—by verbal expressions;
vitatäm—elaborated; chandobhiù—along with the metrical arrangements;
catuù-uttaraiù—each having four syllables more than the previous;
ananta-päräm—limitless; båhatém—the great expanse of Vedic literature; såjati—He
creates; äkñipate—and withdraws; svayam—Himself.
TRANSLATION
Just as a spider brings forth from its heart its web and emits it through its
mouth, the Supreme Personality of Godhead manifests Himself as the reverberating
primeval vital air, comprising all sacred Vedic meters and full of
transcendental pleasure. Thus the Lord, from the ethereal sky of His heart,
creates the great and limitless Vedic sound by the agency of His mind, which
conceives of variegated sounds such as the sparças. The Vedic sound branches out
in thousands of directions, adorned with the different letters expanded from the
syllable oà: the consonants, vowels, sibilants and semivowels. The Veda is then
elaborated by many verbal varieties, expressed in different meters, each having
four more syllables than the previous one. Ultimately the Lord again withdraws
His manifestation of Vedic sound within Himself.
PURPORT
Çréla Çrédhara Svämé has given an elaborate technical explanation of these three
verses, the understanding of which requires extensive linguistic knowledge of
the Sanskrit language. The essential point is that transcendental knowledge is
expressed through Vedic sound vibration, which is itself a manifestation of the
Absolute Truth, the Personality of Godhead. Vedic sound emanates from the
Supreme Lord and is vibrated to glorify and understand Him. The conclusion of
all Vedic sound vibration is found in Bhagavad-gétä, wherein the Lord states,
vedaiç ca sarvair aham eva vedyaù: all Vedic knowledge is simply meant to teach
us to know and love God. One who always thinks of Lord Kåñëa, who becomes the
Lord’s devotee and who bows down to and worships the Lord with faith and
devotion, chanting His holy name, has certainly achieved a perfect understanding
of all that is indicated by the word veda (“knowledge”).
SB 11.21.41
TEXT 41
TEXT
gäyatry uñëig anuñöup ca
båhaté paìktir eva ca
triñöub jagaty aticchando
hy atyañöy-atijagad-viräö
SYNONYMS
gäyatré uñëik anuñöup ca—known as Gäyatré, Uñëik and Anuñöup; båhaté
paìktiù—Båhaté and Paìkti; eva ca—also; triñöup jagaté aticchandaù—Triñöup,
Jagaté and Aticchanda; hi—indeed; atyañöi-atijagat-viräö—Atyañöi, Atijagaté and
Ativiräö.
TRANSLATION
The Vedic meters are Gäyatré, Uñëik, Anuñöup, Båhaté, Paìkti, Triñöup, Jagaté,
Aticchanda, Atyañöi, Atijagaté and Ativiräö.
PURPORT
The Gäyatré meter has twenty-four syllables, the Uñëik twenty-eight, the Anuñöup
thirty-two, and so on, each meter having four more syllables than the previous
one. Vedic sound is called båhaté, or most expansive, and thus it is not
possible for ordinary living entities to understand all the technical details in
this matter.
SB 11.21.42
TEXT 42
TEXT
kià vidhatte kim äcañöe
kim anüdya vikalpayet
ity asyä hådayaà loke
nänyo mad veda kaçcana
SYNONYMS
kim—what; vidhatte—enjoins (in the ritualistic karma-käëòa); kim—what;
äcañöe—indicates (as the object of worship in the devatä-käëòa); kim—what;
anüdya—describing in different aspects; vikalpayet—raises the possibility of
alternatives (in the jïäna-käëòa); iti—thus; asyäù—of Vedic literature;
hådayam—the heart, or confidential purpose; loke—in this world; na—does not;
anyaù—other; mat—than Me; veda—know; kaçcana—anyone.
TRANSLATION
In the entire world no one but Me actually understands the confidential purpose
of Vedic knowledge. Thus people do not know what the Vedas are actually
prescribing in the ritualistic injunctions of karma-käëòa, or what object is
actually being indicated in the formulas of worship found in the upäsanä-käëòa,
or that which is elaborately discussed through various hypotheses in the
jïäna-käëòa section of the Vedas.
PURPORT
The Supreme Personality of Godhead is the Absolute Truth, Lord Çré Kåñëa. Since
the Lord is the source, maintainer and ultimate goal of Vedic knowledge, He is
veda-vit, or the only true knower of Vedic knowledge. So-called philosophers,
either Vedic scholars or ordinary men, may give their sectarian opinion, but it
is the Lord Himself who knows the confidential purpose of the Vedas. The Lord is
the only actual shelter and lovable object for all living entities. As He states
in the Tenth Chapter of Bhagavad-gétä (10.41):
yad yad vibhütimat sattvaà
çrémad ürjitam eva vä
tad tad evävagaccha tvaà
mama tejo-’àça-sambhavam
“Know that all beautiful, glorious and mighty creations spring from but a spark
of My splendor.” All beautiful, extraordinary and powerful manifestations are
insignificant displays of the Lord’s own opulences. Although ordinary people may
quarrel over the purpose of religion, the actual purpose is one, Kåñëa
consciousness, or pure love of Godhead. All Vedic formulas are understood to be
preliminary stages leading to the perfect stage of Kåñëa consciousness, in which
one fully surrenders to the devotional service of the Lord. The pure devotees of
the Lord represent Him within this world and never speak anything which is not
authorized by the Lord. Because they are repeating the Lord’s own words, they
are also to be understood as true knowers of the Veda.
SB 11.21.43
TEXT 43
TEXT
mäà vidhatte ’bhidhatte mäà
vikalpyäpohyate tv aham
etävän sarva-vedärthaù
çabda ästhäya mäà bhidäm
mäyä-mätram anüdyänte
pratiñidhya prasédati
SYNONYMS
mäm—Me; vidhatte—enjoins in sacrifice; abhidhatte—designates as the object of
worship; mäm—Me; vikalpya—presented as alternate hypothesis; apohyate—am
refuted; tu—also; aham—I; etävän—thus; sarva-veda—of all the Vedas; arthaù—the
meaning; çabdaù—the transcendental sound vibration; ästhäya—establishing;
mäm—Me; bhidäm—material duality; mäyä-mätram—as simply illusion;
anüdya—describing elaborately in different aspects; ante—ultimately;
pratiñidhya—negating; prasédati—becomes satisfied.
TRANSLATION
I am the ritualistic sacrifice enjoined by the Vedas, and I am the worshipable
Deity. It is I who am presented as various philosophical hypotheses, and it is I
alone who am then refuted by philosophical analysis. The transcendental sound
vibration thus establishes Me as the essential meaning of all Vedic knowledge.
The Vedas, elaborately analyzing all material duality as nothing but My illusory
potency, ultimately completely negate this duality and achieve their own
satisfaction.
PURPORT
The Lord declared in the previous verse that He alone knows the ultimate purpose
of the Vedas, and now the Lord reveals that He alone is the ultimate basis and
purpose of all Vedic knowledge. The karma-käëòa section of the Vedas prescribes
ritualistic sacrifices for promotion to heaven. Such sacrifices are the Lord
Himself. Similarly, the upäsanä-käëòa section of the Vedas designates different
demigods as objects of ritualistic worship, and these deities are not different
from the Lord Himself, being expansions of the Lord’s body. In the jïäna-käëòa
section of the Vedas different philosophical methods of analysis are presented
and refuted. Such knowledge, which analyzes the potency of the Supreme Lord, is
not different from Him. Ultimately Lord Kåñëa is everything, because everything
is part and parcel of the Lord’s multipotencies. Although Vedic literature
entices those absorbed in material duality to begin the Vedic way of life by
offering them materially desirable rewards, the Vedas eventually refute all
material duality by bringing one to the stage of God consciousness, wherein
there is nothing different from the Supreme Lord.
Within the Vedic literature there are various injunctions stating that at a
particular stage of life one should give up fruitive rituals and take to the
path of knowledge. Similarly, other injunctions declare that a self-realized
soul should give up the path of speculative knowledge and take directly to the
shelter of the Absolute Truth, the Personality of Godhead. But nowhere is there
an injunction recommending that one give up the loving service of the Lord,
because that is the eternal constitutional position of every living entity.
Different philosophical theses are presented and rejected in the Vedas, since
one who is progressing must give up each previous stage in the advancement of
knowledge. For example, one who is addicted to sex enjoyment is taught to accept
religious marriage and enjoy sex pleasure with his wife. Such ritualistic
knowledge is to be given up when one attains the stage of detachment, whereupon
one is recommended to take the renounced order of life. In that stage of life
one is forbidden to see or speak with women. When, however, one reaches the
perfection of Kåñëa consciousness, wherein the Lord is manifest everywhere, one
may engage all living entities, including women, in the loving service of the
Lord without danger of spiritual falldown. Thus different injunctions based on
progressive stages of spiritual vision are presented and refuted in Vedic
literature. Since all such injunctions and processes are ultimately meant for
the achievement of Kåñëa consciousness, the loving service of the Lord, they are
not different from Lord Kåñëa Himself. The conditioned soul, therefore, should
not prematurely stop his progressive march back home, back to Godhead, by
foolishly mistaking an intermediate or preliminary stage of advancement as the
actual goal of life. One must understand that the Supreme Personality of
Godhead, Çré Kåñëa, is the source, maintenance and resting place of everything,
and that every living entity is the Lord’s eternal servant. In this way one
should continue on the Vedic path all the way back home, back to Godhead, for
eternal life of bliss and knowledge.
Thus end the purports of the humble servants of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda to the Eleventh Canto, Twenty-first Chapter, of
the Çrémad-Bhägavatam, entitled “Lord Kåñëa’s Explanation of the Vedic Path.”
SB 11.22: Enumeration of the Elements of Material Creation
CHAPTER TWENTY-TWO
Enumeration of the Elements of Material Creation
SB 11.22 Summary
This chapter enumerates and categorizes the natural elements, explains the
difference between the male and female natures and describes birth and death.
There are many opinions concerning the number of material elements. But this
difference of opinions, brought about by the influence of the illusory energy,
is not illogical. All the elements of nature exist everywhere; so authorities
who have accepted the illusory potency of the Supreme Personality may propose a
variety of theories. The insurmountable illusory energy of God is the root cause
of their mutually contradictory arguments.
There is no difference between the ultimate enjoyer and the supreme controller.
To presuppose any distinction between them is senseless. Ordinary knowledge is
simply a quality of material nature, not of the soul proper. The raw substance
of material nature is designated according to its different phases. In the mode
of goodness, it is known as knowledge, in the mode of passion as activity, and
in the mode of darkness as ignorance. Time is another name of the Supreme
Personality of Godhead, and another name for material propensity is sütra or
mahat-tattva. The twenty-five elements of nature are the Lord, nature, the
mahat, false ego, ether, air, fire, water, earth, the eyes, the ears, the nose,
the tongue, the skin, speech, the hands, the feet, the genitals, the anus, the
mind, sound, touch, form, taste and smell.
The unmanifest Supreme Personality merely glances at nature. Material nature,
which is under the control of the Supreme Lord, then assumes the forms of causes
and effects and carries out the creation, maintenance and destruction of the
material world. Even though the puruña and prakåti appear nondifferent to
superficial vision, there is an ultimate difference between the two. Material
creation is produced from the modes of prakåti, and its quality is
transformation. The living entities who are inimical to the Supreme Personality
of Godhead take on and give up various kinds of material bodies through the
agency of their own material work. But those who are ignorant of the self,
because of being bewildered by illusion, do not understand this. The mind, which
is filled with ideas of fruitive work, simply takes the senses with it from one
body to another, while the soul follows along. Nevertheless, on account of being
totally absorbed in sense gratification, one cannot remember his past existence.
The body undergoes nine stages of manifestation, which are brought about by
association with the qualities of material nature. These are impregnation,
gestation, birth, childhood, youth, maturity, middle age, old age and death.
From the death of one’s father and the birth of one’s son, a person can easily
comprehend the rise and fall of his own body. The soul, who is the perceiver, is
different from this body. But when there is no knowledge of the true facts, the
living entity, confused by the objects of sense gratification, achieves his
destinations within the cycle of material existence. Thus the living entity
continuously wanders under the spell of material work, taking birth as a sage or
a demigod when he is predominated by the mode of goodness, among the demons or
human beings when he is predominantly influenced by the mode of passion, and in
the species of ghosts, spirits or animals when he is predominated by the mode of
ignorance. The spirit soul does not engage in the enjoyment of sense objects;
rather, it is the senses that perform this activity. Therefore the living being
has no actual need for sense gratificatory pleasures. With the exception of
those peaceful personalities who have taken shelter of the lotus feet of the
Supreme Personality of Godhead and are dedicated to the divine duty of His
service, everyone, including so-called learned scholars, is inevitably overcome
by the all-powerful material nature.
SB 11.22.1-3
TEXTS 1–3
TEXT
çré-uddhava uväca
kati tattväni viçveça
saìkhyätäny åñibhiù prabho
navaikädaça païca tréëy
ättha tvam iha çuçruma
kecit ñaò-viàçatià prähur
apare païca-viàçatià
saptaike nava ñaö kecic
catväry ekädaçäpare
kecit saptadaça prähuù
ñoòaçaike trayodaça
etävattvaà hi saìkhyänäm
åñayo yad-vivakñayä
gäyanti påthag äyuñmann
idaà no vaktum arhasi
SYNONYMS
çré-uddhavaù uväca—Çré Uddhava said; kati—how many; tattväni—basic elements of
creation; viçva-éça—O Lord of the universe; saìkhyätäni—have been enumerated;
åñibhiù—by great authorities; prabho—O my master; nava—nine (God, the individual
soul, the mahat-tattva, false ego and the five gross elements); ekäkaça—plus
eleven (the ten knowledge-acquiring and working senses together with the mind);
païca—plus five (the subtle forms of the sense objects); tréëi—plus three (the
modes of goodness, passion and ignorance, making altogether a total of
twenty-eight); ättha—have stated; tvam—You; iha—during Your appearance in this
world; çuçruma—so I have heard; kecit—some; ñaö-viàçatim—twenty-six; prähuù—they
say; apare—others; païca-viàçatim—twenty-five; sapta—seven; eke—some; nava—nine;
ñaö—six; kecit—some; catväri—four; ekädaça—eleven; apare—still others;
kecit—some; saptadaça—seventeen; prähuù—say; ñoòaça—sixteen; eke—some;
trayodaça—thirteen; etävattvam—such cakulations; hi—indeed; saìkhyänäm—of the
different ways of counting the elements; åñayaù—the sages; yat vivakñayä—with
the intention of expressing what ideas; gäyanti—they have declared; påthak—in
various manners; äyuù-man—O supreme eternal; idam—this; naù—to us; vaktum—to
explain; arhasi—You should please.
TRANSLATION
Uddhava inquired: My dear Lord, O master of the universe, how many different
elements of creation have been enumerated by the great sages? I have heard You
personally describe a total of twenty-eight—God, the jéva soul, the
mahat-tattva, false ego, the five gross elements, the ten senses, the mind, the
five subtle objects of perception and the three modes of nature. But some
authorities say that there are twenty-six elements, while others cite
twenty-five or else seven, nine, six, four or eleven, and even others say that
there are seventeen, sixteen or thirteen. What did each of these sages have in
mind when he calculated the creative elements in such different ways? O supreme
eternal, kindly explain this to me.
PURPORT
Lord Kåñëa thoroughly explained in the previous chapter that Vedic knowledge is
not meant for sense gratification but for liberation from material bondage. Now
Uddhava presents some intermediate questions that must be answered so the path
of liberation will be clear. Different philosophers have historically disagreed
over the exact number of material elements, about the existence and nonexistence
of particular external objects and about the existence of the soul itself. The
jïäna-käëòa section of the Vedas aims at liberation through analytic
understanding of the material world and of the spirit soul as a transcendental
element beyond matter. Ultimately the Supreme Lord Himself stands above all
elements and maintains them by His personal potency. Uddhava mentions in
numerical terms different methodologies of various sages, citing first the
Lord’s own opinion. The word äyuñman, or “possessing eternal form,” is
significant in this regard. Since Lord Kåñëa is eternal, He possesses all
knowledge of past, present and future and is thus the original and supreme
philosopher.
According to Çréla Viçvanätha Cakravarté Öhäkura, the different analytic
approaches mentioned by Çré Uddhava are actually not contradictory, since they
are different methods of categorizing the same reality. Atheistic speculation on
reality does not recognize the existence of God; consequently it is a worthless
attempt to explain the truth. The Lord Himself empowers different living
entities to speculate and speak on reality in different ways. The actual
reality, however, is the Lord Himself, who will now speak to Çré Uddhava.
SB 11.22.4
TEXT 4
TEXT
çré-bhagavän uväca
yuktaà ca santi sarvatra
bhäñante brähmaëä yathä
mäyäà madéyäm udgåhya
vadatäà kià nu durghaöam
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; yuktam—reasonably;
ca—even; santi—they are present; sarvatra—everywhere; bhäñante—they speak;
brähmaëäù—brähmaëas; yathä—how; mäyäm—the mystic energy; madéyam—My;
udgåhya—resorting to; vadatäm—of those who speak; kim—what; nu—after all;
durghaöam—will be impossible.
TRANSLATION
Lord Kåñëa replied: Because all material elements are present everywhere, it is
reasonable that different learned brähmaëas have analyzed them in different
ways. All such philosophers spoke under the shelter of My mystic potency, and
thus they could say anything without contradicting the truth.
PURPORT
The words santi sarvatra in this verse indicate that all material elements are
found within each other in gross and subtle forms. In this way there are
innumerable w-ays to categorically describe them. The material world is
ultimately illusory, undergoing constant transformation. It may be measured in
different ways, just as the mirage of an oasis may be described in different
ways, but the Lord’s own analysis of twenty-eight elements is perfect and should
be accepted. Çréla Jéva Gosvämé states that the word mäyä in this verse does not
refer to mahä-mäyä, or the potency of ignorance, but to the Lord’s inconceivable
mystic power, which shelters the learned followers of Vedic knowledge. Each of
the philosophers mentioned here reveals a particular aspect of truth, and their
theories are not contradictory, since they are simply describing the same
phenomena with different categorical systems. Such philosophical disagreement is
endless within the material world; thus everyone should unite on the platform of
the Lord’s own opinion, as stated in this verse. Similarly, in Bhagavad-gétä
Lord Kåñëa requests all conditioned souls to give up their various forms of
worship and surrender unto Him in full Kåñëa consciousness, becoming His
devotees. Thus the whole universe can be united in love of Godhead by chanting
Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma,
Hare Hare. By the Lord’s revealing Himself to a sincere devotee, the controversy
of analytic philosophy is ended.
SB 11.22.5
TEXT 5
TEXT
naitad evaà yathättha tvaà
yad ahaà vacmi tat tathä
evaà vivadatäà hetuà
çaktayo me duratyayäù
SYNONYMS
na—it is not; etat—this; evam—so; yathä—as; ättha—say; tvam—you; yat—which;
aham—I; vacmi—am saying; tat—that; tathä—thus; evam—in this way; vivadatäm—for
those who argue; hetum—over logical reasons; çaktayaù—the energies (are
impelling); me—My; duratyayäù—unsurpassable.
TRANSLATION
When philosophers argue, “I don’t choose to analyze this particular case in the
same way that you have,” it is simply My own insurmountable energies that are
motivating their analytic disagreements.
PURPORT
Because of the material potencies of the Supreme Lord, mundane philosophers are
perpetually arguing about which came first, the chicken or the egg. By the
influence of the modes of goodness, passion and ignorance, different
philosophers are attracted to different views; and by the influence of the
material atmosphere created by the Lord, these philosophers perpetually disagree
with one another. The Supreme Lord Himself, however, has given the clear
explanation. As stated in Çrémad-Bhägavatam (6.4.31),
yac-chaktayo vadatäà vädinäà vai
viväda-saàväda-bhuvo bhavanti
kurvanti caiñäà muhur ätma-mohaà
tasmai namo ’nanta-guëäya bhümne
“Let me offer my respectful obeisances unto the all-pervading Supreme
Personality of Godhead, who possesses unlimited transcendental qualities. Acting
from within the cores of the hearts of all philosophers, who propagate various
views, He caused them to forget their own souls while sometimes agreeing and
sometimes disagreeing among themselves. Thus He creates within this material
world a situation in which they are unable to come to a conclusion. I offer my
respectful obeisances unto Him.”
SB 11.22.6
TEXT 6
TEXT
yäsäà vyatikaräd äséd
vikalpo vadatäà padam
präpte çama-dame ’pyeti
vädas tam anu çämyati
SYNONYMS
yäsäm—of which (energies of Mine); vyatikarät—by the interaction; äsét—has
arisen; vikalpaù—difference of opinion; vadatäm—of those arguing; padam—the
subject of discussion; präpte—when one has achieved; çama—the ability to fix his
intelligence on Me; dame—and control of his external senses; apyeti—disappears
(that difference of opinion); vädaù—the argument itself; tam anu—consequently;
çämyati—subsides.
TRANSLATION
By interaction of My energies different opinions arise. But for those who have
fixed their intelligence on Me and controlled their senses, differences of
perception disappear, and consequently the very cause for argument is removed.
PURPORT
Conflicting varieties of perception are created by the interaction of the Lord’s
material energies in the minds of different philosophers, who staunchly defend
their opinions, stating, “This may be the case or perhaps that or the other; or
this may not be the case, or perhaps that is not the case.” Such logical or
rational proposing, doubting, counter-proposing, counteracting, etc., take
thousands of different forms and become the basis of argument. Actually, the
Supreme Personality of Godhead, Lord Kåñëa, is the basis of all existence, since
everything emanates from the Lord, is maintained by the Lord and at the end is
merged to rest within the Lord. Lord Kåñëa is para-tattva, the highest truth
underlying all other dependent truths. In a society of learned persons who have
understood the Personality of Godhead to be everything, there is no further
cause of philosophical quarrel. Such unity of opinion is not based on the
absence of philosophical inquiry, nor on the stifling of rational discussion,
but is the natural result of spiritual enlightenment. So-called philosophers
proudly boast that they are searching and researching for the Absolute Truth,
yet they somehow consider one who has found the Absolute Truth to be less
intelligent than one who has not found it but is searching. Because Lord Kåñëa
is the Absolute Truth, one who fully surrenders to the Lord becomes the most
learned person.
SB 11.22.7
TEXT 7
TEXT
parasparänupraveçät
tattvänäà puruñarñabha
paurväparya-prasaìkhyänaà
yathä vaktur vivakñitam
SYNONYMS
paraspara—mutual; anupraveçät—because of the entrance (as subtle causes within
gross manifestations, and vice versa); tattvänäm—of the various elements;
puruña-åñabha—O best among men (Uddhava); paurva—in terms of prior causes;
aparya—or of resultant products; prasaìkhyänam—enumeration; yathä—however;
vaktuù—the speaker; vivakñitam—wants to describe.
TRANSLATION
O best among men, because subtle and gross elements mutually enter into one
another, philosophers may calculate the number of basic material elements in
different ways, according to their personal desire.
PURPORT
Material creation takes place as a chain reaction in which subtle elements
expand and transform into progressively denser elements. Since a cause is in a
sense present within its effect, and the effect is subtly present within the
cause, all subtle and gross elements have entered within one another. Thus one
may categorize basic material elements in many different ways, assigning various
numbers and names according to one’s methodology. Although material philosophers
proudly assume their individual theories to be supreme, they are all speculating
according to their personal proclivities, as described in this and the following
verse.
SB 11.22.8
TEXT 8
TEXT
ekasminn api dåçyante
praviñöänétaräëi ca
pürvasmin vä parasmin vä
tattve tattväni sarvaçaù
SYNONYMS
ekasmin—in one (element); api—even; dåçyante—there are seen; praviñöäni—entered
within; itaräëi—others; ca—also; pürvasmin—in a prior (subtle causal element,
such as the dormant presence of ether within its cause, sound); vä—either;
parasmin—or in a later (produced element, such as the subtle presence of sound
within its further product, air); vä—or; tattve—in some element; tattväni—other
elements; sarvaçaù—in the cases of each of the different enumerations.
TRANSLATION
All subtle material elements are actually present within their gross effects;
similarly, all gross elements are present within their subtle causes, since
material creation takes place by progressive manifestation of elements from
subtle to gross. Thus we can find all material elements within any single
element.
PURPORT
Since material elements are present within each other, there are innumerable
ways to construe and categorize the material creation of God. Ultimately,
however, the significant element is God Himself, who is the basis of all the
transformations and permutations of the material cosmos. The creation of the
material world takes place by a progression from subtle to gross elements, as
explained in the säìkhya-yoga system of Lord Kapila. The example may be given
that we find the dormant existence of an earthen pot within mud and also the
existence of mud within the earthen pot. Similarly, one element is present
within another, and ultimately all elements rest within the Supreme Personality
of Godhead, who is simultaneously within everything. By such explanations, Kåñëa
consciousness constitutes the ultimate scientific methodology for factually
understanding this universe.
SB 11.22.9
TEXT 9
TEXT
paurväparyam ato ’méñäà
prasaìkhyänam abhépsatäm
yathä viviktaà yad-vaktraà
gåhëémo yukti-sambhavät
SYNONYMS
paurva—considering causal elements to include their manifest products;
aparyam—or assuming elements to include their subtle causes; ataù—therefore;
améñäm—of these thinkers; prasaìkhyänam—the counting; abhépsatäm—who are
intending; yathä—how; viviktam—ascertained; yat-vaktram—from whose mouth;
gåhëémaù—We accept it; yukti—of reason; sambhavät—because of the possibility.
TRANSLATION
Therefore, no matter which of these thinkers is speaking, and regardless of
whether in their calculations they include material elements within their
previous subtle causes or else within their subsequent manifest products, I
accept their conclusions as authoritative, because a logical explanation can
always be given for each of the different theories.
PURPORT
Although innumerable philosophers may rationally describe the material creation
from different points of view, one cannot perfect one’s knowledge without Kåñëa
consciousness. An intellectual person should therefore not be falsely proud
simply because he has ascertained a particular truth within the material world.
The Lord here states that one who follows the Vedic way of analysis will
undoubtedly have many insights concerning the material creation. Ultimately,
however, one must become a devotee of the Supreme Lord and perfect one’s
knowledge in Kåñëa consciousness.
SB 11.22.10
TEXT 10
TEXT
anädy-avidyä-yuktasya
puruñasyätma-vedanam
svato na sambhaväd anyas
tattva-jïo jïäna-do bhavet
SYNONYMS
anädi—without beginning; avidyä—with ignorance; yuktasya—who is joined;
puruñasya—of a person; ätma-vedanam—the process of self-realization; svataù—by
his own ability; na sambhavät—because it cannot occur; anyaù—another person;
tattva-jïaù—the knower of transcendental reality; jïäna-daù—the bestower of real
knowledge; bhavet—must be.
TRANSLATION
Because a person who has been covered by ignorance since time immemorial is not
capable of effecting his own self-realization, there must be some other
personality who is in factual knowledge of the Absolute Truth and can impart
this knowledge to him.
PURPORT
Although the Lord tolerates different methods of calculating material causes
within their effects and material effects within their causes, there cannot be
any speculation regarding the two spiritual elements found in this universe,
namely the individual soul and the Supersoul. Lord Kåñëa clearly states in this
verse that the living entity is incapable of effecting his own enlightenment.
The Supreme Lord is tattva-jïa, omniscient, and jïäna-da, the spiritual master
of the entire universe. Çré Uddhava mentioned that some philosophers describe
twenty-five elements and others twenty-six. The difference is that the
twenty-six elements include a separate category for the individual soul and the
Supreme Soul, Lord Kåñëa, whereas the proponents of twenty-five elements
artificially merge the two transcendental categories of jéva-tattva and
viñëu-tattva, hiding the eternal supremacy of the Personality of Godhead.
Knowledge based on the three modes of material nature cannot rise to the
transcendental platform, where the Personality of Godhead exists as the supreme
enjoyer of eternal spiritual varieties of form, color, flavor, musical sounds
and loving affairs. Mundane philosophers simply bounce back and forth between
material enjoyment and material renunciation. Being victims of Mäyäväda
(impersonal) perception of the Absolute Truth, they cannot achieve the shelter
of the Personality of Godhead and thus cannot understand Him. Because foolish,
impersonal philosophers consider themselves supreme, they are unable to
appreciate that loving service exists on the spiritual platform. Stubbornly
rejecting subservience to the Personality of Godhead, the impersonalists are
eventually overwhelmed by the illusory potency of the Lord and undergo the
miseries of material existence. The Vaiñëavas, on the other hand, are not
envious of the Personality of Godhead. They gladly accept His shelter and
supremacy, and thus the Lord personally takes charge of His devotees and
enlightens them, filling them with His own transcendental bliss. Spiritual
service to the Supreme Lord is in this way free from the disappointment and
repression of material service.
SB 11.22.11
TEXT 11
TEXT
puruñeçvarayor atra
na vailakñaëyam aëv api
tad-anya-kalpanäpärthä
jïänaà ca prakåter guëaù
SYNONYMS
puruña—between the enjoyer; éçvarayoù—and the supreme controller; atra—herein;
na—there is no; vailakñaëyam—dissimilarity; aëu—minute; api—even; tat—of them;
anya—as being completely different; kalpanä—the imagined idea; apärthä—useless;
jïänam—knowledge; ca—and; prakåteù—of material nature; guëaù—a quality.
TRANSLATION
According to knowledge in the material mode of goodness, there is no qualitative
difference between the living entity and the supreme controller. The imagination
of qualitative difference between them is useless speculation.
PURPORT
According to certain philosophers there are twenty-five elements, among which a
single category is stipulated for both the individual living entity and the
Supreme Lord. Such impersonal knowledge is declared by the Lord to be material:
jïänaà ca prakåter guëaù. Such knowledge can, however, be accepted to establish
the qualitative identity of the Supreme Lord and the living entities who expand
from Him. Materialistic persons sometimes believe that there is a supreme spirit
in heaven but also think that human beings are identical with their material
bodies and thus qualitatively and perpetually separated from the Supreme Lord.
Knowledge of the Lord’s qualitative oneness with the living entity, as described
in this verse, refutes the materialistic concept of life and partially
establishes the Absolute Truth. Çré Caitanya Mahäprabhu described the actual
situation as acintya-bhedäbheda-tattva: the supreme controller and the
controlled living entities are simultaneously one and different. In the material
mode of goodness the oneness is perceived. As one proceeds further, to the stage
of viçuddha-sattva, or purified spiritual goodness, one finds spiritual variety
within the qualitative oneness, completing one’s knowledge of the Absolute
Truth. The words na vailakñaëyam aëv api boldly affirm that the individual
living entity is indisputably part and parcel of the Supreme Lord and
qualitatively one with Him. Any philosophical attempt to separate the living
entity from the Supreme Lord and deny his eternal servitude to the Lord is thus
refuted. Speculation arriving at the conclusion that the living entity has
independent existence separate from the Lord is described here as apärthä,
useless. Nevertheless, the theory of twenty-five elements is acceptable to the
Lord as a preliminary phase in the evolution of spiritual knowledge.
SB 11.22.12
TEXT 12
TEXT
prakåtir guëa-sämyaà vai
prakåter nätmano guëäù
sattvaà rajas tama iti
sthity-utpatty-anta-hetavaù
SYNONYMS
prakåtiù—material nature; guëa—of the three modes; sämyam—the original
equilibrium; vai—indeed; prakåteù—of nature; na ätmanaù—not of the spirit soul;
guëäù—these modes; sattvam—goodness; rajaù—passion; tamaù—ignorance; iti—thus
called; sthiti—of the maintenance of universal creation; utpatti—its production;
anta—and its annihilation; hetavaù—the causes.
TRANSLATION
Nature exists originally as the equilibrium of the three material modes, which
pertain only to nature, not to the transcendental spirit soul. These
modes—goodness, passion and ignorance—are the effective causes of the creation,
maintenance and destruction of this universe.
PURPORT
In Bhagavad-gétä (3.27) it is stated,
prakåteù kriyamäëäni
guëaiù karmäëi sarvaçaù
ahaìkära-vimüòhätmä
kartäham iti manyate
“The bewildered spirit soul, under the influence of the three modes of material
nature, thinks himself to be the doer of activities, which are in actuality
carried out by nature.”
The three modes of nature, in their original state of equilibrium, as well as
the subsequent creation generated from the modes, are vastly more powerful than
the tiny living entity who is controlled by them. The living entity thus cannot
be accepted as the actual doer or creator within the material world. The mode of
goodness is symptomized by the experience of knowledge, the mode of passion by
the experience of work, and the mode of ignorance by the experience of darkness.
These modes of material knowledge, work and darkness have no real relation with
the transcendental spirit soul, who exhibits his own qualities of eternality,
bliss and knowledge (the sandhiné, saàvit and hlädiné potencies of the Supreme
Lord). The material modes have no access within the kingdom of God, in the
unbounded atmosphere of which the eternal living entity is meant to live.
SB 11.22.13
TEXT 13
TEXT
sattvaà jïänaà rajaù karma
tamo ’jïänam ihocyate
guëa-vyatikaraù kälaù
svabhävaù sütram eva ca
SYNONYMS
sattvam—the mode of goodness; jïänam—knowledge; rajaù—the mode of passion;
karma—fruitive work; tamaù—the mode of ignorance; ajïänam—foolishness; iha—in
this world; ucyate—is called; guëa—of the modes; vyatikaraù—the agitated
transformation; kälaù—time; svabhävaù—innate tendency, nature; sütram—the
mahat-tattva; eva—indeed; ca—also.
TRANSLATION
In this world the mode of goodness is recognized as knowledge, the mode of
passion as fruitive work, and the mode of darkness as ignorance. Time is
perceived as the agitated interaction of the material modes, and the totality of
functional propensity is embodied by the primeval sütra, or mahat-tattva.
PURPORT
The impetus for the interaction of the material elements is the forward movement
of time. Because time is passing, the embryo grows within the womb, gradually
comes out, grows up, produces by-products, dwindles and dies. All of this is due
to the pushing of time. In the absence of the time factor, the material elements
do not interact but remain inert in the form of pradhäna. Lord Kåñëa is
establishing the basic categories of the material world so that human beings can
conceive of the Lord’s creation. Were the categories not condensed, analysis and
conceptualization would be impossible, since the Lord’s potencies are infinite.
Although there are numerous divisions of material elements within the basic
divisions, the spirit soul is always to be understood as a distinct
transcendental element, meant for residence in the kingdom of God.
SB 11.22.14
TEXT 14
TEXT
puruñaù prakåtir vyaktam
ahaìkäro nabho ’nilaù
jyotir äpaù kñitir iti
tattväny uktäni me nava
SYNONYMS
puruñaù—the enjoyer; prakåtiù—nature; vyaktam—the primeval manifestation of
matter; ahaìkäraù—false ego; nabhaù—ether; anilaù—air; jyotiù—fire; äpaù—water;
kñitiù—earth; iti—thus; tattväni—the elements of creation; uktäni—have been
described; me—by Me; nava—nine.
TRANSLATION
I have described the nine basic elements as the enjoying soul, nature, nature’s
primeval manifestation of the mahat-tattva, false ego, ether, air, fire, water
and earth.
PURPORT
Prakåti, or nature, is originally unmanifest and later becomes manifest as the
mahat-tattva. Although the living entity is puruña, an enjoyer, the real process
by which he can enjoy is by satisfying the transcendental senses of the Lord,
just as the hand eats by supplying food to the stomach. Within material nature
the living entity becomes a false enjoyer, forgetting his subservience to the
Lord. The material elements as well as the living entity and the Supersoul are
thus systematically analyzed to demonstrate to the conditioned soul his actual
constitutional position beyond material nature.
SB 11.22.15
TEXT 15
TEXT
çrotraà tvag darçanaà ghräëo
jihveti jïäna-çaktayaù
väk-päëy-upastha-päyv-aìghriù
karmäëy aìgobhayaà manaù
SYNONYMS
çrotram—the sense of hearing; tvak—the sense of touch, experienced upon the
skin; darçanam—sight; ghräëaù—smell; jihvä—the sense of taste, experienced upon
the tongue; iti—thus; jïäna-çaktayaù—the knowledge-acquiring senses; väk—speech;
päëi—the hands; upastha—the genitals; päyu—the anus; aìghriù—and the legs;
karmäëi—the working senses; aìga—My dear Uddhava; ubhayam—belonging to both
these categories; manaù—the mind.
TRANSLATION
Hearing, touch, sight, smell and taste are the five knowledge acquiring senses,
My dear Uddhava, and speech, the hands, the genitals, the anus and the legs
constitute the five working senses. The mind belongs to both these categories.
PURPORT
Eleven elements are mentioned in this verse.
SB 11.22.16
TEXT 16
TEXT
çabdaù sparço raso gandho
rüpaà cety artha-jätayaù
gaty-ukty-utsarga-çilpäni
karmäyatana-siddhayaù
SYNONYMS
çabdaù—sound; sparçaù—touch; rasaù—taste; gandhaù—fragrance; rüpam—form; ca—and;
iti—thus; artha—of sense objects; jätayaù—the categories; gati—movement;
ukti—speech; utsarga—excretion (by both the genitals and anus); çilpäni—and
manufacture; karma-äyatana—by the above-mentioned working senses;
siddhayaù—accomplished.
TRANSLATION
Sound, touch, taste, smell and form are the objects of the knowledge-acquiring
senses, and movement, speech, excretion and manufacture are functions of the
working senses.
PURPORT
Here the word utsarga refers to evacuation by the genitals and anus, and thus
constitutes two elements. In this way ten elements are listed here in two sets
of five.
SB 11.22.17
TEXT 17
TEXT
sargädau prakåtir hy asya
kärya-käraëa-rüpiëé
sattvädibhir guëair dhatte
puruño ’vyakta ékñate
SYNONYMS
sarga—of creation; ädau—in the beginning; prakåtiù—the material nature;
hi—indeed; asya—of this universe; kärya—the manifest products; käraëa—and subtle
causes; rüpiëé—embodying; sattva-ädibhiù—by means of goodness, passion and
ignorance; guëaiù—the modes; dhatte—assumes its position; puruñaù—the Supreme
Lord; avyaktaù—not involved in material manifestation; ékñate—witnesses.
TRANSLATION
In the beginning of creation nature assumes, by the modes of goodness, passion
and ignorance, its form as the embodiment of all subtle causes and gross
manifestations within the universe. The Supreme Personality of Godhead does not
enter the interaction of material manifestation but merely glances upon nature.
PURPORT
The Personality of Godhead is not subject to transformation like the subtle and
gross material elements. Thus the Lord is avyakta, or not materially manifest at
any stage of cosmic evolution. Regardless of the specific method of cataloging
the material elements, the Lord remains the ultimate creator, maintainer and
annihilator of the total cosmic situation.
SB 11.22.18
TEXT 18
TEXT
vyaktädäyo vikurväëä
dhätavaù puruñekñayä
labdha-véryäù såjanty aëòaà
saàhatäù prakåter balät
SYNONYMS
vyakta-ädayaù—the mahat-tattva and so on; vikurväëäù—undergoing transformation;
dhätavaù—the elements; puruña—of the Lord; ékñayä—by the glance; labdha—having
attained; véryäù—their potencies; såjanti—they create; aëòam—the egg of the
universe; saàhatäù—amalgamated; prakåteù—of nature; balät—by the power.
TRANSLATION
As the material elements, headed by the mahat-tattva, are transformed, they
receive their specific potencies from the glance of the Supreme Lord, and being
amalgamated by the power of nature, they create the universal egg.
SB 11.22.19
TEXT 19
TEXT
saptaiva dhätava iti
taträrthäù païca khädayaù
jïänam ätmobhayädhäras
tato dehendriyäsavaù
SYNONYMS
sapta—seven; eva—indeed; dhätavaù—elements; iti—thus saying; tatra—therein;
arthäù—the physical elements; païca—five; kha-ädayaù—beginning with ether;
jïänam—the spirit soul, who is the possessor of knowledge; ätmä—the Supreme
Soul; ubhaya—of both (the seen nature and the jéva who is its seer); ädhäraù—the
fundamental basis; tataù—from these; deha—the body; indriya—senses; asavaù—and
vital airs.
TRANSLATION
According to some philosophers there are seven elements, namely earth, water,
fire, air and ether, along with the conscious spirit soul and the Supreme Soul,
who is the basis of both the material elements and the ordinary spirit soul.
According to this theory, the body, senses, life air and all material phenomena
are produced from these seven elements.
PURPORT
Having explained His own viewpoint, the Lord now summarizes various other
analytic methodologies.
SB 11.22.20
TEXT 20
TEXT
ñaò ity aträpi bhütäni
païca ñañöhaù paraù pumän
tair yuita ätma-sambhütaiù
såñövedaà samapäviçat
SYNONYMS
ñaö—six; iti—thus; atra—in this theory; api—also; bhütäni—the elements;
païca—five; ñañöhaù—the sixth; paraù—the transcendental; pumän—Supreme
Personality; taiù—with those (five gross elements); yuktaù—conjoined; ätma—from
Himself; sambhütaiù—created; såñövä—sending forth; idam—this creation;
samupäviçat—He entered within it.
TRANSLATION
Other philosophers state that there are six elements—the five physical elements
(earth, water, fire, air and ether) and the sixth element, the Supreme
Personality of Godhead. That Supreme Lord, endowed with the elements that He has
brought forth from Himself, creates this universe and then personally enters
within it.
PURPORT
Çréla Çrédhara Svämé states that according to this philosophy, the ordinary
living entity is included within the category of the Supersoul. This theory thus
accepts only the Supreme Personality of Godhead and the five physical elements.
SB 11.22.21
TEXT 21
TEXT
catväry eveti taträpi
teja äpo ’nnam ätmanaù
jätäni tair idaà jätaà
janmävayavinaù khalu
SYNONYMS
catväri—four; eva—also; iti—thus; tatra—in that case; api—even; tejaù—fire;
äpaù—water; annam—earth; ätmanaù—from the Self; jätäni—all arising; taiù—by
them; idam—this cosmos; jätam—has come about; janma—the birth; avayavinaù—of the
manifest product; khalu—indeed.
TRANSLATION
Some philosophers propose the existence of four basic elements, of which
three—fire, water and earth—emanate from the fourth, the Self. Once existing,
these elements produce the cosmic manifestation, in which all material creation
takes place.
SB 11.22.22
TEXT 22
TEXT
saìkhyäne saptadaçake
bhüta-mätrendriyäëi ca
païca païcaika-manasä
ätmä saptadaçaù småtaù
SYNONYMS
saìkhyäne—in the enumeration; saptadaçake—in terms of seventeen elements;
bhüta—the five gross elements; mätra—the five subtle perceptions pertaining to
each; indriyäëi—and the five corresponding senses; ca—also; païca païca—in
groups of five; eka-manasä—along with the one mind; ätmä—the soul; saptadaçaù—as
the seventeenth; småtaù—is so considered.
TRANSLATION
Some calculate the existence of seventeen basic elements, namely the five gross
elements, the five objects of perception, the five sensory organs, the mind, and
the soul as the seventeenth element.
SB 11.22.23
TEXT 23
TEXT
tadvat ñoòaça-saìkhyäne
ätmaiva mana ucyate
bhütendriyäëi païcaiva
mana ätmä trayodaça
SYNONYMS
tadvat—similarly; ñoòaça-saìkhyäne—in counting sixteen; ätmä—the soul;
eva—indeed; manaù—as the mind; ucyate—is identified; bhüta—the five gross
elements; indriyäëi—the senses; païca—five; eva—certainly; manaù—the mind;
ätmä—the soul (both the individual soul and the Supersoul); trayodaça—thirteen.
TRANSLATION
According to the calculation of sixteen elements, the only difference from the
previous theory is that the soul is identified with the mind. If we think in
terms of five physical elements, five senses, the mind, the individual soul and
the Supreme Lord, there are thirteen elements.
PURPORT
According to the theory of thirteen elements, the sense objects—aroma, taste,
form, touch and sound—are considered by-products of the interaction of the
senses and physical matter.
SB 11.22.24
TEXT 24
TEXT
ekädaçatva ätmäsau
mahä-bhütendriyäëi ca
añöau prakåtayaç caiva
puruñaç ca navety atha
SYNONYMS
ekädaçatve—in the consideration of eleven; ätmä—the soul; asau—this;
mahä-bhüta—the gross elements; indriyäëi—the senses; ca—and; añöau—eight;
prakåtayaù—natural elements (earth, water, fire, air, ether, mind, intelligence
and false ego); ca—also; eva—certainly; puruñaù—the Supreme Lord; ca—and;
nava—nine; iti—thus; atha—furthermore.
TRANSLATION
Counting eleven, there are the soul, the gross elements and the senses. Eight
gross and subtle elements plus the Supreme Lord would make nine.
SB 11.22.25
TEXT 25
TEXT
iti nänä-prasaìkhyänaà
tattvänäm åñibhiù kåtam
sarvaà nyäyyaà yuktimattväd
viduñäà kim açobhanam
SYNONYMS
iti—in these ways; nänä—various; prasaìkhyänam—enumeration; tattvänäm—of the
elements; åñibhiù—by the sages; kåtam—has been done; sarvam—all this;
nyäyyam—logical; yukti-mattvät—because of the presentation of rational
arguments; viduñäm—of those who are learned; kim—what; açobhanam—lack of
brilliance.
TRANSLATION
Thus great philosophers have analyzed the material elements in many different
ways. All of their proposals are reasonable, since they are all presented with
ample logic. Indeed, such philosophical brilliance is expected of the truly
learned.
PURPORT
The material world has been analyzed in innumerable ways by innumerable
brilliant philosophers, but the conclusion is always one—the Supreme Personality
of Godhead, Väsudeva. Aspiring philosophers need not waste their precious time
showing off their intellectual brilliance, because there is little left to
analyze on the material platform. One should simply surrender to the Absolute
Truth, the supreme element, Lord Çré Kåñëa, and uncover one’s eternal
consciousness of God.
SB 11.22.26
TEXT 26
TEXT
çré-uddhava uväca
prakåtiù puruñaç cobhau
yady apy ätma-vilakñaëau
anyonyäpäçrayät kåñëa
dåçyate na bhidä tayoù
prakåtau lakñyate hy ätmä
prakåtiç ca tathätmani
SYNONYMS
çré-uddhavaù uväca—Çré Uddhava said; prakåtiù—nature; puruñaù—the enjoyer, or
living entity; ca—and; ubhau—both; yadi api—although; ätma—constitutionally;
vilakñaëau—distinct; anyonya—mutual; apäçrayät—because of shelter; kåñëa—O Lord
Kåñëa; dåçyate na—it does not appear; bhidä—any difference; tayoù—between them;
prakåtau—within nature; lakñyate—is apparently seen; hi—indeed; ätmä—the soul;
prakåtiù—nature; ca—and; tathä—also; ätmani—in the soul.
TRANSLATION
Çré Uddhava inquired: Although nature and the living entity are constitutionally
distinct, O Lord Kåñëa, there appears to be no difference between them, because
they are found residing within one another. Thus the soul appears to be within
nature and nature within the soul.
PURPORT
Çré Uddhava here expresses the doubt that arises in the heart of an ordinary
conditioned soul. Although the Vedic scriptures declare that the material body
is a temporary fabrication of the material modes of nature, the conscious living
entity within the body is actually an eternal spirit soul. In Bhagavad-gétä Lord
Kåñëa has declared the material elements constituting the body to be His
separated, inferior energy, whereas the living entity is the superior, conscious
energy of the Lord. Still, in conditioned life the material body and conditioned
soul appear inseparable and thus nondifferent. Because the living entity enters
the womb of a mother and gradually comes out in a developed body, the soul
appears to have entered deeply within material nature. Similarly, by the soul’s
identification with the material body, the body appears to enter deeply within
the consciousness of the soul. What is more, the body cannot exist without the
presence of the soul. By this apparent mutual dependence, the difference between
the body and soul is obscured. Çré Uddhava therefore questions the Lord in order
to clarify this issue.
SB 11.22.27
TEXT 27
TEXT
evaà me puëòarékäkña
mahäntaà saàçayaà hådi
chettum arhasi sarva-jïa
vacobhir naya-naipuëaiù
SYNONYMS
evam—thus; me—my; puëòaréka-akña—O lotus-eyed Lord; mahäntam—great;
saàçayam—doubt; hådi—within my heart; chettum—cut; arhasi—You should please;
sarva-jïa—O omniscient one; vacobhiù—with Your words; naya—in reasoning;
naipuëaiù—very expert.
TRANSLATION
O lotus-eyed Kåñëa, O omniscient Lord, kindly cut this great doubt out of my
heart with Your own words, which exhibit Your great skill in reasoning.
PURPORT
Çré Uddhava requests Lord Kåñëa to clearly demonstrate the difference between
the material body and the spirit soul.
SB 11.22.28
TEXT 28
TEXT
tvatto jïänaà hi jévänäà
pramoñas te ’tra çaktitaù
tvam eva hy ätma-mäyäyä
gatià vettha na cäparaù
SYNONYMS
tvattaù—from You; jïänam—knowledge; hi—indeed; jévänäm—of the living beings;
pramoñaù—stealing away; te—Your; atra—in this knowledge; çaktitaù—by the
potency; tvam—You; eva—alone; hi—indeed; ätma—Your own; mäyäyäù—of the illusory
potency; gatim—the real nature; vettha—You know; na—not; ca—and; aparaù—any
other person.
TRANSLATION
From You alone the knowledge of the living beings arises, and by Your potency
that knowledge is stolen away. Indeed, no one but Yourself can understand the
real nature of Your illusory potency.
PURPORT
As stated in Bhagavad-gétä, mattaù småtir jïänam apohanaà ca: “From Me come
remembrance, knowledge and forgetfulness.” By the Lord’s causeless mercy one is
enlightened with knowledge, and by the Lord’s illusory potency that knowledge
vanishes and one is merged into ignorance. Those bewildered by mäyä cannot
understand the difference between the material body and the spirit soul and thus
should hear from the Lord Himself to remove this illusory covering.
SB 11.22.29
TEXT 29
TEXT
çré-bhagavän uväca
prakåtiù puruñaç ceti
vikalpaù puruñarñabha
eña vaikärikaù sargo
guëa-vyatikarätmakaù
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; prakåtiù—nature;
puruñaù—the enjoyer, living entity; ca—and; iti—thus; vikalpaù—complete
distinction; puruña-åñabha—O best among men; eñaù—this; vaikärikaù—subject to
transformation; sargaù—creation; guëa—of the modes of nature; vyatikara—the
agitation; ätmakaù—based upon.
TRANSLATION
The Supreme Personality of Godhead said: O best among men, material nature and
its enjoyer are clearly distinct. This manifest creation undergoes constant
transformation, being founded upon the agitation of the modes of nature.
PURPORT
The word puruña indicates the living entity and also the Supreme Lord, who is
the supreme living entity. Material nature, subject to transformation, is full
of duality, whereas the Lord is one and absolute. Material nature is dependent
on its creator, maintainer and annihilator; the Lord, however, is completely
self-reliant and independent. In the same way, material nature is unconscious
and dull, lacking self-awareness, whereas the Supreme Lord is self-sufficient
omniscience. The individual living entity shares the eternality, bliss and
knowledge of the Personality of Godhead and is also completely distinct from
material nature.
The word sarga here refers to the material amalgamation of the body, which
covers the living entity. The material body undergoes constant transformation
and is thus clearly different from the living entity, who is eternally the same.
In the transcendental kingdom of God there is no conflict or agitation caused by
creation, maintenance and destruction as exhibited in the material world. There
all variety is resolved in the transcendental loving experience of Kåñëa
consciousness, the natural constitutional position of the soul.
SB 11.22.30
TEXT 30
TEXT
mamäìga mäyä guëa-mayy anekadhä
vikalpa-buddhéç ca guëair vidhatte
vaikärikas tri-vidho ’dhyätmam ekam
athädhidaivam adhibhütam anyat
SYNONYMS
mama—My; aìga—My dear Uddhava; mäyä—material energy; guëa-mayé—consisting of the
three modes; anekadhä—manifold; vikalpa—different manifestations; buddhéù—and
perceptions of these differences; ca—and; guëaiù—by the modes;
vidhatte—establishes; vaikärikaù—the full-blown manifestation of
transformations; tri-vidhaù—having three aspects; adhyätmam—called adhyätma;
ekam—one; atha—and; adhidaivam—adhidaiva; adhibhütam—adhibhüta; anyat—another.
TRANSLATION
My dear Uddhava, My material energy, comprising three modes and acting through
them, manifests the varieties of creation along with varieties of consciousness
for perceiving them. The manifest result of material transformation is
understood in three aspects: adhyätmic, adhidaivic and adhibhautic.
PURPORT
The word vikalpa-buddhéù indicates that consciousness within various material
bodies reveals different aspects of the Lord’s creation. Birds such as seagulls
glide on the ocean breezes, experiencing the Lord’s creation of wind and
altitude. The fish experience life within the water, and other creatures
intimately experience life within trees or within the earth. Human society
affords its own varieties of awareness, and similarly in heaven and hell
different experiences are available. All types of material consciousness are
transformations of the three modes of material nature, the expansions of the
Lord’s illusory energy.
SB 11.22.31
TEXT 31
TEXT
dåg rüpam ärkaà vapur atra randhre
parasparaà sidhyati yaù svataù khe
ätmä yad eñäm aparo ya ädyaù
svayänubhütyäkhila-siddha-siddhiù
SYNONYMS
dåk—the function of sight (as adhyätma); rüpam—visible form (as adhibhüta);
ärkam—of the sun; vapuù—the partial image (as adhidaiva); atra—in this;
randhre—aperture (of the eyeball); parasparam—mutually; sidhyati—cause the
manifestation of each other; yaù—which; svataù—by its own power; khe—in the sky;
ätmä—the Supersoul; yat—which; eñäm—of these (three features); aparaù—separate;
yaù—who; ädyaù—the original cause; svayä—by His own; anubhütyä—transcendental
experience; akhila—of all; siddha—manifest phenomena; siddhiù—the source of
manifestation.
TRANSLATION
Sight, visible form and the reflected image of the sun within the aperture of
the eye all work together to reveal one another. But the original sun standing
in the sky is self-manifested. Similarly, the Supreme Soul, the original cause
of all entities, who is thus separate from all of them, acts by the illumination
of His own transcendental experience as the ultimate source of manifestation of
all mutually manifesting objects.
PURPORT
Form is recognized by the function of the eye, and the eye’s function is
understood by the presence of perceivable form. This interaction of sight and
form further depends on the presence of light provided by the demigods, whose
service of universal management depends on the presence of those who are to be
managed, namely the living entities experiencing form with their eyes. Thus the
three factors—adhyätma, represented by the senses such as the eye; adhibhüta,
the sense objects such as form; and adhidaiva, the influence of the controlling
deities—exist in an interdependent relationship.
The sun globe itself is said to be self-manifest, self-luminous and
self-experiencing; it does not share the interdependence of the senses and sense
objects although facilitating their function. Similarly, the Supreme Personality
of Godhead facilitates the interdependent experiences of all living entities.
For example, newspapers, radio and television reveal world events to the mass of
people. Parents reveal facts about life to their children, teachers to their
students, friends to friends, and so on. The government manifests its will to
the people and the people to their government. The sun and moon reveal the
visual forms of all objects, and the perception of sound reveals audible form.
The vibrations of particular types of music or rhetoric reveal the inner
feelings of other living beings, and other types of knowledge are revealed by
aroma, touch and taste. In this way, through the interaction of the senses and
mind with innumerable sense objects, different types of knowledge are acquired.
All such informative interactions, however, depend upon the supreme illuminating
power of the Personality of Godhead. As stated in Brahma-saàhitä (5.52),
yac-cakñur eña savitä sakala-grahäëäm: “Among all the planets the sun is
considered the eye of the Supreme Lord.” The Personality of Godhead is eternally
omniscient by His own transcendental potency, and thus no one can reveal
anything to the Lord about anything. Still, Lord Kåñëa humbly accepts our
prayers offered in Kåñëa consciousness. In conclusion, Lord Kåñëa clearly
explains here that His sublime characteristics are completely different from
those of the manifest universe. The Lord is therefore the supreme transcendental
entity, free from all material influence.
SB 11.22.32
TEXT 32
TEXT
evaà tvag-ädi çravaëädi cakñur
jihvädi näsädi ca citta-yuktam
SYNONYMS
evam—in the same way; tvak-ädi—the skin, the sensation of touch and the demigod
of the wind, Väyu; çravaëa-ädi—the ears, the sensation of sound and the demigods
of the directions; cakñuù—the eyes (described in the previous verse);
jihvä-adi—the tongue, the sensation of taste and the god of water, Varuëa;
näsa-ädi—the nose, the sensation of smell and the Açviné-kumäras; ca—also;
citta-yuktam—along with consciousness (implying not only conditioned
consciousness together with the object of that consciousness and the presiding
Deity Väsudeva, but also the mind together with the object of thought and the
moon-god Candra, intelligence with the object of intelligence and Lord Brahmä,
and false ego together with the identification of false ego and Lord Rudra).
TRANSLATION
Similarly, the sense organs, namely the skin, ears, eyes, tongue and nose—as
well as the functions of the subtle body, namely conditioned consciousness,
mind, intelligence and false ego—can all be analyzed in terms of the threefold
distinction of sense, object of perception and presiding deity.
PURPORT
The individual soul has no permanent relationship with the inter dependent
material functions of the senses, sense objects and controlling deities. The
living entity is originally pure spirit soul and is meant to depend on the
Personality of Godhead in the spiritual world. It is useless to try to analyze
matter and spirit within the same categories, since they belong to different
potencies of the Supreme Lord. Thus the act of spiritually perceiving the
Supreme Lord, His abode and one’s own self is an entirely antimaterial process
realized within pure Kåñëa consciousness.
SB 11.22.33
TEXT 33
TEXT
yo ’sau guëa-kñobha-kåto vikäraù
pradhäna-mülän mahataù prasütaù
ahaà tri-vån moha-vikalpa-hetur
vaikärikas tämasa aindriyaç ca
SYNONYMS
yaù asau—this; guëa—of the modes of nature; kñobha—by the agitation;
kåtaù—caused; vikäraù—transformation; pradhäna-mülät—which is generated from the
pradhäna, the unmanifest form of the total material nature; mahataù—from the
mahat-tattva; prasütaù—generated; aham—false ego; tri-våt—in three phases;
moha—of bewilderment; vikalpa—and material variety; hetuù—the cause;
vaikärikaù—in the mode of goodness; tämasaù—in the mode of ignorance;
aindriyaù—in the mode of passion; ca—and.
TRANSLATION
When the three modes of nature are agitated, the resultant transformation
appears as the element false ego in three phases—goodness, passion and
ignorance. Generated from the mahat-tattva, which is itself produced from the
unmanifest pradhäna, this false ego becomes the cause of all material illusion
and duality.
PURPORT
By giving up one’s false ego of identification with the three modes of nature,
one can achieve Kåñëa consciousness, the pure, original state of existence. The
word moha-vikalpa-hetuù indicates that because of false ego one considers
himself to be the enjoyer of nature and thus develops a false sense of material
duality in terms of material happiness and distress. False ego is removed by
identifying oneself as the Lord’s eternal servitor in full Kåñëa consciousness.
SB 11.22.34
TEXT 34
TEXT
ätmäparijïäna-mayo vivädo
hy astéti nästéti bhidärtha-niñöhaù
vyartho ’pi naivoparameta puàsäà
mattaù parävåtta-dhiyäà sva-lokät
SYNONYMS
ätma—of the Supreme Soul; aparijïäna-mayaù—based on lack of full knowledge;
vivädaù—speculative argument; hi—indeed; asti—(this world) is real; iti—thus
saying; na asti—it is not real; iti—thus saying; bhidä—material differences;
artha-niñöhaù—having as its focus of discussion; vyarthaù—worthless;
api—although; na—does not; eva—certainly; uparameta—cease; puàsäm—for persons;
mattaù—from Me; parävåtta—who have turned; dhiyäm—their attention; sva-lokät—who
am nondifferent from them.
TRANSLATION
The speculative argument of philosophers—“This world is real,” “No, it is not
real”—is based upon incomplete knowledge of the Supreme Soul and is simply aimed
at understanding material dualities. Although such argument is useless, persons
who have turned their attention away from Me, their own true Self, are unable to
give it up.
PURPORT
If one doubts the existence of the Supreme Personality of Godhead, one will
inevitably doubt the reality of the Lord’s creation. Thus, without understanding
Lord Kåñëa, mere argument and debate over the reality and nonreality of the
material world are useless. The material world is real specifically because it
emanates from the supreme reality, Lord Kåñëa. Without understanding the reality
of Lord Kåñëa one can never definitely ascertain the reality of His creation;
one will always wonder if he is actually seeing something or merely thinking
that he is seeing it. This kind of speculation can never be resolved without
taking shelter of the Supreme Lord and is therefore useless. The devotees of the
Lord are not inclined to such argument, because they are factually advancing in
spiritual enlightenment and are fully satisfied with their progressively more
beautiful experience of Kåñëa consciousness.
SB 11.22.35-36
TEXTS 35–36
TEXT
çré-uddhava uväca
tvattaù parävåtta-dhiyaù
sva-kåtaiù karmabhiù prabho
uccävacän yathä dehän
gåhëanti visåjanti ca
tan mamäkhyähi govinda
durvibhävyam anätmabhiù
na hy etat präyaço loke
vidväàsaù santi vaïcitäù
SYNONYMS
çré-uddhavaù uväca—Çré Uddhava said; tvattaù—from You; parävåtta—diverted;
dhiyaù—whose minds; sva-kåtaiù—done by them; karmabhiù—by the fruitive
activities; prabho—O supreme master; ucca-avacän—higher and lower; yathä—in
which way; dehän—material bodies; gåhëanti—they accept; visåjanti—give up;
ca—and; tat—that; mama—to me; äkhyähi—please explain; govinda—O Govinda;
durvibhävyam—impossible to understand; anätmabhiù—by those who are not
intelligent; na—not; hi—indeed; etat—about this; präyaçaù—for the most part;
loke—in this world; vidväàsaù—knowledgeable; santi—they are; vaïcitäù—who are
cheated (by material illusion).
TRANSLATION
Çré Uddhava said: O supreme master, the intelligence of those dedicated to
fruitive activities is certainly deviated from You. Please explain to me how
such persons accept superior and inferior bodies by their materialistic
activities and then give up such bodies. O Govinda, this topic is very difficult
for foolish persons to understand. Being cheated by illusion in this world, they
generally do not become aware of these facts.
PURPORT
No one can be considered intelligent without understanding the science of God,
which includes a description of the negative results of those who have forgotten
their eternal relationship with Him. There are many so-called wise men in the
world, but although considering themselves to be most intelligent, they
generally do not surrender to the supreme intelligence of the Lord. Thus they
concoct varieties of philosophies according to their positions within the modes
of nature. However, one cannot escape the influence of material nature through
philosophy generated from that same illusory nature. Liberation is achieved by
perfect knowledge coming from the spiritual platform, the kingdom of God. By
faithfully hearing from Lord Kåñëa and His authorized representatives one can
easily achieve liberation and go back home, back to Godhead.
SB 11.22.37
TEXT 37
TEXT
çré-bhagavän uväca
manaù karma-mayaà ëèëäm
indriyaiù païcabhir yutam
lokäl lokaà prayäty anya
ätmä tad anuvartate
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; manaù—the mind;
karma-mayam—shaped by fruitive work; nèëäm—of persons; indriyaiù—along with the
senses; païcabhiù—five; yutam—conjoined; lokät—from one world; lokam—to another
world; prayäti—travels; anyaù—separate; ätmä—the soul; tat—that mind;
anuvartate—follows.
TRANSLATION
Lord Kåñëa said: The material mind of men is shaped by the reactions of fruitive
work. Along with the five senses, it travels from one material body to another.
The spirit soul, although different from this mind, follows it.
SB 11.22.38
TEXT 38
TEXT
dhyäyan mano ’nu viñayän
dåñöän vänuçrutän atha
udyat sédat karma-tantraà
småtis tad anu çämyati
SYNONYMS
dhyäyat—meditating; manaù—the mind; anu—regularly; viñayän—on the sense objects;
dåñöän—seen; vä—or; anuçrutän—heard from Vedic authority; atha—subsequently;
udyat—rising; sédat—dissolving; karma-tantram—bound to the reactions of fruitive
work; småtiù—remembrance; tat anu—after that; çämyati—is destroyed.
TRANSLATION
The mind, bound to the reactions of fruitive work, always meditates on the
objects of the senses, both those that are seen in this world and those that are
heard about from Vedic authority. Consequently, the mind appears to come into
being and to suffer annihilation along with its objects of perception, and thus
its ability to distinguish past and future is lost.
PURPORT
One may ask how the subtle body, or mind, gives up its connection with one
physical body and enters another. Such entering and leaving of physical bodies
is called birth and death by conditioned souls. One utilizes his present senses
to meditate on the visible objects of this world—beautiful women, palatial
estates, and so on—and similarly one daydreams about the heavenly planets
described in the Vedas. As death occurs, the mind is pulled away from the
objects of its immediate experience and enters another body to experience a new
set of sense objects. As the mind undergoes total reorientation there is the
apparent loss of one’s previous mentality and creation of a new mind, though
actually the same mind is experiencing, but in a different way.
The conditioned soul is overwhelmed by the constant flow of material experience
consisting of direct perception and abstract contemplation of the objects of
this world. One thereby loses his transcendental memory of his relationship with
God. As soon as one identifies with this world he forgets his eternal identity
and surrenders to the false ego created by mäyä.
SB 11.22.39
TEXT 39
TEXT
viñayäbhiniveçena
nätmänaà yat smaret punaù
jantor vai kasyacid dhetor
måtyur atyanta-vismåtiù
SYNONYMS
viñaya—in (new) objects of perception; abhiniveçena—because of absorption;
na—not; ätmänam—his previous self; yat—the situation in which; smaret—remembers;
punaù—any more; jantoù—of the living entity; vai—indeed; kasyacit hetoù—for any
reason or other; måtyuù—known as death; atyanta—total; vismåtiù—forgetfulness.
TRANSLATION
When the living entity passes from the present body to the next body, which is
created by his own karma, he becomes absorbed in the pleasurable and painful
sensations of the new body and completely forgets the experience of the previous
body. This total forgetfulness of one’s previous material identity, which comes
about for one reason or another, is called death.
PURPORT
Depending on one’s karma, or fruitive activities, one may achieve a beautiful,
wealthy or powerful body or be degraded to an abominable condition of life.
Taking birth in heaven or in hell, the living entity learns to completely
identify his ego with the new body and thus becomes absorbed in the pleasure,
fear, opulence or suffering of the new body, completely forgetting the
experiences of the previous body. Death occurs when the specific karma allotted
to a physical body is finished. Since that particular body’s karma is used up,
it can no longer act upon one’s mind; in that way one forgets the previous body.
The new body is created by nature so that one can experience the karma currently
in effect. Consequently one’s entire consciousness becomes absorbed in one’s
current body in order that one can fully experience the results of his previous
activities. Because the living entity falsely identifies himself as the body,
bodily death is experienced as death of the soul. Actually, however, the soul is
eternal and is never subject to creation or annihilation. This analytic
knowledge of self-realization is easily understood in Kåñëa consciousness.
SB 11.22.40
TEXT 40
TEXT
janma tv ätmatayä puàsaù
sarva-bhävena bhüri-da
viñaya-svékåtià prähur
yathä svapna-manorathaù
SYNONYMS
janma—birth; tu—and; ätmatayä—by identification with oneself; puàsaù—of a
person; sarva-bhävena—completely; bhüri-da—O most charitable Uddhava; viñaya—of
the body; své-kåtim—the acceptance; prähuù—is called; yathä—just as; svapna—a
dream; manaù-rathaù—or a mental fantasy.
TRANSLATION
O most charitable Uddhava, what is called birth is simply a person’s total
identification with a new body. One accepts the new body just as one completely
accepts the experience of a dream or a fantasy as reality.
PURPORT
Identification with one’s material body surpasses the mere affection and
attachment one feels for the bodies of relatives or friends. The word
sarva-bhävena here shows that one totally accepts the material body to be
oneself, just as one completely accepts the experience of a dream as real. Mere
imagination without practical action is called a daydream; the mental concoction
that occurs in a sleeping state is called a dream. Our identification with our
own body and our blind acceptance of bodily relationships as permanent
constitute a prolonged form of dreaming or fantasy in which one imagines oneself
to be separate from the Supreme Personality of Godhead. The term birth,
therefore, does not refer to the generation of a new entity but to the blind
acceptance by the spirit soul of a new material body.
SB 11.22.41
TEXT 41
TEXT
svapnaà manorathaà cetthaà
präktanaà na smaraty asau
tatra pürvam ivätmänam
apürvam cänupaçyati
SYNONYMS
svapnam—a dream; manaù-ratham—a daydream; ca—and; ittham—thus;
präktanam—previous; na smarati—does not remember; asau—he; tatra—in that
(present body); pürvam—the previous; iva—as if; ätmänam—himself; apürvam—having
no past; ca—and; anupaçyati—he views.
TRANSLATION
Just as a person experiencing a dream or daydream does not remember his previous
dreams or daydreams, a person situated in his present body, although having
existed prior to it, thinks that he has only recently come into being.
PURPORT
The objection may be raised that sometimes when experiencing a dream one
actually remembers a previous dream. Çréla Viçvanätha Cakravarté Öhäkura replies
that by the mystic power of jäti-smara one can remember one’s previous body, and
as is well known, “The exception establishes the rule.” Normally, conditioned
souls do not perceive their past existence; they think, “I am six years old” or
“I am thirty years old,” and “previous to this birth I did not exist.” In such
material ignorance one cannot understand the actual situation of the soul.
SB 11.22.42
TEXT 42
TEXT
indriyäyana-såñöyedaà
trai-vidhyaà bhäti vastuni
bahir-antar-bhidä-hetur
jano ’saj-jana-kåd yathä
SYNONYMS
indriya-ayana—by the resting place of the senses (the mind); såñöyä—because of
the creation (of identification with a new body); idam—this;
trai-vidhyam—threefold variety (of high, middle and low class); bhäti—appears;
vastuni—in the reality (the soul); bahiù—external; antaù—and internal; bhidä—of
the differences; hetuù—the cause; janaù—a person; asat-jana—of a bad person;
kåt—the progenitor; yathä—as.
TRANSLATION
Because the mind, which is the resting place of the senses, has created the
identification with a new body, the threefold material variety of high, middle
and low class appears as if present within the reality of the soul. Thus the
self creates external and internal duality, just as a man might give birth to a
bad son.
PURPORT
The wealth, beauty, strength, intelligence, fame and detachment of different
bodies are considered to be excellent, normal or inferior according to the
material situation. The spirit soul acquires a particular body and thus judges
himself and others to be high, middle or low class according to their material
situation. Actually, the eternal soul exists beyond material duality but falsely
mistakes the material situation to be his own. The words asaj-jana-kåd yathä are
significant. A father may by nature be peaceful, but because his bad son gets
into trouble the father is forced to defend his son and consider his son’s
enemies to be enemies of the entire family. Thus the bad son implicates the
father in troublesome conflicts. Similarly, the spirit soul has no intrinsic
problems, but by creating a false identification with the material body the soul
becomes involved in the happiness and distress of the body. With this verse the
Lord summarizes His discussion of the difference between the body and the soul.
SB 11.22.43
TEXT 43
TEXT
nityadä hy aìga bhütäni
bhavanti na bhavanti ca
kälenälakñya-vegena
sükñmatvät tan na dåçyate
SYNONYMS
nityadä—constantly; hi—indeed; aìga—My dear Uddhava; bhütäni—created bodies;
bhavanti—come into being; na bhavanti—go out of being; ca—and; kälena—by time;
alakñya—imperceptible; vegena—whose speed; sükñmatvät—because of being very
subtle; tat—that; na dåçyate—is not seen.
TRANSLATION
My dear Uddhava, material bodies are constantly undergoing creation and
destruction by the force of time, whose swiftness is imperceptible. But because
of the subtle nature of time, no one sees this.
SB 11.22.44
TEXT 44
TEXT
yathärciñäà srotasäà ca
phalänäà vä vanaspateù
tathaiva sarva-bhütänäà
vayo-’vasthädayaù kåtäù
SYNONYMS
yathä—as; arciñäm—of the flames of a candle; srotasäm—of the currents of a
river; ca—and; phalänäm—of fruits; vä—or; vanaspateù—of a tree; tathä—thus;
eva—certainly; sarva-bhütänäm—of all material bodies; vayaù—of different ages;
avasthä—situations; ädayaù—and so on; kåtäù—are created.
TRANSLATION
The different stages of transformation of all material bodies occur just like
those of the flame of a candle, the current of a river, or the fruits of a tree.
PURPORT
The wavering flame of a candle sometimes waxes brightly and again becomes weak.
Finally it vanishes altogether. The waves of a flowing river rise and fall,
creating innumerable shapes and patterns. The fruits of a tree gradually take
birth, grow, ripen, sweeten and eventually rot and die. Similarly, one can
easily understand that one’s own body is undergoing constant transformation, and
that the body is certainly subject to old age, disease and death. At different
times of life the body exhibits degrees of sexual potency, physical strength,
desire, wisdom and so on. As the body grows old, physical strength diminishes,
but one’s knowledge may increase even as the body undergoes such transformation.
Material birth and death occur within the realm of segmented time. The birth,
creation or production of a material object immediately connects it with a
segmented sequence of subtle time within the material world. Thus its
destruction or death is inevitable. The irresistible force of time moves so
subtly that only the most intelligent can perceive it. Just as the candle flame
gradually diminishes, as the flowing currents move within the river or as fruits
gradually ripen on a tree, the material body is steadily moving toward
inevitable death. The temporary body should therefore never be confused with the
eternal, unchanging spirit soul.
SB 11.22.45
TEXT 45
TEXT
so ’yaà dépo ’rciñäà yadvat
srotasäà tad idaà jalam
so ’yaà pumän iti nåëäà
måñä gér dhér måñäyuñäm
SYNONYMS
saù—this; ayam—the same; dépaù—light; arciñäm—of the radiation of a lamp;
yadvat—just as; srotasäm—of the currents flowing in a river; tat—that; idam—the
same; jalam—water; saù—this; ayam—the same; pumän—person; iti—thus; nåëäm—of
men; måñä—false; géù—statement; dhéù—thought; måñä-äyuñäm—of those who are
wasting their life.
TRANSLATION
Although the illumination of a lamp consists of innumerable rays of light
undergoing constant creation, transformation and destruction, a person with
illusory intelligence who sees the light for a moment will speak falsely,
saying, “This is the light of the lamp.” As one observes a flowing river,
ever-new water passes by and goes far away, yet a foolish person, observing one
point in the river, falsely states, “This is the water of the river.” Similarly,
although the material body of a human being is constantly undergoing
transformation, those who are simply wasting their lives falsely think and say
that each particular stage of the body is the person’s real identity
PURPORT
Although one may say, “This is the light of the lamp,” there are innumerable
rays of light being created, transformed and destroyed at every moment; and
although one may speak of the water of the river, there is an ever-new supply of
different water molecules passing by. Similarly, when one meets a young child,
one accepts that particular transitory phase of the body as the actual identity
of the person, considering him to be a child. One also considers an old body to
be an old person. In fact, however, the material body of a human being, just
like the waves of a river or the radiation of a lamp, is merely a transformation
of the three modes of material nature, the potency of the Supreme Lord. The real
identity of a person is spirit soul, part and parcel of Lord Kåñëa, but as Lord
Kåñëa proves in this verse, a conditioned soul is incapable of observing or
understanding the subtle movements of time. With the gross vision of material
consciousness one cannot ascertain the subtle segments of material
manifestation, which are impelled by the Lord Himself as time. The word
måñäyuñäm in this verse indicates those who are uselessly wasting their time in
ignorance without understanding the instructions of the Lord. Such persons
gullibly accept any particular phase of the body to be the actual identity of
the spirit soul within the body. Because the spirit soul is not subject to
material transformation, when he engages himself in the eternal variegated
pleasure of Kåñëa consciousness, loving service to the Supreme Lord, he will
experience no further ignorance and suffering.
SB 11.22.46
TEXT 46
TEXT
mä svasya karma-béjena
jäyate so ’py ayaà pumän
mriyate vämaro bhräntyä
yathägnir däru-saàyutaù
SYNONYMS
mä—does not; svasya—of the self; karma-béjena—by the seed of his activities;
jäyate—take birth; saù—he; api—indeed; ayam—this; pumän—personality;
mriyate—dies; vä—or; amaraù—immortal; bhräntyä—because of illusion; yathä—as;
agniù—fire; däru—with wood; saàyutaù—joined.
TRANSLATION
A person does not actually take birth out of the seed of past activities, nor,
being immortal, does he die. By illusion the living being appears to be born and
to die, just as fire in connection with firewood appears to begin and then cease
to exist.
PURPORT
The element fire exists perpetually within the material creation, but in
connection with a particular piece of wood fire apparently comes into existence
and ceases to exist. Similarly, the living entity is eternal, but in connection
with a particular body apparently takes birth and dies. The reactions of karma
thus impose an illusory suffering or enjoyment upon the living entity, but they
do not cause the entity himself to change his eternal nature. In other words,
karma represents a cycle of illusion in which each illusory activity produces
another. Kåñëa consciousness stops this cycle of karma by engaging the living
being in spiritual activities in the loving service of the Lord. By such Kåñëa
consciousness one can escape the illusory chain of fruitive reactions.
SB 11.22.47
TEXT 47
TEXT
niñeka-garbha-janmäni
bälya-kaumära-yauvanam
vayo-madhyaà jarä måtyur
ity avasthäs tanor nava
SYNONYMS
niñeka—impregnation; garbha—gestation; janmäni—and birth; bälya—infancy;
kaumära—childhood; yauvanam—and youth; vayaù-madhyam—middle age; jarä—old age;
måtyuù—death; iti—thus; avasthäù—ages; tanoù—of the body; nava—nine.
TRANSLATION
Impregnation, gestation, birth, infancy, childhood, youth, middle age, old age
and death are the nine ages of the body.
SB 11.22.48
TEXT 48
TEXT
etä manoratha-mayér
hänyasyoccävacäs tanüù
guëa-saìgäd upädatte
kvacit kaçcij jahäti ca
SYNONYMS
etäù—these; manaù-rathaù-mayéù—achieved by meditation of the mind; ha—certainly;
anyasya—of the body (who is separate from the self); ucca—greater; avacäù—and
lesser; tanüù—bodily conditions; guëa-saìgät—because of associating with the
modes of nature; upädatte—he accepts; kvacit—sometimes; kaçcit—someone;
jahäti—gives up; ca—and.
TRANSLATION
Although the material body is different from the self, because of the ignorance
due to material association one falsely identifies oneself with the superior and
inferior bodily conditions. Sometimes a fortunate person is able to give up such
mental concoction.
PURPORT
One who has received the special mercy of the Supreme Lord is able to give up
the mental concoction of bodily identification. Thus there is always a chance of
escaping the cycle of birth and death.
SB 11.22.49
TEXT 49
TEXT
ätmanaù pitå-puträbhyäm
anumeyau bhaväpyayau
na bhaväpyaya-vastünäm
abhijïo dvaya-lakñaëaù
SYNONYMS
ätmanaù—one’s own; pitå—from the father or ancestors; puträbhyäm—and the son;
anumeyau—can be surmised; bhava—birth; apyayau—and death; na—is no longer;
bhava-apyaya-vastünäm—of all that is subject to generation and destruction;
abhijïaù—one who is in proper knowledge; dvaya—by these dualities;
lakñaëaù—characterized.
TRANSLATION
By the death of one’s father or grandfather one can surmise one’s own death, and
by the birth of one’s son one can understand the condition of one’s own birth. A
person who thus realistically understands the creation and destruction of
material bodies is no longer subject to these dualities.
PURPORT
The Lord has described the nine stages of the material body, beginning with
impregnation, gestation and birth. One may argue that a living entity cannot
remember his presence in the mother’s womb nor his birth and early infancy. The
Lord therefore states here that one can experience these phases of bodily
existence by studying one’s own child. Similarly, although one may hope to live
forever, by experiencing the death of one’s father, grandfather or
great-grandfather, one has definite proof that the material body will die. A
sober person, knowing the soul to be eternal, therefore gives up false
identification with the temporary, unreliable body and takes shelter of the
devotional service of the Lord. By this process one can escape the artificial
imposition of birth and death.
SB 11.22.50
TEXT 50
TEXT
taror béja-vipäkäbhyäà
yo vidväï janma-saàyamau
taror vilakñaëo drañöä
evaà drañöä tanoù påthak
SYNONYMS
taroù—of a tree; béja—(birth from) its seed; vipäkäbhyäm—(destruction subsequent
to) maturity; yaù—one who; vidvän—in knowledge; janma—of birth; saàyamau—and
death; taroù—from the tree; vilakñaëaù—distinct; drañöä—the witness; evam—in the
same way; drañöä—the witness; tanoù—of the material body; påöhak—is separate.
TRANSLATION
One who observes the birth of a tree from its seed and the ultimate death of the
tree after maturity certainly remains a distinct observer separate from the
tree. In the same way, the witness of the birth and death of the material body
remains separate from it.
PURPORT
As a reference to trees, vipäka indicates the final transformation called death.
In reference to other types of plants such as rice, vipäka indicates the stage
of maturity, in which death also occurs. Thus by common observation one can
understand the actual position of one’s material body and one’s own position as
the transcendental observer.
SB 11.22.51
TEXT 51
TEXT
prakåter evam ätmänam
avivicyäbudhaù pumän
tattvena sparça-sammüòhaù
saàsäraà pratipadyate
SYNONYMS
prakåteù—from material nature; evam—in this way; ätmänam—the self;
avivicya—failing to distinguish; abudhaù—the unintelligent; pumän—person;
tattvena—because of thinking (material things) to be real; sparça—by material
contact; sammüòhaù—completely bewildered; saàsäram—the cycle of material
existence; pratipadyate—attains.
TRANSLATION
An unintelligent man, failing to distinguish himself from material nature,
thinks nature to be real. By contact with it he becomes completely bewildered
and enters into the cycle of material existence.
PURPORT
A similar verse is found in Çrémad-Bhägavatam (1.7.5):
yayä sammohito jéva
ätmänaà tri-guëätmakam
paro ’pi manute ’narthaà
tat-kåtaà cäbhipadyate
“Due to this external energy, the living entity, although transcendental to the
three modes of material nature, thinks of himself as a material product and thus
undergoes the reactions of material miseries.”
SB 11.22.52
TEXT 52
TEXT
sattva-saìgäd åñén devän
rajasäsura-mänuñän
tamasä bhüta-tiryaktvaà
bhrämito yäti karmabhiù
SYNONYMS
sattva-saìgät—by association with the mode of goodness; åñén—to the sages;
devän—to the demigods; rajasä—by the mode of passion; asura—to the demons;
mänuñän—and to human beings; tamasä—by the mode of ignorance; bhüta—to the
ghostly spirits; tiryaktvam—or the animal kingdom; bhrämitaù—made to wander;
yäti—he goes; karmabhiù—because of his fruitive activities.
TRANSLATION
Made to wander because of his fruitive work, the conditioned soul, by contact
with the mode of goodness, takes birth among the sages or demigods. By contact
with the mode of passion he becomes a demon or human being, and by association
with the mode of ignorance he takes birth as a ghost or in the animal kingdom.
PURPORT
The word tiryaktvam means “the status of an animal,” which includes all lower
forms of life, such as beasts, birds, insects, fish and plants.
SB 11.22.53
TEXT 53
TEXT
nåtyato gäyataù paçyan
yathaivänukaroti tän
evaà buddhi-guëän paçyann
aného ‘py anukäryate
SYNONYMS
nåtyataù—persons who are dancing; gäyataù—and singing; paçyan—observing;
yathä—just as; eva—indeed; anukaroti—imitates; tän—them; evam—thus; buddhi—of
the material intelligence; guëän—the acquired qualities; paçyan—seeing;
anéhaù—although not himself engaged in activity; api—nevertheless; anukäryate—is
made to imitate.
TRANSLATION
Just as one may imitate persons whom one sees dancing and singing, similarly the
soul, although never the doer of material activities, becomes captivated by
material intelligence and is thus forced to imitate its qualities.
PURPORT
Sometimes people are captivated by professional singers and dancers and imitate
within their minds the musical rhythms and melodies of the performers along with
their romantic, humorous or heroic emotions. People sing songs heard on the
radio and imitate dances and dramatic performances seen on television or in
movies and theaters, entering into the emotions and art of the performer. The
conditioned soul is similarly captivated by the concoctions of the material mind
and intelligence, which convince him that he can become the enjoyer of the
material world. Although different from the material body and never the actual
performer of its activities, the conditioned soul is induced to engage his body
in material activities, which entangle him in the cycle of birth and death. One
should not accept the illicit propositions of material intelligence, but rather
should engage himself fully in the service of the Lord in Kåñëa consciousness.
SB 11.22.54-55
TEXTS 54–55
TEXT
yathämbhasä pracalatä
taravo ’pi calä iva
cakñusä bhrämyamäëena
dåçyate bhramatéva bhüù
yathä manoratha-dhiyo
viñayñänubhavo måñä
svapna-dåñöäç ca däçärha
tathä saàsära ätmanaù
SYNONYMS
yathä—as; ambhasä—by water; pracalatä—moving, agitated; taravaù—trees;
api—indeed; caläù—moving; iva—as if; cakñuñä—by the eyes; bhrämyamäëena—which
are being turned about; dåçyate—appears; bhramaté—moving; iva—as if; bhüù—the
earth; yathä—as; manaù-ratha—of a mental fantasy; dhiyaù—the ideas; viñaya—of
sense gratification; anubhavaù—the experience; måñä—false; svapna-dåñöaù—things
seen in a dream; ca—and; däçärha—O descendant of Daçärha; tathä—thus;
saàsäraù—the material life; ätmanaù—of the soul.
TRANSLATION
The soul’s material life, his experience of sense gratification, is actually
false, O descendant of Daçärha, just like trees’ appearance of quivering when
the trees are reflected in agitated water, or like the earth’s appearance of
spinning due to one’s spinning his eyes around, or like the world of a fantasy
or dream.
PURPORT
Trees appear to be swaying when reflected in agitated water, and similarly, when
one is sitting on a moving boat the trees on the shore appear to be moving. When
the wind whips up the water, creating waves, the water appears to have movement
of its own, although it is actually being moved by the wind. The conditioned
soul in material life does not perform any activities, but rather the material
body, with the consent of the illusioned living entity, is being moved by the
modes of nature. One imposes this external movement upon oneself, considering
oneself to be dancing, singing, running, dying, conquering and so on, although
these are merely interactions of the external body with the modes of nature.
SB 11.22.56
TEXT 56
TEXT
arthe hy avidyamäne ’pi
saàsåtir na nivartate
dhyäyato viñayän asya
svapne ’narthägamo yathä
SYNONYMS
arthe—in truth; hi—certainly; avidyamäne—not existing; api—even though;
saàsåtiù—material existence; na nivartate—does not stop; dhyäyataù—who is
meditating; viñayän—on the objects of sense gratification; asya—for him;
svapne—in a dream; anartha—of unwanted things; ägamaù—the coming; yathä—just as.
TRANSLATION
For one who is meditating on sense gratification, material life, although
lacking factual existence, does not go away, just as the unpleasant experiences
of a dream do not.
PURPORT
One may object that if Lord Kåñëa insists that material life is false, then why
should one endeavor to stop it? The Lord therefore explains here that although
not factual, material life stubbornly continues for one addicted to sense
gratification, just as a frightening dream continues for one merged in sleep.
The word avidyamäna, “not existing,” means that material life is based on mental
concoction, in which one thinks, “I am a man,” “I am a woman,” “I am a doctor,”
“I am a senator,” “I am a street sweeper” and so on. A conditioned soul
enthusiastically performs his activities based on the imaginary identification
with the body. Thus although the spirit soul exists and the body exists, the
false identification with the body does not exist. Material life, based on a
false idea, has no factual existence.
After one awakens from a dream, the dim reflection of the dream may linger in
one’s memory. Similarly, one engaging in the devotional service of the Lord may
be troubled sometimes by the dim reflection of sinful life. One should therefore
become strong in Kåñëa consciousness by hearing the Lord’s instructions to Çré
Uddhava.
SB 11.22.57
TEXT 57
TEXT
tasmäd uddhava mä bhuìkñva
viñayän asad-indriyaiù
ätmägrahaëa-nirbhätaà
paçya vaikalpikaà bhramam
SYNONYMS
tasmät—therefore; uddhava—My dear Uddhava; mä bhuìkñva—do not enjoy; viñayän—the
objects of sense gratification; asat—impure; indriyaiù—with senses; ätma—of the
self; agrahaëa—inability to realize; nirbhätam—in which is manifest; paçya—see
it; vaikalpikam—based on material duality; bhramam—the illusion.
TRANSLATION
Therefore, O Uddhava, do not try to enjoy sense gratification with the material
senses. See how illusion based on material dualities prevents one from realizing
the self.
PURPORT
Everything that exists is the potency and property of the Supreme Lord, meant to
be used in His loving service. Seeing material objects as separate from the Lord
and thus meant to be possessed and enjoyed by oneself is called vaikalpikaà
bhramam, the illusion of material duality. When selecting one’s personal object
of enjoyment, such as food, clothing, residence or vehicle, one considers the
relative quality of the object to be acquired. Consequently, in material life
one is in constant anxiety, trying to acquire the most excellent sense
gratification for one’s personal pleasure. If one realizes everything as the
property of the Lord, however, he will see everything as meant for the Lord’s
pleasure. He will feel no personal anxiety, because he is satisfied simply to be
engaged in the Lord’s loving service. It is not possible to exploit the property
of the Lord and at the same time advance in self-realization.
SB 11.22.58-59
TEXTS 58–59
TEXT
kñipto ’vamänito ’sadbhiù
pralabdho ’süyito ’tha vä
täòitaù sanniruddho vä
våttyä vä parihäpitaù
niñöhyuto mütrito väjïair
bahudhaivaà prakampitaù
çreyas-kämaù kåcchra-gata
ätmanätmänam uddharet
SYNONYMS
kñiptaù—insulted; avamänitaù—neglected; asadbhiù—by bad men;
pralabdhaù—ridiculed; asüyitaù—envied; atha vä—or else; täòitaù—chastised;
sanniruddhaù—tied up; vä—or; våttyä—of his means of livelihood; vä—or;
parihäpitaù—deprived; niñöhyutaù—spat upon; mütritaù—polluted with urine; vä—or;
ajïaiù—by foolish men; bahudhä—repeatedly; evam—thus; prakampitaù—agitated;
çreyaù-kämaù—one who desires the highest goal in life;
kåcchra-gataù—experiencing difficulty; ätmanä—by his intelligence;
ätmänam—himself; uddharet—should save.
TRANSLATION
Even though neglected, insulted, ridiculed or envied by bad men, or even though
repeatedly agitated by being beaten, tied up or deprived of one’s occupation,
spat upon or polluted with urine by ignorant people, one who desires the highest
goal in life should in spite of all these difficulties use his intelligence to
keep himself safe on the spiritual platform.
PURPORT
Throughout history many of the above-mentioned inconveniences have been
experienced by devotees of the Lord. One who is advanced in God consciousness
does not allow himself to become obsessed with the material body even in such
conditions, but rather keeps the mind fixed on the spiritual platform through
proper intelligence.
SB 11.22.60
TEXT 60
TEXT
çré-uddhava uväca
yathaivam anubudhyeyaà
vada no vadatäà vara
SYNONYMS
çré-uddhavaù uväca—Çré Uddhava said; yathä—how; evam—thus; anubudhyeyam—I may
properly understand; vada—please speak; naù—to us; vadatäm—of all speakers;
vara—O You who are the best.
TRANSLATION
Çré Uddhava said: O best of all speakers, please explain to me how I may
properly understand this.
SB 11.22.61
TEXT 61
TEXT
su-duùñaham imaà manya
ätmany asad-atikramam
viduñäm api viçvätman
prakåtir hi baléyasé
åte tvad-dharma-niratän
çäntäàs te caraëälayän
SYNONYMS
su-duùsaham—most difficult to tolerate; imam—this; manye—I consider; ätmani—upon
oneself; asat—by ignorant people; atikramam—the attacks; viduñäm—for those who
are learned; api—even; viçva-ätman—O soul of the universe; prakåtiù—one’s
conditioned personality; hi—certainly; baléyasé—very strong; åte—except for;
tvat-dharma—in Your devotional service; niratän—those who are fixed;
çäntän—peaceful; te—Your; caraëa-älayän—who reside at the lotus feet.
TRANSLATION
O soul of the universe, the conditioning of one’s personality in material life
is very strong, and therefore it is very difficult even for learned men to
tolerate the offenses committed against them by ignorant people. Only Your
devotees, who are fixed in Your loving service and who have achieved peace by
residing at Your lotus feet, are able to tolerate such offenses.
PURPORT
Unless one becomes advanced in the process of hearing and chanting the glories
of the Supreme Lord, theoretical learning cannot make one actually saintly.
One’s conditioned personality, the result of long material association, is very
difficult to overcome. Therefore we should humbly take shelter of the lotus feet
of the Supreme Lord, who has so wonderfully explained to Çré Uddhava the real
meaning of knowledge.
Thus end the purports of the humble servants of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda to the Eleventh Canto, Twenty-second Chapter, of
the Çrémad-Bhägavatam, entitled “Enumeration of the Elements of Material
Creation.”
SB 11.23: The Song of the Avanté Brähmaëa.
CHAPTER TWENTY-THREE
The Song of the Avanté Brähmaëa.
SB 11.23 Summary
This chapter tells the story of a mendicant sannyäsé from the Avanté country as
an example of how one should tolerate the disturbances and offenses created by
evil persons.
The harsh words of uncouth persons pierce the heart even more severely than
arrows. Yet a mendicant brähmaëa from the city of Avanté, even while being
attacked by wicked men, considered this trouble to be simply the consequence of
his own past deeds and tolerated it with utmost sobriety. Previously the
brähmaëa had been an agriculturalist and merchant. He had been extremely greedy,
miserly and prone to anger. As a result, his wife, sons, daughters, relatives
and servants were all deprived of every kind of enjoyment and gradually came to
behave unaffectionately toward him. In due course of time, thieves, family
members and providence took away the sum total of his wealth. Finding himself
without any property and abandoned by everyone, the brähmaëa developed a deep
sense of renunciation.
He considered how the earning and preservation of wealth involve great effort,
fear, anxiety and confusion. Because of wealth, there arise fifteen unwanted
items—thievery, violence, lying, deception, lust, anger, pride, feverishness,
disagreement, hatred, distrust, conflict, attachment to women, gambling and
intoxication. When this meditation arose in his heart, the brähmaëa could
understand that the Supreme Lord Çré Hari had somehow become satisfied with him.
He felt that only because the Lord was pleased with him had the apparently
unfavorable turn of events in his life occurred. He was grateful that a sense of
detachment had arisen in his heart and considered it the factual means for
delivering his soul. In this condition he determined to engage the duration of
his life in the worship of Lord Hari and thus accepted the mendicant order of
tridaëòi-sannyäsa. Subsequently, he would enter different villages to beg
charity, but the people would harass and disturb him. But he simply tolerated
all this, remaining firm as a mountain. He remained fixed in his chosen
spiritual practice and sang a song renowned as the Bhikñu-géta.
Neither mortal persons, the demigods, the soul, the ruling planets, the
reactions of work nor time are the causes of one’s happiness and distress.
Rather, the mind alone is their cause, because it is the mind that makes the
spirit soul wander in the cycle of material life. The real purpose of all
charity, religiosity and so forth is to bring the mind under control. A person
who has already composed his mind in meditation has no need for these other
processes, and for a person who is incapable of fixing his mind they are of no
practical use. The false conception of material ego binds the transcendental
soul to material sense objects. The Avanté brähmaëa therefore became determined
to bring himself over the insurmountable ocean of material existence by
rendering service to the lotus feet of the Supreme Lord, Mukunda, with the same
perfect faith in the Lord exhibited by the great devotees of the past.
Only when one can focus his intelligence on the lotus feet of the Supreme
Personality of Godhead can the mind be completely subdued; this is the essence
of all practical prescriptions for spiritual advancement.
SB 11.23.1
TEXT 1
TEXT
çré-bädaräyaëir uväca
sa evam äçaàsita uddhavena
bhägavata-mukhyena däçärha-mukhyaù
sabhäjayan bhåtya-vaco mukundas
tam äbabhäñe çravaëéya-véryaù
SYNONYMS
çré-bädaräyaëiù uväca—Çré Çukadeva Gosvämé said; saù—He; evam—thus;
äçaàsitaù—respectfully requested; uddhavena—by Uddhava; bhägavata—of the
devotees; mukhyena—by the greatest; däçärha—of the dynasty of Däçärha (the
Yadus); mukhyaù—the chief; sabhäjayan—praising; bhåtya—of His servant; vacaù—the
words; mukundaù—Lord Mukunda, Kåñëa; tam—to him; äbabhäñe—began to speak;
çravaëéya—most worthy of hearing about; véryaù—whose omnipotency.
TRANSLATION
Çukadeva Gosvämé said: Lord Mukunda, the chief of the Däçärhas, having thus been
respectfully requested by the best of His devotees, Çré Uddhava, first
acknowledged the fitness of his servant’s statements. Then the Lord, whose
glorious exploits are most worthy of being heard, began to reply to him.
SB 11.23.2
TEXT 2
TEXT
çré-bhagavän uväca
bärhaspatya sa nästy atra
sädhur vai durjaneritaiù
duraktair bhinnam ätmänaà
yaù samädhätum éçvaraù
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; bärhaspatya—O
disciple of Båhaspati; saù—he; na asti—there is not; atra—in this world;
sädhuù—a saintly person; vai—indeed; durjana—by uncivilized men; éritaiù—used;
duruktaiù—by insulting words; bhinnam—disturbed; ätmänam—his mind; yaù—who;
samädhätum—to compose; éçvaraù—is capable.
TRANSLATION
Lord Çré Kåñëa said: O disciple of Båhaspati, there is virtually no saintly man
in this world capable of resettling his own mind after it has been disturbed by
the insulting words of uncivilized men.
PURPORT
In the modern age there is widespread propaganda ridiculing the path of
spiritual realization, and thus even saintly devotees are disturbed to see the
progress of human society being obstructed. Still, a devotee of the Lord must
tolerate any personal insult, though he cannot tolerate offense against the Lord
Himself or the Lord’s pure devotee.
SB 11.23.3
TEXT 3
TEXT
na tathä tapyate viddhaù
pumän bäëais tu marma-gaiù
yathä tudanti marma-sthä
hy asatäà paruñeñavaù
SYNONYMS
na—not; tathä—in the same way; tapyate—is caused pain; viddhaù—pierced; pumän—a
person; bäëaiù—by arrows; tu—however; marma-gaiù—going to the heart; yathä—as;
tudanti—prick; marma-sthäù—attaching within the heart; hi—indeed; asatäm—of evil
persons; paruña—harsh (words); iñavaù—the arrows.
TRANSLATION
Sharp arrows which pierce one’s chest and reach the heart do not cause as much
suffering as the arrows of harsh, insulting words that become lodged within the
heart when spoken by uncivilized men.
SB 11.23.4
TEXT 4
TEXT
kathayanti mahat puëyam
itihäsam ihoddhava
tam ahaà varëayiñyämi
nibodha su-samähitaù
SYNONYMS
kathayanti—they tell; mahat—greatly; puëyam—pious; itihäsam—story; iha—in this
regard; uddhava—My dear Uddhava; tam—that; aham—I; varëayiñyämi—will describe;
nibodha—please listen; su-samähitaù—with careful attention.
TRANSLATION
My dear Uddhava, in this regard a most pious story is told, and I shall now
describe it to you. Please listen with careful attention.
PURPORT
The Lord will now relate to Uddhava a historical account which teaches how to
tolerate the insults of others.
SB 11.23.5
TEXT 5
TEXT
kenacid bhikñuëä gétaà
paribhütena durjanaiù
smaratä dhåti-yuktena
vipäkaà nija-karmaëäm
SYNONYMS
kenacit—by a certain; bhikñuëä—sannyäsé; gétam—sung; paribhütena—who was
insulted; durjanaiù—by impious persons; smaratä—remembering;
dhåti-yuktena—fixing his resolution; vipäkam—the consequences; nija-karmaëäm—of
his own past activities.
TRANSLATION
Once a certain sannyäsé was insulted in many ways by impious men. However, with
determination he remembered that he was suffering the fruit of his own previous
karma. I will narrate to you his story and that which he spoke.
PURPORT
Çréla Bhaktisiddhänta Sarasvaté Öhäkura comments as follows. “Often those who
give up the materialistic path and devote themselves to renunciation are
attacked by impious persons. This analysis, however, is superficial, since the
punishment is actually the cumulative result of one’s past karma. Some
renunciants show lack of tolerance when presented with the remnants of their
previous sins and thus are forced to enter again onto the path of impious life.
Çré Caitanya Mahäprabhu therefore instructs that one should become as tolerant
as a tree. If a neophyte on the path of devotional service to the Lord’s pure
devotees is attacked by envious persons, he must accept it as a consequence of
his previous fruitive activities. One should be intelligent and avoid future
unhappiness by rejecting the ethic of an eye for an eye, a tooth for a tooth. If
one refuses to enter into enmity with envious men, they will automatically leave
him alone.”
SB 11.23.6
TEXT 6
TEXT
avantiñu dvijaù kaçcid
äséd äòhyatamaù çriyä
värtä-våttiù kadaryas tu
kämé lubdho ’ti-kopanaù
SYNONYMS
avantiñu—in the Avanté country; dvijaù—brähmaëa; kaçcit—a certain; äsét—there
was; äòhya-tamaù—very rich; çriyä—with opulences; värtä—by business;
våttiù—earning his livelihood; kadaryaù—miserly; tu—but; kämé—lusty;
lubdhak—greedy; ati-kopanaù—very prone to anger.
TRANSLATION
In the country of Avanté there once lived a certain brähmaëa who was very rich
and gifted with all opulences, and who was engaged in the occupation of
commerce. But he was a miserly person—lusty, greedy and very prone to anger.
PURPORT
According to Çréla Çrédhara Svämé, the Avanté country is the district of Malwa.
This brähmaëa was extremely wealthy, doing business in agriculture, banking and
so on. Being a miser, he suffered agony when his hard-earned wealth was lost, as
will be described by the Lord Himself.
SB 11.23.7
TEXT 7
TEXT
jïätayo ’tithayas tasya
väì-mätreëäpi närcitäù
çünyävasatha ätmäpi
käle kämair anarcitaù
SYNONYMS
jïätayaù—the relatives; atithayaù—and guests; tasya—his; väk-mätreëa api—even by
words; na arcitäù—were not shown respect; çünya-avasathe—in his home deprived of
religiosity and sense gratification; ätmä—himself; api—even; käle—at the
suitable times; kämaiù—with sensory enjoyment; anarcitaù—not gratified.
TRANSLATION
In his home, devoid of religiosity and lawful sense gratification, the family
members and guests were never properly respected, even with words. He would not
even allow sufficient gratification for his own body at the suitable times.
SB 11.23.8
TEXT 8
TEXT
duhçélasya kadaryasya
druhyante putra-bändhaväù
därä duhitaro bhåtyä
viñaëëä näcaran priyam
SYNONYMS
duùçélasya—having a bad character; kadaryasya—toward the miser; druhyante—they
developed enmity; putra—his sons; bändhaväù—and in-laws; däräù—his wife;
duhitaraù—his daughters; bhåtyäù—the servants; visaëëäù—disgusted; na
äcaran—they did not act; priyam—affectionately.
TRANSLATION
Since he was so hardhearted and miserly, his sons, in-laws, wife, daughters and
servants began to feel inimical toward him. Becoming disgusted, they would never
treat him with affection.
SB 11.23.9
TEXT 9
TEXT
tasyaivaà yakña-vittasya
cyutasyobhaya-lokataù
dharma-käma-vihénasya
cukrudhuù païca-bhäginaù
SYNONYMS
tasya—at him; evam—in this way; yakña-vittasya—who simply kept his wealth
without spending it, like the Yakñas, who guard the treasury of Kuvera;
cyutasya—who was deprived; ubhaya—of both; lokataù—worlds (this life and the
next); dharma—religiosity; käma—and sense gratification; vihénasya—lacking;
cakrudhuù—they became angry; païca-bhäginaù—the deities of the five prescribed
household sacrifices.
TRANSLATION
In this way the presiding deities of the five family sacrifices became angry at
the båähmaëa, who, being niggardly, guarded his wealth like a Yakña, who had no
good destination either in this world or the next, and who was totally deprived
of religiosity and sense enjoyment.
SB 11.23.10
TEXT 10
TEXT
tad-avadhyäna-visrasta-
puëya-skandhasya bhüri-da
artho ’py agacchan nidhanaà
bahv-äyäsa-pariçramaù
SYNONYMS
tat—of them; avadhyäna—because of his neglect; visrasta—depleted; puëya—of
piety; skandhasya—whose portion; bhüri-da—O magnanimous Uddhava; arthaù—the
wealth; api—indeed; agacchat nidhanam—became lost; bahu—much; äyäsa—of endeavor;
pariçramaù—which consisted only of the labor.
TRANSLATION
O magnanimous Uddhava, by his neglect of these demigods he depleted his stock of
piety and all his wealth. The accumulation of his repeated exhaustive endeavors
was totally lost.
PURPORT
The brähmaëa’s stock of piety became like a withered branch that no longer gives
fruits or flowers. Çréla Jéva Gosvämé comments that the brähmaëa had a trace of
piety directed at the Supreme Lord with hopes of liberation. That pure portion
of the branch of his piety remained unwithered, eventually giving the fruit of
knowledge.
SB 11.23.11
TEXT 11
TEXT
jïätyo jagåhuù kiïcit
kiïcid dasyava uddhava
daivataù kälataù kiïcid
brahma-bandhor nå-pärthivät
SYNONYMS
jïätayaù—the relatives; jagåhuù—took away; kiïcit—some; kiïcit—some;
dasyavaù—thieves; uddhava—O Uddhava; daivataù—by providence; kälataù—by time;
kiïcit—some; brahma-bandhoù—of the so-called brähmaëa; nå—by common men;
pärthivät—and by elevated government officials.
TRANSLATION
Some of the wealth of this so-called brähmaëa was taken away by his relatives,
My dear Uddhava, some by thieves, some by the whims of providence, some by the
effects of time, some by ordinary men and some by government authorities.
PURPORT
It appears that even though the so-called brähmaëa was determined not to spend
his money, his wife and other relatives managed to squeeze out a portion.
According to Çréla Çrédhara Svämé, providence here refers to fires in the home
and other types of occasional misfortune. Effects of time here refers to the
destruction of agricultural crops through seasonal irregularities and other such
occurrences. Çréla Bhaktisiddhänta Sarasvaté Öhäkura points out that one should
not merely proclaim oneself to be a brähmaëa but should actually understand
one’s original identity as a servant of the Lord. One declaring himself to be a
brähmaëa but maintaining a materialistic mentality is not a real brähmaëa, but
rather a brahma-bandhu, or so-called brähmaëa. The humble devotees of Lord
Viñëu, following the indications of the Vedic scriptures, refer to themselves as
unfortunate and unable to understand the kingdom of God; they do not proudly
proclaim themselves to be brähmaëas. Those who are wise, however, know that such
humble devotees are actually brähmaëas whose hearts are cleansed by the pure
mode of goodness.
SB 11.23.12
TEXT 12
TEXT
sa evaà draviëe nañöe
dharma-käma-vivarjitaù
upekñitaç ca sva-janaiç
cintäm äpa duratyayäm
SYNONYMS
saù—he; evam—thus; draviëe—when his property; nañöe—was lost;
dharma—religiosity; käma—and sense enjoyment; vivarjitaù—devoid of;
upekñitaù—neglected; ca—and; sva-janaiù—by his family members; cintäm—anxiety;
äpa—he obtained; duratyayäm—insurmountable.
TRANSLATION
Finally, when his property was completely lost, he who never engaged in
religiosity or sense enjoyment became ignored by his family members. Thus he
began to feel unbearable anxiety.
SB 11.23.13
TEXT 13
TEXT
tasyaivaà dhyäyato dérghaà
nañöa-räyas tapasvinaù
khidyato bäñpa-kaëöhasya
nirvedaù su-mahän abhüt
SYNONYMS
tasya—of him; evam—thus; dhyäyataù—thinking; dérgham—for a long time;
nañöa-räyaù—his wealth lost; tapasvinaù—experiencing agony; khidyataù—lamenting;
bäñpa-kaëöhasya—his throat choked with tears; nirvedaù—a sense of renunciation;
su-mahän—very great; abhüt—arose.
TRANSLATION
Having lost all his wealth, he felt great pain and lamentation. His throat
choked up with tears, and he meditated for a long time on his fortune. Then a
powerful feeling of renunciation came over him.
PURPORT
The brähmaëa had previously been trained in pious life, but his past goodness
was covered by his offensive behavior. Finally, his previous purity was
reawakened within him.
SB 11.23.14
TEXT 14
TEXT
sa cähedam aho kañöaà
våthätmä me ’nutäpitaù
na dharmäya na kämäya
yasyärthäyäsa édåçaù
SYNONYMS
saù—he; ca—and; aha—spoke; idam—this; aho—alas; kañöam—the painful misfortune;
våthä—vainly; ätmä—the self; me—my; anutäpitaù—distressed; na—not; dharmäya—for
religiosity; na—nor; kämäya—for sense gratification; yasya—whose; artha—for
wealth; äyäsaù—labor; édåçaù—such as this.
TRANSLATION
The brähmaëa spoke as follows: O what great misfortune! I have simply tormented
myself uselessly, struggling so hard for money that was not even intended for
religiosity or material enjoyment.
SB 11.23.15
TEXT 15
TEXT
präyeëäthäù kadaryäëäà
na sukhäya kadäcana
iha cätmopatäpäya
måtasya narakäya ca
SYNONYMS
präyeëa—generally; arthäù—items of wealth; kadaryäëäm—of those who are misers;
na—do not; sukhäya—lead to happiness; kadäcana—at any time; iha—in this life;
ca—both; ätma—of himself; upatäpäya—result in the torment; måtasya—and of him
when he has died; narakäya—in the attainment of hell; ca—and.
TRANSLATION
Generally, the wealth of misers never allows them any happiness. In this life it
causes their self-torment, and when they die it sends them to hell.
PURPORT
A miser is afraid to spend his money even for obligatory religious and social
duties. Offending God and people in general, he goes to hell.
SB 11.23.16
TEXT 16
TEXT
yaço yaçasvinäà çuddhaà
çläghyä ye guëinäà guëäù
lobhaù sv-alpo ’pi tän hanti
çvitro rüpam ivepsitam
SYNONYMS
yaçaù—the fame; yaçasvinäm—of those who are famous; çuddham—pure;
çläghyäù—praiseworthy; ye—which; guëinäm—of those endowed with good qualities;
guëäù—the qualities; lobhaù—greed; su-alpaù—a little; api—even; tän—these;
hanti—destroys; çvitraù—white leprosy; rüpam—physical beauty; iva—just as;
épsitam—enchanting.
TRANSLATION
Whatever pure fame is possessed by the famous and whatever praiseworthy
qualities are found in the virtuous are destroyed by even a small amount of
greed, just as one’s attractive physical beauty is ruined by a trace of white
leprosy.
SB 11.23.17
TEXT 17
TEXT
arthasya sädhane siddhe
utkarñe rakñaëe vyaye
näçopabhoga äyäsas
träsaç cintä bhramo nåëäm
SYNONYMS
arthaysa—of wealth; sädhane—in the earning; siddhe—in the attainment; utkarñe—in
the increasing; rakñaëe—in the protecting; vyaye—in the expending; näça—in the
loss; upabhoge—and in the enjoyment; äyäsaù—labor; träsaù—fear; cintä—anxiety;
bhramaù—confusion; nåëäm—for men.
TRANSLATION
In the earning, attainment, increase, protection, expense, loss and enjoyment of
wealth, all men experience great labor, fear, anxiety and delusion.
SB 11.23.18-19
TEXTS 18–19
TEXT
steyaà hiàsänåtaà dambhaù
kämaù krodhaù smayo madaù
bhedo vairam aviçväsaù
saàspardhä vyasanäni ca
ete païcadaçänarthä
hy artha-mülä matä nåëäm
tasmäd anartham arthäkhyaà
çreyo-’rthé düratas tyajet
SYNONYMS
steyam—theft; hiàsä—violence; anåtam—lying; dambhaù—duplicity; kämaù—lust;
krodhaù—anger; smayaù—perplexity; madaù—pride; bhedaù—disagreement;
vairam—enmity; aviçväsaù—lack of faith; saàspardhä—rivalry; vyasanäni—the
dangers (coming from women, gambling and intoxication); ca—and; ete—these;
païcadaça—fifteen; anarthäù—unwanted things; hi—indeed; artha-müläù—based on
wealth; matäù—are known; nåëäm—by men; tasmät—therefore; anartham—that which is
undesirable; artha-äkhyam—wealth, spoken of as if desirable; çreyaù-arthé—one
who desires the ultimate benefit of life; dürataù—at a great distance;
tyajet—should leave.
TRANSLATION
Theft, violence, speaking lies, duplicity, lust, anger, perplexity, pride,
quarreling, enmity, faithlessness, envy and the dangers caused by women,
gambling and intoxication are the fifteen undesirable qualities that contaminate
men because of greed for wealth. Although these qualities are undesirable, men
falsely ascribe value to them. One desiring to achieve the real benefit of life
should therefore remain aloof from undesirable material wealth.
PURPORT
The words anartham arthäkhyam, or “undesirable wealth,” indicate wealth that
cannot be efficiently engaged in the loving service of the Lord. Such
superfluous money or property will undoubtedly pollute a man with all of the
above-mentioned qualities and therefore should be given up.
SB 11.23.20
TEXT 20
TEXT
bhidyante bhrätaro däräù
pitaraù suhådas tathä
ekäsnigdhäù käkiëinä
sadyaù sarve ’rayaù kåtäù
SYNONYMS
bhidyante—they break off; bhrätaraù—the brothers; däräù—wife; pitaraù—parents;
suhådaù—friends; tathä—and; eka—as if one; äsnigdhäù—very dear; käkiëinä—by a
small coin; sadyaù—immediately; sarve—all of them; arayaù—enemies; kåtäù—made.
TRANSLATION
Even a man’s brothers, wife, parents and friends united with him in love will
immediately break off their affectionate relationships and become enemies over a
single coin.
SB 11.23.21
TEXT 21
TEXT
arthenälpéyasä hy ete
saàrabdhä dépta-manyavaù
tyajanty äçu spådho ghnanti
sahasotsåjya sauhådam
SYNONYMS
arthena—by wealth; alpéyasä—insignificant; hi—even; ete—they;
saàrabdhäù—agitated; dépta—inflamed; manyavaù—their anger; tyajanti—they give
up; äçu—very quickly; spådhaù—becoming quarrelsome; ghnanti—they destroy;
sahasä—quickly; utsåjya—rejecting; sauhådam—goodwill.
TRANSLATION
For even a small amount of money these relatives and friends become very
agitated and their anger is inflamed. Acting as rivals, they quickly give up all
sentiments of goodwill and will reject one at a moment’s notice, even to the
point of committing murder.
SB 11.23.22
TEXT 22
TEXT
labdhvä janmämara-prärthyaà
mänuñyaà tad dvijägryatäm
tad anädåtya ye svärthaà
ghnanti yänty açubhäà gatim
SYNONYMS
labdhvä—having attained; janma—the birth; amara—by the demigods;
prärthyam—prayed for; mänuñyam—human; tat—and in that; dvija-ägryatäm—the status
of being the best of the twice-born; tat—that; anädåtya—not appreciating;
ye—those who; sva-artham—their own best interest; ghnanti—destroy; yänti—they
go; açubhäm—to an inauspicious; gatim—destination.
TRANSLATION
Those who obtain human life, which is prayed for even by the demigods, and in
that human birth become situated as first-class brähmaëas, are extremely
fortunate. If they disregard this important opportunity, they are certainly
killing their own self-interest and thus achieve a most unfortunate end.
PURPORT
Çréla Bhaktisiddhänta Sarasvaté Öhäkura comments as follows. “Human birth is
better than that of the demigods, ghosts, spirits, animals, trees, lifeless
stones, and so forth, because the demigods simply enjoy celestial pleasures, and
in other forms of life there is excessive suffering. It is only in human life
that one deeply considers one’s ultimate benefit in life. Human birth is
therefore more desirable than even that of the demigods.” Within human life the
position of a high-class brähmaëa is certainly most desirable. If a brähmaëa,
however, gives up the devotional service of the Lord and works hard like a çüdra
simply for the prestige of his community, he is certainly on the platform of
material sense gratification. The special qualification of the brähmaëas is the
spiritual knowledge by which they recognize every living entity to be an eternal
servant of the Lord. A brähmaëa, free from false ego, thus feels himself lower
than a blade of grass and tolerantly offers respect to all living entities. All
human beings, and especially the brähmaëas, should avoid becoming killers of
their own self-interest by neglecting Kåñëa consciousness, the loving service of
the Lord. Such neglect paves the way for future suffering.
SB 11.23.23
TEXT 23
TEXT
svargäpavargayor dväraà
präpya lokam imaà pumän
draviëe ko ’nuñajjeta
martyo ’narthasya dhämani
SYNONYMS
svarga—of heaven; apavargayoù—and liberation; dväram—the gateway;
präpya—achieving; lokam—the human life; imam—this; pumän—a person; draviëe—to
property; kaù—who; anuñajjeta—will become attached; martyaù—prone to death;
anarthasya—of worthlessness; dhämani—in the realm.
TRANSLATION
What mortal man, having achieved this human life, which is the very gateway to
both heaven and liberation, would willingly become attached to that abode of
worthlessness, material property?
PURPORT
That which one intends to use for one’s personal sense gratification is called
material property, whereas paraphernalia to be used in the Lord’s loving service
is understood to be spiritual. One should give up all one’s material property by
utilizing it completely in the devotional service of the Lord. A person who owns
a luxurious mansion should install the Deity of the Lord and hold regular
programs to propagate Kåñëa consciousness. Similarly, wealth should be used to
build temples of the Lord and publish literature scientifically explaining the
Personality of Godhead. One who blindly renounces material property without
utilizing it in the service of the Lord does not understand that everything
belongs to the Personality of Godhead. Such blind renunciation is based on the
material idea that “This property could belong to me, but I don’t want it.”
Everything, in fact, belongs to God; knowing this one neither tries to enjoy nor
to reject the things of this world, but peacefully engages them in the service
of the Lord.
SB 11.23.24
TEXT 24
TEXT
devarñi-pitå-bhütäni
jïätén bandhüàç ca bhäginaù
asaàvibhajya cätmänaà
yakña-vittaù pataty adhaù
SYNONYMS
deva—the demigods; åñi—sages; pitå—departed forefathers; bhütäni—and living
entities in general; jïätén—one’s immediate relatives; bandhün—extended family;
ca—and; bhäginaù—to the shareholders; asaàvibhajya—not distributing; ca—and;
ätmänam—to oneself; yakña-vittaù—whose wealth is simply like that of a Yakña;
patati—he falls; adhaù—down.
TRANSLATION
One who fails to distribute his wealth to the proper shareholders—the demigods,
sages, forefathers and ordinary living entities, as well as his immediate
relatives, in-laws and own self—is maintaining his wealth simply like a Yakña
and will fall down.
PURPORT
One who does not share his wealth with the above-mentioned authorized persons
and does not even enjoy the wealth himself will certainly suffer unlimited
problems in life.
SB 11.23.25
TEXT 25
TEXT
vyarthayärthehayä vittaà
pramattasya vayo balam
kuçalä yena sidhyanti
jaraöhaù kià nu sädhaye
SYNONYMS
vyarthayä—useless; artha—for wealth; éhayä—by the endeavor; vittam—money;
pramattasya—of the maddened; vayaù—youth; balam—strength; kuçaläù—those who are
discriminating; yena—by means of which; sidhyanti—become perfect; jaraöhaù—an
old man; kim—what; nu—indeed; sädhaye—can I achieve.
TRANSLATION
Discriminating persons are able to utilize their money, youth and strength to
achieve perfection. But I have feverishly squandered these in the useless
endeavor for further wealth. Now that I am an old man, what can I achieve?
SB 11.23.26
TEXT 26
TEXT
kasmät saìkliçyate vidvän
vyarthayärthehayäsakåt
kasyacin mäyayä nünaà
loko ’yaà su-vimohitaù
SYNONYMS
kasmät—why; saìkliçyate—suffers; vidvän—one who is wise; vyarthayä—vain;
artha-éhayä—in the pursuit of wealth; asakåt—constantly; kasyacit—of someone;
mäyayä—by the illusory potency; nünam—certainly; lokaù—the world; ayam—this;
su-vimohitaù—very much bewildered.
TRANSLATION
Why must an intelligent man suffer by his constant vain efforts to get wealth?
Indeed, this whole world is most bewildered by someone’s illusory potency.
SB 11.23.27
TEXT 27
TEXT
kià dhanair dhana-dair vä kià
kämair vä käma-dair uta
måtyunä grasyamänasya
karmabhir vota janma-daiù
SYNONYMS
kim—of what use; dhanaiù—are different kinds of wealth; dhana-daiù—the givers of
wealth; vä—or; kim—what is the use; kämaiù—of the objects of sense
gratification; vä—or; käma-daiù—those who give such sense gratification; uta—or;
måtyunä—by death; grasyamänasya—for one who is being seized; karmabhiù—by
fruitive activities; vä uta—or else; janma-daiù—which give him his next birth.
TRANSLATION
For one who is in the grips of death, what is the use of wealth or those who
offer it, sense gratification or those who offer it, or, for that matter, any
type of fruitive activity, which simply causes one to again take birth in the
material world?
SB 11.23.28
TEXT 28
TEXT
nünaà me bhagaväàs tuñöaù
sarva-deva-mayo hariù
yena néto daçäm etäà
nirvedaç cätmanaù plavaù
SYNONYMS
nünam—certainly; me—with Me; bhagavän—the Supreme Personality of Godhead;
tuñöaù—is satisfied; sarva-deva-mayaù—who comprises all the demigods; hariù—Lord
Viñëu; yena—by whom; nétaù—I have been brought; daçäm—to the condition;
etäm—this; nirvedaù—detachment; ca—and; ätmanaù—of the self; plavaù—the boat (to
carry me over the ocean of material suffering).
TRANSLATION
The Supreme Personality of Godhead, Lord Hari, who contains within Himself all
the demigods, must be satisfied with me. Indeed, He has brought me to this
suffering condition and forced me to experience detachment, which is the boat to
carry me over this ocean of material life.
PURPORT
The brähmaëa could understand that the demigods, who award different types of
sense gratification as the result of one’s fruitive activities, cannot bestow
the highest benefit in life. When the brähmaëa lost all his property he could
understand that the Supreme Personality of Godhead, who comprises all the
demigods, had given him the highest perfection, not by awarding sense
gratification but by saving him from the ocean of material enjoyment. Being thus
deprived of the opportunity to cultivate religiosity, wealth, sense
gratification and liberation, the brähmaëa became detached, and transcendental
knowledge awakened within his heart.
SB 11.23.29
TEXT 29
TEXT
so ’haà kälävaçeñeëa
çoñayiñye ’ìgam ätmanaù
apramatto ’khila-svärthe
yadi syät siddha ätmani
SYNONYMS
saù aham—I; käla-avaçeñeëa—with whatever time remains; çoñayiñye—shall reduce to
the minimum; aìgam—this body; ätmanaù—my; apramattaù—unbewildered;
akhila—entire; sva-arthe—in the real self-interest; yadi—if; syät—there remains
any (time); siddhaù—satisfied; ätmani—within myself.
TRANSLATION
If there is any time remaining in my life, I will perform austerities and force
my body to subsist on the bare necessities. Without further confusion I shall
pursue that which constitutes my entire self-interest in life, and I shall
remain satisfied within the self.
SB 11.23.30
TEXT 30
TEXT
tatra mäm anumoderan
deväs tri-bhuvaneçvaräù
muhürtena brahma-lokaà
khaöväìgaù samasädhayat
SYNONYMS
tatra—in this regard; mäm—with me; anumoderan—may they kindly be pleased;
deväù—the demigods; tri-bhuvana—of the three worlds; éçvaräù—the controllers;
muhürtena—in a single moment; brahmalokam—the spiritual world; khaöväìga—King
Khaöväìga; samasädhayat—achieved.
TRANSLATION
Thus may the presiding demigods of these three worlds kindly show their mercy
upon me. Indeed, Mahäräja Khaöväìga was able to achieve the spiritual world in a
single moment.
PURPORT
The brähmaëa of Avanté thought that although he was an old man who might die at
any moment he could follow the example of Mahäräja Khaöväìga, who achieved the
Lord’s mercy in a single moment. Mahäräja Khaöväìga, as described in the Second
Canto of Çrémad-Bhägavatam, fought valiantly on behalf of the demigods, and they
offered the king any benediction he might desire. Khaöväìga Mahäräja chose to
find out the remaining duration of his life, which unfortunately was a single
moment. The king therefore immediately surrendered to Lord Kåñëa and achieved
the spiritual world. The brähmaëa of Avanté desired to follow this example; with
the blessings of the demigods, who are all devotees of the Lord, he hoped to
become fully Kåñëa conscious before giving up his body.
SB 11.23.31
TEXT 31
TEXT
çré-bhagavän uväca
ity abhipretya manasä
hy ävantyo dvija-sattamaù
unmucya hådaya-granthén
çänto bhikñur abhün muniù
SYNONYMS
çré-bhagavän uväca—the Supreme Lord said; iti—thus; abhipretya—concluding;
manasä—within his mind; hi—indeed; ävantyaù—of the district of Avanté;
dvija-sat-tamaù—now the most pious brähmaëa; unmucya—untying; hådaya—in his
heart; granthén—the knots (of desire); çäntaù—peaceful; bhikñuù—a mendicant
sannyäsé; abhüt—he became; muniù—silent.
TRANSLATION
Lord Çré Kåñëa continued: His mind thus determined, that most excellent Avanté
brähmaëa was able to untie the knots of desire within his heart. He then assumed
the role of a peaceful and silent sannyäsé mendicant.
SB 11.23.32
TEXT 32
TEXT
sa cacära mahém etäà
saàyatätmendriyänilaù
bhikñärthaà nagara-grämän
asaìgo ’lakñito ’viçat
SYNONYMS
saù—he; cacära—wandered; mahém—the earth; etäm—this; saàyata—controlled;
ätma—his consciousness; indriya—senses; anilaù—and vital air; bhikñä-artham—for
the purpose of taking charity; nagara—the cities; grämän—and villages;
asaìgaù—without any association; alakñitaù—not making himself prominent, thus
unrecognized; aviçat—he entered.
TRANSLATION
He wandered about the earth, keeping his intelligence, senses and life air under
control. To beg charity he traveled alone to various cities and villages. He did
not advertise his advanced spiritual position and thus was not recognized by
others.
PURPORT
According to Çréla Bhaktisiddhänta Sarasvaté Öhäkura, the acceptance of the
tridaëòi-sannyäsa order of life is the chief indication that one has actually
taken shelter of the Supreme Personality of Godhead. The three rods of the
daëòa, or staff, of the Vaiñëava sannyäsé indicate control of the body, mind and
words by engaging them only in the loving service of the Lord. This procedure
helps one to become more tolerant than a tree, as recommended by Çré Caitanya
Mahäprabhu. By strict control of one’s body, mind and speech, the quality of
tolerance becomes strengthened, and thus one manifests the further qualities of
forgiving others, never wasting one’s time, detachment from sense gratification,
lack of false pride in one’s work and not hankering for liberation. One in this
way gives up the mentality of materialistic persons, who establish so-called
affectionate relationships of mutual flattery and exploit each other for sense
gratification. One who adopts the strict path of Kåñëa consciousness, following
in the footsteps of great souls, can achieve the shelter of the Lord.
SB 11.23.33
TEXT 33
TEXT
taà vai pravayasaà bhikñum
avadhütam asaj-janäù
dåñövä paryabhavan bhadra
bahvébhiù paribhütibhiù
SYNONYMS
tam—him; vai—indeed; pravayasam—old; bhikñum—the beggar; avadhütam—unclean;
asat—low-class; janäù—persons; dåñövä—seeing; paryabhavan—dishonored; bhadra—O
kind Uddhava; bahvébhiù—with many; paribhütibhiù—insults
TRANSLATION
O kind Uddhava, seeing him as an old, dirty beggar, rowdy persons would dishonor
him with many insults.
SB 11.23.34
TEXT 34
TEXT
kecit tri-veëuà jagåhur
eke pätraà kamaëòalum
péöhaà caike ’kña-sütraà ca
kanthäà céräëi kecana
pradäya ca punas täni
darçitäny ädadur muneù
SYNONYMS
kecit—some of them; tri-veëum—his sannyäsé triple staff; jagåhuù—they took away;
eke—some; pätram—his begging bowl; kamaëòalum—waterpot; péöham—seat; ca—and;
eke—some; akña-sütram—chanting beads; ca—and; kanthäm—rags; céräëi—torn;
kecana—some of them; pradäya—offering back; ca—and; punaù—again; täni—they;
darçitäni—which were being shown; ädaduù—they took away; muneù—of the sage.
TRANSLATION
Some of these persons would take away his sannyäsé rod, and some the waterpot
which he was using as a begging bowl. Some took his deerskin seat, some his
chanting beads, and some would steal his torn, ragged clothing. Displaying these
things before him, they would pretend to offer them back but would then hide
them again.
SB 11.23.35
TEXT 35
TEXT
annaà ca bhaikñya-sampannaà
bhuïjänasya sarit-taöe
mütrayanti ca päpiñöhäù
ñöhévanty asya ca mürdhani
SYNONYMS
annam—food; ca—and; bhaikñya—by his begging; sampannam—acquired; bhuïjänasya—of
him who was about to partake; sarit—of a river; taöe—on the shore;
mütrayanti—they urinate upon; ca—and; päpiñöhäù—most sinful persons;
ñöhévanti—they spit; asya—his; ca—and; mürdhani—on his head.
TRANSLATION
When he was sitting on the bank of a river about to partake of the food that he
had collected by his begging, such sinful rascals would come and pass urine on
it, and they would dare to spit on his head.
SB 11.23.36
TEXT 36
TEXT
yata-väcaà väcayanti
täòayanti na vakti cet
tarjayanty apare vägbhiù
steno ’yam iti vädinaù
badhnanti rajjvä taà kecid
badhyatäà badhyatäm iti
SYNONYMS
yata-väcam—who had taken a vow of silence; väcayanti—they try to make speak;
täòayanti—they beat; na vakti—he does not speak; cet—if; tarjayanti—they cajole;
apare—others; vägbhiù—with their words; stenaù—thief; ayam—this person;
iti—thus; vädinaù—saying; badhnanti—they bind up; rajjvä—with rope; tam—him;
kecit—some; badhyatäm badhyatäm—“Bind him up! Bind him up!”; iti—thus saying.
TRANSLATION
Although he had taken a vow of silence, they would try to make him speak, and if
he did not speak they would beat him with sticks. Others would chastise him,
saying, “This man is just a thief.” And others would bind him up with rope,
shouting, “Tie him up! Tie him up!”
SB 11.23.37
TEXT 37
TEXT
kñipanty eke ’vajänanta
eña dharma-dhvajaù çaöhaù
kñéëa-vitta imäà våttim
agrahét sva-janojjhitaù
SYNONYMS
kñipanti—they criticize; eke—some; avajänantaù—committing insults; eñaù—this
person; dharma-dhvajaù—a religious hypocrite; çaöhaù—a cheater;
kñéëa-vittaù—having lost his wealth; imäm—this; våttim—occupation; agrahét—has
taken; sva-jana—by his family; ujjhitaù—turned out.
TRANSLATION
They would criticize and insult him, saying, “This man is just a hypocrite and a
cheat. He makes a business of religion simply because he lost all his wealth and
his family threw him out.”
SB 11.23.38-39
TEXTS 38–39
TEXT
aho eña mahä-säro
dhåtimän giri-räò iva
maunena sädhayaty arthaà
baka-vad dåòha-niçcayaù
ity eke vihasanty enam
eke durvätayanti ca
taà babandhur nirurudhur
yathä kréòanakaà dvijam
SYNONYMS
aho—just see; eñaù—this person; mahä-säraù—very powerful; dhåtimän—steadfast;
giri-räö—the Himalaya Mountains; iva—just like; maunena—with his vow of silence;
sädhayati—he is striving; artham—for his goal; baka-vat—just like a duck;
dåòha—firm; niçcayaù—his determination; iti—thus speaking; eke—some;
vihasanti—ridicule; enam—him; eke—some; durvätayanti—pass foul air; ca—and;
tam—him; babandhuù—they bound in chains; nirurudhuù—kept captive; yathä—as;
kréòanakam—a pet animal; dvijam—that brähmaëa.
TRANSLATION
Some would ridicule him by saying, “Just see this greatly powerful sage! He is
as steadfast as the Himalaya Mountains. By practice of silence he strives for
his goal with great determination, just like a duck.” Other persons would pass
foul air upon him, and sometimes others would bind this twice-born brähmaëa in
chains and keep him captive like a pet animal.
SB 11.23.40
TEXT 40
TEXT
evaà sa bhautikaà duùkhaà
daivikaà daihikaà ca yat
bhoktavyam ätmano diñöaà
präptaà präptam abudhyata
SYNONYMS
evam—thus; saù—he; bhautikam—due to other living entities; duùkham—suffering;
daivikam—due to higher powers; daihikam—due to his own body; ca—and;
yat—whatever; bhoktavyam—destined to be suffered; ätmanaù—his own;
diñöam—allotted by destiny; präptam präptam—whatever was received; abudhyata—he
understood.
TRANSLATION
The brähmaëa understood that all his suffering—from other living beings, from
the higher forces of nature and from his own body—was unavoidable, being
allotted to him by providence.
PURPORT
Many cruel persons harassed the brähmaëa, and his own body caused him suffering
in the form of fever, hunger, thirst, fatigue, etc. The higher forces of nature
are those that cause excessive heat, cold, wind and rain. The brähmaëa realized
that his suffering was due to his false identification with his material body,
and not to the interaction of his body with external phenomena. Rather than try
to adjust his external situation, he tried to adjust his Kåñëa consciousness and
thus realize his actual identity as eternal spirit soul.
SB 11.23.41
TEXT 41
TEXT
paribhüta imäà gäthäm
agäyata narädhamaiù
pätayadbhiù sva dharma-stho
dhåtim ästhäya sättvikém
SYNONYMS
paribhütaù—insulted; imäm—this; gäthäm—song; agäyata—he sang; nara-adhamaiù—by
low-class men; pätayadbhiù—who were trying to make him fall down; sva-dharma—in
his own duty; sthaù—remaining firm; dhåtim—his resolution; ästhäya—fixing;
sättvikém—in the mode of goodness.
TRANSLATION
Even while being insulted by these low-class men who were trying to effect his
downfall, he remained steady in his spiritual duties. Fixing his resolution in
the mode of goodness, he began to chant the following song.
PURPORT
Resolution in the mode of goodness is described in Bhagavad-gétä (18.33):
dhåtyä yayä dhärayate
manaù-präëendriya-kriyäù
yogenävyabhicäriëyä
dhåtiù sä pärtha sättviké
“O son of Påthä, that determination which is unbreakable, which is sustained
with steadfastness by yoga practice, and thus controls the mind, life and the
acts of the senses, is in the mode of goodness.”
Atheists who are envious of the devotees of the Supreme Lord are called
narädhamas, or the lowest of men, and undoubtedly are enroute to hell. By all
means at their disposal they disturb the devotional service of the Lord,
sometimes by direct attack and sometimes by mockery. The devotees, however,
remain tolerant, fixing their determination in the mode of goodness. As
described by Çréla Rüpa Gosvämé in Çré Upadeçämåta (1),
väco vegaà manasaù krodha-vegaà
jihvä-vegam udaropastha-vegam
etän vegän yo viñaheta dhéraù
sarväm apémäà påthivéà sa çiñyät
“A sober person who can tolerate the urge to speak, the mind’s demands, the
actions of anger and the urges of the tongue, belly and genitals is qualified to
make disciples all over the world.”
SB 11.23.42
TEXT 42
TEXT
dvija uväca
näyaà jano me sukha-duùkha-hetur
na devatätmä graha-karma-käläù
manaù paraà käraëam ämananti
saàsära-cakraà parivartayed yat
SYNONYMS
dvijaù uväca—the brähmaëa said; na—not; ayam—these; janaù—people; me—my;
sukha—of happiness; duùkha—and distress; hetuù—the cause; na—nor; devatä—the
demigods; ätmä—my own body; graha—the controlling planets; karma—my past work;
käläù—or time; manaù—the mind; param—rather only; käraëaà—the cause; ämananti—is
called by standard authorities; saàsära—of material life; cakram—the cycle;
parivartayet—causes to rotate; yat—which.
TRANSLATION
The brähmaëa said: These people are not the cause of my happiness and distress.
Neither are the demigods, my own body, the planets, my past work, or time.
Rather, it is the mind alone that causes happiness and distress and perpetuates
the rotation of material life.
SB 11.23.43
TEXT 43
TEXT
mano guëän vai såjate baléyas
tataç ca karmäëi vilakñaëäni
çukläni kåñëäny atha lohitäni
tebhyaù sa-varëäù såtayo bhavanti
SYNONYMS
manaù—the mind; guëän—the activities of the modes of nature; vai—indeed;
såjate—manifests; baléyaù—very strong; tataù—by those qualities; ca—and;
karmäëi—material activities; vilakñaëäni—of different varieties; çukläni—white
(in the mode of goodness); kåñëäni—black (in the mode of ignorance); atha—and;
lohitäni—red (in the mode of passion); tebhyaù—from those activities;
sa-varëäù—having the same corresponding colors; såtayaù—created conditions;
bhavanti—arise.
TRANSLATION
The powerful mind actuates the functions of the material modes, from which
evolve the different kinds of material activities in the modes of goodness,
ignorance and passion. From the activities in each of these modes develop the
corresponding statuses of life.
PURPORT
In the mode of goodness one considers oneself to be a saintly or wise person, in
the mode of passion one struggles for material success, and in the mode of
ignorance one becomes cruel, lazy and sinful. By the combination of the material
modes one identifies oneself as a demigod, a king, a rich capitalist, a wise
scholar, etc. These conceptions are material designations generated from the
modes of nature, and they arrange themselves according to the tendency of the
powerful mind to enjoy temporary sense gratification. The word baléyas in this
verse, meaning “very strong,” indicates that the material mind becomes
insensitive to intelligent advice. Even if we are informed that we are
committing many sins and offenses in order to earn money, we may still think
that money should be acquired at all costs, since without it one can neither
perform religious ceremonies nor gratify the senses with beautiful women,
mansions and vehicles. Once the money is achieved, one suffers further problems,
but the stubborn mind will never heed good advice in this regard. One must
therefore give up mental concoction and control the mind in Kåñëa consciousness,
as exemplified here by the brähmaëa from Avanté.
SB 11.23.44
TEXT 44
TEXT
anéha ätmä manasä saméhatä
hiraë-mayo mat-sakha udvicañöe
manaù sva-liìgaà parigåhya kämän
juñan nibaddho guëa-saìgato ’sau
SYNONYMS
anéhaù—not endeavoring; ätmä—the Supreme Soul; manasä—along with the mind;
saméhatä—which is struggling; hiraë-mayaù—exhibiting transcendental
enlightenment; mat-sakhaù—my friend; udvicañöe—looks down from above; manaù—the
mind; sva-lingam—which projects the image of the material world upon him (the
soul); parigåhya—embracing; kämän—objects of desire; juñan—engaging with;
nibaddhaù—becomes bound; guëa-saìgataù—because of association with the modes of
nature; asau—that infinitesimal spirit soul.
TRANSLATION
Although present along with the struggling mind within the material body, the
Supersoul is not endeavoring, because He is already endowed with transcendental
enlightenment. Acting as my friend, He simply witnesses from His transcendental
position. I, the infinitesimal spirit soul, on the other hand, have embraced
this mind, which is the mirror reflecting the image of the material world. Thus
I have become engaged in enjoying objects of desire and am entangled due to
contact with the modes of nature.
SB 11.23.45
TEXT 45
TEXT
dänaà sva-dharmo niyamo yamaç ca
çrutaà ca karmäëi ca sad-vratäni
sarve mano-nigraha-lakñaëäntäù
paro hi yogo manasaù samädhiù
SYNONYMS
dänam—giving of charity; sva-dharmaù—carrying out one’s prescribed duties;
niyamaù—the regulations of day-to-day life; yamaù—the major regulations of
spiritual practice; ca—and; çrutam—listening to scripture; ca—and; karmäëi—pious
work; ca—and; sat—pure; vratäni—vows; sarve—all; manaù-nigrahaù—the subduing of
the mind; lakñaëa—consisting of; antäù—their aim; paraù—supreme; hi—indeed;
yogaù—transcendental knowledge; manasaù—of the mind; samädhiù—meditation on the
Supreme in trance.
TRANSLATION
Charity, prescribed duties, observance of major and minor regulative principles,
hearing from scripture, pious works and purifying vows all have as their final
aim the subduing of the mind. Indeed, concentration of the mind on the Supreme
is the highest yoga.
SB 11.23.46
TEXT 46
TEXT
samähitaà yasya manaù praçäntaà
dänädibhiù kià vada tasya kåtyam
asaàyataà yasya mano vinaçyad
dänädibhiç ced aparaà kim ebhiù
SYNONYMS
samähitam—perfectly fixed; yasya—whose; manaù—mind; praçäntam—pacified;
däna-ädibhiù—by charity and the other processes; kim—what; vada—please tell;
tasya—of those processes; kåtyam—use; asaàyatam—uncontrolled; yasya—whose;
manaù—mind; vinaçyat—dissolving; däna-ädibhiù—by these processes of charity and
so on; cet—if; aparam—further; kim—what use; ebhiù—of these.
TRANSLATION
If one’s mind is perfectly fixed and pacified, then tell me what need does one
have to perform ritualistic charity and other pious rituals? And if one’s mind
remains uncontrolled, lost in ignorance, then of what use are these engagements
for him?
SB 11.23.47
TEXT 47
TEXT
mano-vaçe ’nye hy abhavan sma devä
manaç ca nänyasya vaçaà sameti
bhéñmo hi devaù sahasaù sahéyän
yuïjyäd vaçe taà sa hi deva-devaù
SYNONYMS
manaù—of the mind; vaçe—under the control; anye—others; hi—indeed; abhavan—have
become; sma—in the past; deväù—the senses (represented by their presiding
deities); manaù—the mind; ca—and; na—never; anyasya—of another; vaçam—under the
control; sameti—comes; bhéñmaù—fearsome; hi—indeed; devaù—the godlike power;
sahasaù—than the strongest; sahéyän—stronger; yuïjyät—can fix; vaçe—under
control; tam—that mind; saù—such a person; hi—indeed; deva-devaù—the master of
all the senses.
TRANSLATION
All the senses have been under the control of the mind since time immemorial,
and the mind himself never comes under the sway of any other. He is stronger
than the strongest, and his godlike power is fearsome. Therefore, anyone who can
bring the mind under control becomes the master of all the senses.
SB 11.23.48
TEXT 48
TEXT
tam durjayaà çatrum asahya-vegam
arun-tudaà tan na vijitya kecit
kurvanty asad-vigraham atra martyair
miträëy udäséna-ripün vimüòhäù
SYNONYMS
tam—that; durjayam—difficult to conquer; çatrum—enemy; asahya—intolerable;
vegam—whose urges; arum-tudam—capable of tormenting the heart; tat—therefore; na
vijitya—failing to conquer over; kecit—some people; kurvanti—they create;
asat—useless; vigraham—quarrel; atra—in this world; martyaiù—with mortal living
beings; miträëi—friends; udäséna—indifferent persons; ripün—and rivals;
vimüòhäù—completely bewildered.
TRANSLATION
Failing to conquer this irrepressible enemy, the mind, whose urges are
intolerable and who torments the heart, many people are completely bewildered
and create useless quarrel with others. Thus they conclude that other people are
either their friends, their enemies or parties indifferent to them.
PURPORT
Falsely identifying oneself as the material body, and accepting bodily
expansions such as children and grandchildren to be one’s eternal property, one
completely forgets that every living being is qualitatively one with God. There
is no essential difference between one individual being and another, since all
are eternal expansions of the Supreme Lord. The mind absorbed in false ego
creates the material body, and by identification with the body, the conditioned
soul is overwhelmed by false pride and ignorance, as described here.
SB 11.23.49
TEXT 49
TEXT
dehaà mano-mätram imaà gåhétvä
mamäham ity andha-dhiyo manuñyäù
eño ’ham anyo ’yam iti bhrameëa
duranta-päre tamasi bhramanti
SYNONYMS
deham—the material body; manaù-mätram—coming simply from the mind; imam—this;
gåhétvä—having accepted; mama—mine; aham—I; iti—thus; andha—blinded;
dhiyaù—their intelligence; manuñyäù—human beings; eñaù—this; aham—I am;
anyaù—someone else; ayam—this is; iti—thus; bhrameëa—by the illusion;
duranta-päre—unsurpassable; tamasi—within the darkness; bhramanti—they wander.
TRANSLATION
Persons who identify with this body, which is simply the product of the material
mind, are blinded in their intelligence, thinking in terms of “I” and “mine.”
Because of their illusion of “this is I, but that is someone else,” they wander
in endless darkness.
SB 11.23.50
TEXT 50
TEXT
janas tu hetuù sukha-duùkhayoç cet
kim ätmanaç cätra hi bhaumayos tat
jihväà kvacit sandaçati sva-dadbhis
tad-vedanäyäà katamäya kupyet
SYNONYMS
janaù—these people; tu—but; hetuù—the cause; sukha-duùkhayoù—of my happiness and
distress; cet—if; kim—what; ätmanaù—for the self; ca—and; atra—in this
conception; hi—indeed; bhaumayoù—they pertain to the material bodies; tat—that
(status of being the performer and the sufferer); jihväm—the tongue;
kvacit—sometimes; sandaçati—is bitten; sva—by one’s own; dadbhiù—teeth; tat—of
that; vedanäyäm—in the distress; katamäya—with whom; kupyet—can one get angry.
TRANSLATION
If you say that these people are the cause of my happiness and distress, then
where is the place of the soul in such a conception? This happiness and distress
pertain not to the soul but to the interactions of material bodies. If someone
bites his tongue with his own teeth, at whom can he become angry in his
suffering?
PURPORT
Although bodily pleasure and pain are felt by the soul, one must tolerate such
duality, understanding it to be a creation of one’s own material mind. If one
accidentally bites his own tongue or lip, he cannot become angry and pull out
his own teeth. Similarly, all living beings are individual parts and parcels of
God, and thus nondifferent from each other. All of them are meant to serve the
Supreme Lord in spiritual equality. If the living beings give up their master’s
service and instead quarrel among themselves, they will be forced to suffer by
the laws of nature. If the conditioned souls establish artificial relationships
of affection based on the material body and having nothing to do with God, then
time itself will destroy such relationships, and they will be subjected to
further suffering. But if the individual living entities understand each other
to be of the same family, all having connection with the Supreme Lord, their
mutual friendship will develop. Thus one should not exhibit anger that will be
harmful to oneself and others. Although the brähmaëa was receiving kind
offerings of charity from some people and being harassed and beaten by others,
he denied that these people were the ultimate cause of his happiness and
distress, for he was fixed on the platform of self-realization beyond the
material body and mind.
SB 11.23.51
TEXT 51
TEXT
duùkhasya hetur yadi devatäs tu
kim ätmanas tatra vikärayos tat
yad aìgam aìgena nihanyate kvacit
krudhyeta kasmai puruñaù sva-dehe
SYNONYMS
duùkhasya—of suffering; hetuù—the cause; yadi—if; devatäù—the demigods (who rule
over the different senses within the body); tu—but; kim—what; ätmanaù—for the
soul; tatra—in that connection; vikärayoù—which pertain to the transformable
(senses and their deities); tat—that (acting and being acted upon); yat—when;
aìgam—a limb; aìgena—by another limb; nihanyate—is hurt; kvacit—ever;
krudhyeta—should become angry; kasmai—at whom; puruñaù—the living entity;
sva-dehe—within his own body.
TRANSLATION
If you say that the demigods who rule the bodily senses cause suffering, still,
how can such suffering apply to the spirit soul? This acting and being acted
upon are merely interactions of the changeable senses and their presiding
deities. When one limb of the body attacks another, with whom can the person in
that body be angry?
PURPORT
The brähmaëa is elaborately explaining the condition of self-realization, in
which one understands oneself to be totally distinct from the material body and
mind and the demigods who control them. By cultivating bodily happiness we are
forced to accept bodily pain. Foolish conditioned souls endeavor to eliminate
distress and enjoy happiness, but material happiness and distress are two sides
of the same coin. One cannot relish bodily happiness without identifying oneself
as the body. But as soon as such identification occurs, one is harassed by the
innumerable pains and sufferings also inevitably present within the same body.
Bodily happiness and distress are administered by the demigods, who can never be
brought under our control; thus one remains subject to the whims of providence
on the material platform. If, however, one surrenders to the Personality of
Godhead, Lord Kåñëa, the reservoir of all pleasure, one can reach the spiritual
platform, where transcendental bliss enlivens the liberated souls without any
interrupting anxiety or unhappiness.
SB 11.23.52
TEXT 52
TEXT
ätmä yadi syät sukha-duùkha-hetuù
kim anyatas tatra nija-svabhävaù
na hy ätmano ’nyad yadi tan måñä syät
krudhyeta kasmän na sukhaà na duùkham
SYNONYMS
ätmä—the soul himself; yadi—if; syät—should be; sukha-duùkha—of happiness and
distress; hetuù—the cause; kim—what; anyataù—other; tatra—in that theory;
nija—his own; svabhävaù—nature; na—not; hi—indeed; ätmanaù—than the soul;
anyat—anything separate; yadi—if; tat—that; måñä—false; syät—would be;
krudhyeta—one can become angry; kasmät—at whom; na—there is no;
sukham—happiness; na—nor; duùkham—misery.
TRANSLATION
If the soul himself were the cause of happiness and distress, then we could not
blame others, since happiness and distress would be simply the nature of the
soul. According to this theory, nothing except the soul actually exists, and if
we were to perceive something besides the soul, that would be illusion.
Therefore, since happiness and distress do not actually exist in this concept,
why become angry at oneself or others?
PURPORT
Because a dead body does not feel pleasure or pain, our happiness and distress
are due to our own consciousness, which is the nature of the soul. It is not,
however, the original function of the soul to enjoy material happiness and
suffer material distress. These are produced by ignorant material affection and
enmity based on false ego. Our involvement in sense gratification drags our
consciousness into the material body, where it is shocked by the inevitable
bodily pains and problems.
On the spiritual platform there is neither material happiness nor distress
because there the living consciousness is fully engaged, without personal
desire, in the devotional service of the Supreme Lord. This is the actual
position of happiness, aloof from false bodily identification. Rather than
uselessly becoming enraged with others for one’s own foolishness, one should
take to self-realization and solve the problems of life.
SB 11.23.53
TEXT 53
TEXT
grahä nimittaà sukha-duùkhayoç cet
kim ätmano ’jasya janasya te vai
grahair grahasyaiva vadanti péòäà
krudhyeta kasmai puruñas tato ’nyaù
SYNONYMS
grahäù—the controlling planets; nimittam—the immediate cause; sukha-duùkhayoù—of
happiness and distress; cet—if; kim—what; ätmanaù—for the soul; ajasya—who is
unborn; janasya—of that which is born; te—those planets; vai—indeed; grahaiù—by
other planets; grahasya—of a planet; eva—only; vadanti—(expert astrologers) say;
péòäm—suffering; krudhyeta—should become angry; kasmai—at whom; puruñaù—the
living entity; tataù—from that material body; anyaù—distinct.
TRANSLATION
And if we examine the hypothesis that the planets are the immediate cause of
suffering and happiness, then also where is the relationship with the soul, who
is eternal? After all, the effect of the planets applies only to things that
have taken birth. Expert astrologers have moreover explained how the planets are
only causing pain to each other. Therefore, since the living entity is distinct
from these planets and from the material body, against whom should he vent his
anger?
SB 11.23.54
TEXT 54
TEXT
karmästu hetuù sukha-duùkhayoç cet
kim ätmanas tad dhi jaòäjaòatve
dehas tv acit puruño ’yaà suparëaù
krudhyeta kasmai na hi karma mülam
SYNONYMS
karma—one’s fruitive activities; astu—hypothetically granted; hetuù—the cause;
sukha-duùkhayoù—of happiness and distress; cet—if; kim—what; ätmanaù—for the
soul; tat—that karma; hi—certainly; jaòa-ajaòatve—in being both material and not
material; dehaù—the body; tu—on the one hand; acit—not living; puruñaù—the
person; ayam—this; su-parëaù—endowed with living consciousness; krudhyeta—one
should become angry; kasmai—at whom; na—are not; hi—certainly; karma—fruitive
activities; mülam—the root cause.
TRANSLATION
If we assume that fruitive work is the cause of happiness and distress, we still
are not dealing with the soul. The idea of material work arises when there is a
spiritual actor who is conscious and a material body that undergoes the
transformation of happiness and distress as a reaction to such work. Since the
body has no life, it cannot be the actual recipient of happiness and distress,
nor can the soul, who is ultimately completely spiritual and aloof from the
material body. Since karma thus has no ultimate basis in either the body or the
soul, at whom can one become angry?
PURPORT
The material body is composed of earth, water, fire and air, just like bricks,
stones and other objects. Our consciousness, falsely absorbed in the body,
experiences happiness and distress, and fruitive work (karma) is performed when
we falsely consider ourselves to be the enjoyers of the material world. False
ego is thus the illusory combination within our minds of the self and the body,
which are actually two separate objects. Since karma, or material work, is based
on illusory consciousness, these activities are also illusory and have no
factual basis in either the body or the soul. When a conditioned soul falsely
considers himself to be the body, and consequently the enjoyer of the material
world, he tries to find pleasure in illicit connection with women. Such sinful
activity is based on his false concept of being the body and thus the enjoyer of
women and of the world. Since he is not the body, his activity of enjoying a
woman does not actually exist. There is merely the interaction of two machines,
namely the two bodies, and the interaction of the illusory consciousness of the
man and woman. The sensation of illicit sex occurs within the material body and
is falsely assimilated by the false ego as its own experience. Thus the
miserable or pleasurable reactions of karma ultimately act upon the false ego
and not upon the body, which is composed of dull matter, nor upon the soul,
which has nothing to do with matter. False ego is the illusory concoction of the
mind; it is specifically this false ego that is suffering happiness and
distress. The soul cannot become angry at others, since he is not personally
enjoying or suffering. Rather, the false ego is doing this.
SB 11.23.55
TEXT 55
TEXT
kälas tu hetuù sukha-duùkhayoç cet
kim ätmanas tatra tad-ätmako ’sau
nägner hi täpo na himasya tat syät
krudhyeta kasmai na parasya dvandvam
SYNONYMS
kälaù—time; tu—but; hetuù—the cause; sukha-duùkhayoù—of happiness and distress;
cet—if; kim—what; ätmanaù—for the soul; tatra—in that idea; tat-ätmakaù—based on
time; asau—the soul; na—not; agneù—from fire; hi—indeed; täpaù—burning; na—not;
himasya—of snow; tat—that; syät—becomes; krudhyeta—should become angry;
kasmai—at whom; na—there is not; parasya—for the transcendental soul;
dvandvam—duality.
TRANSLATION
If we accept time as the cause of happiness and distress, that experience still
cannot apply to the spirit soul, since time is a manifestation of the Lord’s
spiritual potency and the living entities are also expansions of the Lord’s
spiritual potency manifesting through time. Certainly a fire does not burn its
own flames or sparks, nor does the cold harm its own snowflakes or hail. In
fact, the spirit soul is transcendental and beyond the experience of material
happiness and distress. At whom, therefore, should one become angry?
PURPORT
The material body is dull matter and does not experience happiness, distress or
anything else. Because the spirit soul is completely transcendental, he should
fix his consciousness on the transcendental Lord, who is beyond material
happiness and distress. It is only when transcendental consciousness falsely
identifies with dull matter that the living entity imagines he is enjoying and
suffering in the material world. This illusory identification of consciousness
with matter is called false ego and is the cause of material existence.
SB 11.23.56
TEXT 56
TEXT
na kenacit kväpi kathaïcanäsya
dvandvoparägaù parataù parasya
yathähamaù saàsåti-rüpiëaù syäd
evaà prabuddho na bibheti bhütaiù
SYNONYMS
na—there is not; kenacit—by the agency of anyone; kva api—anywhere;
kathaïcana—by any means; asya—for him, the soul; dvandva—of the duality (of
happiness and distress); uparägaù—the influence; parataù parasya—who is
transcendental to material nature; yathä—in the same way as; ahamaù—for the
false ego; saàsåti—to material existence; rüpiëaù—which give shape; syät—arises;
evam—thus; prabuddhaù—one whose intelligence is awakened; na bibheti—does not
fear; bhütaiù—on the basis of material creation.
TRANSLATION
The false ego gives shape to illusory material existence and thus experiences
material happiness and distress. The spirit soul, however, is transcendental to
material nature; he can never actually be affected by material happiness and
distress in any place, under any circumstance or by the agency of any person. A
person who understands this has nothing whatsoever to fear from the material
creation.
PURPORT
The brähmaëa has refuted six specific explanations of the happiness and distress
of the living entity, and now he refutes any other explanation that might be
given. On the basis of false ego, the bodily covering factually overwhelms the
spirit soul, and thus one falsely enjoys and suffers that which has no real
relationship with oneself. One who can understand this sublime teaching of the
brähmaëa, spoken by the Lord to Uddhava, will never again suffer the terrible
anxiety of fear within the material world.
SB 11.23.57
TEXT 57
TEXT
etäà sa ästhäya parätma-niñöhäm
adhyäsitäà pürvatamair maharñibhiù
ahaà tariñyämi duranta-päraà
tamo mukundäìghri-niñevayaiva
SYNONYMS
etäm—this; saù—such; ästhäya—becoming completely fixed in;
para-ätma-niñöhäm—devotion to the Supreme Person, Kåñëa; adhyäsitäm—worshiped;
pürva-tamaiù—by previous; mahä-åñibhiù—äcäryas; aham—I; tariñyämi—shall cross
over; duranta-päram—the insurmountable; tamaù—the ocean of nescience;
mukunda-aìghri—of the lotus feet of Mukunda; niñevayä—by worship; eva—certainly.
TRANSLATION
I shall cross over the insurmountable ocean of nescience by being firmly fixed
in the service of the lotus feet of Kåñëa. This was approved by the previous
äcäryas, who were fixed in firm devotion to the Lord, Paramätmä, the Supreme
Personality of Godhead.
PURPORT
This verse is quoted by Kåñëadäsa Kaviräja in his Caitanya-caritämåta (Madhya
3.6). Çréla Prabhupäda comments as follows. “In connection with this verse,
which is a quotation from Çrémad-Bhägavatam (11.23.57), Çréla Bhaktisiddhänta
Sarasvaté Öhäkura says that of the sixty-four items required for rendering
devotional service, acceptance of the symbolic marks of sannyäsa is a regulative
principle. If one accepts the sannyäsa order, his main business is to devote his
life completely to the service of Mukunda, Kåñëa. If one does not completely
devote his mind and body to the service of the Lord, he does not actually become
a sannyäsé. It is not simply a matter of changing dress. In Bhagavad-gétä (6.1)
it is also stated, anäçritaù karma-phalaà käryaà karma karoti yaù/ sa sannyäsé
ca yogé ca: one who works devotedly for the satisfaction of Kåñëa is a sannyäsé.
The dress is not sannyäsa, but the attitude of service to Kåñëa is.
“The word parätma-niñöhä means being a devotee of Lord Kåñëa. Parätmä, the
Supreme Person, is Kåñëa. Éçvaraù paramaù kåñëaù sac-cid-änanda-vigrahaù. Those
who are completely dedicated to the lotus feet of Kåñëa in service are actually
sannyäsés. As a matter of formality, the devotee accepts the sannyäsa dress as
previous äcäryas did. He also accepts the three daëòas. Later Viñëusvämé
considered that accepting the dress of a tri-daëòé was parätma-niñöhä. Therefore
sincere devotees add another daëòa, the jéva-daëòa, to the three existing
daëòas. The Vaiñëava sannyäsé is known as a tridaëòi-sannyäsé. The Mäyävädé
sannyäsé accepts only one daëòa, not understanding the purpose of tri-daëòa.
Later, many persons in the community of Çiva Svämé gave up the ätma-niñöhä
(devotional service) of the Lord and followed the path of Çaìkaräcärya. Instead
of accepting 108 names, those in the Çiva Svämé sampradäya follow the path of
Çaìkaräcärya and accept the ten names of sannyäsa. Although Çré Caitanya
Mahäprabhu accepted the then-existing order of sannyäsa (namely eka-daëòa), He
still recited a verse from Çrémad-Bhägavatam about the tridaëòa-sannyäsa
accepted by the brähmaëa of Avantépura. Indirectly He declared that within that
ekadaëòa (one daëòa), four daëòas existed as one. Accepting ekadaëòa sannyäsa
without parätma-niñöhä (devotional service to Lord Kåñëa) is not acceptable to
Çré Caitanya Mahäprabhu. In addition, according to the exact regulative
principles, one should add the jéva-daëòa to the tri-daëòa. These four daëòas,
bound together as one, are symbolic of unalloyed devotional service to the Lord.
Because the ekadaëòi-sannyäsés of the Mäyäväda school are not devoted to the
service of Kåñëa, they try to merge into the Brahman effulgence, which is a
marginal position between material and spiritual existence. They accept this
impersonal position as liberation. Mäyävädé sannyäsés, not knowing that Çré
Caitanya Mahäprabhu was a tri-daëòé, think of Caitanya Mahäprabhu as an
ekadaëòi-sannyäsé. This is due to their vivarta, bewilderment. In
Çrémad-Bhägavatam there is no such thing as an ekadaëòi-sannyäsé; indeed, the
tridaëòi-sannyäsé is accepted as the symbolic representation of the sannyäsa
order. By citing this verse from Çrémad-Bhägavatam, Çré Caitanya Mahäprabhu
accepted the sannyäsa order recommended in Çrémad-Bhägavatam. The Mäyävädé
sannyäsés, who are enamored of the external energy of the Lord, cannot
understand the mind of Çré Caitanya Mahäprabhu.
“To date, all the devotees of Çré Caitanya Mahäprabhu, following in His
footsteps, accept the sannyäsa order and keep the sacred thread and tuft of
unshaved hair. The ekadaëòi-sannyäsés of the Mäyävädé school give up the sacred
thread and do not keep any tuft of hair. Therefore they are unable to understand
the purport of tridaëòa-sannyäsa, and as such they are not inclined to dedicate
their lives to the service of Mukunda. They simply think of merging into the
existence of Brahman because of their disgust with the material existence. The
äcäryas who advocate the daiva-varëäçrama (the social order of cätur-varëyam
mentioned in Bhagavad-gétä) do not accept the proposition of äsura-varëäçrama,
which maintains that the social order of varëa is indicated by birth.
“The most intimate devotee of Çré Caitanya Mahäprabhu, namely Gadädhara Paëòita,
accepted the tridaëòa-sannyäsa and also accepted Mädhava Upädhyäya as his
tridaëòi-sannyäsé disciple. It is said that from this Madhväcärya the sampradäya
known in western India as the Vallabhäcärya-sampradäya has begun. Çréla Gopäla
Bhaööa Vasu, who is known as a småty-äcärya in the Gauòéya Vaiñëava-sampradäya,
later accepted the tridaëòa-sannyäsa order from Tridaëòipäda Prabodhänanda
Sarasvaté. Although acceptance of tridaëòa-sannyäsa is not distinctly mentioned
in the Gauòéya Vaiñëava literature, the first verse of Çréla Rüpa Gosvämé’s
Upadeçämåta advocates that one should accept the tridaëòa-sannyäsa order by
controlling the six forces:
väco vegaà manasaù krodha-vegaà
jihvä-vegam udaropastha-vegam
etän vegän yo viñaheta dhéraù
sarväm apémäà påthivéà sa çiñyät
“One who can control the forces of speech, mind, anger, belly, tongue and
genitals is known as a gosvämé and is competent to accept disciples all over the
world.’ The followers of Çré Caitanya Mahäprabhu never accepted the Mäyäväda
order of sannyäsa, and for this they cannot be blamed. Çré Caitanya Mahäprabhu
accepted Çrédhara Svämé, who was a tridaëòi-sannyäsé, but the Mäyävädé
sannyäsés, not understanding Çrédhara Svämé, sometimes think that Çrédhara Svämé
belonged to the Mäyäväda ekadaëòa-sannyäsa community. Actually this was not the
case.”
SB 11.23.58
TEXT 58
TEXT
çré-bhagavän uväca
nirvidya nañöa-draviëe gata-klamaù
pravrajya gäà paryaöamäna ittham
niräkåto ’sadbhir api sva-dharmäd
akampito ’müà munir äha gäthäm
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; nirvidya—becoming
detached; nañöa-draviëe—his wealth having been destroyed; gata-klamaù—free from
moroseness; pravrajya—leaving home; gäm—the earth; paryaöamänaù—traveling;
ittham—in this way; niräkåtaù—insulted; asadbhiù—by rascals; api—even though;
sva-dharmät—from his prescribed duties; akampitaù—unswerved; amüm—this;
muniù—the sage; äha—spoke; gäthäm—song.
TRANSLATION
Lord Çré Kåñëa said: Thus becoming detached upon the loss of his property, this
sage gave up his moroseness. He left home, taking sannyäsa, and began to travel
about the earth. Even when insulted by foolish rascals he remained unswerved
from his duty and chanted this song.
PURPORT
Those becoming free from the materialistic way of life, which involves grueling
austerities performed to acquire money, may chant the preceding song of the
Vaiñëava sannyäsé. Çréla Bhaktisiddhänta Sarasvaté Öhäkura states that if one is
not capable of listening to the song of this sannyäsé, then one will certainly
remain an obedient servant of material illusion.
SB 11.23.59
TEXT 59
TEXT
sukha-duùkha-prado nänyaù
puruñasyätma-vibhramaù
mitrodäséna-ripavaù
saàsäras tamasaù kåtaù
SYNONYMS
sukha-duùkha-pradaù—giver of happiness and distress; na—there is no;
anyaù—other; puruñasya—of the soul; ätma—of the mind; vibhramaù—bewilderment;
mitra—friends; udäséna—indifferent parties; ripavaù—and enemies;
saàsäraù—material life; tamasaù—out of ignorance; kåtaù—created.
TRANSLATION
No other force besides his own mental confusion makes the soul experience
happiness and distress. His perception of friends, neutral parties and enemies
and the whole material life he builds around this perception are simply created
out of ignorance.
PURPORT
Everyone is working hard to please their friends, defeat their enemies and
maintain the status quo with neutral parties. These relations are certainly
based on the material body and do not exist beyond the body’s inevitable demise.
They are called ignorance, or material illusion.
SB 11.23.60
TEXT 60
TEXT
tasmät sarvätmanä täta
nigåhäëa mano dhiyä
mayy äveçitayä yukta
etävän yoga-saìgrahaù
SYNONYMS
tasmät—therefore; sarva-ätmanä—in all respects; täta—My dear Uddhava;
nigåhäëa—bring under control; manaù—the mind; dhiyä—with intelligence; mayi—in
Me; äveçitayä—which is absorbed; yuktaù—linked up; etävän—thus;
yoga-saìgrahaù—the essence of spiritual practice.
TRANSLATION
My dear Uddhava, fixing your intelligence on Me, you should thus completely
control the mind. This is the essence of the science of yoga.
SB 11.23.61
TEXT 61
TEXT
ya etäà bhikñuëä gétäà
brahma-niñöhäà samähitaù
dhärayaï chrävayaï chåëvan
dvandvair naiväbhibhüyate
SYNONYMS
yaù—whoever; etäm—this; bhikñuëä—by the sannyäsé; gétäm—sung; brahma—knowledge
of the Absolute; niñöhäm—based upon; samähitaù—with full attention;
dhärayan—meditating; çrävayan—causing others to hear; çåëvan—himself hearing;
dvandvaiù—by dualities; na—never; eva—indeed; abhibhüyate—will become
overwhelmed.
TRANSLATION
Anyone who listens to or recites to others this song of the sannyäsé, which
presents scientific knowledge of the Absolute, and who thus meditates upon it
with full attention, will never again be overwhelmed by the dualities of
material happiness and distress.
PURPORT
The Vaiñëava sannyäsé took shelter of the devotional service of the Lord and
thus could overcome the illusory potency of his worshipable object, the Supreme
Personality of Godhead. He himself meditated upon and heard this song, and also
taught it to others. Having received the Lord’s mercy, he enlightened other
conditioned souls with transcendental intelligence so that they could also
follow in the footsteps of the devotees of the Lord. Religion actually means to
become a pure devotee of the Supreme Lord in loving service. Those who are
trying to enjoy the material world or merely renounce it to avoid personal
inconvenience cannot actually understand love of Godhead, in which the only
objective is the satisfaction of the Lord.
Thus end the purports of the humble servants of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda to the Eleventh Canto, Twenty-third Chapter, of
the Çrémad-Bhägavatam, entitled “The Song of the Avanté Brähmaëa.”
SB 11.24: The Philosophy of Säìkhya
CHAPTER TWENTY-FOUR
The Philosophy of Säìkhya
SB 11.24 Summary
In this chapter Lord Kåñëa gives instruction how bewilderment of the mind can be
dispelled by the science of Säìkhya. Herein the Supreme Lord again imparts to
Uddhava instruction about the analysis of material nature. By assimilating this
knowledge the spirit soul can drive away his confusion based on false dualities.
In the beginning of creation, the seer and seen are one and indistinguishable.
This Supreme Absolute Truth, one without a second and inaccessible to words and
mind, then separates into two—the seer, which means consciousness or
personality, and the seen, which means substance or nature. The material nature,
which comprises the three modes of matter, is agitated by the controlling male
factor. The mahat-tattva then becomes manifest together with the energies of
consciousness and activity. From these come the principle of false ego in its
three aspects of goodness, passion and ignorance. From false ego in the mode of
ignorance arise fifteen subtle forms of sense perception, followed by the
fifteen physical elements. From false ego in the mode of passion come the ten
senses, and from false ego in the mode of goodness come the mind and the eleven
demigods who preside over the senses. By the conglomeration of all of these
elements grows the universal egg, in the midst of which the Supreme Personality
of Godhead as the creating Lord of the universe takes up residence in the role
of indwelling Supersoul. From the navel of this ultimate creator comes a lotus,
upon which Brahma takes birth. Lord Brahma, invested with the mode of passion,
executes austerities by the grace of the Supreme Personality of Godhead, and on
the strength of these penances he is able to create all the planets of the
universe. The region of heaven is meant for the demigods, that of inner space
for ghostly spirits and that of the earth for human beings and others. In the
region above these three planetary systems are the places of advanced sages, and
in the lower worlds are those of the demons, Näga serpents and so forth. The
goals achieved by activities based on the three modes of material nature are all
within the three mortal worlds. The destinations of yoga, severe austerity and
the renounced order of life are the worlds known as Mahar, Janas, Tapas and
Satya. The goal of devotional service to the Supreme Lord, on the other hand, is
the lotus feet of the Personality of Godhead in His abode, Vaikuëöha. This
universe of material action and reaction is constituted under the control of
time and the three modes of material nature. Moreover, whatever exists in this
universe is simply the product of the combination of material nature and her
Lord. In the same way that creation proceeds gradually from the one and
supremely subtle to the multitudinous and very gross, the process of
annihilation proceeds from the grossest to the subtlest manifestation of nature,
leaving only the eternal spiritual substance. This ultimate Soul remains
situated within Himself, alone and without end. The mind of a person who
meditates on these ideas does not become bewildered by material dualities. This
science of Säìkhya, narrated in alternating sequences of creation and
annihilation, serves to cut off all doubts and bondage.
SB 11.24.1
TEXT 1
TEXT
çré-bhagavän uväca
atha te sampravakñyämi
säìkhyaà pürvair viniçcitam
yad vijïäya pumän sadyo
jahyäd vaikalpikaà bhramam
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; atha—now; te—unto
you; sampravakñyämi—I shall speak; säìkhyam—the knowledge of the evolution of
the elements of creation; pürvaiù—by previous authorities;
viniçcitam—ascertained; yat—which; vijëäya—knowing; pumän—a person;
sadyaù—immediately; jahyät—can give up; vaikalpikam—based on false duality;
bhramam—the illusion.
TRANSLATION
Lord Çré Kåñëa said: Now I shall describe to you the science of Säìkhya, which
has been perfectly established by ancient authorities. By understanding this
science a person can immediately give up the illusion of material duality.
PURPORT
In the previous chapter the Lord explained that one can give up material duality
by controlling the mind and fixing it in Kåñëa consciousness. This chapter
describes the Säìkhya system, in which the difference between matter and spirit
is elaborately explained. By hearing this knowledge one can easily separate the
mind from material contamination and fix it on the spiritual platform in Kåñëa
consciousness. The Säìkhya philosophy system mentioned here is that presented by
Lord Kapila in the Third Canto of Çrémad-Bhägavatam and not the atheistic
Säìkhya presented later by materialists and Mäyävädés. The material elements,
which emanate from the potency of the Lord, evolve in a progressive sequence.
One should not foolishly think that such evolution begins from an original
material element without the assistance of the Lord. This speculative theory is
generated from the false ego of conditioned life and constitutes gross
ignorance, unacceptable to the Personality of Godhead and His followers.
SB 11.24.2
TEXT 2
TEXT
äséj jïänam atho artha
ekam evävikalpitam
yadä viveka-nipuëä
ädau kåta-yuge ’yuge
SYNONYMS
äsét—there existed; jïänam—the seer; atha u—thus; arthaù—the seen; ekam—one;
eva—simply; avikalpitam—undifferentiated; yadä—when; viveka—in discrimination;
nipuëäù—persons who were expert; ädau—in the beginning; kåta-yuge—in the age of
purity; ayuge—and before that, during the time of annihilation.
TRANSLATION
Originally, during the Kåta-yuga, when all men were very expert in spiritual
discrimination, and also previous to that, during the period of annihilation,
the seer existed alone, nondifferent from the seen object.
PURPORT
Kåta-yuga is the first age, also known as Satya-yuga, in which knowledge, being
perfect, is not different from its object. In modern society, knowledge is
highly speculative and constantly changing. There is often a vast difference
between people’s theoretical ideas and actual reality. In Satya-yuga, however,
people are viveka-nipuëäù, or expert in intelligent discrimination, and thus
there is no difference between their vision and reality. In Satya-yuga, the
population in general is self-realized. Seeing everything as the potency of the
Supreme Lord, they do not artificially create duality between themselves and
other living entities. This is a further aspect of the oneness of Satya-yuga. At
the time of annihilation, everything merges to rest within the Lord, and at that
time also there is no difference between the Lord, who becomes the only seer,
and the objects of knowledge, which are contained within the Lord. The liberated
living entities in the eternal spiritual world are never subject to such merging
but remain forever undisturbed in their spiritual forms. Because they are
voluntarily one with the Lord in love, their abode is never annihilated.
SB 11.24.3
TEXT 3
TEXT
tan mäyä-phala-rüpeëa
kevalaà nirvikalpitam
väì-mano-’gocaraà satyaà
dvidhä samabhavad båhat
SYNONYMS
tat—that (Supreme); mäyä—of the material nature; phala—and the enjoyer of its
manifestations; rüpeëa—in the two forms; kevalam—one;
nirvikalpitam—nondifferentiated; väk—to speech; manaù—and the mind;
agocaram—inaccessible; satyam—true; dvidhä—twofold; samabhavat—He became;
båhat—the Absolute Truth.
TRANSLATION
That one Absolute Truth, remaining free from material dualities and inaccessible
to ordinary speech and mind, divided Himself into two categories—the material
nature and the living entities who are trying to enjoy the manifestations of
that nature.
PURPORT
Both material nature and the living entity are potencies of the Supreme
Personality of Godhead.
SB 11.24.4
TEXT 4
TEXT
tayor ekataro hy arthaù
prakåtiù sobhayätmikä
jïänaà tv anyatamo bhävaù
puruñaù so ’bhidhéyate
SYNONYMS
tayoù—of the two; ekataraù—one; hi—indeed; arthaù—entity; prakåtiù—nature;
sä—she; ubhaya-ätmikä—consisting of both the subtle causes and their manifest
products; jïänam—(who possesses) consciousness; tu—and; anyatamaù—the other;
bhävaù—entity; puruñaù—the living soul; saù—he; abhidhéyate—is called.
TRANSLATION
Of these two categories of manifestation, one is material nature, which embodies
both the subtle causes and manifests products of matter. The other is the
conscious living entity, designated as the enjoyer.
PURPORT
According to Çréla Jéva Gosvämé, prakåti here refers to the subtle pradhäna,
which later becomes manifest as mahat-tattva.
SB 11.24.5
TEXT 5
TEXT
tamo rajaù sattvam iti
prakåter abhavan guëäù
mayä prakñobhyamäëäyäù
puruñänumatena ca
SYNONYMS
tamaù—ignorance; rajaù—passion; sattvam—goodness; iti—thus; prakåteù—from
nature; abhavan—became manifest; guëäù—the modes; mayä—by Me;
prakñobhyamäëäyäù—who was being agitated; puruña—of the living entity;
anumatena—in order to fulfill the desires; ca—and.
TRANSLATION
When material nature was agitated by My glance, the three material
modes—goodness, passion and ignorance—became manifest to fulfill the pending
desires of the conditioned souls.
PURPORT
The Lord casts His glance over material nature to remind her that the
conditioned souls have not worked out their chain of fruitive activity and
mental speculation and that creation is therefore again necessary. The Lord
desires that the conditioned souls get the opportunity to become Kåñëa conscious
in love of Godhead by understanding the futility of life without the Lord. The
modes of nature arise after the glance of the Lord and become inimical to one
another, each mode attempting to conquer the other two. There is constant
competition between birth, maintenance and annihilation. Although a child
desires to take birth, the cruel mother may desire to kill the child through
abortion. Although we may desire to kill the weeds in a field, they stubbornly
take birth again and again. Similarly, we often desire to maintain our physical
status quo, but still deterioration sets in. Thus there is constant competition
among the modes of nature, and by their combinations and permutations the living
entities try to enjoy innumerable material situations without Kåñëa
consciousness. The word puruñänumatena indicates that the Lord sets the stage
for such material futility so that the conditioned souls will eventually come
back home, back to Godhead.
SB 11.24.6
TEXT 6
TEXT
tebhyaù samabhavat sütraà
mahän sütreëa saàyutaù
tato vikurvato jäto
yo ’haìkäro vimohanaù
SYNONYMS
tebhyaù—from those modes; samabhavat—arose; sütram—the first transformation of
nature, endowed with the potency of activity; mahän—primeval nature endowed with
the potency of knowledge; sütreëa—with this sütra-tattva; saàyütaù—conjoined;
tataù—from the mahat; vikurvataù—transforming; jätaù—was generated; yaù—which;
ahaìkäraù—false ego; vimohanaù—the cause of bewilderment.
TRANSLATION
From these modes arose the primeval sütra, along with the mahat-tattva. By the
transformation of the mahat-tattva was generated the false ego, the cause of the
living entities’ bewilderment.
PURPORT
According to Çréla Çrédhara Svämé, sütra is the first transformation of material
nature that manifests the potency of activity, and it is accompanied by the
mahat-tattva, which is endowed with the potency of knowledge. In the material
world, one’s real knowledge is covered by fruitive activity and mental
speculation. As one’s devotional service to the Lord slackens, these two
tendencies grow automatically, just as the diminishing of light automatically
brings an increase in darkness.
SB 11.24.7
TEXT 7
TEXT
vaikärikas taijasaç ca
tämasaç cety ahaà tri-våt
tan-mätrendriya-manasäà
käraëaà cid-acin-mayaù
SYNONYMS
vaikärikaù—in the mode of goodness; taijasaù—in the mode of passion; ca—and;
tämasaù—in the mode of ignorance; ca—also; iti—thus; aham—false ego; tri-våt—in
three categories; tat-mätra—of the subtle forms of sense objects; indriya—of the
senses; manasäm—and of the mind; käraëam—the cause; cit-acit—both spirit and
matter; mayaù—encompassing.
TRANSLATION
False ego, which is the cause of physical sensation, the senses, and the mind,
encompasses both spirit and matter and manifests, in three varieties: in the
modes of goodness, passion and ignorance.
PURPORT
The word cid-acin-maya, “encompassing both spirit and matter,” is significant in
this regard. The false ego is the illusory combination of the eternal conscious
soul and the temporary unconscious body. Because the spirit soul desires to
exploit illicitly the creation of God, he is bewildered by the three modes of
nature and assumes an illusory identity within the material world. Struggling to
enjoy, he becomes more and more entangled in the complexities of illusion and
only increases his anxiety. This hopeless situation can be overcome by taking to
pure Kåñëa consciousness, in which the pleasure of the Supreme Lord becomes the
only goal of one’s life.
SB 11.24.8
TEXT 8
TEXT
arthas tan-mätrikäj jajïe
tämasäd indriyäëi ca
taijasäd devatä äsann
ekädaça ca vaikåtät
SYNONYMS
arthaù—the gross elements; tat-mätrikät—from the subtle sensations (which
themselves are derived from false ego in the mode of goodness); jajïe—became
generated; tämasät—from false ego in the mode of ignorance; indriyäëi—the
senses; ca—and; taijasät—from false ego in the mode of passion; devatäù—the
demigods; äsan—arose; ekädaça—eleven; ca—and; vaikåtät—from false ego in the
mode of goodness.
TRANSLATION
From false ego in the mode of ignorance came the subtle physical perceptions,
from which the gross elements were generated. From false ego in the mode of
passion came the senses, and from false ego in the mode of goodness arose the
eleven demigods.
PURPORT
From false ego in the mode of ignorance, sound is generated along with the sense
of hearing to receive it and the sky as its medium. Next, the sensation of
touch, air and the sense of touch are generated, and thus from subtle to gross
all of the elements and their perceptions are generated. The senses, because
they are busily engaged in activity, are created from false ego in the mode of
passion. From false ego in goodness come eleven demigods: the deities of the
directions, the wind and the sun, Varuëa, the Açviné deities, Agni, Indra,
Upendra, Mitra, Brahmä and Candra.
SB 11.24.9
TEXT 9
TEXT
mayä saïcoditä bhäväù
sarve saàhatya-käriëaù
aëòam utpädayäm äsur
mamäyatanam uttamam
SYNONYMS
mayä—by Me; saïcoditäù—impelled; bhäväù—elements; sarve—all; saàhatya—by
amalgamation; käriëaù—functioning; aëòam—the egg of the universe; utpädayäm
äsuù—they brought into being; mama—My; äyatanam—residence; uttamam—superior.
TRANSLATION
Impelled by Me, all these elements combined to function in an orderly fashion
and together gave birth to the universal egg, which is My excellent place of
residence.
SB 11.24.10
TEXT 10
TEXT
tasminn ahaà samabhavam
aëòe salila-saàsthitau
mama näbhyäm abhüt padmaà
viçväkhyaà tatra cätma-bhüù
SYNONYMS
tasmin—within that; aham—I; samabhavam—appeared; aëòe—in the egg of the
universe; salila—in the water of the Causal Ocean; saàsthitau—which was
situated; mama—My; näbhyäm—from the navel; abhüt—arose; padmam—a lotus;
viçva-äkhyam—known as universal; tatra—in that; ca—and; ätma-bhüù—self-born
Brahmä.
TRANSLATION
I Myself appeared within that egg, which was floating on the causal water, and
from My navel arose the universal lotus, the birthplace of self-born Brahmä.
PURPORT
The Supreme Lord here describes His appearance in His transcendental pastime
form of Çré Näräyaëa. Lord Näräyaëa enters within the universe but does not give
up His purely transcendental body of knowledge and bliss. Lord Brahmä, however,
born from the Lord’s navel lotus, has a material body. Although Lord Brahmä is
the most powerful mystic, his body, which pervades all material existence, is
material, whereas the body of the Supreme Lord Hari, Näräyaëa, is always
transcendental.
SB 11.24.11
TEXT 11
TEXT
so ’såjat tapasä yukto
rajasä mad-anugrahät
lokän sa-pälän viçvätmä
bhür bhuvaù svar iti tridhä
SYNONYMS
saù—he, Brahmä; asåjat—created; tapasä—by his austerity; yuktaù—endowed;
rajasä—with the potency of the mode of passion; mat—My; anugrahät—because of the
mercy; lokän—the different planets; sa-pälän—along with their presiding
demigods; viçva—of the universe; ätmä—the soul; bhüù bhuvaù svaù iti—called
Bhür, Bhuvar and Svar; tridhä—three divisions.
TRANSLATION
Lord Brahmä, the soul of the universe, being endowed with the mode of passion,
performed great austerities by My mercy and thus created the three planetary
divisions, called Bhür, Bhuvar and Svar, along with their presiding deities.
SB 11.24.12
TEXT 12
TEXT
devänäm oka äsét svar
bhütänäà ca bhuvaù padam
martyädénäà ca bhür lokaù
siddhänäà tritayät param
SYNONYMS
devänäm—of the demigods; okaù—the home; äsét—became; svaù—heaven; bhütänäm—of
ghostly spirits; ca—and; bhuvaù—Bhuvar; padam—the place; martya-ädénäm—of
ordinary mortal humans and other beings; ca—and; bhüù lokaù—the planet called
Bhür; siddhänäm—(the place) of those striving for liberation; tritayät—these
three divisions; param—beyond.
TRANSLATION
Heaven was established as the residence of the demigods, Bhuvarloka as that of
the ghostly spirits, and the earth system as the place of human beings and other
mortal creatures. Those mystics who strive for liberation are promoted beyond
these three divisions.
PURPORT
Planets such as Indraloka and Candraloka are meant for the heavenly enjoyment of
the most pious fruitive workers. The highest four planets, however, Satyaloka,
Maharloka, Janoloka and Tapoloka, are meant for those who are most perfectly
endeavoring for liberation. Caitanya Mahäprabhu is so inconceivably merciful
that He is promoting the most fallen victims of Kali-yuga beyond these four
planets and even beyond Vaikuëöha, to the supreme planet of Lord Kåñëa in the
spiritual sky, called Goloka Våndävana. Çréla Bhaktisiddhänta Sarasvaté Öhäkura
explains that heaven is the residence of the demigods, the earth is the
residence of the human beings, and in between is a temporary residence for both
classes of beings.
SB 11.24.13
TEXT 13
TEXT
adho ’suräëäà nägänäà
bhümer oko ’såjat prabhuù
tri-lokyäà gatayaù sarväù
karmaëäà tri-guëätmanäm
SYNONYMS
adhaù—below; asuräëäm—of the demons; nägänäm—of the celestial snakes;
bhümeù—from the earth; okaù—the residence; asåjat—created; prabhuù—Lord Brahmä;
tri-lokyäm—of the three worlds; gatayaù—the destinations; sarväù—all;
karmaëäm—of fruitive activities; tri-guëa-ätmanäm—partaking of the three modes.
TRANSLATION
Lord Brahmä created the region below the earth for the demons and the Näga
snakes. In this way the destinations of the three worlds were arranged as the
corresponding reactions for different kinds of work performed within the three
modes of nature.
SB 11.24.14
TEXT 14
TEXT
yogasya tapasaç caiva
nyäsasya gatayo ’maläù
mahar janas tapaù satyaà
bhakti-yogasya mad-gatiù
SYNONYMS
yogasya—of mystic yoga; tapasaù—of great austerity; ca—and; eva—certainly;
nyäsasya—of the renounced order of life; gatayaù—the destinations;
amaläù—spotless; mahaù—Mahar; janaù—Janas; tapaù—Tapas; satyam—Satya;
bhakti-yogasya—of devotional service; mat—My; gatiù—destination.
TRANSLATION
By mystic yoga, great austerities and the renounced order of life, the pure
destinations of Maharloka, Janoloka, Tapoloka and Satyaloka are attained. But by
devotional yoga, one achieves My transcendental abode.
PURPORT
Çréla Jéva Gosvämé explains that the word tapasaù in this verse refers to
austerities performed by brahmacärés and vänaprasthas. A brahmacäré who
practices celibacy perfectly in some particular stage of his life achieves
Maharloka, and one who perfectly practices lifelong celibacy achieves Janoloka.
By perfect execution of vänaprastha one may achieve Tapoloka, and one in the
renounced order of life goes to Satyaloka. These different destinations
certainly depend on one’s seriousness in the yoga system. In the Third Canto of
the Bhägavatam, Lord Brahmä explains to the demigods, “The inhabitants of
Vaikuëöha travel in their airplanes made of lapis lazuli, emeralds and gold.
Although crowded by their consorts, who have large hips and beautiful smiling
faces, they cannot be stimulated to passion by their mirth and beautiful
charms.” (Bhäg. 3.15.20) Thus in the spiritual world, the kingdom of God, the
inhabitants have absolutely no desire for personal satisfaction, since they are
completely satisfied in love of Godhead. Because they only think of the Lord’s
pleasure, there is no possibility of cheating, anxiety, lust, disappointment,
and so on. As described in Bhagavad-gétä (18.62),
tam eva çaraëaà gaccha
sarva-bhävena bhärata
tat-prasädät paräm çäntià
sthänaà präpsyasi çäçvatam
“O scion of Bharata, surrender unto Him utterly. By His grace you will attain
transcendental peace and the supreme and eternal abode.”
SB 11.24.15
TEXT 15
TEXT
mayä kälätmanä dhäträ
karma-yuktam idaà jagat
guëa-praväha etasminn
unmajjati nimajjati
SYNONYMS
mayä—by Me; käla-ätmanä—who contains the energy of time; dhäträ—the creator;
karma-yuktam—full of fruitive activities; idam—this; jagat—world;
guëa-pravähe—in the mighty current of the modes; etasmin—in this; unmajjati—one
rises up; nimajjati—one drowns.
TRANSLATION
All results of fruitive work have been arranged within this world by Me, the
supreme creator acting as the force of time. Thus one sometimes rises up toward
the surface of this mighty river of the modes of nature and sometimes again
submerges.
PURPORT
Unmajjati refers to one’s promotion to the higher planetary systems, as
mentioned in previous verses, and nimajjati refers to being submerged in a
miserable condition of life by impious activities. In both cases one is drowning
within the mighty river of material existence, which carries one far away from
one’s real home in the kingdom of God.
SB 11.24.16
TEXT 16
TEXT
aëur båhat kåçaù sthülo
yo yo bhävaù prasidhyati
sarvo ’py ubhaya-saàyuktaù
prakåtyä puruñeëa ca
SYNONYMS
aëuù—small; båhat—great; kåçaù—thin; sthülaù—stout; yaù yaù—whatever;
bhävaù—manifestation; prasidhyati—is established; sarvaù—all; api—indeed;
ubhaya—by both; saàyuktaù—conjoined; prakåtyä—by nature; puruñeëa—by the
enjoying spirit soul; ca—and.
TRANSLATION
Whatever features visibly exist within this world—small or great, thin or
stout—certainly contain both the material nature and its enjoyer, the spirit
soul.
SB 11.24.17
TEXT 17
TEXT
yas tu yasyädir antaç ca
sa vai madhyaà ca tasya san
vikäro vyavahärärtho
yathä taijasa-pärthiväù
SYNONYMS
yaù—which (cause); tu—and; yasya—of which (product); ädiù—the beginning;
antaù—the end; ca—and; saù—that; vai—indeed; madhyam—the middle; ca—and;
tasya—of that product; san—being (real); vikäraù—the transformation;
vyavahära-arthaù—for ordinary purposes; yathä—as; taijasa—things produced from
gold (which is itself derived from fire); pärthivaù—and things produced from
earth.
TRANSLATION
Gold and earth are originally existing as ingredients. From gold one may fashion
golden ornaments such as bracelets and earrings, and from earth one may fashion
clay pots and saucers. The original ingredients gold and earth exist before the
products made from them, and when the products are eventually destroyed, the
original ingredients, gold and earth, will remain. Thus, since the ingredients
are present in the beginning and at the end, they must also be present in the
middle phase, taking the form of a particular product to which we assign for
convenience a particular name, such as bracelet, earring, pot or saucer. We can
therefore understand that since the ingredient cause exists before the creation
of a product and after the product’s destruction, the same ingredient cause must
be present during the manifest phase, supporting the product as the basis of its
reality.
PURPORT
The Lord here explains that the original cause is certainly present in its
effect, citing the example of gold and clay functioning as the causal
ingredients of many different products in which gold and clay continue to be
present. For our convenience, we assign different names to temporary products,
although their essential nature continues to be that of the ingredient, and not
of the temporary product.
SB 11.24.18
TEXT 18
TEXT
yad upädäya pürvas tu
bhävo vikurute ’param
ädir anto yadä yasya
tat satyam abhidhéyate
SYNONYMS
yat—which (form); upädäya—accepting as the ingredient cause; pürvaù—the previous
cause (such as the mahat-tattva); tu—and; bhävaù—thing; vikurute—produces as
transformation; aparam—the second thing (such as the element ahaìkära); ädiù—the
beginning; antaù—the end; yadä—when; yasya—of which (product); tat—that (cause);
satyam—real; abhidhéyate—is called.
TRANSLATION
A material object, itself composed of an essential ingredient, creates another
material object through transformation. Thus one created object becomes the
cause and basis of another created object. A particular thing may thus be called
real in that it possesses the basic nature of another object that constitutes
its origin and final state.
PURPORT
One may understand the purport of this verse through the simple analogy of a
clay pot. A clay pot is formed from a lump of clay, which is itself prepared
from the earth. In this case earth is the original ingredient forming the clay
lump, and the clay lump is in a sense the original cause of the pot. When the
pot is destroyed, it will again assume the designation clay and ultimately merge
back into the earth, its original cause. In relation to the clay pot, clay is
the beginning and final state; thus the pot is called real, for it possesses the
essential characteristics of clay, which exists before and after the existence
of the functioning instrument known as the pot. Similarly, earth exists before
and after the clay, and thus clay may be considered real because it possesses
the essential characteristics of earth, which exists before and after the
existence of the clay. Similarly, earth and other elements are created from the
mahat-tattva, which exists before and after the existence of the elements, which
may be considered real because they possess the essential characteristics of the
mahat-tattva. The mahat-tattva is ultimately the creation of the Supreme
Personality of Godhead, the cause of all causes, who exists after all is
annihilated. The Absolute Truth is the Supreme Lord Himself, who step by step
gives meaning and character to all that exists.
SB 11.24.19
TEXT 19
TEXT
prakåtir yasyopädänam
ädhäraù puruñaù paraù
sato ’bhivyaïjakaù kälo
brahma tat tritayaà tv aham
SYNONYMS
prakåtiù—material nature; yasya—of which (produced manifestation of the
universe); upädänam—the ingredient cause; ädhäraù—the foundation; puruñaù—the
Personality of Godhead; paraù—Supreme; sataù—of the real (nature);
abhivyaïjakaù—the agitating agent; kälaù—time; brahma—the Absolute Truth;
tat—this; tritayam—group of three; tu—but; aham—I.
TRANSLATION
The material universe may be considered real, having nature as its original
ingredient and final state. Lord Mahä-Viñëu is the resting place of nature,
which becomes manifest by the power of time. Thus nature, the almighty Viñëu and
time are not different from Me, the Supreme Absolute Truth.
PURPORT
Material nature is the energy of the Lord, Mahä-Viñëu is His plenary portion,
and time represents the Lord’s activity. In this way, time and nature are always
subservient to the Supreme Personality of Godhead, who creates, maintains and
annihilates all that exists through the agency of His potencies and plenary
portions. In other words, Lord Kåñëa is the Absolute Truth because He contains
all existence within Himself.
SB 11.24.20
TEXT 20
TEXT
sargaù pravartate tävat
paurväparyeëa nityaçaù
mahän guëa-visargärthaù
sthity-anto yävad ékñaëam
SYNONYMS
sargaù—the creation; pravartate—continues to exist; tävat—to that extent;
paurva-aparyeëa—in the form of parents and children; nityaçaù—perpetually;
mahän—bountiful; guëa-visarga—of the variegated manifestation of the material
modes; arthaù—for the purpose; sthiti-antaù—until the end of its maintenance;
yävat—as long as; ékñaëam—the glance of the Supreme Personality of Godhead.
TRANSLATION
As long as the Supreme Personality of Godhead continues to glance upon nature,
the material world continues to exist, perpetually manifesting through
procreation the great and variegated flow of universal creation.
PURPORT
Although the mahat-tattva, impelled by the force of time, is the ingredient
cause of this world, it is clearly explained here that the Supreme Lord is
personally the only ultimate cause of all that exists. Time and nature are
powerless to act without the glance of the Personality of Godhead. He creates
unlimited material variety for the sense gratification of the conditioned souls,
who try to enjoy life as the children of particular parents and as the parents
of particular children, throughout the 8,400,000 species of life.
SB 11.24.21
TEXT 21
TEXT
viräë mayäsädyamäno
loka-kalpa-vikalpakaù
païcatväya viçeñäya
kalpate bhuvanaiù saha
SYNONYMS
viräö—the universal form; mayä—by Me; äsädyamänaù—being pervaded; loka—of the
planets; kalpa—of repeated creation, maintenance and destruction;
vikalpakaù—manifesting the variety; païcatväya—the elemental manifestation of
creation of the five elements; viçeñäya—in varieties; kalpate—is capable of
displaying; bhuvanaiù—with the different planets; saha—being endowed.
TRANSLATION
I am the basis of the universal form, which displays endless variety through the
repeated creation, maintenance and destruction of the planetary systems.
Originally containing within itself all planets in their dormant state, My
universal form manifests the varieties of created existence by arranging the
coordinated combination of the five elements.
PURPORT
According to Çréla Çrédhara Svämé, the word mayä refers to the Lord in His form
as eternal time.
SB 11.24.22-27
TEXTS 22–27
TEXT
anne praléyate martyam
annaà dhänäsu léyate
dhänä bhümau praléyante
bhümir gandhe praléyate
apsu praléyate gandha
äpaç ca sva-guëe rase
léyate jyotiñi raso
jyoté rüpe praléyate
rüpaà väyau sa ca sparçe
léyate so ’pi cämbare
ambaraà çabda-tan-mätra
indriyäëi sva-yoniñu
yonir vaikärike saumya
léyate manaséçvare
çabdo bhütädim apyeti
bhütädir mahati prabhuù
sa léyate mahän sveñu
guëesu guëa-vattamaù
te ’vyakte sampraléyante
tat käle léyate ’vyaye
kälo mäyä-maye jéve
jéva ätmani mayy aje
ätmä kevala ätma-stho
vikalpäpäya-lakñaëaù
SYNONYMS
anne—in food; praléyate—becomes merged; martyam—the mortal body; annam—food;
dhänäsu—within the grains; léyate—becomes merged; dhänäù—the grains; bhümau—in
the earth; praléyante—become merged; bhümiù—the earth; gandhe—within fragrance;
praléyate—becomes merged; apsu—in water; praléyate—becomes merged;
gandhaù—fragrance; äpaù—water; ca—and; sva-guëe—within its own quality;
rase—taste; léyate—becomes merged; jyotiñi—within fire; rasaù—taste;
jyotiù—fire; rüpe—within form; praléyate—becomes merged; rüpam—form; väyau—in
air; saù—it; ca—and; sparçe—in touch; léyate—becomes merged; saù—it; api—also;
ca—and; ambare—in ether; ambaram—ether; çabda—in sound; tat-mätre—its
corresponding subtle sensation; indriyäëi—the senses; sva-yoniñu—in their
sources, the demigods; yoniù—the demigods; vaikärike—in false ego in the mode of
goodness; saumya—My dear Uddhava; léyate—become merged; manasi—in the mind;
éçvare—which is the controller; çabdaù—sound; bhüta-ädim—in the original false
ego; apyeti—becomes merged; bhüta-ädiù—false ego; mahati—in the total material
nature; prabhuù—powerful; saù—that; léyate—becomes merged; mahän—the total
material nature; sveñu—in its own; guëeñu—three modes; guëa-vat-tamaù—being the
ultimate abode of these modes; te—they; avyakte—in the unmanifest form of
nature; sampraléyante—become completely merged; tat—that; käle—in time;
léyate—become merged; avyaye—in the infallible; kälaù—time; mäyä-maye—who is
full of transcendental knowledge; jéve—in the Supreme Lord, who activates all
living beings; jévaù—that Lord; ätmani—in the Supreme Self; mayi—in Me; aje—the
unborn; ätmä—the original Self; kevalaù—alone; ätma-sthaù—self-situated;
vikalpa—by creation; apäya—and annihilation; lakñaëaù—characterized.
TRANSLATION
At the time of annihilation, the mortal body of the living being becomes merged
into food. Food merges into the grains, and the grains merge back into the
earth. The earth merges into its subtle sensation, fragrance. Fragrance merges
into water, and water further merges into its own quality, taste. That taste
merges into fire, which merges into form. Form merges into touch, and touch
merges into ether. Ether finally merges into the sensation of sound. The senses
all merge into their own origins, the presiding demigods, and they, O gentle
Uddhava, merge into the controlling mind, which itself merges into false ego in
the mode of goodness. Sound becomes one with false ego in the mode of ignorance,
and all-powerful false ego, the first of all the physical elements, merges into
the total nature. The total material nature, the primary repository of the three
basic modes, dissolves into the modes. These modes of nature then merge into the
unmanifest form of nature, and that unmanifest form merges into time. Time
merges into the Supreme Lord, present in the form of the omniscient Mahä-puruña,
the original activator of all living beings. That origin of all life merges into
Me, the unborn Supreme Soul, who remains alone, established within Himself. It
is from Him that all creation and annihilation are manifested.
PURPORT
The annihilation of the material world is the reversal of the process of
creation, and ultimately everything is merged to rest within the Supreme Lord,
who remains full in His absolute position.
SB 11.24.28
TEXT 28
TEXT
evam anvékñamäëasya
kathaà vaikalpiko bhramaù
manaso hådi tiñöheta
vyomnévärkodaye tamaù
SYNONYMS
evam—in this way; anvékñamäëasya—of one who is carefully examining; katham—how;
vaikalpikaù—based on duality; bhramaù—illusion; manasaù—of his mind; hådi—in the
heart; tiñöheta—can remain; vyomni—in the sky; iva—just as; arka—of the sun;
udaye—upon the rising; tamaù—darkness.
TRANSLATION
Just as the rising sun removes the darkness of the sky, similarly, this
scientific knowledge of cosmic annihilation removes all illusory duality from
the mind of a serious student. Even if illusion somehow enters his heart, it
cannot remain there.
PURPORT
Just as the brilliant sun removes all darkness from the sky, a clear
understanding of the knowledge spoken by Lord Kåñëa to Uddhava removes all
ignorance concocted by the material mind. One will then no longer accept the
material body as the self. Even if such illusion temporarily manifests within
one’s consciousness, it will be driven away by the resurgence of one’s spiritual
knowledge.
SB 11.24.29
TEXT 29
TEXT
eña säìkhya-vidhiù proktaù
saàçaya-granthi-bhedanaù
pratilomänulomäbhyäà
parävara-dåça mayä
SYNONYMS
eñaù—this; säìkhya-vidhiù—method of Säìkhya (analytic philosophy);
proktaù—spoken; saàçaya—of doubts; granthi—the bondage; bhedanaù—which breaks;
pratiloma-anulomäbhyäm—in both direct and reverse order; para—the situation of
the spiritual world; avara—and the inferior situation of the material world;
dåçä—by Him who sees perfectly; mayä—by Me.
TRANSLATION
Thus I, the perfect seer of everything material and spiritual, have spoken this
knowledge of Säìkhya, which destroys the illusion of doubt by scientific
analysis of creation and annihilation.
PURPORT
Lord Çré Kåñëa has explained that the material mind accepts and rejects many
different concepts of life, generating innumerable false arguments about the
actual process of perfection. But a person who takes shelter of the lotus feet
of the Supreme Personality of Godhead can see everything with clear
intelligence. One who understands how the Supreme Lord creates and annihilates
can be liberated from material bondage and devote himself to the eternal service
of the Supreme Lord.
Thus end the purports of the humble servants of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda to the Eleventh Canto, Twenty-fourth Chapter, of
the Çrémad-Bhägavatam, entitled “The Philosophy of Säìkhya.”
SB 11.25: The Three Modes of Nature and Beyond
CHAPTER TWENTY-FIVE
The Three Modes of Nature and Beyond
SB 11.25 Summary
To establish the transcendental nature of the Supreme Personality of Godhead,
this chapter describes the various functional manifestations of the three modes
(goodness, passion and ignorance), which arise in the mind.
Control of the mind, control of the senses, tolerance and so forth are
manifestations of the unmixed mode of goodness. Desire, endeavor, false pride
and so on are manifestations of the unmixed mode of passion. And anger, greed
and bewilderment are among the functions of the unmixed mode of ignorance. In
the admixture of the three modes we find the concept of “I” and “my,” behavior
in accordance with this mentality by body, mind and words, adherence to the
principles of religiosity, economic development and sense gratification, and the
fixed pursuit of one’s occupational duty for material interest.
A person whose character is in the mode of goodness worships Lord Hari in a
spirit of devotion, without regard to profit. On the other hand, one who hankers
after the fruits of his worship of the Lord is passionate by nature. And one who
desires violence is in the mode of ignorance. These modes of goodness, passion
and ignorance are present in the infinitesimal living entity, whereas the
Supreme Personality of Godhead is transcendental to the three modes of material
nature.
The substance, place and result of activity, along with the time, the knowledge
underlying action, the activity itself, the performer, his faith, his level of
awareness, his spiritual progress and his destination after death, all partake
of the three modes and manifest variously in terms of distinctions and
hierarchies. But objects related to the Supreme Personality, places connected
with Him, happiness based on Him, the time occupied in His worship, knowledge
related to Him, work offered to Him, the performer of work who acts under His
shelter, faith in His devotional service, progress toward the spiritual realm,
and the destination of the Supreme Lord’s personal abode all transcend the
material modes.
There are many different destinations and conditions of life for the spirit soul
within the cycle of material existence. These are all based on the modes of
nature and on fruitive activities, which are governed by the modes. It is only
by practicing the yoga of pure devotional service to the Supreme Lord that one
can conquer the three modes, which arise originally from the mind. After
obtaining a human body, which has the potential for developing knowledge and
realization, a person who is intelligent should renounce association with the
three modes of nature and then worship the Supreme Personality of Godhead.
First, by increasing the mode of goodness, one can defeat passion and ignorance.
Then one can conquer material goodness by evolving his consciousness to the
platform of transcendence. At that time he becomes entirely liberated from the
material modes, gives up his subtle body (the material mind, intelligence and
false ego) and attains the association of the Personality of Godhead. By the
shattering of his subtle covering, the living entity is able to come face to
face with the Supreme Lord and thus achieve absolute fulfillment by His grace.
SB 11.25.1
TEXT 1
TEXT
çré-bhagavän uväca
guëänäm asammiçräëäà
pumän yena yathä bhavet
tan me puruña-varyedam
upadhäraya çaàsataù
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; guëänäm—of the modes
of nature; asammiçräëäm—in their unmixed state; pumän—a person; yena—by which
mode; yathä—how; bhavet—he becomes; tat—that; me—by Me; puruña-varya—O best
among men; idam—this; upadhäraya—please try to understand; çaàsataù—as I speak.
TRANSLATION
The Supreme Personality of Godhead said: O best among men, please listen as I
describe to you how the living entity attains a particular nature by association
with individual material modes.
PURPORT
The word asammiçra indicates that which is not mixed with anything else. Lord
Kåñëa now explains how each of the three material modes (goodness, passion and
ignorance), acting separately, causes a conditioned soul to manifest a
particular type of existence. The living entity is ultimately transcendental to
the modes of nature, being part and parcel of Lord Kåñëa, but in conditioned
life he manifests material qualities. This is described in the following verses.
SB 11.25.2-5
TEXTS 2–5
TEXT
çamo damas titikñekñä
tapaù satyaà dayä småtiù
tuñöis tyägo ’spåhä çraddhä
hrér dayädiù sva-nirvåtiù
käma éhä madas tåñëä
stambha äçér bhidä sukham
madotsäho yaçaù-prétir
häsyaà véryaà balodyamaù
krodho lobho ’nåtaà hiàsä
yäcïä dambhaù klamaù kaliù
çoka-mohau viñädärté
nidräçä bhér anudyamaù
sattvasya rajasaç caitäs
tamasaç cänupürvaçaù
våttayo varëita-präyäù
sannipätam atho çåëu
SYNONYMS
çamaù—mind control; damaù—sense control; titikñä—tolerance; ékñä—discrimination;
tapaù—strictly following one’s prescribed duty; satyam—truthfulness; dayä—mercy;
småtiù—observation of the past and future; tuñöiù—satisfaction;
tyägaù—generosity; aspåhä—detachment from sense gratification; çraddhä—faith (in
the guru and other bona fide authorities); hréù—shame (due to improper
activities); dayä-ädiù—charity, simplicity, humility and so on;
sva-nirvåtiù—taking one’s pleasure from within; kämaù—material desire;
éhä—endeavor; madaù—audacity; tåñëa—dissatisfaction even in gain; stambhaù—false
pride; äçéù—praying to the demigods and other deities with desire for material
gain; bhidä—separatist mentality; sukham—sense gratification;
mada-utsähaù—courage based on intoxication; yaçaù-prétiù—being fond of praise;
häsyam—indulging in ridicule; véryam—advertising one’s power;
bala-udyamaù—acting on the sanction of one’s own strength; krodhaù—intolerant
anger; lobhaù—stinginess; anåtam—false speech (speaking what is not stated in
scripture as if it were evidence); hiàsä—enmity; yäcïä—begging;
dambhaù—hypocrisy; klamaù—fatigue; kaliù—quarrel; çoka-mohau—lamentation and
delusion; viñäda-ärté—unhappiness and false humility; nidrä—sloth; äçä—false
expectations; bhéù—fear; anudyamaù—lack of endeavor; sattvasya—of the mode of
goodness; rajasaù—of the mode of passion; ca—and; etäù—these; tamasaù—of the
mode of ignorance; ca—and; änupürvaçaù—one after another; våttayaù—the
functions; varëita—have been described; präyäù—for the most part; sannipätam—the
combination of these; atho—now; çåëu—please hear.
TRANSLATION
Mind and sense control, tolerance, discrimination, sticking to one’s prescribed
duty, truthfulness, mercy, careful study of the past and future, satisfaction in
any condition, generosity, renunciation of sense gratification, faith in the
spiritual master, being embarrassed at improper action, charity, simplicity,
humbleness and satisfaction within oneself are qualities of the mode of
goodness. Material desire, great endeavor, audacity, dissatisfaction even in
gain, false pride, praying for material advancement, considering oneself
different and better than others, sense gratification, rash eagerness to fight,
a fondness for hearing oneself praised, the tendency to ridicule others,
advertising one’s own prowess and justifying one’s actions by one’s strength are
qualities of the mode of passion. Intolerant anger, stinginess, speaking without
scriptural authority, violent hatred, living as a parasite, hypocrisy, chronic
fatigue, quarrel, lamentation, delusion, unhappiness, depression, sleeping too
much, false expectations, fear and laziness constitute the major qualities of
the mode of ignorance. Now please hear about the combination of these three
modes.
SB 11.25.6
TEXT 6
TEXT
sannipätas tv aham iti
mamety uddhava yä matiù
vyavahäraù sannipäto
mano-mätrendriyäsubhiù
SYNONYMS
sannipätaù—the combination of the modes; tu—and; aham iti—“I”; mama iti—“mine”;
uddhava—O Uddhava; yä—which; matiù—mentality; vyavahäraù—ordinary activities;
sannipätaù—the combination; manaù—by the mind; mäträ—the objects of perception;
indriya—the senses; asubhiù—and the vital airs.
TRANSLATION
My dear Uddhava, the combination of all three modes is present in the mentality
of “I” and “mine.” The ordinary transactions of this world, which are carried
out through the agency of the mind, the objects of perception, the senses and
the vital airs of the physical body, are also based on the combination of the
modes.
PURPORT
The illusory concept of “I” and “mine” occurs by the mixture of the three modes
of nature. A person in goodness may feel, “I am peaceful.” One in passion may
think, “I am lusty.” And one in ignorance may think, “I am angry.” Similarly,
one may think “my peace,” “my lust” or “my anger.” One completely absorbed in
the mentality of being peaceful could not work in the material world; he would
lack any impulse to perform activity. Similarly, one absorbed in lust would be
blinded without at least a tinge of peacefulness or restraint. One overwhelmed
with anger could not function properly in the material world without the mixture
of other qualities. Thus we find that a material mode does not occur in a pure,
isolated form but rather is mixed with other modes, thereby making possible
normal functioning within this world. Ultimately one should think, “I am an
eternal servant of Lord Kåñëa” and “My only possession is loving service to the
Lord.” This is the pure state of consciousness, beyond the material modes of
nature.
SB 11.25.7
TEXT 7
TEXT
dharme cärthe ca käme ca
yadäsau pariniñöhitaù
guëänäà sannikarño ’yaà
çraddhä-rati-dhanävahaù
SYNONYMS
dharme—in religiosity; ca—and; arthe—in economic development; ca—and; käme—in
sense gratification; ca—and; yadä—when; asau—this living entity;
pariniñöhitaù—is fixed; guëänäm—of the modes of nature; sannikarñaù—the
intermingling; ayam—this; çraddhä—faith; rati—sensual enjoyment; dhana—and
wealth; ävahaù—which each bring.
TRANSLATION
When a person devotes himself to religiosity, economic development and sense
gratification, the faith, wealth and sensual enjoyment obtained by his endeavors
display the interaction of the three modes of nature.
PURPORT
Religiosity, economic development and sense gratification are situated within
the modes of nature, and the faith, wealth and enjoyment obtained by them
clearly reveal the particular situation of a person within the modes of nature.
SB 11.25.8
TEXT 8
TEXT
pravåtti-lakñaëe niñöhä
pumän yarhi gåhäçrame
sva-dharme cänu tiñöheta
guëänäà samitir hi sä
SYNONYMS
pravåtti—of the path of material enjoyment; lakñaëe—in that which is the
symptom; niñöhä—dedication; pumän—a person; yarhi—when; gåha-äçrame—in family
life; sva-dharme—in prescribed duties; ca—and; anu—later; tiñöheta—he stands;
guëänäm—of the modes of nature; samitiù—the combination; hi—indeed; sä—this.
TRANSLATION
When a man desires sense gratification, being attached to family life, and when
he consequently becomes established in religious and occupational duties, the
combination of the modes of nature is manifest.
PURPORT
According to Çréla Çrédhara Svämé, religious duties performed for promotion to
heaven are understood to be in the mode of passion, those performed to enjoy
ordinary family life are in the mode of ignorance, and those performed
selflessly to fulfill one’s occupational duty in the varëäçrama system are in
the mode of goodness. The Lord has thus explained how mundane religiosity is
manifest within the modes of nature.
SB 11.25.9
TEXT 9
TEXT
puruñaà sattva-saàyuktam
anuméyäc chamädibhiù
kämädibhé rajo-yuktaà
krodhädyais tamasä yutam
SYNONYMS
puruñam—a person; sattva-saàyuktam—endowed with the mode of goodness;
anuméyät—can be deduced; çama-ädibhiù—by his qualities of sense control and so
on; käma-ädibhiù—by lust and so on; rajaù-yuktam—one who is in the mode of
passion; krodha-ädyaiù—by anger and so on; tamasä—with the mode of ignorance;
yutam—one who is endowed.
TRANSLATION
A person exhibiting qualities such as self-control is understood to be
predominantly in the mode of goodness. Similarly, a passionate person is
recognized by his lust, and one in ignorance is recognized by qualities such as
anger.
SB 11.25.10
TEXT 10
TEXT
yadä bhajati mäà bhaktyä
nirapekñaù sva-karmabhiù
taà sattva-prakåtià vidyät
puruñaà striyam eva vä
SYNONYMS
yadä—when; bhajati—a person worships; mäm—Me; bhaktyä—with devotion;
nirapekñaù—indifferent to results; sta-karmabhiù—by his own prescribed duties;
tam—him; sattva-prakåtim—a person whose nature is in the mode of goodness;
vidyät—one should understand; puruñam—a man; striyam—a woman; eva—even; vä—or.
TRANSLATION
Any person, whether man or woman, who worships Me with loving devotion, offering
his or her prescribed duties unto Me without material attachment, is understood
to be situated in goodness.
SB 11.25.11
TEXT 11
TEXT
yadä äçiña äçäsya
mäà bhajeta sva-karmabhiù
taà rajaù-prakåtià vidyät
hiàsäm äçäsya tämasam
SYNONYMS
yadä—when; äçiñaù—benedictions; äçäsya—hoping for; mäm—Me; bhajeta—a person
worships; sva-karmabhiù—by his duties; tam—that; rajaù-prakåtim—a person
situated in the mode of passion; vidyät—one should understand; hiàsäm—violence;
äçäsya—hoping for; tämasam—a person in the mode of ignorance.
TRANSLATION
When a person worships Me by his prescribed duties with the hope of gaining
material benefit, his nature should be understood to be in passion, and one who
worships Me with the desire to commit violence against others is in ignorance.
SB 11.25.12
TEXT 12
TEXT
sattvaà rajas tama iti
guëä jévasya naiva me
citta-jä yais tu bhütänäà
sajjamäno nibadhyate
SYNONYMS
sattvam—the mode of goodness; rajaù—the mode of passion; tamaù—the mode of
ignorance; iti—thus; guëäù—the modes; jévasya—pertaining to the spirit soul;
na—not; eva—indeed; me—to Me; citta-jäù—manifest within the mind; yaiù—by which
modes; tu—and; bhütänäm—to material creations; sajjamänaù—becoming attached;
nibadhyate—one is bound up.
TRANSLATION
The three modes of material nature—goodness, passion and ignorance—influence the
living entity but not Me. Manifesting within his mind, they induce the living
entity to become attached to material bodies and other created objects. In this
way the living entity is bound up.
PURPORT
The living entity is the marginal potency of the Supreme Lord, having the
tendency to be overwhelmed by the Lord’s illusory material energy. The
Personality of Godhead, however, is the absolute controller of illusion.
Illusion can never control the Lord. Thus the Supreme Lord, Çré Kåñëa, is the
eternal object of service for all living beings, who are eternally servants of
the Lord.
The three modes of nature manifest within the material energy. When a
conditioned soul adopts a material mentality, the modes exert their influence
within the jurisdiction of that mentality. But if one purifies one’s mind in the
devotional service of the Lord, the modes of nature can no longer act upon him,
since they have no influence on the spiritual platform.
SB 11.25.13
TEXT 13
TEXT
yadetarau jayet sattvaà
bhäsvaraà viçadaà çivam
tadä sukhena yujyeta
dharma-jïänädibhiù pumän
SYNONYMS
yadä—when; itarau—the other two; jayet—overcomes; sattvam—the mode of goodness;
bhäsvaram—luminous; viçadam—pure; çivam—auspicious; tadä—then; sukhena—with
happiness; yujyeta—he becomes endowed; dharma—with religiousness;
jïäna—knowledge; ädibhiù—and other good qualities; pumän—a man.
TRANSLATION
When the mode of goodness, which is luminous, pure and auspicious, predominates
over passion and ignorance, a man becomes endowed with happiness, virtue,
knowledge and other good qualities.
PURPORT
One can control one’s mind and senses in the mode of goodness.
SB 11.25.14
TEXT 14
TEXT
yadä jayet tamaù sattvaà
rajaù saìgaà bhidä calam
tadä duùkhena yujyeta
karmaëä yaçasä çriyä
SYNONYMS
yadä—when; jayet—conquers; tamaù sattvam—both ignorance and goodness;
rajaù—passion; saìgam—(the cause of) attachment; bhidä—separatism; calam—and
change; tadä—then; duùkhena—with misery; yujyeta—one becomes endowed;
karmaëä—with material work; yaçasä—with (the desire for) fame; çriyä—and with
opulence.
TRANSLATION
When the mode of passion, which causes attachment, separatism and activity,
conquers ignorance and goodness, a man begins to work hard to acquire prestige
and fortune. Thus in the mode of passion he experiences anxiety and struggle.
SB 11.25.15
TEXT 15
TEXT
yadä jayed rajaù sattvaà
tamo müòhaà layaà jaòam
yujyeta çoka-mohäbhyäà
nidrayä hiàsayäçayä
SYNONYMS
yadä—when; jayet—conquers; rajaù sattvam—the modes of passion and goodness;
tamaù—the mode of darkness; müòham—defeating one’s discrimination;
layam—covering over consciousness; jaòam—devoid of endeavor; yujyeta—one becomes
endowed; çoka—with lamentation; mohäbhyäm—and bewilderment; nidrayä—with
oversleeping; hiàsayä—with violent qualities; äçayä—and false hopes.
TRANSLATION
When the mode of ignorance conquers passion and goodness, it covers one’s
consciousness and makes one foolish and dull. Falling into lamentation and
illusion, a person in the mode of ignorance sleeps excessively, indulges in
false hopes, and displays violence toward others.
SB 11.25.16
TEXT 16
TEXT
yadä cittaà prasédeta
indriyäëäà ca nirvåtiù
dehe ’bhayaà mano-’saìgaà
tat sattvaà viddhi mat-padam
SYNONYMS
yadä—when; cittam—the consciousness; prasédeta—becomes clear; indriyäëäm—of the
senses; ca—and; nirvåtiù—cessation of their mundane activities; dehe—in the
body; abhayam—fearlessness; manaù—of the mind; asaìgam—detachment; tat—that;
sattvam—the mode of goodness; viddhi—know it; mat—realization of Me; padam—the
situation in which such can be achieved.
TRANSLATION
When consciousness becomes clear and the senses are detached from matter, one
experiences fearlessness within the material body and detachment from the
material mind. You should understand this situation to be the predominance of
the mode of goodness, in which one has the opportunity to realize Me.
SB 11.25.17
TEXT 17
TEXT
vikurvan kriyayä cä-dhér
anivåttiç ca cetasäm
gäträsvästhyaà mano bhräntaà
raja etair niçämaya
SYNONYMS
vikurvan—becoming distorted; kriyayä—by activity; ca—and; ä—even up to; dhéù—the
intelligence; anivåttiù—failure to stop; ca—and; cetasäm—on the part of the
conscious faculties of intelligence and the senses; gätra—of the working senses;
asvästhyam—unhealthy condition; manaù—the mind; bhräntam—unsteady;
rajaù—passion; etaiù—by these symptoms; niçämaya—you should understand.
TRANSLATION
You should discern the mode of passion by its symptoms—the distortion of the
intelligence because of too much activity, the inability of the perceiving
senses to disentangle themselves from mundane objects, an unhealthy condition of
the working physical organs, and the unsteady perplexity of the mind.
SB 11.25.18
TEXT 18
TEXT
sédac cittaà viléyeta
cetaso grahaëe ’kñamam
mano nañöaà tamo glänis
tamas tad upadhäraya
SYNONYMS
sédat—failing; cittam—the higher faculties of consciousness; viléyeta—become
dissolved; cetasaù—awareness; grahaëe—in controlling; akñamam—incapable;
manaù—the mind; nañöam—ruined; tamaù—ignorance; gläniù—depression; tamaù—the
mode of ignorance; tat—that; upadhäraya—you should understand.
TRANSLATION
When one’s higher awareness fails and finally disappears and one is thus unable
to concentrate his attention, his mind is ruined and manifests ignorance and
depression. You should understand this situation to be the predominance of the
mode of ignorance.
SB 11.25.19
TEXT 19
TEXT
edhamäne guëe sattve
devänäà balam edhate
asuräëäà ca rajasi
tamasy uddhava rakñasäm
SYNONYMS
edhamäne—when it is increasing; guëe—the mode; sattve—of goodness; devänäm—of
the demigods; balam—the strength; edhate—increases; asuräëäm—of the enemies of
the demigods; ca—and; rajasi—when the mode of passion increases; tamasi—when the
mode of ignorance increases; uddhava—O Uddhava; rakñasäm—of the man-eating
monsters.
TRANSLATION
With the increase of the mode of goodness, the strength of the demigods
similarly increases. When passion increases, the demoniac become strong. And
with the rise of ignorance, O Uddhava, the strength of the most wicked
increases.
SB 11.25.20
TEXT 20
TEXT
sattväj jägaraëaà vidyäd
rajasä svapnam ädiçet
prasväpaà tamasä jantos
turéyaà triñu santatam
SYNONYMS
sattvät—by the mode of goodness; jägaraëam—waking consciousness; vidyät—one
should understand; rajasä—by passion; svapnam—sleep; ädiçet—is indicated;
prasväpam—deep sleep; tamasä—by the mode of ignorance; jantoù—of the living
entity; turéyam—the fourth, transcendental state; triñu—throughout the three;
santatam—pervading.
TRANSLATION
It should be understood that alert wakefulness comes from the mode of goodness,
sleep with dreaming from the mode of passion, and deep, dreamless sleep from the
mode of ignorance. The fourth state of consciousness pervades these three and is
transcendental.
PURPORT
Our original Kåñëa consciousness exists eternally within the soul, and it is
also present in all the three phases of awareness, namely normal wakefulness,
dreaming and dreamless sleep. Being covered by the modes of nature, this
spiritual consciousness may not be manifest, but it continues to exist eternally
as the real nature of the living entity.
SB 11.25.21
TEXT 21
TEXT
upary upari gacchanti
sattvena brähmaëä janäù
tamasädho ’dha ä-mukhyäd
rajasäntara-cäriëaù
SYNONYMS
upari upari—higher and higher; gacchanti—they go; sattvena—by the mode of
goodness; brähmaëäù—persons dedicated to Vedic principles; janäù—such men;
tamasä—by the mode of ignorance; adhaù adhaù—lower and lower;
ä-mukhyät—headfirst; rajasä—by the mode of passion; antara-cäriëaù—remaining in
intermediate situations.
TRANSLATION
Learned persons dedicated to Vedic culture are elevated by the mode of goodness
to higher and higher positions. The mode of ignorance, on the other hand, forces
one to fall headfirst into lower and lower births. And by the mode of passion
one continues transmigrating through human bodies.
PURPORT
Çüdras, persons in the mode of ignorance, are generally in deep illusion about
the purpose of life, accepting the gross material body as the self. Those in
passion and ignorance are called vaiçyas and hanker intensely for wealth,
whereas kñatriyas, who are in the mode of passion, are eager for prestige and
power. Those in the mode of goodness, however, hanker after perfect knowledge;
they are therefore called brähmaëas. Such a person is promoted up to the supreme
material position of Brahmaloka, the planet of Lord Brahmä. One who is in the
mode of ignorance gradually falls to the level of unmoving species, such as
trees and stones, while one in the mode of passion, filled with material desire
but satisfying it within Vedic culture, is allowed to remain in human society.
SB 11.25.22
TEXT 22
TEXT
sattve pralénäù svar yänti
nara-lokaà rajo-layäù
tamo-layäs tu nirayaà
yänti mäm eva nirguëäù
SYNONYMS
sattve—in the mode of goodness; pralénäù—those who die; svaù—to heaven;
yänti—they go; nara-lokam—to the world of human beings; rajaù-layäù—those who
die in the mode of passion; tamaù-layäù—those who die in the mode of ignorance;
tu—and; nirayam—to hell; yänti—they go; mäm—to Me; eva—however; nirguëäù—those
who are free from all the modes.
TRANSLATION
Those who leave this world in the mode of goodness go to the heavenly planets,
those who pass away in the mode of passion remain in the world of human beings,
and those dying in the mode of ignorance must go to hell. But those who are free
from the influence of all modes of nature come to Me.
SB 11.25.23
TEXT 23
TEXT
mad-arpaëaà niñphalaà vä
sättvikaà nija-karma tat
räjasaà phala-saìkalpaà
hiàsä-präyädi tämasam
SYNONYMS
mat-arpaëam—offered unto Me; niñphalam—done without expectation of result;
vä—and; sättvikam—in the mode of goodness; nija—accepted as one’s prescribed
duty; karma—work; tat—that; räjasam—in the mode of passion; phala-saìkalpam—done
in expectation of some result; hiàsä-präya-ädi—done with violence, envy and so
on; tämasam—in the mode of ignorance.
TRANSLATION
Work performed as an offering to Me, without consideration of the fruit, is
considered to be in the mode of goodness. Work performed with a desire to enjoy
the results is in the mode of passion. And work impelled by violence and envy is
in the mode of ignorance.
PURPORT
Ordinary work performed as an offering to God, without desire for the result, is
understood to be in the mode of goodness, whereas activities of devotion—such as
chanting and hearing the glories of the Lord—are transcendental forms of work
beyond the modes of nature.
SB 11.25.24
TEXT 24
TEXT
kaivalyaà sättvikaà jïänaà
rajo vaikalpikaà ca yat
präkåtaà tämasaà jïänaà
man-niñöhaà nirguëaà småtam
SYNONYMS
kaivalyam—absolute; sättvikam—in the mode of goodness; jïänam—knowledge;
rajaù—in the mode of passion; vaikalpikam—manifold; ca—and; yat—which;
präkåtam—materialistic; tämasam—in the mode of ignorance; jïänam—knowledge;
mat-niñöham—concentrated upon Me; nirguëam—transcendental; småtam—is considered.
TRANSLATION
Absolute knowledge is in the mode of goodness, knowledge based on duality is in
the mode of passion, and foolish, materialistic knowledge is in the mode of
ignorance. Knowledge based upon Me, however, is understood to be transcendental.
PURPORT
The Lord clearly explains here that spiritual knowledge of His supreme
personality is transcendental to ordinary religious knowledge in the mode of
goodness. In the mode of goodness one understands the existence of a higher
spiritual nature within all things. In the mode of passion one acquires
scientific knowledge of the material body. And in the mode of ignorance one
fixes one’s mind on the sense objects without higher awareness, perceiving
things as a small child or a retarded person does.
Çréla Jéva Gosvämé elaborately explains in his commentary on this verse that the
material mode of goodness does not award perfect knowledge of the Absolute
Truth. He quotes from Çrémad-Bhägavatam (6.14.2), proving that many great
demigods in the mode of goodness could not understand the transcendental
personality of Lord Kåñëa. In the material mode of goodness, one becomes pious
or religious, aware of a higher, spiritual nature. On the spiritual platform of
purified goodness, however, one establishes a direct, loving relationship with
the Absolute Truth, rendering service to the Lord rather than merely maintaining
a connection to mundane piety. In the mode of passion the conditioned soul
speculates about the reality of his own existence and of the world around him,
and considers speculatively the existence of a kingdom of God. In the mode of
ignorance one acquires knowledge for sense gratification, absorbing the mind in
varieties of eating, sleeping, defending and sex, without any higher purpose.
Thus, within the modes of nature the conditioned souls are trying to gratify
their senses, or else they are trying to free themselves from sense
gratification. But they cannot directly engage themselves in their
constitutional, liberated activities until they come to the transcendental
position of Kåñëa consciousness, beyond the modes of nature.
SB 11.25.25
TEXT 25
TEXT
vanaà tu sättviko väso
grämo räjasa ucyate
tämasaà dyüta-sadanaà
man-niketaà tu nirguëam
SYNONYMS
vanam—the forest; tu—whereas; sättvikaù—in the mode of goodness;
väsaù—residence; grämaù—the village neighborhood; räjasaù—in the mode of
passion; ucyate—is said; tämasam—in the mode of ignorance; dyüta-sadanam—the
gambling house; mat-niketam—My residence; tu—but; nirguëam—transcendental.
TRANSLATION
Residence in the forest is in the mode of goodness, residence in a town is in
the mode of passion, residence in a gambling house displays the quality of
ignorance, and residence in a place where I reside is transcendental.
PURPORT
Many creatures in the forest, such as the trees, wild boars and insects, are
actually in the modes of passion and ignorance. But residence in the forest is
designated as being in the mode of goodness because there one may live a
solitary life free from sinful activities, material opulence and passionate
ambition. Throughout the history of India, many millions of persons from all
walks of life have adopted the orders of vänaprastha and sannyäsa and have gone
to sacred forests to practice austerity and perfect their self-realization. Even
in America and other Western countries, persons such as Thoreau achieved fame by
retiring to the forest to reduce the scope and opulence of material involvement.
The word gräma here indicates residence in the village of one’s family. Family
life is certainly full of false pride, false hopes, false affection, lamentation
and illusion, since the family connection is squarely resting on the bodily
concept of life, the very opposite of self-realization. The word dyüta-sadanam,
“gambling house,” refers to pool halls, racetracks, poker clubs, bars and other
sinful places that maintain an abysmal level of consciousness in the mode of
ignorance. Man-niketam refers to the Lord’s own abode in the spiritual world as
well as the Lord’s temples within this world, wherein the Deity form of the Lord
is appropriately worshiped. One who lives in the temple of Lord Kåñëa, following
the rules and regulations of temple life, is understood to be residing on the
transcendental platform. In these verses the Lord clearly explains that all
material phenomena may be divided into three divisions according to the modes of
nature, and that ultimately there is the fourth, or transcendental,
division—Kåñëa consciousness—which elevates all aspects of human culture to the
liberated platform.
SB 11.25.26
TEXT 26
TEXT
sättvikaù kärako ’saìgé
rägändho räjasaù småtaù
tämasaù småti-vibhrañöo
nirguëo mad-apäçrayaù
SYNONYMS
sättvikaù—in the mode of goodness; kärakaù—the performer of activities;
asaìgé—free from attachment; räga-andhaù—blinded by personal desire; räjasaù—the
performer in the mode of passion; småtaù—is considered; tämasaù—the performer in
the mode of ignorance; småti—from remembrance of what is what;
vibhrañöaù—fallen; nirguëaù—transcendental; mat-apäçrayaù—he who has taken
shelter of Me.
TRANSLATION
A worker free of attachment is in the mode of goodness, a worker blinded by
personal desire is in the mode of passion, and a worker who has completely
forgotten how to tell right from wrong is in the mode of ignorance. But a worker
who has taken shelter of Me is understood to be transcendental to the modes of
nature.
PURPORT
A transcendental worker performs his activities in strict accordance with the
directions of Lord Kåñëa and the Lord’s bona fide representatives. Taking
shelter of the Lord’s guidance, such a worker remains transcendental to the
material modes of nature.
SB 11.25.27
TEXT 27
TEXT
sättviky ädhyätmiké çraddhä
karma-çraddhä tu räjasé
tämasy adharme yä çraddhä
mat-seväyäà tu nirguëä
SYNONYMS
sättviké—in the mode of goodness; ädhyätmiké—spiritual; çraddhä—faith; karma—in
work; çraddhä—faith; tu—but; räjasé—in the mode of passion; tämasé—in the mode
of ignorance; adharme—in irreligion; yä—which; çraddhä—faith; mat-seväyäm—in My
devotional service; tu—but; nirguëä—transcendental.
TRANSLATION
Faith directed toward spiritual life is in the mode of goodness, faith rooted in
fruitive work is in the mode of passion, faith residing in irreligious
activities is in the mode of ignorance, but faith in My devotional service is
purely transcendental.
SB 11.25.28
TEXT 28
TEXT
pathyaà pütam anäyastam
ähäryaà sättvikaà småtam
räjasaà cendriya-preñöhaà
tämasaà cärti-däçuci
SYNONYMS
pathyam—beneficial; pütam—pure; anäyastam—attained without difficulty;
ähäryam—food; sättvikam—in the mode of goodness; småtam—is considered;
räjasam—in the mode of passion; ca—and; indriya-preñöham—very dear to the
senses; tämasam—in the mode of ignorance; ca—and; ärti-da—which creates
suffering; açuci—is impure.
TRANSLATION
Food that is wholesome, pure and obtained without difficulty is in the mode of
goodness, food that gives immediate pleasure to the senses is in the mode of
passion, and food that is unclean and causes distress is in the mode of
ignorance.
PURPORT
Food in the mode of ignorance causes painful disease and ultimately premature
death.
SB 11.25.29
TEXT 29
TEXT
sättvikaà sukham ätmotthaà
viñayotthaà tu räjasam
tämasaà moha-dainyotthaà
nirguëaà mad-apäçrayam
SYNONYMS
sättvikam—in the mode of goodness; sukham—happiness; ätma-uttham—generated from
the self; viñaya-uttham—generated from sense objects; tu—but; räjasam—in the
mode of passion; tämasam—in the mode of ignorance; moha—from delusion;
dainya—and degradation; uttham—derived; nirguëam—transcendental;
mat-apäçrayam—within Me.
TRANSLATION
Happiness derived from the self is in the mode of goodness, happiness based on
sense gratification is in the mode of passion, and happiness based on delusion
and degradation is in the mode of ignorance. But that happiness found within Me
is transcendental.
SB 11.25.30
TEXT 30
TEXT
dravyaà deçaù phalaà kälo
jïänaà karma ca kärakaù
çraddhävasthäkåtir niñöhä
trai-guëyaù sarva eva hi
SYNONYMS
dravyam—object; deçaù—place; phalam—result; kälaù—time; jïänam—knowledge;
karma—activity; ca—and; kärakaù—performer; çraddhä—faith; avasthä—state of
consciousness; äkåtiù—species; niñöhä—destination; trai-guëyaù—partaking of the
three modes; sarvaù—all these; eva hi—certainly.
TRANSLATION
Therefore material substance, place, result of activity, time, knowledge, work,
the performer of work, faith, state of consciousness, species of life and
destination after death are all based on the three modes of material nature.
SB 11.25.31
TEXT 31
TEXT
sarve guëa-mayä bhäväù
puruñävyakta-dhiñöhitäù
dåñöaà çrutaà anudhyätaà
buddhyä vä puruñarñabha
SYNONYMS
sarve—all; guëa-mayaù—composed of the modes of nature; bhävaù—states of
existence; puruña—by the enjoying soul; avyakta—and subtle nature;
dhiñöhitäù—established and maintained; dåñöam—seen; çrutam—heard;
anudhyätam—conceived; buddhyä—by the intelligence; vä—or; puruña-åñabha—O best
among men.
TRANSLATION
O best of human beings, all states of material being are related to the
interaction of the enjoying soul and material nature. Whether seen, heard of or
only conceived within the mind, they are without exception constituted of the
modes of nature.
SB 11.25.32
TEXT 32
TEXT
etäù saàsåtayaù puàso
guëa-karma-nibandhanäù
yeneme nirjitäù saumya
guëä jévena citta-jäù
bhakti-yogena man-niñöho
mad-bhäväya prapadyate
SYNONYMS
etäù—these; saàsåtayaù—created aspects of existence; puàsaù—of a living being;
guëa—with the material qualities; karma—and work; nibandhanäù—connected; yena—by
whom; ime—these; nirjitäù—are conquered; saumya—O gentle Uddhava; guëäù—the
modes of nature; jévena—by a living entity; citta-jäù—which are manifested from
the mind; bhakti-yogena—through the process of devotional service;
mat-niñöhaù—dedicated to Me; mat-bhäväya—of love for Me; prapadyate—receives the
qualification.
TRANSLATION
O gentle Uddhava, all these different phases of conditioned life arise from work
born of the modes of material nature. The living entity who conquers these
modes, manifested from the mind, can dedicate himself to Me by the process of
devotional service and thus attain pure love for Me.
PURPORT
The words mad-bhäväya prapadyate indicate the attainment of love for God or of
the same state of existence as that of the Supreme Lord. Actual liberation is
residence within the eternal kingdom of God, where life is full of bliss and
knowledge. The conditioned soul falsely imagines himself to be the enjoyer of
the modes of nature, and thus a particular type of material work is generated,
the reaction of which binds the conditioned soul to repeated birth and death.
This fruitless process can be counteracted by loving service to the Lord, as
described here.
SB 11.25.33
TEXT 33
TEXT
tasmäd deham imaà labdhvä
jïäna-vijïäna-sambhavam
guëa-saìgaà vinirdhüya
mäà bhajantu vicakñaëäù
SYNONYMS
tasmät—therefore; deham—body; imam—this; labdhvä—having obtained; jïäna—of
theoretical knowledge; vijïäna—and realized knowledge; sambhavam—the place of
generation; guëa-saìgam—association with the modes of nature; vinirdhüya—washing
out completely; mäm—Me; bhajantu—they should worship; vicakñaëäù—persons who are
very intelligent.
TRANSLATION
Therefore, having achieved this human form of life, which allows one to develop
full knowledge, those who are intelligent should free themselves from all
contamination of the modes of nature and engage exclusively in loving service to
Me.
SB 11.25.34
TEXT 34
TEXT
niùsaìgo mäà bhajed vidvän
apramatto jitendriyaù
rajas tamaç cäbhijayet
sattva-saàsevayä muniù
SYNONYMS
niùsaìgaù—free from material association; mäm—Me; bhajet—should worship;
vidvän—a wise person; apramattaù—not bewildered; jita-indriyaù—having subdued
his senses; rajaù—the mode of passion; tamaù—the mode of ignorance; ca—and;
abhijayet—he should conquer; sattva-saàsevayä—by taking to the mode of goodness;
muniù—the sage.
TRANSLATION
A wise sage, free from all material association and unbewildered, should subdue
his senses and worship Me. He should conquer the modes of passion and ignorance
by engaging himself only with things in the mode of goodness.
SB 11.25.35
TEXT 35
TEXT
sattvaà cäbhijayed yukto
nairapekñyeëa çänta-dhéù
sampadyate guëair mukto
jévo jévaà vihäya mäm
SYNONYMS
sattvam—the mode of goodness; ca—also; abhijayet—he should conquer;
yuktaù—engaged in devotional service; nairapekñyeëa—by being indifferent to the
modes; çänta—pacified; dhéù—whose intelligence; sampadyate—he achieves;
guëaiù—from the modes of nature; muktaù—liberated; jévaù—the living entity;
jévam—the cause of his being conditioned; vihäya—giving up; mäm—Me.
TRANSLATION
Then, being fixed in devotional service, the sage should also conquer the
material mode of goodness by indifference toward the modes. Thus pacified within
his mind, the spirit soul, freed from the modes of nature, gives up the very
cause of his conditioned life and attains Me.
PURPORT
The word nairapekñyeëa refers to complete detachment from the modes of material
nature. By attachment to the loving service of the Lord, which is completely
transcendental, one gives up one’s interest in the modes of nature.
SB 11.25.36
TEXT 36
TEXT
jévo jéva-vinirmukto
guëaiç cäçaya-sambhavaiù
mayaiva brahmaëä pürëo
na bahir näntaraç caret
SYNONYMS
jévaù—the living entity; jéva-vinirmuktaù—freed from the subtle conditioning of
material consciousness; guëaiù—from the modes of nature; ca—and;
äçaya-sambhavaiù—which have manifested in his own mind; mayä—by Me; eva—indeed;
brahmaëä—by the Supreme Absolute Truth; pürëaù—made full in satisfaction;
na—not; bahiù—in the external (sense gratification); na—nor; antaraù—in the
internal (remembrance of sense gratification); caret—he should wander.
TRANSLATION
Freed from the subtle conditioning of the mind and from the modes of nature born
of material consciousness, the living entity becomes completely satisfied by
experiencing My transcendental form. He no longer searches for enjoyment in the
external energy, nor does he contemplate or remember such enjoyment within
himself.
PURPORT
The human form of life is a rare opportunity for achieving spiritual liberation
in Kåñëa consciousness. Lord Kåñëa has elaborately described in this chapter the
characteristics of the three modes of nature and the transcendental situation of
Kåñëa consciousness. Çré Caitanya Mahäprabhu has ordered us to take shelter of
the holy name of Lord Kåñëa, by which process we can easily transcend the modes
of nature and begin our real life of loving devotional service to Lord Kåñëa.
Thus end the purports of the humble servants of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda to the Eleventh Canto, Twenty-fifth Chapter, of
the Çrémad-Bhägavatam, entitled “The Three Modes of Nature and Beyond.”
SB 11.26: The Aila-gétä
CHAPTER TWENTY-SIX
The Aila-gétä
SB 11.26 Summary
This chapter explains how unfavorable association is a threat to one’s position
in devotional service and how by associating with saintly persons one can attain
the highest platform of devotion.
The jéva who has received a human body, which is in itself most conducive toward
achieving the Supreme Personality of Godhead, and who has situated himself in
the duties of devotional service to the Lord becomes capable of realizing Him,
the very identity of spiritual bliss. Such a person, fully dedicated to the
Supreme Personality, is liberated from the influence of Mäyä; even while
continuing to reside in this world created by illusion he is totally untouched
by it. Those souls, on the other hand, who are bound up by Mäyä are devoted only
to their bellies and genitals. They are impure, and by associating with them one
will fall down into the dark pit of ignorance.
The emperor Purüravä, who was bewildered by the association of the heavenly lady
Urvaçé, later became renounced after being separated from her. He thus sang a
song expressing his contempt for womanly connection. He described that persons
who are attached to the body of a woman (or a man)—which is simply a mass of
skin, meat, blood, sinew, brain tissue, marrow and bones—are not much different
from worms. What is the worth of the education, austerity, renunciation,
reception of the Vedas, solitary living and silence of one whose mind becomes
stolen away by the body of a woman? Learned men should distrust their six mental
enemies, headed by lust, and thus avoid associating with women or with men who
are controlled by women. After declaring these facts, King Purüravä, now freed
from the illusion of material existence, attained realization of the Supreme
Lord in His form as the indwelling Supersoul.
In conclusion, one who is intelligent should give up bad association and let
himself become attracted to the company of saintly persons. By their
transcendental instructions, the saintly devotees of the Lord can break the
false attachments of one’s mind. Real saints are always liberated and devoted to
the Supreme Personality of Godhead. In their association there are constant
discussions about the Supreme Lord, by serving whom the spirit soul completely
eradicates his material sins and obtains pure devotional service. And when one
gains the devotional service of the Supreme Personality of Godhead, who is the
original ocean of unlimited perfect qualities, what else remains to be gained?
SB 11.26.1
TEXT 1
TEXT
çré-bhagavän uväca
mal-lakñaëam imaà käyaà
labdhvä mad-dharma ästhitaù
änandaà paramätmänam
ätma-sthaà samupaiti mäm
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; mat-lakñaëam—in
which I can be realized; imam—this; käyam—human body; labdhvä—having achieved;
mat-dharme—in devotional service to Me; ästhitaù—situated; änandam—who is pure
ecstasy; parama-ätmänam—the Supreme Soul; ätma-stham—situated within the heart;
samapaiti—he achieves; mäm—Me.
TRANSLATION
The Supreme Personality of Godhead said: Having achieved this human form of
life, which affords one the opportunity to realize Me, and being situated in My
devotional service, one can achieve Me, the reservoir of all pleasure and the
Supreme Soul of all existence, residing within the heart of every living being.
PURPORT
Because of bad association, even those who are spiritually liberated may fall
down from self-realization. Within the material world the association of women
is especially dangerous, and therefore in this chapter the Aila-géta is spoken
to prevent such a falldown. One can be saved from sex attraction by association
with saintly persons, who awaken one’s real spiritual intelligence. Therefore
Lord Kåñëa will speak to Uddhava the amazing song of Purüravä, also known as the
Aila-gétä.
SB 11.26.2
TEXT 2
TEXT
guëa-mayyä jéva-yonyä
vimukto jïäna-niñöhayä
guëeñu mäyä-mätreñu
dåçyamäneñv avastutaù
vartamäno ’pi na pumän
yujyate ’vastubhir guëaiù
SYNONYMS
guëa-mayyä—based on the modes of nature; jéva-yonyä—from the cause of material
life, false identification; vimuktaù—one who has become completely free;
jïäna—in transcendental knowledge; niñöhayä—by being properly fixed;
guëeñu—among the products of the modes of nature; mäyä-mätreñu—which are simply
illusion; dåçyamäneñu—appearing before the eyes; avastutaù—although not real;
vartamänaù—living; api—although; na—does not; pumän—that person; yujyate—become
entangled; avastubhiù—unreal; guëaiù—with the manifestations of the modes of
nature.
TRANSLATION
A person fixed in transcendental knowledge is freed from conditioned life by
giving up his false identification with the products of the material modes of
nature. Seeing these products as simply illusion, he avoids entanglement with
the modes of nature, although constantly among them. Because the modes of nature
and their products are simply not real, he does not accept them.
PURPORT
The three modes of nature become manifest as varieties of material bodies,
places, families, countries, foods, sports, war, peace and so forth. In other
words, everything we see within the material world is constituted of the modes
of nature. A liberated soul, although existing within the ocean of material
energy, sees everything as the property of the Lord and is thus not entangled.
Although Mäyä tempts such a liberated soul to become a thief—to steal the
property of the Lord for sense gratification—a Kåñëa conscious person does not
bite the bait of Mäyä; he remains honest and pure in Kåñëa consciousness. In
other words, he does not believe that anything within the universe can become
his personal property for sense gratification, especially the illusory form of a
woman.
SB 11.26.3
TEXT 3
TEXT
saìgaà na kuryäd asatäà
çiçnodara-tåpäà kvacit
tasyänugas tamasy andhe
pataty andhänugändha-vat
SYNONYMS
saìgam—association; na kuryät—one should never make; asatäm—of those who are
materialistic; çiçna—the genitals; udara—and the belly; tåpäm—who are devoted to
gratifying; kvacit—at any time; tasya—of any such person; anugaù—the follower;
tamasi andhe—into the darkest pit; patati—he falls; andha-anuga—following a
blind man; andha-vat—just like another blind man.
TRANSLATION
One should never associate with materialists, those dedicated to gratifying
their genitals and bellies. By following them one falls into the deepest pit of
darkness, just like a blind man who follows another blind man.
SB 11.26.4
TEXT 4
TEXT
ailaù samräò imäà gäthäm
agäyata båhac-chraväù
urvaçé-virahän muhyan
nirviëëaù çoka-saàyame
SYNONYMS
ailaù—King Purüravä; samräö—the great emperor; imäm—this; gäthäm—song;
agäyata—sang; båhat—mighty; çraväù—whose fame; urvaçé-virahät—because of
experiencing separation from Urvaçé; muhyan—becoming bewildered;
nirviëëaù—feeling detached; çoka—his lamentation; saàyame—when he was finally
able to bring under control.
TRANSLATION
The following song was sung by the famous emperor Purüravä. When deprived of his
wife, Urvaçé, he was at first bewildered, but by controlling his lamentation he
began to feel detachment.
PURPORT
This story is also narrated in the Ninth Canto of Çrémad-Bhägavatam. Aila, or
Purüravä, was a great king whose glories were vast. On being separated from
Urvaçé, he felt great bewilderment at first. But after meeting her briefly at
Kurukñetra, he worshiped the demigods with the sacrificial fire given him by the
Gandharvas and received the privilege of entering the planet where she resided.
SB 11.26.5
TEXT 5
TEXT
tyaktvätmänaà vrayantéà täà
nagna unmatta-van nåpaù
vilapann anvagäj jäye
ghore tiñöheti viklavaù
SYNONYMS
tyaktvä—abandoning; ätmänam—him; vrajantém—going away; täm—unto her;
nagnaù—being naked; unmatta-vat—like a madman; nåpaù—the king; vilapan—crying
out; anvagät—followed; jäye—O my wife; ghore—O terrible woman; tiñöha—please
stop; iti—thus speaking; viklavaù—overwhelmed with distress.
TRANSLATION
When she was leaving him, even though he was naked he ran after her just like a
madman and called out in great distress, “O my wife, O terrible lady! Please
stop!”
PURPORT
As his beloved wife was leaving him, the shocked king was crying out, “My dear
wife, please think for a moment. Just stop! You terrible lady, can’t you stop?
Why don’t we speak together for a while? Why are you killing me?” Thus
lamenting, he followed her.
SB 11.26.6
TEXT 6
TEXT
kämän atåpto ’nujuñan
kñullakän varña-yäminéù
na veda yäntér näyäntér
urvaçy-äkåñöa-cetanaù
SYNONYMS
kämän—lusty desires; atåptaù—unsatiated; anujuñan—gratifying;
kñullakän—insignificant; varña—of many years; yäminéù—the nights; na veda—he did
not know; yäntéù—going; na—nor; äyäntéù—approaching; urvaçé—by Urvañé;
äkåñöa—attracted; cetanaù—his mind.
TRANSLATION
Although for many years Purüravä had enjoyed sex pleasure in the evening hours,
still he was not satisfied by such insignificant enjoyment. His mind was so
attracted to Urvaçé that he did not notice how the nights were coming and going.
PURPORT
This verse refers to Purüravä’s materialistic experience with Urvaçé.
SB 11.26.7
TEXT 7
TEXT
aila uväca
aho me moha-vistäraù
käma-kaçmala-cetasaù
devyä gåhéta-kaëöhasya
näyuù-khaëòä ime småtäù
SYNONYMS
ailaù uväca—King Purüravä said; aho—alas; me—my; moha—of the delusion;
vistäraù—the extent; käma—by lust; kaçmala—contaminated; cetasaù—my
consciousness; devyä—by this goddess; gåhéta—is seized; kaëöhasya—whose neck;
na—have not; äyuù—of my life span; khaëòäù—the divisions; ime—these; småtäù—been
taken notice of.
TRANSLATION
King Aila said: Alas, just see the extent of my delusion! This goddess was
embracing me and held my neck in her grip. My heart was so polluted by lust that
I had no idea how my life was passing.
SB 11.26.8
TEXT 8
TEXT
nähaà vedäbhinirmuktaù
süryo väbhyudito ’muyä
müñito varña-pügänäà
batähäni gatäny uta
SYNONYMS
na—did not; aham—I; veda—know; abhinirmuktaù—having set; süryaù—the sun; vä—or;
abhyuditaù—risen; amuyä—by her; müñitaù—deceived; varña—years;
pügänäm—comprising many; bata—alas; ahäni—days; gatäni—have gone; uta—certainly.
TRANSLATION
That lady cheated me so much that I did not even see the rising or setting of
the sun. Alas, for so many years I passed my days in vain!
PURPORT
Due to attachment to the goddess, King Purüravä forgot his devotional service to
the Supreme Lord and became more concerned with pleasing this beautiful young
lady. Thus he later lamented, having wasted his valuable time. Those who are
Kåñëa conscious utilize every moment in the Lord’s loving service.
SB 11.26.9
TEXT 9
TEXT
aho me ätma-sammoho
yenätmä yoñitäà kåtaù
kréòä-mågaç cakravarté
naradeva-çikhämaëiù
SYNONYMS
aho—alas; me—my; ätma—of myself; sammohaù—total bewilderment; yena—by which;
ätmä—my body; yoñitäm—of women; kåtaù—became; kréòä-mågaù—a toy animal;
cakravarté—mighty emperor; naradeva—of kings; çikhä-maëiù—the crown jewel.
TRANSLATION
Alas, although I am supposed to be a mighty emperor, the crown jewel of all
kings on this earth, just see how my bewilderment has rendered me a toy animal
in the hands of women!
PURPORT
Since the king’s body had become fully engaged in satisfying the superficial
desires of women, his body was now like a toy animal in their hands.
SB 11.26.10
TEXT 10
TEXT
sa-paricchadam ätmänaà
hitvä tåëam iveçvaram
yäntéà striyaà cänvagamaà
nagna unmatta-vad rudan
SYNONYMS
sa-paricchadam—along with my kingdom and all paraphernalia; ätmänam—myself;
hitvä—abandoning; tåëam—a blade of grass; iva—as if; éçvaram—the powerful lord;
yäntém—going away; striyam—the woman; ca—and; anvagaman—I followed;
nagnaù—naked; unmatta-vat—like a madman; rudan—crying out.
TRANSLATION
Although I was a powerful lord with great opulence, that woman gave me up as if
I were no more than an insignificant blade of grass. And still, naked and
without shame, I followed her, crying out to her like a madman.
SB 11.26.11
TEXT 11
TEXT
kutas tasyänubhävaù syät
teja éçatvam eva vä
yo ’nvagacchaà striyaà yäntéà
khara-vat päda-täòitaù
SYNONYMS
kutaù—where; tasya—of that person (myself); anubhävaù—the influence; syät—is;
tejaù—strength; éçatvam—sovereignty; eva—indeed; vä—or; yaù—who; anvagaccham—ran
after; striyam—this woman; yäntém—while going away; khara-vat—just like an ass;
päda—by the foot; täòitaù—punished.
TRANSLATION
Where are my so-called great influence, power and sovereignty? Just like an ass
being kicked in the face by his she-ass, I ran after that woman, who had already
given me up.
SB 11.26.12
TEXT 12
TEXT
kià vidyayä kià tapasä
kià tyägena çrutena vä
kià viviktena maunena
strébhir yasya mano håtam
SYNONYMS
kim—what is the use; vidyayä—of knowledge; kim—what; tapasä—of austerities;
kim—what; tyägena—of renunciation; çrutena—of having studied the scriptures;
vä—or; kim—what; viviktena—of solitude; maunena—of silence; strébhiù—by women;
yasya—whose; manaù—the mind; håtam—taken away.
TRANSLATION
What is the use of a big education or the practice of austerities and
renunciation, and what is the use of studying religious scriptures, of living in
solitude and silence, if, after all that, one’s mind is stolen by a woman?
PURPORT
All of the above-mentioned processes are useless if one’s heart and mind are
stolen by an insignificant woman. One who hankers after a woman’s association
certainly spoils his spiritual progress. Çréla Bhaktisiddhänta Sarasvaté Öhäkura
states that if one worships the example of the liberated gopés of Våndävana, who
accepted Lord Çré Kåñëa as their paramour, one can free one’s mental activities
from the contamination of lust.
SB 11.26.13
TEXT 13
TEXT
svärthasyäkovidaà dhiì mäà
mürkhaà paëòita-mäninam
yo ’ham éçvaratäà präpya
strébhir go-khara-vaj jitaù
SYNONYMS
sva-arthasya—his own best interest; akovidam—who does not know; dhik—to hell;
mäm—with me; mürkham—a fool; paëòita-mäninam—imagining himself to be a great
scholar; yaù—who; aham—I; éçvaratäm—the position of lordship; präpya—achieving;
strébhiù—by women; go-khara-vat—like a bullock or an ass; jitaù—conquered.
TRANSLATION
To hell with me! I am such a fool that I didn’t even know what was good for me,
although I arrogantly thought I was highly intelligent. Although I achieved the
exalted position of a lord, I allowed myself to be conquered by women as if I
were a bullock or a jackass.
PURPORT
All the fools of this world consider themselves very wise scholars even though,
intoxicated by sense gratification and maddened by their lust for women’s
association, they become just like bullocks and jackasses. By the mercy of a
saintly spiritual master, this lusty propensity can gradually be removed and one
can understand the terrible, contemptible nature of material sense
gratification. In this verse King Purüravä is coming to his senses in Kåñëa
consciousness.
SB 11.26.14
TEXT 14
TEXT
sevato varña-pügän me
urvaçyä adharäsavam
na tåpyaty ätma-bhüù kämo
vahnir ähutibhir yathä
SYNONYMS
sevataù—who was serving; varña-pügän—for many years; me—my; urvaçyäù—of Urvaçé;
adhara—of the lips; äsavam—the nectar; na tåpyati—never became satisfied;
ätma-bhüù—born from the mind; kämaù—the lust; vahniù—fire; ähutibhiù—by
oblations; yathä—just as.
TRANSLATION
Even after I had served the so-called nectar of the lips of Urvaçé for many
years, my lusty desires kept rising again and again within my heart and were
never satisfied, just like a fire that can never be extinguished by the
oblations of ghee poured into its flames.
SB 11.26.15
TEXT 15
TEXT
puàçcalyäpahåtaà cittaà
ko nv anyo mocituà prabhuù
ätmärämeçvaram åte
bhagavantam adhokñajam
SYNONYMS
puàçcalya—by a prostitute; apahåtam—stolen; cittam—the intelligence; kaù—who;
nu—indeed; anyaù—other person; mocitum—to free; prabhuù—is capable;
ätma-äräma—of the self-satisfied sages; éçvaram—the Lord; åte—except for;
bhagavantam—the Supreme Personality of Godhead; adhokñajam—who lies beyond the
purview of material senses.
TRANSLATION
Who but the Supreme Personality of Godhead, who lies beyond material perception
and is the Lord of self-satisfied sages, can possibly save my consciousness,
which has been stolen by a prostitute?
SB 11.26.16
TEXT 16
TEXT
bodhitasyäpi devyä me
sükta-väkyena durmateù
mano-gato mahä-moho
näpayäty ajitätmanaù
SYNONYMS
bodhitasya—who had been informed; api—even; devyä—by the goddess Urvaçé; me—of
me; su-ukta—well-spoken; väkyena—by words; durmateù—whose intelligence was dull;
manaù-gataù—within the mind; mahä-mohaù—the great confusion; na apayäti—did not
cease; ajita-ätmanaù—who had failed to control his senses.
TRANSLATION
Because I allowed my intelligence to become dull and because I failed to control
my senses, the great confusion in my mind did not go away, even though Urvaçé
herself gave me wise counsel with well-spoken words.
PURPORT
As described in the Ninth Canto of Çrémad-Bhägavatam, the goddess Urvaçé plainly
told Purüravä that he should never trust women or believe their promises.
Despite this frank advice, he became fully attached and thus suffered great
mental anguish.
SB 11.26.17
TEXT 17
TEXT
kim etayä no ’pakåtaà
rajjvä vä sarpa-cetasaù
drañöuù svarüpäviduño
yo ’haà yad ajitendriyaù
SYNONYMS
kim—what; etayä—by her; naù—to us; apakåtam—offense has been done; rajjvä—by a
rope; vä—or; sarpa-cetasaù—who is thinking it to be a snake; drañöuù—of such a
seer; svarüpa—the real identity; aviduñaù—who does not understand; yaù—who;
aham—I; yat—because of; ajita-indriyaù—having not controlled the senses.
TRANSLATION
How can I blame her for my trouble when I myself am ignorant of my real,
spiritual nature? I did not control my senses, and so I am like a person who
mistakenly sees a harmless rope as a snake.
PURPORT
When a person mistakes a rope for a snake, he becomes fearful and anxious. Such
fear and anxiety are, of course, illusion, since the rope can never bite.
Similarly, one who mistakenly thinks that the material, illusory energy of the
Lord exists for his personal sense gratification will certainly bring down on
his head an avalanche of material, illusory fear and anxiety. King Purüravä
frankly admits here that the young lady Urvaçé is not to blame. After all, it
was Purüravä who mistakenly considered her to be an object of his personal
enjoyment, and therefore he suffered the reaction by the laws of nature.
Purüravä himself was the offender for trying to exploit the external form of
Urvaçé.
SB 11.26.18
TEXT 18
TEXT
kväyaà malémasaù käyo
daurgandhyädy-ätmako ’çuciù
kva guëäù saumanasyädyä
hy adhyäso ’vidyayä kåtaù
SYNONYMS
kva—where; ayam—this; malémasaù—very filthy; käyaù—material body;
daurgandhya—bad odor; ädi—and so on; ätmakaù—consisting of; açuciù—unclean;
kva—where; guëäù—the so-called good qualities; saumanasya—the fragrance and
tenderness of flowers; ädyäù—and so on; hi—certainly; adhyäsaù—the superficial
imposition; avidyayä—by ignorance; kåtaù—created.
TRANSLATION
What is this polluted body anyway—so filthy and full of bad odors? I was
attracted by the fragrance and beauty of a woman’s body, but what are those
so-called attractive features? They are simply a false covering created by
illusion.
PURPORT
Purüravä now understands that although he was madly attracted to the fragrant,
shapely body of Urvaçé, in fact that body was a sack of stool, gas, bile, mucus,
hairs and other repugnant elements. In other words, Purüravä is now becoming
sane.
SB 11.26.19-20
TEXTS 19–20
TEXT
pitroù kià svaà nu bhäryäyäù
svämino ’gneù çva-gådhrayoù
kim ätmanaù kià suhådäm
iti yo nävaséyate
tasmin kalevare ’medhye
tuccha-niñöhe viñajjate
aho su-bhadraà su-nasaà
su-smitaà ca mukhaà striyaù
SYNONYMS
pitroù—of the parents; kim—whether; svam—the property; nu—or; bhäryäyäù—of the
wife; sväminaù—of the employer; agneù—of the fire; çva-gådhrayoù—of the dogs and
jackals; kim—whether; ätmanaù—of the soul; kim—whether; suhådam—of friends;
iti—thus; yaù—who; na avaséyate—can never decide; tasmin—to that;
kalevare—material body; amedhye—abominable; tuccha-niñöhe—heading toward the
lowest destination; viñajjate—becomes attached; aho—ah; su-bhadram—very
attractive; su-nasam—having a beautiful nose; su-smitam—beautiful smile; ca—and;
mukham—the face; striyaù—of a woman.
TRANSLATION
One can never decide whose property the body actually is. Does it belong to
one’s parents, who have given birth to it, to one’s wife, who gives it pleasure,
or to one’s employer, who orders the body around? Is it the property of the
funeral fire or of the dogs and jackals who may ultimately devour it? Is it the
property of the indwelling soul, who partakes in its happiness and distress, or
does the body belong to intimate friends who encourage and help it? Although a
man never definitely ascertains the proprietor of the body, he becomes most
attached to it. The material body is a polluted material form heading toward a
lowly destination, yet when a man stares at the face of a woman he thinks, “What
a good-looking lady! What a charming nose she’s got, and see her beautiful
smile!”
PURPORT
The phrase tuccha-niñöhe, or “headed toward a lowly destination,” indicates that
if buried, the body will be consumed by worms; if burned, it will turn to ashes;
and if dying in a lonely place, it will be consumed by dogs and vultures. The
illusory potency of Mäyä enters within the female form and bewilders a man’s
mind. The man is attracted to Mäyä appearing within the female form, but when he
embraces the woman’s body he ends up with two handfuls of stool, blood, mucus,
pus, skin, bone, hairs and flesh. People should not be like cats and dogs, in
the ignorance of bodily consciousness. A human being should be enlightened in
Kåñëa consciousness and learn to serve the Supreme Lord without falsely trying
to exploit His potencies.
SB 11.26.21
TEXT 21
TEXT
tvaì-mäàsa-rudhira-snäyu-
medo-majjästhi-saàhatau
vië-mütra-püye ramatäà
kåméëäà kiyad antaram
SYNONYMS
tvak—out of skin; mäàsa—flesh; rudhira—blood; snäyu—muscle; medaù—fat;
majjä—marrow; asthi—and bone; saàhatau—composed; viö—of stool; mütra—urine;
püye—and pus; ramatäm—enjoying; kåméëäm—compared to the worms; kiyat—how much;
antaram—difference.
TRANSLATION
What difference is there between ordinary worms and persons who try to enjoy
this material body composed of skin, flesh, blood, muscle, fat, marrow, bone,
stool, urine and pus?
SB 11.26.22
TEXT 22
TEXT
athäpi nopasajjeta
stréñu straiëeñu cärtha-vit
viñayendriya-saàyogän
manaù kñubhyati nänyathä
SYNONYMS
atha api—yet therefore; na upasajjeta—he should never make contact; stréñu—with
women; straiëeñu—with men who are attached to women; ca—or; artha-vit—one who
knows what is best for him; viñaya—of the objects of enjoyment; indriya—with the
senses; saàyogät—because of the connection; manaù—the mind; kñubhyati—becomes
agitated; na—not; anyathä—otherwise.
TRANSLATION
Yet even one who theoretically understands the actual nature of the body should
never associate with women or with men attached to women. After all, the contact
of the senses with their objects inevitably agitates the mind.
SB 11.26.23
TEXT 23
TEXT
adåñöäd açrutäd bhävän
na bhäva upajäyate
asamprayuïjataù präëän
çämyati stimitaà manaù
SYNONYMS
adåñöät—which is not seen; açrutät—which is not heard; bhävät—from a thing;
na—does not; bhävaù—mental agitation; upajäyate—arise; asamprayuïjataù—for one
who is not using; präëän—the senses; çämyati—becomes pacified; stimitam—checked;
manaù—the mind.
TRANSLATION
Because the mind is not disturbed by that which is neither seen nor heard, the
mind of a person who restricts the material senses will automatically be checked
in its material activities and become pacified.
PURPORT
It may be argued that even while closing one’s eyes, while dreaming or while
living in a solitary place, one may remember or contemplate sense gratification.
Such an experience, however, is due to previous sense gratification that one
repeatedly saw and heard about. When one restricts the senses from their
objects, especially from intimate contact with women, the mind’s material
propensity will slacken and, like a fire without fuel, eventually die.
SB 11.26.24
TEXT 24
TEXT
tasmät saìgo na kartavyaù
stréñu straiëeñu cendriyaiù
viduñäà cäpy avisrabdhaù
ñaò-vargaù kim u mädåçäm
SYNONYMS
tasmät—therefore; saìgaù—association; na kartavyaù—should never be made;
stréñu—with women; straiëeñu—with men attached to women; ca—and; indriyaiù—by
one’s senses; viduñäm—of wise men; ca api—even; avisrabdhaù—untrustworthy;
ñaö-vargaù—the six enemies of the mind (lust, anger, greed, bewilderment,
intoxication and envy); kim u—what to speak; mädåçäm—of persons like me.
TRANSLATION
Therefore one should never let his senses associate freely with women or with
men attached to women. Even those who are highly learned cannot trust the six
enemies of the mind; what to speak, then, of foolish persons like me.
SB 11.26.25
TEXT 25
TEXT
çré-bhagavän uväca
evaà pragäyan nåpa-deva-devaù
sa urvaçé-lokam atho vihäya
ätmänam ätmany avagamya mäà vai
upäramaj jïäana-vidhüta-mohaù
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; evam—in this way;
pragäyan—singing; nåpa—among men; deva—and among demigods; devaù—who was
eminent; saù—he, King Purüravä; urvaçé-lokam—the planet of Urvaçé,
Gandharvaloka; atha u—then; vihäya—giving up; ätmänam—the Supreme Soul;
ätmani—within his own heart; avagamya—realizing; mäm—Me; vai—indeed; upäramat—he
became peaceful; jïäna—by transcendental knowledge; vidhüta—removed; mohaù—his
illusion.
TRANSLATION
The Supreme Personality of Godhead said: Having thus chanted this song, Mahäräja
Purüravä, eminent among the demigods and human beings, gave up the position he
had achieved in the planet of Urvaçé. His illusion cleansed away by
transcendental knowledge, he understood Me to be the Supreme Soul within his
heart and so at last achieved peace.
SB 11.26.26
TEXT 26
TEXT
tato duùsaìgam utsåjya
satsu sajjeta buddhimän
santa eväsya chindanti
mano-vyäsaìgam uktibhiù
SYNONYMS
tataù—therefore; duùsaìgam—bad association; utsåjya—throwing away; satsu—to
saintly devotees; sajjeta—he should become attached; buddhi-man—one who is
intelligent; santaù—saintly persons; eva—only; asya—his; chindanti—cut off;
manaù—of the mind; vyäsaìgam—excessive attachment; uktibhiù—by their words.
TRANSLATION
An intelligent person should therefore reject all bad association and instead
take up the association of saintly devotees, whose words cut off the excessive
attachment of one’s mind.
SB 11.26.27
TEXT 27
TEXT
santo ’napekñä mac-cittäù
praçäntäù sama-darçinaù
nirmamä nirahaìkärä
nirdvandvä niñparigrahäù
SYNONYMS
santaù—the saintly devotees; anapekñäù—not dependent on anything material;
mat-cittäù—who have fixed their minds on Me; praçäntäù—completely peaceful;
sama-darçinaù—endowed with equal vision; nirmamaù—free from possessiveness;
nirahaìkäräù—free from false ego; nirdvandväù—free from all dualities;
niñparigrahäù—free from greed.
TRANSLATION
My devotees fix their minds on Me and do not depend upon anything material. They
are always peaceful, endowed with equal vision, and free from possessiveness,
false ego, duality and greed.
SB 11.26.28
TEXT 28
TEXT
teñu nityaà mahä-bhäga
mahä-bhägeñu mat-kathäù
sambhavanti hi tä nèëäà
juñatäà prapunanty agham
SYNONYMS
teñu—among them; nityam—constantly; mahä-bhäga—O greatly fortunate Uddhava;
mahä-bhägeñu—among these greatly fortunate devotees; mat-kathäù—discussions
about Me; sambhavanti—arise; hi—indeed; täù—these topics; nèëäm—of persons;
juñatäm—who are partaking in them; prapunanti—totally purify; agham—the sins.
TRANSLATION
O greatly fortunate Uddhava, in the association of such saintly devotees there
is constant discussion of Me, and those partaking in this chanting and hearing
of My glories are certainly purified of all sins.
PURPORT
Even if one does not receive direct instructions from a pure devotee, simply by
hearing him glorify the Supreme Personality of Godhead one can be purified of
all sinful reactions caused by one’s involvement in illusion.
SB 11.26.29
TEXT 29
TEXT
tä ye çåëvanti gäyanti
hy anumodanti cädåtäù
mat-paräù çraddadhänäç ca
bhaktià vindanti te mayi
SYNONYMS
täù—those topics; ye—persons who; çåëvanti—hear; gäyanti—chant; hi—indeed;
anumodanti—take to heart; ca—and; ädåtäù—with respect; mat-paräù—dedicated to
Me; çraddadhänäù—faithful; ca—and; bhaktim—devotional service; vindanti—achieve;
te—they; mayi—for Me.
TRANSLATION
Whoever hears, chants and respectfully takes to heart these topics about Me
becomes faithfully dedicated to Me and thus achieves My devotional service.
PURPORT
One who hears from advanced devotees of Lord Kåñëa can be saved from the ocean
of material existence. When one obeys the order of a bona fide spiritual master,
the polluted workings of the mind are checked, one sees things in a new,
spiritual light, and there blossoms the propensity for selfless loving service
to the Lord, which gives the fruit of love of Godhead.
SB 11.26.30
TEXT 30
TEXT
bhaktià labdhavataù sädhoù
kim anyad avaçiñyate
mayy ananta-guëe brahmaëy
änandänubhavätmani
SYNONYMS
bhaktim—devotional service to the Supreme Lord; labdhavataù—who has achieved;
sädhoù—for the devotee; kim—what; anyat—else; avaçiñyate—remains; mayi—to Me;
ananta-guëe—whose qualities are countless; brahmaëi—to the Absolute Truth;
änanda—of ecstasy; anubhava—the experience; ätmani—who comprises.
TRANSLATION
What more remains to be accomplished for the perfect devotee after achieving
devotional service unto Me, the Supreme Absolute Truth, whose qualities are
innumerable and who am the embodiment of all ecstatic experience?
PURPORT
Devotional service to Lord Kåñëa is so pleasing that a pure devotee cannot
desire anything except service to the Lord. In the Tenth Canto of
Çrémad-Bhägavatam, Lord Kåñëa told the gopés that they would have to accept
their own service as the ultimate reward of their devotion to Him, since nothing
awards as much happiness and knowledge as devotional service itself. When one
sincerely chants and hears the holy name and fame of Lord Kåñëa, the heart is
purified ad gradually one can appreciate the actual, blissful nature of Kåñëa
consciousness, loving service to the Lord.
SB 11.26.31
TEXT 31
TEXT
yathopaçrayamäëasya
bhagavantaà vibhävasum
çétaà bhayaà tamo ’pyeti
sädhün saàsevatas tathä
SYNONYMS
yathä—just as; upaçrayamäëasya—of one who is approaching; bhagavantam—the
powerful; vibhävasum—fire; çétam—cold; bhayam—fear; tamaù—darkness; apyeti—are
removed; sädhün—saintly devotees; saàsevataù—for one who is serving;
tathä—similarly.
TRANSLATION
Just as cold, fear and darkness are eradicated for one who has approached the
sacrificial fire, so dullness, fear and ignorance are destroyed for one engaged
in serving the devotees of the Lord.
PURPORT
Those engaged in fruitive activities are certainly dull; they lack higher
awareness of the Supreme Lord and the soul. Materialists are engaged more or
less mechanically in gratifying their senses and ambitions, and thus they are
considered dull or practically unconscious. All such dullness, fear and
ignorance are removed when one serves the lotus feet of the Lord, just as cold,
fear and darkness are removed when one approaches a fire.
SB 11.26.32
TEXT 32
TEXT
nimajjyonmajjatäà ghore
bhaväbdhau paramäyaëam
santo brahma-vidaù çäntä
naur dåòheväpsu majjatäm
SYNONYMS
nimajjya—of those who are submerging; unmajjatäm—and rising again; ghore—in the
horrible; bhava—of material life; abdhau—ocean; parama—supreme; ayanam—shelter;
santaù—saintly devotees; brahma-vidaù—who understand the Absolute Truth;
çäntäù—peaceful; nauù—a boat; dåòhä—strong; iva—just as; apsu—in the water;
majjatäm—for those who are drowning.
TRANSLATION
The devotees of the Lord, peacefully fixed in absolute knowledge, are the
ultimate shelter for those who are repeatedly rising and falling within the
fearful ocean of material life. Such devotees are just like a strong boat that
comes to rescue persons who are at the point of drowning.
SB 11.26.33
TEXT 33
TEXT
annaà hi präëinäà präëa
ärtänäà çaraëaà tv aham
dharmo vittaà nåëäà pretya
santo ’rväg bibhyato ’raëam
SYNONYMS
annam—food; hi—indeed; präëinäm—of living entities; präëaù—the very life;
ärtänäm—of those who are distressed; çaraëam—the shelter; tu—and; aham—I;
dharmaù—religion; vittam—the wealth; nåëäm—of men; pretya—when they have passed
away from this world; santaù—the devotees; arväk—of going downward;
bibhyataù—for those who are fearful; araëam—the refuge.
TRANSLATION
Just as food is the life of all creatures, just as I am the ultimate shelter for
the distressed, and just as religion is the wealth of those who are passing away
from this world, so My devotees are the only refuge of persons fearful of
falling into a miserable condition of life.
PURPORT
Those fearful of being dragged down by material lust and anger should take
shelter of the lotus feet of the Lord’s devotees, who can engage one safely in
the Lord’s loving service.
SB 11.26.34
TEXT 34
TEXT
santo diçanti cakñüàsi
bahir arkaù samutthitaù
devatä bändhaväù santaù
santa ätmäham eva ca
SYNONYMS
santaù—the devotees; diçanti—bestow; cakñüàñi—eyes; bahiù—external; arkaù—the
sun; samutthitaù—when it is fully risen; devatäù—worshipable deities;
bändhaväù—relatives; santaù—the devotees; santaù—the devotees; ätmä—one’s very
soul; aham—Myself; eva ca—as well.
TRANSLATION
My devotees bestow divine eyes, whereas the sun allows only external sight, and
that only when it is risen in the sky. My devotees are one’s real worshipable
deities and real family; they are one’s own self, and ultimately they are
nondifferent from Me.
PURPORT
Foolishness is the wealth of the impious, who place great value on their
treasure and firmly make up their minds to remain in the darkness of ignorance.
Saintly devotees of the Lord are just like the sun. By the light of their words,
the living entities’ eyes of knowledge are opened and the darkness of ignorance
is destroyed. Thus the saintly devotees are one’s real friends and relatives.
They are the proper recipients of service—not the gross material body, which
merely clamors for sense gratification.
SB 11.26.35
TEXT 35
TEXT
vaitasenas tato ’py evam
urvaçyä loka-niñpåhaù
mukta-saìgo mahém etäm
ätmärämaç cacära ha
SYNONYMS
vaitasenaù—King Purüravä; tataù api—for that reason; evam—thus; urvaçyäù—of
Urvaçé; loka—of being on the same planet; niñpåhaù—freed from the desire;
mukta—liberated; saìgaù—from all material association; mahém—the earth;
etäm—this; ätma-ärämaù—self-satisfied; cacära—he traveled; ha—indeed.
TRANSLATION
Thus losing his desire to be on the same planet as Urvaçé, Mahäräja Purüravä
began to wander the earth free of all material association and completely
satisfied within the self.
Thus end the purports of the humble servants of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda to the Eleventh Canto, Twenty-sixth Chapter, of
the Çrémad-Bhägavatam, entitled “The Aila-gétä.”
SB 11.27: Lord Kåñëa’s Instructions on the Process of Deity Worship
CHAPTER TWENTY-SEVEN
Lord Kåñëa’s Instructions on the Process of Deity Worship
SB 11.27 Summary
In this chapter the Supreme Personality of Godhead explains the process of
kriyä-yoga, or Deity worship.
Worshiping the Deity form of the Supreme Lord automatically brings purity and
satisfaction to the mind. Thus it is the source of all desirable gains. If a
person has no engagement in Deity service he will simply remain attracted to
material sense gratification, and he will have no hope of giving up bad
association. The Personality of Godhead has given instruction, among the
regulations of the Sätvata scriptures, on the process of worshiping Him as the
bona fide Deity. Brahmä, Çiva, Närada, Vyäsa and all other sages have
recommended this process described by the Lord as most perfectly beneficial for
all the occupational classes and spiritual orders of human society, including
even the women and çüdras.
There are three varieties of arcana, Deity worship, based on either the original
Vedas, the secondary tantras, or a combination of these. The Deity image, the
ground, the fire, the sun, the water and the heart of the worshiper are all true
locations of the Deity’s presence. The Deity form to be worshiped may be
constructed of any one of eight substances—stone, wood, metal, clay, paint, sand
(drawn upon the ground), the mind or jewels. These categories are further
subdivided into two: temporary and permanent.
The details of the worshiping process are as follows: The devotee should bathe
both physically and by chanting mantras, and then he should perform the
utterance of Gäyatré at the prescribed juncture of the day. He should arrange a
seat facing either east or north, or else directly facing the Deity, and should
bathe and clean the Deity. Then he should present clothing and ornaments,
sprinkle water on the vessels and other paraphernalia to be used in the worship,
and offer water for bathing the Deity’s feet, arghya, water for washing His
mouth, fragrant oils, incense, lamps, flowers and food preparations. After this,
one should worship the Lord’s personal servants and bodyguards, His consort
energies, and the spiritual masters by chanting their respective müla-mantras.
The worshiper should recite prayers from the Puräëas and other sources, offer
obeisances flat on the ground, beg for benediction, and place on himself the
remnants of the Lord’s garlands.
Included in this method of Deity worship are the proper installation of the
transcendental Deity by constructing a fine temple, and also the conducting of
processions and other festivals. By worshiping Lord Çré Hari with unconditional
devotion in this manner, one gains access to pure loving service to His lotus
feet. But if one steals property that has been given as charity to the Deity or
the brähmaëas, whether given by himself or by others, he will have to take his
next birth as a stool-eating worm.
SB 11.27.1
TEXT 1
TEXT
çré-uddhava uväca
kriyä-yogaà samäcakñva
bhavad-ärädhanaà prabho
yasmät tväà ye yathärcanti
sätvatäù sätvatarñabha
SYNONYMS
çré-uddhavaù uväca—Çré Uddhava said; kriyä-yogam—the prescribed method of
activity; samäcakñva—please explain; bhavat—of You; ärädhanam—the Deity worship;
prabho—O Lord; yasmät—based on what kind of form; tväm—You; ye—who; yathä—in
what manner; arcanti—they worship; sätvatäù—the devotees; sätvata-åñabha—O
master of the devotees.
TRANSLATION
Çré Uddhava said: My dear Lord, O master of the devotees, please explain to me
the prescribed method of worshiping You in Your Deity form. What are the
qualifications of those devotees who worship the Deity, on what basis is such
worship established, and what is the specific method of worship?
PURPORT
In addition to performing their prescribed duties, devotees of the Lord engage
in regulated worship of the Lord in His Deity form in the temple. Such worship
acts powerfully to cleanse the heart of both the lust to enjoy one’s material
body and the material family attachment that results directly from this lust. To
be effective, however, the process of Deity worship must be performed in the
authorized way. Therefore Uddhava now inquires from the Lord about this subject.
SB 11.27.2
TEXT 2
TEXT
etad vadanti munayo
muhur niùçreyasaà nåëäm
närado bhagavän vyäsa
äcäryo ’ìgirasaù sutaù
SYNONYMS
etat—this; vadanti—they say; munayaù—the great sages; muhuù—repeatedly;
niùçreyasam—the highest goal of life; nåëäm—for men; näradaù—Närada Muni;
bhagavän vyäsaù—Çréla Vedavyäsa; äcäryaù—my spiritual master; aìgirasaù—of
Aìgirä; sutaù—the son.
TRANSLATION
All the great sages repeatedly declare that such worship brings the greatest
benefit possible in human life. This is the opinion of Närada Muni, the great
Vyäsadeva and my own spiritual master, Båhaspati.
SB 11.27.3-4
TEXTS 3–4
TEXT
niùsåtaà te mukhämbhojäd
yad äha bhagavän ajaù
putrebhyo bhågu-mukhyebhyo
devyai ca bhagavän bhavaù
etad vai sarva-varëänäm
äçramäëäà ca sammatam
çreyasäm uttamaà manye
stré-çüdräëäà ca mäna-da
SYNONYMS
niùsåtam—emanated; te—Your; mukha-ambhojät—from the lotus mouth; yat—which;
äha—spoke; bhagavän—the great lord; ajaù—self-born Brahmä; putrebhyaù—to his
sons; bhågu-mukhyebhyaù—headed by Bhågu; devyai—to the goddess Pärvaté; ca—and;
bhagavän bhavaù—Lord Çiva; etat—this (process of Deity worship); vai—indeed;
sarva-varëänäm—by all the occupational classes of society; äçramäëäm—and
spiritual orders; ca—also; sammatam—approved; çreyasäm—of different kinds of
benefit in life; uttamam—the topmost; manye—I think; stré—for women;
çüdräëäm—and low-class workers; ca—also; mäna-da—O magnanimous Lord.
TRANSLATION
O most magnanimous Lord, the instructions on this process of Deity worship first
emanated from Your lotus mouth. Then they were spoken by the great Lord Brahmä
to his sons, headed by Bhågu, and by Lord Çiva to his wife, Pärvaté. This
process is accepted by and appropriate for all the occupational and spiritual
orders of society. Therefore I consider worship of You in Your Deity form to be
the most beneficial of all spiritual practices, even for women and çüdras.
SB 11.27.5
TEXT 5
TEXT
etat kamala-paträkña
karma-bandha-vimocanam
bhaktäya cänuraktäya
brühi viçveçvareçvara
SYNONYMS
etat—this; kamala-patra-akña—O lotus-eyed Lord; karma-bandha—from the bondage of
material work; vimocanam—the means of liberation; bhaktäya—to Your devotee;
anuraktäya—who is very attached; brühi—please speak; viçva-éçvara—of all the
lords of the universe; éçvara—O Supreme Lord.
TRANSLATION
O lotus-eyed one, O Supreme Lord of all lords of the universe, please explain to
Your devoted servant this means of liberation from the bondage of work.
SB 11.27.6
TEXT 6
TEXT
çré-bhagavän uväca
na hy anto ’nanta-pärasya
karma-käëòasya coddhava
saìkñiptaà varëayiñyämi
yathävad anupürvaçaù
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; na—there is not;
hi—indeed; antaù—any end; ananta-pärasya—of the boundless; karma-käëòasya—Vedic
prescriptions for the execution of worship; ca—and; uddhava—O Uddhava;
saìkñiptam—in brief; varëayiñyämi—I shall explain; yathä-vat—in a suitable
manner; anupürvaçaù—in the appropriate order.
TRANSLATION
The Supreme Personality of Godhead said: My dear Uddhava, there is no end to the
innumerable Vedic prescriptions for executing Deity worship; so I shall explain
this topic to you briefly, one step at a time.
PURPORT
Here the word karma-käëòa refers to the various Vedic methods of worship,
culminating in Deity worship of the Supreme Personality of Godhead. Just as the
means of sense gratification and material renunciation are innumerable, the
transcendental pastimes and qualities the Supreme Personality of Godhead enjoys
in His own abode, called Vaikuëöha, are also innumerable. The various concepts
of piety and methods of purification in the material world ultimately cannot be
reconciled amongst themselves without accepting the Absolute Truth, the
Personality of Godhead, since without appreciation of Him there is no definitive
understanding of what is actually obligatory for a human being. Even though
almost all human beings are engaged in various processes of worship, the Lord
will now summarize this topic, describing how one should worship Him in His
Deity form.
SB 11.27.7
TEXT 7
TEXT
vaidikas täntriko miçra
iti me tri-vidho makhaù
trayäëäm épsitenaiva
vidhinä mäà samarcaret
SYNONYMS
vaidikaù—according to the four Vedas; täntrikaù—according to practical,
explanatory literatures; miçraù—mixed; iti—thus; me—of Me; tri-vidhaù—of three
kinds; makhaù—sacrifice; trayäëäm—of the three; épsitena—that which one feels to
be most suitable; eva—certainly; vidhinä—by the process; mäm—Me; samarcaret—one
should properly worship.
TRANSLATION
One should carefully worship Me by selecting one of the three methods by which I
receive sacrifice: Vedic, tantric or mixed.
PURPORT
Vaidika refers to sacrifice performed with mantras from the four Vedas and
auxiliary Vedic literature. Täntrika refers to such literatures as the
Païcarätra and the Gautaméya-tantra. And “mixed” indicates utilization of both
literatures. It should be remembered that superficial imitation of elaborate
Vedic sacrifices will not bring one the actual perfection of life. One must
perform sacrifice according to the prescription of the Supreme Lord, who
recommends for this age the chanting of His holy names: Hare Kåñëa, Hare Kåñëa,
Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare.
SB 11.27.8
TEXT 8
TEXT
yadä sva-nigamenoktaà
dvijatvaà präpya püruñaù
yathä yajeta mäà bhaktyä
çraddhayä tan nibodha me
SYNONYMS
yadä—when; sva—specified according to one’s qualification; nigamena—by the
Vedas; uktam—enjoined; dvijatvam—the status of becoming twice-born;
präpya—achieving; püruñaù—a person; yathä—in which way; yajeta—he should execute
worship; mäm—unto Me; bhaktyä—with devotion; çraddhayä—with faith; tat—that;
nibodha—please hear; me—from Me.
TRANSLATION
Now please listen faithfully as I explain exactly how a person who has achieved
twice-born status through the relevant Vedic prescriptions should worship Me
with devotion.
PURPORT
The word sva-nigamena refers to the particular Vedic injunctions relevant to
one’s social and occupational status. Members of the brähmaëa, kñatriya and
vaiçya communities all achieve dvijatvam, twice-born status, by initiation into
the Gäyatré mantra. Traditionally, fully qualified brähmaëa boys may be
initiated at age eight, kñatriyas at eleven and vaiçyas at twelve, provided the
proper conditions are met. Having achieved twice-born status, one should
faithfully worship the Supreme Personality of Godhead in His form of the Deity,
as the Lord Himself will describe.
SB 11.27.9
TEXT 9
TEXT
arcäyäà sthaëòile ’gnau vä
sürye väpsu hådi dvijaù
dravyeëa bhakti-yukto ’rcet
sva-guruà mäm amäyayä
SYNONYMS
arcäyäm—within the Deity form; sthaëòile—in the earth; agnau—in fire; vä—or;
sürye—in the sun; vä—or; apsu—in water; hådi—in the heart; dvijaù—the brähmaëa;
dravyeëa—by various paraphernalia; bhakti-yuktaù—endowed with devotion; arcet—he
should worship; sva-gurum—his worshipable Lord; mäm—Me; amäyayä—without any
deception.
TRANSLATION
A twice-born person should worship Me, his worshipable Lord, without duplicity,
offering appropriate paraphernalia in loving devotion to My Deity form or to a
form of Me appearing upon the ground, in fire, in the sun, in water or within
the worshiper’s own heart.
SB 11.27.10
TEXT 10
TEXT
pürvaà snänaà prakurvéta
dhauta-danto ’ìga-çuddhaye
ubhayair api ca snänaà
mantrair måd-grahaëädinä
SYNONYMS
pürvam—first; snänam—bath; prakurvéta—one should perform; dhauta—having cleaned;
dantaù—his teeth; aìga—of the body; çuddhaye—for purification; ubhayaiù—with
both kinds; api ca—also; snänam—bathing; mantraiù—with mantras;
måt-grahaëa-ädinä—by smearing with earth and so on.
TRANSLATION
One should first purify his body by cleansing his teeth and bathing. Then one
should perform a second cleansing by smearing the body with earth and chanting
both Vedic and tantric mantras.
SB 11.27.11
TEXT 11
TEXT
sandhyopästyädi-karmäëi
vedenäcoditäni me
püjäà taiù kalpayet samyak-
saìkalpaù karma-pävaném
SYNONYMS
sandhyä—at the three junctures of the day (dawn, noon and sunset);
upästi—worship (by chanting the Gäyatré mantra); ädi—and so on;
karmäëi—prescribed duties; vedena—by the Vedas; äcoditäni—recommended; me—My;
püjäm—worship; taiù—by these activities; kalpayet—one should perform;
samyak-saìkalpaù—who has perfectly fixed his determination (that the object of
his endeavor will be the Personality of Godhead); karma—the reaction of fruitive
work; pävaném—which eradicates.
TRANSLATION
Fixing the mind on Me, one should worship Me by his various prescribed duties,
such as chanting the Gäyatré mantra at the three junctures of the day. Such
performances are enjoined by the Vedas and purify the worshiper of reactions to
fruitive activities.
SB 11.27.12
TEXT 12
TEXT
çailé däru-mayé lauhé
lepyä lekhyä ca saikaté
mano-mayé maëi-mayé
pratimäñöa-vidhä småtä
SYNONYMS
çailé—made of stone; däru-mayé—made of wood; lauhé—made of metal; lepyä—made of
clay, sandalwood and other substances laid down as a paste; lekhyä—painted;
ca—and; saikaté—made of sand; manaù-mayé—conceived of in the mind;
maëi-mayé—made of jewels; pratimä—the Deity; añöa-vidhä—in eight varieties;
småtä—it is remembered.
TRANSLATION
The Deity form of the Lord is said to appear in eight varieties—stone, wood,
metal, earth, paint, sand, the mind or jewels.
PURPORT
Çréla Jéva Gosvämé explains that certain Deity forms, such as those made of
sand, are manifested for a brief time to fulfill a personal desire of the
worshiper. Those, however, who desire to attain pure love of God should worship
the permanent form of the Deity (made, for instance, of marble, gold or brass),
and they should maintain continual worship. In Kåñëa consciousness there is no
scope for neglecting the worship of the Supreme Personality of Godhead.
SB 11.27.13
TEXT 13
TEXT
caläcaleti dvi-vidhä
pratiñöhä jéva-mandiram
udväsävähane na staù
sthiräyäm uddhavärcane
SYNONYMS
calä—movable; acalä—immovable; iti—thus; dvi-vidhä—of two varieties;
pratiñöä—the installation; jéva-mandiram—of the Deity, who is the shelter of all
living entities; udväsa—sending away; ävähane—and calling forth; na staù—are not
done; sthiräyäm—for the permanently established Deity; uddhava—My dear Uddhava;
arcane—in His worship.
TRANSLATION
The Deity form of the Lord, who is the shelter of all living entities, can be
established in two ways: temporarily or permanently. But a permanent Deity,
having been called, can never be sent away, My dear Uddhava.
PURPORT
The devotees of the Lord understand themselves to be the Lord’s eternal
servitors; recognizing the Deity to be the Lord Himself, they permanently
install the Deity and engage in perpetual worship. The impersonalists, however,
regard the eternal form of the Lord as a temporary manifestation of illusion. In
fact, they regard the Deity form as a mere stepping-stone in their ambitious
program to become God. Materialistic persons of whatever stripe consider the
Lord to be their order supplier, and so they make temporary arrangements for
religious ceremonies to achieve temporary material sense gratification. This
temporary mode of worship is favored by those desiring to exploit the
Personality of Godhead for their personal ends, whereas the loving devotees in
Kåñëa consciousness eternally engage in worship of the Personality of Godhead.
They install permanent Deities meant to be worshiped perpetually.
SB 11.27.14
TEXT 14
TEXT
asthiräyäà vikalpaù syät
sthaëòile tu bhaved dvayam
snapanaà tv avilepyäyäm
anyatra parimärjanam
SYNONYMS
asthiräyäm—in the case of the temporarily installed Deity; vikalpaù—an option
(as to whether the Deity is to be called and sent away); syät—there is;
sthaëòile—in the case of the Deity traced upon the ground; tu—but; bhavet—do
occur; dvayam—these two rituals; snapanam—the bathing; tu—but; avilepyäyäm—in
the case when the Deity is not made out of clay (or paint or wood); anyatra—in
the other cases; parimärjanam—thorough cleansing, but without water.
TRANSLATION
The Deity that is temporarily established can optionally be called forth and
sent away, but these two rituals should always be performed when the Deity is
traced upon the ground. Bathing should be done with water except if the Deity is
made of clay, paint or wood, in which cases a thorough cleansing without water
is enjoined.
PURPORT
Various classes of devotees worship the Deity of the Personality of Godhead
according to their various stages of faith in the Lord. An advanced devotee of
Lord Kåñëa understands his eternal loving relationship with the Lord and, seeing
the Deity as the Lord Himself, establishes an eternal relationship with the
Deity based on loving servitude to Him. Understanding Lord Kåñëa to be the
eternal form of bliss and knowledge, a faithful devotee makes a permanent
arrangement for Deity worship, installing the Lord’s form made of, for example,
stone, wood or marble.
The çälagräma-çilä is considered to be automatically installed even without the
formal ceremony, and so it is forbidden to call the Deity with mantras or ask
the Deity to leave. On the other hand, if one prepares a Deity form by drawing
on sanctified ground or by constructing a sand image, one must call the Deity
with mantras and then ask the Deity to leave the external form, which will soon
be demolished by the natural elements.
The general principle is that a pure devotee of the Lord understands his
relationship with the Deity to be eternal. The more one surrenders in loving
devotion to the Deity, the more one can understand the Supreme Personality of
Godhead. Lord Kåñëa is a person, but He is the Supreme Person, possessing His
own unique feelings. One can easily please the Lord by devotional service
offered to His Deity form. By pleasing the Lord one can gradually progress in
the mission of human life and eventually go back home, back to Godhead, where
the Deity personally appears before the devotee and welcomes the devotee to His
personal abode, known throughout the world as the kingdom of God.
SB 11.27.15
TEXT 15
TEXT
dravyaiù prasiddhair mad-yägaù
pratimädiñv amäyinaù
bhaktasya ca yathä-labdhair
hådi bhävena caiva hi
SYNONYMS
dravyaiù—with items of paraphernalia; prasiddhaiù—excellent; mat-yägaù—My
worship; pratimä-ädiñu—in the different Deity forms; amäyinaù—who has no
material desire; bhaktasya—of a devotee; ca—and; yathä-labdhaiù—by whatever
paraphernalia he can easily obtain; hådi—in the heart; bhävena—by mental
conception; ca—and; eva hi—certainly.
TRANSLATION
One should worship Me in My Deity forms by offering the most excellent
paraphernalia. But a devotee completely freed from material desire may worship
Me with whatever he is able to obtain, and may even worship Me within his heart
with mental paraphernalia.
PURPORT
A devotee still troubled by material desire tends to see the world as an object
of sense gratification. Such a neophyte devotee may misunderstand the Lord’s
supreme position and may even consider the Lord an object of his own enjoyment.
Hence the neophyte must offer opulent paraphernalia to the Deity so that he may
constantly remember that the Deity is the supreme enjoyer and that he, the
neophyte, is simply the worshiper and is actually meant for the Deity’s
pleasure. In contrast, an advanced devotee, one fixed in Kåñëa consciousness,
never forgets that the Supreme Lord is the actual enjoyer and controller of
everything. The pure devotee offers his unalloyed love to the Personality of
Godhead along with whatever paraphernalia is easily obtained. A Kåñëa conscious
devotee does not waver in his devotion to Lord Kåñëa, and even with the simplest
offering he completely satisfies the Personality of Godhead.
SB 11.27.16-17
TEXTS 16–17
TEXT
snänälaìkaraëaà preñöham
arcäyäm eva tüddhava
sthaëòile tattva-vinyäso
vahnäv äjya-plutaà haviù
sürye cäbhyarhaëaà preñöhaà
salile salilädibhiù
çraddhayopähåtaà preñöhaà
bhaktena mama väry api
SYNONYMS
snäna—bathing; alaìkaraëam—and decorating with clothing and ornaments;
preñöham—is most appreciated; arcäyäm—for the Deity form; eva—certainly; tu—and;
uddhava—O Uddhava; sthaëòile—for the Deity drawn upon the ground;
tattva-vinyäsaù—establishing the expansions and potencies of the Lord within the
various limbs of the Deity by chanting the respective mantras; vahnau—for the
sacrificial fire; äjya—in ghee; plutam—drenched; haviù—the oblations of sesame,
barley and so on; sürye—for the sun; ca—and; abhyarhaëam—the yoga meditation of
twelve äsanas and offerings of arghya; preñöham—most dear; salile—for the water;
salila-ädibhiù—by offerings of water and so on; çraddhayä—with faith;
upähåtam—presented; preñöham—most dear; bhaktena—by the devotee; mama—My;
väri—water; api—even.
TRANSLATION
In worshiping the temple Deity, my dear Uddhava, bathing and decoration are the
most pleasing offerings. For the Deity traced on sacred ground, the process of
tattva-vinyäsa is most dear. Oblations of sesame and barley soaked in ghee are
the preferred offering to the sacrificial fire, whereas worship consisting of
upasthäna and arghya is preferred for the sun. One should worship Me in the form
of water by offering water itself. Actually, whatever is offered to Me with
faith by My devotee—even if only a little water—is most dear to Me.
PURPORT
The Supreme Personality of Godhead is present everywhere, and Vedic culture
prescribes various ritualistic methods for worshiping the Lord in His various
manifestations. The principal item is the faith and devotion of the worshiper,
without which everything else is useless, as the Lord describes in the next
verse.
SB 11.27.18
TEXT 18
TEXT
bhüry apy abhaktopähåtaà
na me toñäya kalpate
gandho dhüpaù sumanaso
dépo ’nnädyaà ca kià punaù
SYNONYMS
bhüri—opulent; api—even; abhakta—by a nondevotee; upähåtam—offered; na—does not;
me—My; toñäya—satisfaction; kalpate—create; gandhaù—fragrance; dhüpaù—incense;
sumanasaù—flowers; dépaù—lamps; anna-ädyam—foodstuffs; ca—and; kim punaù—what to
speak of.
TRANSLATION
Even very opulent presentations do not satisfy Me if they are offered by
nondevotees. But I am pleased by any insignificant offering made by My loving
devotees, and I am certainly most pleased when nice presentations of fragrant
oil, incense, flowers and palatable foods are offered with love.
PURPORT
The Lord has stated in the previous verse that even a little water offered with
love and devotion gives Him great pleasure. Therefore the words kià punaù
indicate the Lord’s complete happiness when a suitably opulent offering is made
with love and devotion. But an opulent offering made by a nondevotee cannot
please the Lord. As Çréla Jéva Gosvämé explains, the rules and regulations
concerning Deity worship and the listing of offenses against the Deities are all
meant for helping one avoid precisely this kind of disrespectful or neglectful
attitude toward the Personality of Godhead in His Deity form. In fact, all
offenses against the Deity are based upon irreverence and disregard for the
Lord’s position as master, and thus upon disobedience to His orders. Since one
must worship the Deity with reverence, one should offer opulent presentations to
the Deity with love, for such presentations both enhance the respectfulness of
the worshiper and help him avoid offenses in his worship.
SB 11.27.19
TEXT 19
TEXT
çuciù sambhåta-sambhäraù
präg-darbhaiù kalpitäsanaù
äsénaù präg udag värced
arcäyäà tv atha sammukhaù
SYNONYMS
çuciù—clean; sambhåta—having collected; sambhäraù—the paraphernalia; präk—their
tips facing the east; darbhaiù—with blades of kuça grass; kalpita—having
arranged; äsanaù—his own seat; äsénaù—sitting; präk—facing the east; udak—facing
the north; vä—or; arcet—he should perform the worship; arcäyäm—of the Deity;
tu—but; atha—or else; sammukhaù—directly facing.
TRANSLATION
After cleansing himself and collecting all the paraphernalia, the worshiper
should arrange his own seat with blades of kuça grass whose tips point eastward.
He should then sit facing either east or north, or else, if the Deity is fixed
in one place, he should sit directly facing the Deity.
PURPORT
The word sambhåta-sambhära means that before beginning the Deity worship one
should place all necessary paraphernalia nearby. In this way one will not have
to get up continually to search for different items. If the Deity has been
permanently installed, then one should sit facing the Deity.
SB 11.27.20
TEXT 20
TEXT
kåta-nyäsaù kåta-nyäsäà
mad-arcäà päëinämåjet
kalaçaà prokñaëéyaà ca
yathävad upasädhayet
SYNONYMS
kåta-nyäsaù—having sanctified his own body (by touching various parts and
chanting appropriate mantras while meditating on the corresponding forms of the
Supreme Lord); kåta-nyäsäm—(the Deity) upon which the same process has been
applied; mat-arcäm—My Deity manifestation; päëinä—with his hand; ämåjet—should
clean (by removing remnants of old offerings); kalaçam—the ritual pot filled
with auspicious substances; prokñaëéyam—the vessel containing water for
sprinkling; ca—and; yathä-vat—appropriately; upasädhayet—he should prepare.
TRANSLATION
The devotee should sanctify the various parts of his body by touching them and
chanting mantras. He should do the same for My Deity forms and then with his
hands he should clean the Deity of old flowers and the remnants of previous
offerings. He should properly prepare the sacred pot and the vessel containing
water for sprinkling.
PURPORT
Before beginning the process of worship mentioned here, one should offer
obeisances to one’s spiritual master, the Deity and other worshipable
personalities.
SB 11.27.21
TEXT 21
TEXT
tad-adbhir deva-yajanaà
dravyäëy ätmänam eva ca
prokñya päträëi tréëy adbhis
tais tair dravyaiç ca sädhayet
SYNONYMS
tat—of the vessel for sprinkling; adbhiù—with the water; deva-yajanam—the place
where the Deity is worshiped; dravyäëi—the paraphernalia; ätmänam—one’s own
body; eva—indeed; ca—also; prokñya—sprinkling; päträëi—the vessels; tréëi—three;
adbhiù—with water; taiù taiù—with those available; dravyaiù—auspicious items;
ca—and; sädhayet—he should arrange.
TRANSLATION
Then, with the water of that prokñaëéya vessel he should sprinkle the area where
the Deity is being worshiped, the offerings that are going to be presented, and
his own body. Next he should decorate with various auspicious substances three
vessels filled with water.
PURPORT
Çréla Çrédhara Svämé gives references from Vedic literature stating that the
water meant for bathing the feet should be combined with millet seeds, dürvä
grass mixed in water, viñëukränta flowers and other items. The water used for
arghya should include the following eight items: fragrant oil, flowers, unbroken
barleycorns, husked barleycorns, the tips of kuça grass, sesame seeds, mustard
seeds and dürvä grass. The water for sipping should include jasmine flowers,
ground cloves and kakkola berries.
SB 11.27.22
TEXT 22
TEXT
pädyärghyäcamanéyärthaà
tréëi päträëi deçikaù
hådä çérñëätha çikhayä
gäyatryä cäbhimantrayet
SYNONYMS
pädya—of the water offered to the Lord for bathing His feet; arghya—the water
offered to the Lord as a token of respectful greeting; äcamanéya—and the water
offered to the Lord for washing His mouth; artham—placed there for the purpose;
tréëi—three; päträëi—the vessels; deçikaù—the worshiper; hådä—by the “heart”
mantra; çérñëä—by the “head” mantra; atha—and; çikhayä—by the “crown” mantra;
gäyatryä—and by the Gäyatré mantra; ca—also; abhimantrayet—he should perform
purification by chanting.
TRANSLATION
The worshiper should then purify those three vessels. He should sanctify the
vessel holding water for washing the Lord’s feet by chanting hådayäya namaù, the
vessel containing water for arghya by chanting çirase svähä, and the vessel
containing water for washing the Lord’s mouth by chanting çikhäyai vañaö. Also,
the Gäyatré mantra should be chanted for all three vessels.
SB 11.27.23
TEXT 23
TEXT
piëòe väyv-agni-saàçuddhe
håt-padma-sthäà paräà mama
aëvéà jéva-kaläà dhyäyen
nädänte siddha-bhävitäm
SYNONYMS
piëòe—within the body; väyu—by air; agni—and by fire; saàçuddhe—which has become
completely purified; håt—of the heart; padma—upon the lotus; sthäm—situated;
paräm—the transcendental form; mama—of Mine; aëvém—very subtle; jéva-kaläm—the
Personality of Godhead, from whom all living entities expand; dhyäyet—he should
meditate upon; näda-ante—at the end of the vibration of oà; siddha—by perfected
sages; bhävitäm—experienced.
TRANSLATION
The worshiper should meditate upon My subtle form—which is situated within the
worshiper’s own body, now purified by air and fire—as the source of all living
entities. This form of the Lord is experienced by self-realized sages in the
last part of the vibration of the sacred syllable oà.
PURPORT
According to Çréla Çrédhara Svämé, the praëava, or oàkära, has five parts: A, U,
M, the nasal bindu and the reverberation (näda). Liberated souls meditate upon
the Lord at the end of that reverberation.
SB 11.27.24
TEXT 24
TEXT
tayätma-bhütayä piëòe
vyäpte sampüjya tan-mayaù
ävähyärcädiñu sthäpya
nyastäìgaà mäà prapüjayet
SYNONYMS
tayä—by that form meditated upon; ätma-bhütayä—conceived of according to one’s
own realization; piëòe—in the physical body; vyäpte—which has become pervaded;
sampüjya—perfectly worshiping that form; tat-mayaù—surcharged by His presence;
ävähya—inviting; arcä-ädiñu—within the various Deities being worshiped;
sthäpya—establishing Him; nyasta-aìgam—having touched the Deity’s various limbs
with the chanting of appropriate mantras; mäm—to Me; prapüjayet—he should carry
out all the details of worship.
TRANSLATION
The devotee conceives of the Supersoul, whose presence surcharges the devotee’s
body, in the form corresponding to his realization. Thus the devotee worships
the Lord to his full capacity and becomes fully absorbed in Him. By touching the
various limbs of the Deity and chanting appropriate mantras, the devotee should
invite the Supersoul to join the Deity’s form, and then the devotee should
worship Me.
PURPORT
The body of a devotee is pervaded by the Supreme Lord just as a house is
pervaded by the glow of a lamp. Just as one gestures in a friendly way to
indicate that a guest should enter one’s house, one touches the body of the
Deity, chants appropriate mantras, and enthusiastically invites the Supersoul to
enter the form of the Deity. Since both the Deity and the Supersoul are the
Supreme Personality of Godhead, they are not different. One form of the Lord can
immediately become manifest in another.
SB 11.27.25-26
TEXTS 25–26
TEXT
pädyopasparçärhaëädén
upacärän prakalpayet
dharmädibhiç ca navabhiù
kalpayitväsanaà mama
padmam añöa-dalaà tatra
karëikä-kesarojjvalam
ubhäbhyäà veda-tanträbhyäà
mahyaà tübhaya-siddhaye
SYNONYMS
pädya—water for washing the Lord’s feet; upasparça—water for washing the Lord’s
mouth; arhaëa—water presented as arghya; ädén—and other paraphernalia;
upacärän—the offerings; prakalpayet—one should make; dharma-ädibhiù—with the
personifications of religion, knowledge, renunciation and opulence; ca—and;
navabhiù—with the nine (energies of the Lord); kalpayitvä—having imagined;
äsanam—the seat; mama—My; padmam—a lotus; añöa-dalam—having eight petals;
tatra—therein; karëikä—in the whorl; kesara—with saffron filaments;
ujjvalam—effulgent; ubhäbhyäm—by both means; veda-tanträbhyäm—of the Vedas and
tantras; mahyam—to Me; tu—and; ubhaya—of both (enjoyment and liberation);
siddhaye—for the achievement.
TRANSLATION
The worshiper should first imagine My seat as decorated with the personified
deities of religion, knowledge, renunciation and opulence and with My nine
spiritual energies. He should think of the Lord’s sitting place as an
eight-petaled lotus, effulgent on account of the saffron filaments within its
whorl. Then, following the regulations of both the Vedas and the tantras, he
should offer Me water for washing the feet, water for washing the mouth, arghya
and other items of worship. By this process he achieves both material enjoyment
and liberation.
PURPORT
According to Çréla Çrédhara Svämé, religion, knowledge, renunciation and
opulence are the legs of the Lord’s sitting platform and occupy the four
corners, beginning with the southeast. Irreligion, ignorance, attachment and
wretchedness are the intermediate legs, standing in the four directions
beginning with the east. The nine çaktis, or potencies, of the Lord are Vimalä,
Utkarñiëé, Jïäna, Kriyä, Yogä, Prahvé, Satyä, Éçänä and Anugrahä.
SB 11.27.27
TEXT 27
TEXT
sudarçanaà päïcajanyaà
gadäséñu-dhanur-halän
muñalaà kaustubhaà mäläà
çrévatsaà cänupüjayet
SYNONYMS
sudarçanam—the Lord’s disc; päïcajanyam—the Lord’s conchshell; gadä—His club;
asi—sword; iñu—arrows; dhanuù—bow; halän—and plow; muñalam—His muñala weapon;
kaustubham—the Kaustubha gem; mäläm—His garland; çrévatsam—the decoration of
Çrévatsa on His chest; ca—and; anupüjayet—one should worship one after another.
TRANSLATION
One should worship, in order, the Lord’s Sudarçana disc, His Päïcajanya
conchshell, His club, sword, bow, arrows and plow, His muñala weapon, His
Kaustubha gem, His flower garland and the Çrévatsa curl of hair on His chest.
SB 11.27.28
TEXT 28
TEXT
nandaà sunandaà garuòaà
pracaëòaà caëòaà eva ca
mahäbalaà balaà caiva
kumudaà kamudekñaëam
SYNONYMS
nandam sunandam garuòam—named Nanda, Sunanda and Garuòa; pracaëòam
caëòam—Pracaëòa and Caëòa; eva—indeed; ca—also; mahä-balam balam—Mahäbala and
Bala; ca—and; eva—indeed; kumudam kumuda-ékñaëam—Kumuda and Kumudekñaëa.
TRANSLATION
One should worship the Lord’s associates Nanda and Sunanda, Garuòa, Pracaëòa and
Caëòa, Mahäbala and Bala, and Kumuda and Kumudekñaëa.
SB 11.27.29
TEXT 29
TEXT
durgäà vinäyakaà vyäsaà
viñvakñenaà gurün surän
sve sve sthäne tv abhimukhän
püjayet prokñaëädibhiù
SYNONYMS
durgäm—the Lord’s spiritual energy; vinäyakam—the original Gaëeça; vyäsam—the
compiler of the Vedas; viñvaksenam—Viñvaksena; gurün—one’s spiritual masters;
surän—the demigods; sve sve—each in his own; sthäne—place; tu—and;
abhimukhän—all facing the Deity; püjayet—one should worship; prokñaëa-ädibhiù—by
the various prescriptions beginning with sprinkling of water for purification.
TRANSLATION
With offerings such as prokñaëa one should worship Durgä, Vinäyaka, Vyäsa,
Viñvaksena, the spiritual masters and the various demigods. All these
personalities should be in their proper places facing the Deity of the Lord.
PURPORT
According to Çréla Jéva Gosvämé, the Gaëeça and Durgä mentioned in this verse
are not the same personalities present within the material world; rather, they
are eternal associates of the Lord in Vaikuëöha. In this world Gaëeça, the son
of Lord Çiva, is famous for awarding financial success, and the goddess Durgä,
the wife of Lord Çiva, is famous as the external, illusory potency of the
Supreme Lord. The personalities mentioned here, however, are eternally liberated
associates of the Lord who reside in the spiritual sky, beyond the material
manifestation. Çréla Jéva Gosvämé quotes from various Vedic literatures to prove
that the name Durgä may also indicate the internal potency of the Lord, who is
nondifferent from Him. The external, or covering, potency of the Lord expands
from this original Durgä. The Durgä of the material world, called Mahä-mäyä,
assumes the function of bewildering the living entities. Thus a devotee should
not fear becoming polluted by worshiping the Durgä mentioned here, who has the
same name as illusion, but rather the devotee must show respect to these eternal
servitors of the Supreme Lord in Vaikuëöha.
SB 11.27.30-31
TEXTS 30–31
TEXT
candanoçéra-karpüra-
kuìkumäguru-väsitaiù
salilaiù snäpayen mantrair
nityadä vibhave sati
svarëa-gharmänuväkena
mahäpuruña-vidyayä
pauruñeëäpi süktena
sämabhé räjanädibhiù
SYNONYMS
candana—with sandalwood paste; uçéra—the fragrant uçéra root; karpüra—camphor;
kuìkuma—vermilion; aguru—aloes wood; väsitaiù—which are perfumed; salilaiù—by
different kinds of water; snäpayet—one should bathe the Deity; mantraiù—with
mantras; nityadä—every day; vibhave—assets; sati—to the extent that there are;
svarëa-gharma-anuväkena—by the chapter of the Vedas known as Svarëa-gharma;
mahä-puruña-vidyayä—by the incantation called Mahäpuruña; pauruñeëa—by the
Puruña-sükta; api—also; süktena—the Vedic hymn; sämabhiù—by songs from the Säma
Veda; räjana-ädibhiù—known as Räjana and so on.
TRANSLATION
The worshiper should bathe the Deity every day, as opulently as his assets
permit, using waters scented with sandalwood, uçéra root, camphor, kuìkuma and
aguru. He should also chant various Vedic hymns, such as the anuväka known as
Svarëa-gharma, the Mahäpuruña-vidyä, the Puruña-sükta and various songs of the
Säma Veda, such as the Räjana and the Rohiëya.
PURPORT
The Puruña-sükta prayer, beginning oà sahasra-çérñä-puruñaù sahasräkñaù
sahasra-pät, is contained within the Åg Veda.
SB 11.27.32
TEXT 32
TEXT
vastropavétäbharaëa-
patra-srag-gandha-lepanaiù
alaìkurvéta sa-prema
mad-bhakto mäà yathocitam
SYNONYMS
vastra—with clothing; upavéta—a brähmaëa thread; äbharaëa—ornaments;
patra—decorations drawn on various parts of the body with tilaka; srak—garlands;
gandha-lepanaiù—and smearing of fragrant oils; alaìkurvéta—he should decorate;
sa-prema—with love; mat-bhaktaù—My devotee; mäm—Me; yathä ucitam—as is enjoined.
TRANSLATION
My devotee should then lovingly decorate Me with clothing, a brähmaëa thread,
various ornaments, marks of tilaka and garlands, and he should anoint My body
with fragrant oils, all in the prescribed manner.
PURPORT
Çréla Çrédhara Svämé quotes Lord Çré Viñëu’s instructions to Ambaréña Mahäräja
in the Viñëu-dharma Upapuräëa as follows: “Absorbing your mind completely in the
Deity, you should give up all other shelter and consider the Deity your intimate
well-wisher. You should mentally worship Him and meditate upon Him while you
walk, while you stand, while you sleep and eat. You should see the Deity in
front of you, behind, above, below and on both sides. In this way you should
constantly remember My Deity form.” In the Gautaméya-tantra one is enjoined to
give the Deity of the Lord a brähmaëa thread, if possible one made of gold. In
the Nåsiàha Puräëa it is stated, “If one offers to Lord Govinda a yellow sacred
thread containing three strands of silk, he will become an expert in Vedänta.”
SB 11.27.33
TEXT 33
TEXT
pädyam äcamanéyaà ca
gandhaà sumanaso ’kñatän
dhüpa-dépopahäryäëi
dadyän me çraddhayärcakaù
SYNONYMS
pädyam—water for washing the feet; äcamanéyam—water for washing the mouth;
ca—and; gandham—fragrances; sumanasaù—flowers; akñatän—unbroken grains;
dhüpa—incense; dépa—lamps; upahäryäëi—such items of paraphernalia; dadyät—he
should present; me—to Me; çraddhayä—with faith; arcakaù—the worshiper.
TRANSLATION
The worshiper should faithfully present Me with water for washing My feet and
mouth, fragrant oils, flowers and unbroken grains, along with incense, lamps and
other offerings.
SB 11.27.34
TEXT 34
TEXT
guòa-päyasa-sarpéàñi
çañkuly-äpüpa-modakän
saàyäva-dadhi-süpäàç ca
naivedyaà sati kalpayet
SYNONYMS
guòa—sugar candy; päyasa—sweet rice; sarpéàñi—and ghee; çañkulé—a kind of large,
ear-shaped cake made of rice flour, sugar and sesame and fried in ghee;
äpüpa—various kinds of sweet cakes; modakän—small conical steamed dumplings made
of rice flour and filled with sweet coconut and sugar; saàyäva—an oblong cake
made of wheat, ghee and milk and covered with sugar and spices; dadhi—yogurt;
süpän—vegetable soups; ca—and; naivedyam—offerings of food; sati—if he has
sufficient means; kalpayet—the devotee should arrange.
TRANSLATION
Within his means, the devotee should arrange to offer Me sugar candy, sweet
rice, ghee, çañkulé [rice-flour cakes], äpüpa [various sweet cakes], modaka
[steamed rice-flour dumplings filled with sweet coconut and sugar], saàyäva
[wheat cakes made with ghee and milk and covered with sugar and spices], yogurt,
vegetable soups and other palatable foods.
PURPORT
One can acquire detailed information of proper and improper foods to offer in
Deity worship by consulting Çré Hari-bhakti-viläsa, Eighth viläsa, verses
152–164.
SB 11.27.35
TEXT 35
TEXT
abhyaìgonmardanädarça-
danta-dhäväbhiñecanam
annädya-géta-nåtyäni
parvaëi syur utänv-aham
SYNONYMS
abhyaìga—with ointment; unmardana—massaging; ädarça—offering a mirror;
danta-dhäva—washing the teeth; abhiñecanam—bathing; anna—offering food that can
be eaten without chewing; ädya—offering food that is chewed; gétä—singing;
nåtyäni—and dancing; parvaëi—on special holidays; syuù—these offerings should be
made; uta—or else (if it is within one’s means); anu-aham—every day.
TRANSLATION
On special occasions, and daily if possible, the Deity should be massaged with
ointment, shown a mirror, offered a eucalyptus stick for brushing His teeth,
bathed with the five kinds of nectar, offered all kinds of opulent foods, and
entertained with singing and dancing.
PURPORT
Çréla Viçvanätha Cakravarté Öhäkura describes the process of Deity worship as
follows: “First the Deity’s teeth should be cleaned and His body massaged with
fragrant oil and rubbed with vermilion, camphor powder and so forth. Then He
should be bathed with fragrant water and the five kinds of nectar. Next one
should offer valuable silk garments and jeweled ornaments to the Deity, smear
His body with sandalwood paste, and offer Him garlands and other gifts. After
this, one should hold a mirror in front of the Deity and then offer fragrant
oil, flowers, incense, lamps and scented water for refreshing the mouth. One
should offer all types of palatable foods, fragrant water, betel nuts, garlands,
ärati lamps, a bed to rest on, and so on. One should also fan the Deity and
perform instrumental music, singing and dancing. This Deity worship must be
performed on special occasions like religious holidays or else, if one can
afford it, daily.” According to Çréla Çrédhara Svämé, Ekädaçé is an appropriate
day for performing special Deity worship.
SB 11.27.36
TEXT 36
TEXT
vidhinä vihite kuëòe
mekhalä-garta-vedibhiù
agnim ädhäya paritaù
samühet päëinoditam
SYNONYMS
vidhinä—according to scriptural injunctions; vihite—constructed; kuëòe—in the
sacrificial arena; mekhalä—with the paraphernalia of the sacred belt; garta—the
sacrificial pit; vedibhiù—and the altar mound; agnim—the fire;
ädhäya—establishing; paritaù—on all sides; samühet—one should build up;
päëinä—with his hands; uditam—blazing.
TRANSLATION
In an arena constructed according to scriptural injunctions, the devotee should
perform a fire sacrifice, utilizing the sacred belt, the sacrificial pit and the
altar mound. When igniting the sacrificial fire, the devotee should bring it to
a blaze with wood piled up by his own hands.
SB 11.27.37
TEXT 37
TEXT
paristéryätha paryukñed
anvädhäya yathä-vidhi
prokñaëyäsädya dravyäëi
prokñyägnau bhävayeta mäm
SYNONYMS
paristérya—scattering (kuça grass); atha—then; paryukñet—he should sprinkle with
water; anvädhäya—performing the ritual of anvädhäna (placing wood into the fire
with recitations of oà bhür bhuvaù svaù); yathä-vidhi—according to the standard
prescription; prokñaëyä—by the water in the äcamana vessel; äsädya—having
arranged; dravyäëi—the items to be offered as oblations; prokñya—sprinkling
them; agnau—within the fire; bhävayeta—he should meditate; mäm—on Me.
TRANSLATION
After spreading kuça grass on the ground and sprinkling it with water, one
should perform the anvädhäna ritual according to the prescribed rules. Then one
should arrange the items to be offered as oblations and should sanctify them
with water from the sprinkling vessel. The worshiper should next meditate upon
Me within the fire.
PURPORT
Çréla Jéva Gosvämé mentions that one should meditate upon the Lord as the
Supersoul within the sacrificial fire.
SB 11.27.38-41
TEXTS 38–41
TEXT
tapta-jämbünada-prakhyaà
çaìkha-cakra-gadämbujaiù
lasac-catur-bhujaà çäntaà
padma-kiïjalka-väsasam
sphurat-kiréöa-kaöaka
kaöi-sütra-varäìgadam
çrévatsa-vakñasaà bhräjat-
kaustubhaà vana-mälinam
dhyäyann abhyarcya därüëi
haviñäbhighåtäni ca
präsyäjya-bhägäv äghärau
dattvä cäjya-plutaà haviù
juhuyän müla-mantreëa
ñoòaçarcävadänataù
dharmädibhyo yathä-nyäyaà
mantraiù sviñöi-kåtaà budhaù
SYNONYMS
tapta—molten; jämbü-nada—of gold; prakhyam—the color; çaìkha—with His
conchshell; cakra—disc; gadä—club; ambujaiù—and lotus flower; lasat—brilliant;
catuù-bhujam—having four arms; çäntam—peaceful; padma—of a lotus;
kiïjalka—colored like the filaments; väsasam—His garment; sphurat—shining;
kiréöa—helmet; kaöaka—bracelets; kati-sütra—belt; vara-aìgadam—fine ornaments on
the arms; çré-vatsa—the emblem of the goddess of fortune; vakñasam—upon His
chest; bhräjat—effulgent; kaustubham—the Kaustubha gem; vana-mälinam—wearing a
flower garland; dhyäyan—meditating upon Him; abhyarcya—performing worship of
Him; därüëi—pieces of dry wood; haviñä—with the purified butter;
abhighåtäni—soaked; ca—and; präsya—throwing into the fire; äjya—of the ghee;
bhägau—the two designated portions; äghärau—in the course of performing the
äghära ritual; dattvä—offering; ca—and; äjya—with ghee; plutam—drenched;
haviù—various oblations; juhuyät—one should offer into the fire;
müla-mantreëa—with the primary mantras naming each deity; ñoòaça-åcä—with the
hymn Puruña-sükta, consisting of sixteen lines of verse; avadänataù—pouring an
oblation after each line; dharma-ädibhyaù—to the demigods, beginning with
Yamaräja; yathä-nyäyam—in the proper order; mantraiù—with the specific mantras
naming each demigod; sviñöi-kåtam—the ritual of this name; budhaù—the
intelligent devotee.
TRANSLATION
The intelligent devotee should meditate upon that form of the Lord whose color
is like molten gold, whose four arms are resplendent with the conchshell, disc,
club and lotus flower, and who is always peaceful and dressed in a garment
colored like the filaments within a lotus flower. His helmet, bracelets, belt
and fine arm ornaments shine brilliantly. The symbol of Çrévatsa is on His
chest, along with the glowing Kaustubha gem and a garland of forest flowers. The
devotee should then worship that Lord by taking pieces of firewood soaked in the
sacrificial ghee and throwing them into the fire. He should perform the ritual
of äghära, presenting into the fire the various items of oblation drenched in
ghee. He should then offer to sixteen demigods, beginning with Yamaräja, the
oblation called sviñöi-kåt, reciting the basic mantras of each deity and the
sixteen-line Puruña-sükta hymn. Pouring one oblation after each line of the
Puruña-sükta, he should utter the particular mantra naming each deity.
SB 11.27.42
TEXT 42
TEXT
abhyarcyätha namaskåtya
pärñadebhyo balià haret
müla-mantraà japed brahma
smaran näräyaëätmakam
SYNONYMS
abhyarcya—having thus worshiped; atha—then; namaskåtya—offering his obeisances
by bowing down; pärñadebhyaù—unto the Lord’s personal associates;
balim—offerings; haret—he should present; müla-mantram—the basic mantra for the
Deity; japet—he should chant quietly; brahma—the Absolute Truth;
smaran—remembering; näräyaëa-ätmakam—as the Supreme Personality, Lord Näräyaëa.
TRANSLATION
Having thus worshiped the Lord in the sacrificial fire, the devotee should offer
his obeisances to the Lord’s personal associates by bowing down and should then
present offerings to them. He should then chant quietly the müla-mantra of the
Deity of the Lord, remembering the Absolute Truth as the Supreme Personality,
Näräyaëa.
SB 11.27.43
TEXT 43
TEXT
dattväcamanam uccheñaà
viñvakñenäya kalpayet
mukha-väsaà surabhimat
tämbülädyam athärhayet
SYNONYMS
dattvä—offering; äcamanam—water for washing the Lord’s mouth; uccheñam—the
remnants of His food; viñvaksenäya—to the personal associate of Lord Viñëu,
Viñvaksena; kalpayet—one should give; mukha-väsam—cologne for the mouth;
surabhi-mat—fragrant; tämbüla-ädyam—betel-nut preparation; atha—then;
arhayet—one should present.
TRANSLATION
Once again he should offer the Deity water for washing His mouth, and he should
give the remnants of the Lord’s food to Viñvaksena. Then he should present the
Deity with fragrant perfume for the mouth and prepared betel nut.
SB 11.27.44
TEXT 44
TEXT
upagäyan gåëan nåtyan
karmäëy abhinayan mama
mat-kathäù çrävayan çåëvan
muhürtaà kñaëiko bhavet
SYNONYMS
upagäyan—singing along; gåëan—loudly vibrating; nåtyan—dancing;
karmäëi—transcendental activities; abhinayan—imitating by acting out; mama—My;
mat-kathäù—stories about Me; çrävayan—causing others to hear; çåëvan—hearing
himself; muhürtam—for some time; kñaëikaù—absorbed in the celebration; bhavet—he
should become.
TRANSLATION
Singing along with others, chanting loudly and dancing, acting out My
transcendental pastimes, and hearing and telling stories about Me, the devotee
should for some time absorb himself in such festivity.
PURPORT
A devotee engaged in regulative worship of the Supreme Lord should sometimes
become ecstatically absorbed in chanting and hearing the pastimes of the Lord,
dancing, and other festivities. The word muhürtam, “for some time,” indicates
that a devotee should be careful not to neglect his regulative principles and
service to the Lord in the name of so-called ecstasy. Although one may be
ecstatically engaged in chanting, hearing and dancing, he cannot give up the
formality of regulated service to the Lord.
SB 11.27.45
TEXT 45
TEXT
stavair uccävacaiù stotraiù
pauräëaiù präkåtair api
stutvä praséda bhagavann
iti vandeta daëòa-vat
SYNONYMS
stavaiù—with prayers from the scriptures; ucca-avacaiù—of greater and lesser
varieties; stotraiù—and with prayers written by human authors; pauräëaiù—from
the Puräëas; präkåtaiù—from ordinary sources; api—also; stutvä—thus praying to
the Lord; praséda—please show Your mercy; bhagavan—O Lord; iti—thus saying;
vandeta—one should pay homage; daëòa-vat—falling down on the ground like a rod.
TRANSLATION
The devotee should offer homage to the Lord with all kinds of hymns and prayers,
both from the Puräëas and from other ancient scriptures, and also from ordinary
traditions. Praying, “O Lord, please be merciful to me! “he should fall down
flat like a rod to offer his obeisances.
SB 11.27.46
TEXT 46
TEXT
çiro mat-pädayoù kåtvä
bähubhyäà ca parasparam
prapannaà pähi mäm éça
bhétaà måtyu-grahärëavät
SYNONYMS
çiraù—his head; mat-pädayoù—at My two feet; kåtvä—placing; bähubhyäm—with the
hands; ca—and; parasparam—together (grasping the feet of the Deity);
prapannam—who am surrendered; pähi—please protect; mäm—me; éça—O Lord;
bhétam—afraid; måtyu—of death; graha—the mouth; arëavät—of this material ocean.
TRANSLATION
Placing his head at the feet of the Deity, he should then stand with folded
hands before the Lord and pray, “O my Lord, please protect me, who am
surrendered unto You. I am most fearful of this ocean of material existence,
standing as I am in the mouth of death.”
SB 11.27.47
TEXT 47
TEXT
iti çeñäà mayä dattäà
çirasy ädhäya sädaram
udväsayec ced udväsyaà
jyotir jyotiñi tat punaù
SYNONYMS
iti—thus praying; çeñäm—the remnants; mayä—by Me; dattäm—given; çirasi—on one’s
head; ädhäya—placing; sa-ädaram—respectfully; udväsayet—should send the Deity
away; cet—if; udväsyam—if such is meant to be performed; jyotiù—the light;
jyotiñi—within the light; tat—that; punaù—once again.
TRANSLATION
Praying in this way, the devotee should respectfully place upon his head the
remnants I offer to him. And if the particular Deity is meant to be sent away at
the end of the worship, then this should be performed, the devotee once again
placing the light of the Deity’s presence inside the light of the lotus within
his own heart.
SB 11.27.48
TEXT 48
TEXT
arcädiñu yadä yatra
çraddhä mäà tatra cärcayet
sarva-bhüteñv ätmani ca
sarvätmäham avasthitaù
SYNONYMS
arcä-ädiñu—in the Deity form and other manifestations of the Supreme Lord;
yadä—whenever; yatra—in whichever form; çraddhä—faith develops; mäm—Me;
tatra—there; ca—and; arcayet—he should worship; sarva-bhüteñu—within all created
beings; ätmani—separately, in My original form; ca—also; sarva-ätmä—the original
soul of all; aham—I am; avasthitaù—so situated.
TRANSLATION
Whenever one develops faith in Me—in My form as the Deity or in other bona fide
manifestations—one should worship Me in that form. I certainly exist both within
all created beings and also separately in My original form, since I am the
Supreme Soul of all.
PURPORT
The Supreme Personality of Godhead is worshiped according to the faith of a
particular worshiper. The Deity form, arcä, is specifically mentioned here
because Deity worship is essential for spiritual progress. Çréla Bhaktisiddhänta
Sarasvaté Öhäkura mentions that inexperienced persons may think that the Deity
is meant for the sense gratification of the worshiper, since superficially the
Deity is made of external substances such as marble or brass. But through the
process of installing the Deity by chanting of authorized mantras, one invites
the Supreme Personality of Godhead to enter the Deity form. By regulated,
faithful worship one gradually understands that the Deity is completely
nondifferent from the Supreme Lord Himself. At that stage, on the strength of
Deity worship, one rises to the second-class platform of devotional service. At
this more developed stage one desires to make friendship with other devotees of
the Lord, and as one becomes solidly established in the community of Vaiñëavas,
one completely gives up material life and gradually becomes perfect in Kåñëa
consciousness.
SB 11.27.49
TEXT 49
TEXT
evaà kriyä-yoga-pathaiù
pumän vaidika-täntrikaiù
arcann ubhayataù siddhià
matto vindaty abhépsitäm
SYNONYMS
evam—in this way; kriyä-yoga—of regulated Deity worship; pathaiù—by the
processes; pumän—a person; vaidika-täntrikaiù—presented in the Vedas and
tantras; arcan—worshiping; ubhayataù—in both this life and the next;
siddhim—perfection; mattaù—from Me; vindati—he achieves; abhépsitäm—desired.
TRANSLATION
By worshiping Me through the various methods prescribed in the Vedas and
tantras, one will gain from Me his desired perfection in both this life and the
next.
SB 11.27.50
TEXT 50
TEXT
mad-arcäà sampratiñöhäpya
mandiraà kärayed dåòham
puñpodyänäni ramyäëi
püjä-yätrotsaväçritän
SYNONYMS
mat-arcäm—My Deity form; sampratiñöhäpya—properly establishing; mandiram—a
temple; kärayet—he should construct; dåòham—strong; puñpa-udyänäni—flower
gardens; ramyäëi—beautiful; püjä—for regular, daily worship; yäträ—special
festivals; utsava—and yearly holidays; äçritän—set aside.
TRANSLATION
The devotee should more fully establish My Deity by solidly constructing a
temple, along with beautiful gardens. These gardens should be set aside to
provide flowers for the regular daily worship, special Deity processions and
holiday observances.
PURPORT
Wealthy, pious persons should be engaged in constructing temples and gardens for
the pleasure of the Deity. The word dåòham indicates that the most solid means
of construction should be employed.
SB 11.27.51
TEXT 51
TEXT
püjädénäà pravähärthaà
mahä-parvasv athänv-aham
kñeträpaëa-pura-grämän
dattvä mat-särñöitäm iyät
SYNONYMS
püjä-ädénäm—of the regular worship and special festivals; praväha-artham—in
order to assure the continuance; mahä-parvasu—on auspicious occasions; atha—and;
anu-aham—daily; kñetra—land; äpaëa—shops; pura—cities; grämän—and villages;
dattvä—bestowing as a gift to the Deity; mat-särñöitäm—opulence equal to Mine;
iyät—he achieves.
TRANSLATION
One who offers the Deity gifts of land, markets, cities and villages so that the
regular daily worship and special festivals of the Deity may go on continually
will achieve opulence equal to My own.
PURPORT
By placing tracts of land in the Deity’s name, there will be regular income for
opulent Deity worship, both from rent and from agricultural production. A
worshiper who makes the arrangements mentioned above will certainly achieve
opulence like that of the Personality of Godhead.
SB 11.27.52
TEXT 52
TEXT
pratiñöhayä särvabhaumaà
sadmanä bhuvana-trayam
püjädinä brahma-lokaà
tribhir mat-sämyatäm iyät
SYNONYMS
pratiñöhayä—by having installed the Deity; särva-bhaumam—sovereignty over the
entire earth; sadmanä—by building a temple for the Lord;
bhuvana-trayam—rulership over the three worlds; püjä-ädinä—by worship and other
service; brahma-lokam—the planet of Lord Brahmä; tribhiù—by all three;
mat-sämyatäm—the status of equality with Me (by having a transcendental,
spiritual body similar to Mine); iyät—he attains.
TRANSLATION
By installing the Deity of the Lord one becomes king of the entire earth, by
building a temple for the Lord one becomes ruler of the three worlds, by
worshiping and serving the Deity one goes to the planet of Lord Brahmä, and by
performing all three of these activities one achieves a transcendental form like
My own.
SB 11.27.53
TEXT 53
TEXT
mäm eva nairapekñyeëa
bhakti-yogena vindati
bhakti-yogaà sa labhata
evaà yaù püjayeta mäm
SYNONYMS
mäm—Me; eva—indeed; nairapekñyeëa—by being free from motivation;
bhakti-yogena—by the performance of devotional service; vindati—achieves;
bhakti-yogam—devotional service; saù—he; labhate—receives; evam—thus; yaù—whom;
püjayeta—worships; mäm—Me.
TRANSLATION
But one who simply engages in devotional service with no consideration of
fruitive results attains Me. Thus whoever worships Me according to the process I
have described will ultimately attain pure devotional service unto Me.
PURPORT
The previous two verses were spoken by the Lord to attract those interested in
fruitive results, and now the ultimate purpose of worshiping the Lord is
described. The ultimate goal in life is Lord Kåñëa Himself. Love for the Lord is
the highest bliss, although ordinary people cannot understand this.
SB 11.27.54
TEXT 54
TEXT
yaù sva-dattäà parair dattäà
hareta sura-viprayoù
våttià sa jäyate viò-bhug
varñäëäm ayutäyutam
SYNONYMS
yaù—who; sva-dattäm—given previously by himself; paraiù—by others; dattäm—given;
hareta—takes away; sura-viprayoù—belonging to the demigods or brähmaëas;
våttim—property; saù—he; jäyate—takes birth; viö-bhuk—as a stool-eating worm;
varñäëäm—for years; ayuta—ten thousand; ayutam—times ten thousand.
TRANSLATION
Anyone who steals the property of the demigods or the brähmaëas, whether
originally given to them by himself or someone else, must live as a worm in
stool for one hundred million years.
SB 11.27.55
TEXT 55
TEXT
kartuç ca särather hetor
anumoditur eva ca
karmaëäà bhäginaù pretya
bhüyo bhüyasi tat-phalam
SYNONYMS
kartuù—of the performer; ca—and; säratheù—of the assistant; hetoù—of the
instigator; anumodituù—of the person who approves; eva ca—also; karmaëäm—of the
fruitive reactions; bhäginaù—of the shareholder; pretya—in the next life;
bhüyaù—more grievously; bhüyasi—to the extent that the action is grievous;
tat—(must suffer) of that; phalam—the result.
TRANSLATION
Not only the performer of the theft but also anyone who assists him, instigates
the crime, or simply approves of it must also share the reaction in the next
life. According to their degree of participation, they each must suffer a
proportionate consequence.
PURPORT
Stealing paraphernalia meant for worshiping the Supreme Lord or His authorized
representatives should be avoided at all costs.
Thus end the purports of the humble servants of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda to the Eleventh Canto, Twenty-seventh Chapter, of
the Çrémad-Bhägavatam, entitled “Lord Kåñëa’s Instructions on the Process of
Deity Worship.”
SB 11.28: Jïäna-yoga
CHAPTER TWENTY-EIGHT
Jïäna-yoga
SB 11.28 Summary
This chapter briefly summarizes the process of jïäna-yoga, which previous
chapters described in detail.
Every created thing in this universe is a material product of the three modes of
nature, is subject to sensory perception, and is essentially unreal. Actually,
the designations of “good” and “bad” that we assign to the various objects and
activities of this world are all superficial. It is better to avoid condemning
or praising anything of this world, because doing so simply entangles one in
matter and deprives one of the higher goals of spiritual life. Hidden within
every object of the material universe is the spirit soul, who underlies both the
causes and products of manifest existence. One should see things in this light
and thus move about the material world in a mood of detachment.
As long as there is a relationship between the bodily senses, which are
comprised of matter, and the soul, which is the reality, one will continue in
false consciousness. Although material existence is unreal, those who lack
discrimination remain entangled in the cycle of birth and death because of their
absorption in sense gratification. All the phases of material life—such as
birth, death, sorrow and happiness—belong not to the soul but to the
materialistic false ego. By learning to distinguish between the soul and its
opposite, matter, one can destroy this false identification.
There is a single Absolute Truth present at the beginning and at the end of this
world. During its interim, or maintenance, phase the cosmic manifestation is
also founded upon the same Absolute Truth. This Absolute, Brahman, exists
everywhere, both positively by its manifestations and negatively by its
aloofness. Brahman is unique in being self-sufficient, whereas this world is the
expansion of Brahman produced through the material mode of passion.
By the mercy of a bona fide spiritual master, one can understand the Absolute
Truth and come to appreciate the nonspiritual nature of the material body and
its extensions. Desisting from engagement in material sense enjoyment, one then
becomes satisfied in the ecstasy of the self. Just as the sun remains untouched
by the coming and going of clouds, the discriminating, liberated person remains
unaffected by the activities of his senses. Nevertheless, until one becomes
perfectly fixed in bhakti-yoga, pure devotional service to the Supreme Lord, one
should carefully avoid contacting material sense objects. An aspiring devotee
may meet various obstacles and fall down, but in his next life he will continue
his practice by dint of what he has already accomplished in devotional service.
He will never again become bound up by the laws of karma. The man who is
liberated and established in discrimination will under no circumstances seek
false enjoyment by indulging in material sense gratification. He knows that the
soul is changeless and that any contrary conception imposed on the pure self is
sheer illusion.
If, during the immature stage of spiritual practice, one suffers physical
disease or other disturbances, the Vedas enjoin that he should certainly take
proper measures to eradicate the problem. The prescribed remedies for lust and
the other enemies of the mind are meditation on the Supreme Lord and saìkértana,
the loud chanting of His names. The remedy for the disease of false ego is
rendering service to the Supreme Lord’s saintly devotees.
By practicing yoga, some nondevotees keep their bodies youthful and fit, and may
even achieve mystic perfections or long life. But these attainments are actually
worthless, because they are perfections only of the material body. An
intelligent person is therefore uninterested in this kind of process. Rather, by
taking shelter of the lotus feet of the Supreme Lord, an aspiring devotee who is
seriously dedicated to the Lord rids himself of all disturbances and becomes
empowered to attain the highest perfection, the full bliss of spiritual life.
SB 11.28.1
TEXT 1
TEXT
çré-bhagavän uväca
para-svabhäva-karmäëi
na praçaàsen na garhayet
viçvam ekämakaà paçyan
prakåtyä puruñeëa ca
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; para—anyone else’s;
svabhäva—nature; karmäëi—and activities; na praçaàset—one should not praise; na
garhayet—one should not criticize; viçvam—the world; eka-ätmakam—based on one
reality; paçyan—seeing; prakåtyä—along with nature; puruñeëa—with the enjoying
soul; ca—also.
TRANSLATION
The Supreme Personality of Godhead said: One should neither praise nor criticize
the conditioned nature and activities of other persons. Rather, one should see
this world as simply the combination of material nature and the enjoying souls,
all based on the one Absolute Truth.
PURPORT
Material situations and activities appear to be good, passionate or ignorant
according to the interaction of the modes of nature. These modes are produced by
the illusory potency of the Lord, which is itself not different from its master,
the Supreme Personality of Godhead. So a devotee of the Lord remains aloof from
the illusory, temporary manifestations of material nature. At the same time, he
accepts material nature as the potency of the Lord and thus essentially real.
The example may be given that modeling clay is shaped by a child into various
playful forms such as tigers, men or houses. The modeling clay is real, whereas
the temporary shapes it assumes are illusory, not being actual tigers, men or
houses. Similarly, the entire cosmic manifestation is modeling clay in the hands
of the Supreme Lord, who acts through mäyä to shape the glaring temporary forms
of illusion, which absorb the minds of those who are not devotees of the Supreme
Personality of Godhead.
SB 11.28.2
TEXT 2
TEXT
para-svabhäva-karmäëi
yaù praçaàsati nindati
sa äçu bhraçyate svärthäd
asaty abhiniveçataù
SYNONYMS
para—another’s; svabhäva—personality; karmäëi—and work; yaù—who;
praçaàsati—praises; nindati—criticizes; saù—he; äçu—quickly; bhraçyate—falls
down; sva-arthät—from his own interest; asati—in unreality;
abhiniveçataù—because of becoming entangled.
TRANSLATION
Whoever indulges in praising or criticizing the qualities and behavior of others
will quickly become deviated from his own best interest by his entanglement in
illusory dualities.
PURPORT
A conditioned soul desires to lord it over material nature and thus criticizes
another conditioned soul whom he considers inferior. Similarly, one praises a
superior materialist because one aspires to that superior position, in which one
may dominate others. Praising and criticizing other materialistic people are
thus directly or indirectly based on envy of other living entities and cause one
to fall down from sva-artha, one’s real self-interest, Kåñëa consciousness.
The words asaty abhiniveçataù, “by absorption in the temporary, or unreal,”
indicate that one should not adopt a concept of material duality and praise or
criticize other materialistic persons. Rather, one should praise the pure
devotees of the Supreme Lord and criticize the mentality of rebellion against
the Personality of Godhead, by which one becomes a nondevotee. One should not
criticize a low-class materialist, thinking that a high-class materialist is
nice. In other words, one should distinguish between the material and the
spiritual and should not become absorbed in good and bad on the material
platform. For example, an honest citizen distinguishes between the life of civil
freedom and that of imprisonment, whereas a foolish prisoner distinguishes
between comfortable and uncomfortable prison cells. Just as for a free citizen
any situation in prison is unacceptable, for a liberated, Kåñëa conscious
devotee any material position is unappealing.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura indicates that rather than trying to
separate conditioned souls by materialistic distinctions, one should bring them
together to chant the holy names of the Lord and propagate the saìkértana
movement of Lord Caitanya. A nondevotee, or even an envious third-class devotee,
is not interested in uniting people on the platform of love of Godhead. Instead
he unnecessarily separates them by emphasizing material distinctions like
“communist,” “capitalist,” “black,” “white,” “rich,” “poor,” “liberal,”
“conservative” and so on. Material life is always imperfect, full of ignorance
and disappointing in the end. Rather than praising and criticizing the high and
low features of ignorance, one should be absorbed in Kåñëa consciousness, on the
spiritual platform of eternity, bliss and knowledge.
SB 11.28.3
TEXT 3
TEXT
taijase nidrayäpanne
piëòa-stho nañöa-cetanaù
mäyäà präpnoti måtyuà vä
tadvan nänärtha-dåk pumän
SYNONYMS
taijase—when the senses, which are the products of false ego in the mode of
passion; nidrayä—by sleep; äpanne—are overcome; piëòa—in the shell of the
material body; sthaù—(the soul) who is situated; nañöa-cetanaù—having lost his
consciousness; mäyäm—the illusion of dreaming; präpnoti—he experiences;
måtyum—the deathlike condition of deep sleep; vä—or; tadvat—in the same way;
nänä-artha—in terms of material varieties; dåk—who sees; pumän—a person.
TRANSLATION
Just as the embodied spirit soul loses external consciousness when his senses
are overcome by the illusion of dreaming or the deathlike state of deep sleep,
so a person experiencing material duality must encounter illusion and death.
PURPORT
The material senses are described here as taijasa because they are born of false
ego in the mode of passion. Impelled by false ego, one dreams of the material
world without the Personality of Godhead and makes plans to lord it over nature,
to exploit her resources. Modern atheistic scientists have developed this false
ego to a fine art and imagine themselves great heroes conquering the obstacles
of nature and moving forward toward inevitable omniscience. Such dreamy
materialists are repeatedly stunned by the crushing reactions of the laws of
nature, and their arrogant, agnostic civilizations are repeatedly annihilated by
world wars, natural disasters and violent shifts of the cosmic situation.
On a simpler level, all conditioned souls are captivated by sex attraction and
thus bound to the illusion of material society, friendship and love. They
imagine themselves to be wonderful enjoyers of the material nature, which
suddenly turns against them and kills them just like the “tamed” animal that
suddenly turns on its master and kills him.
SB 11.28.4
TEXT 4
TEXT
kià bhadraà kim abhadraà vä
dvaitasyävastunaù kiyat
väcoditaà tad anåtaà
manasä dhyätam eva ca
SYNONYMS
kim—what; bhadram—good; kim—what; abhadram—bad; vä—or; dvaitasya—of this
duality; avastunaù—insubstantial; kiyat—how much; väcä—by words;
uditam—generated; tat—that; anåtam—false; manasä—by the mind; dhyätam—meditated
upon; eva—indeed; ca—and.
TRANSLATION
That which is expressed by material words or meditated upon by the material mind
is not ultimate truth. What, therefore, is actually good or bad within this
insubstantial world of duality, and how can the extent of such good and bad be
measured?
PURPORT
The actual truth is the Supreme Personality of Godhead, from whom everything
emanates, by whom everything is maintained, and in whom everything merges to
rest. Material nature is the reflection of the Absolute Truth, and by the
interaction of the material modes of nature the innumerable varieties of matter
appear to be separate, independent truths. Mäyä, illusion, distracts the
conditioned soul from the Absolute Truth and absorbs his mind in the glaring
manifestation of matter, which ultimately is nondifferent from the Absolute
Truth, being an emanation from Him. The sense of good and bad as separate from
the Supreme Lord is like the good and bad dreams experienced by a sleeping
person. Good and bad dreams are equally unreal. Similarly, material good and
evil have no permanent existence separate from the Personality of Godhead.
The Supreme Lord is the well-wisher of every living entity, and therefore
execution of His order is good, whereas disobeying His order is bad. Lord Kåñëa
has created a perfect social and occupational system called varëäçrama-dharma,
and the Lord has further given perfect spiritual knowledge in Bhagavad-gétä and
other literatures. Execution of Lord Kåñëa’s order will bring complete social,
psychological, political, economic and spiritual success to human society. We
should not foolishly look for so-called good outside the orders of the
Personality of Godhead. Such orders are called the laws of God and constitute
the essence, or substance, of religion.
SB 11.28.5
TEXT 5
TEXT
chäyä-pratyähvayäbhäsä
hy asanto ’py artha-käriëaù
evaà dehädayo bhävä
yacchanty ä-måtyuto bhayam
SYNONYMS
chäyä—shadows; pratyähvaya—echoes; äbhäsäù—and false appearances; hi—indeed;
asantaù—nonexistent; api—although; artha—ideas; käriëaù—creating; evam—in the
same way; deha-ädayaù—the body and so on; bhäväù—material conceptions;
yacchanti—they give; ä-måtyutaù—up to the point of death; bhayam—fear.
TRANSLATION
Although shadows, echoes and mirages are only illusory reflections of real
things, such reflections do cause a semblance of meaningful or comprehensible
perception. In the same way, although the identification of the conditioned soul
with the material body, mind and ego is illusory, this identification generates
fear within him even up to the moment of death.
PURPORT
Although shadows, echoes and mirages are mere reflections of real substances,
they create strong emotions in persons falsely accepting them as real. In the
same manner, a conditioned soul is seized by such emotions as fear, lust, anger
and hope because of his illusory perception of himself as the material body,
mind and false ego. By practical example it is thus shown that even illusory
objects may cause highly emotional reactions. Ultimately our emotions should be
absorbed in the Supreme Personality of Godhead, who is eternal truth. Fear is
forever vanquished when one takes shelter of the Lord’s lotus feet. One can then
enjoy the pure emotions of liberated life.
SB 11.28.6-7
TEXTS 6–7
TEXT
ätmaiva tad idaà viçvaà
såjyate såjati prabhuù
träyate träti viçvätmä
hriyate haratéçvaraù
tasmän na hy ätmano ’nyasmäd
anyo bhävo nirüpitaù
nirüpite ’yaà tri-vidhä
nirmüla bhätir ätmani
idaà guëa-mayaà viddhi
tri-vidhaà mäyayä kåtam
SYNONYMS
ätmä—the Supreme Soul; eva—alone; tat idam—this; viçvam—universe; såjyate—is
created; såjati—and creates; prabhuù—the Supreme Lord; träyate—is protected;
träti—protects; viçva-ätmä—the Soul of all that be; hriyate—is withdrawn;
harati—withdraws; éçvaraù—the supreme controller; tasmät—than Him; na—no;
hi—indeed; ätmanaù—than the Soul; anyasmät—who is distinct; anyaù—other;
bhävaù—entity; nirüpitaù—is ascertained; nirüpite—thus established; ayam—this;
tri-vidhä—threefold; nirmülä—without basis; bhätiù—appearance; ätmani—within the
Supersoul; idam—this; guëa-mayam—consisting of the modes of nature; viddhi—you
should know; tri-vidham—threefold; mäyayä—by the illusory energy; kåtam—created.
TRANSLATION
The Supersoul alone is the ultimate controller and creator of this world, and
thus He alone is also the created. Similarly, the Soul of all existence Himself
both maintains and is maintained, withdraws and is withdrawn. No other entity
can be properly ascertained as separate from Him, the Supreme Soul, who
nonetheless is distinct from everything and everyone else. The appearance of the
threefold material nature, which is perceived within Him, has no actual basis.
Rather, you should understand that this material nature, composed of the three
modes, is simply the product of His illusory potency.
PURPORT
The Absolute Truth, Lord Çré Kåñëa, expands His external potency and thus
creates the material cosmos. As with the sun globe and its expanded rays, the
Lord and His expanded potency are simultaneously one and different. Although to
conditioned souls material duality seems to be based on the modes of nature, the
entire material manifestation is actually nondifferent from the Lord and is of
one ultimately spiritual nature. The modes of nature create sense objects,
demigods, human beings, animals, friends, enemies and so forth. But in reality,
everything is simply an expansion of the potency of the Supreme Lord.
Foolishly, the conditioned soul tries to lord it over material nature, but the
Lord Himself, being nondifferent from that nature, is its only true proprietor.
In several places the Çrémad-Bhägavatam has given the example of the spider
spinning its web by expanding thread from its own mouth. Similarly, through His
own potency the Lord manifests the material world, maintains it and eventually
withdraws it within Himself. Although the Lord is the unique Supreme Personality
of Godhead, above everyone and everything, He is simultaneously and
inconceivably nondifferent from everything. Therefore it is the Lord Himself who
is manifested when the Lord creates, it is the Lord Himself who is maintained
when the Lord maintains, and it is the Lord Himself who is withdrawn at the time
of annihilation.
Although the Lord is nondifferent from both His spiritual abode and His material
creation, still the spiritual abode, Vaikuëöha, is always superior to the
material manifestation. Both matter and spirit are energies of the Lord, yet the
spiritual energy is molded into the eternal forms of bliss and knowledge,
whereas the temporary forms of matter are symbols of ignorance and frustration
for the conditioned souls who covet them. The Supreme Lord is Himself the
reservoir of all pleasure and is thus dear to His devotees. The presumption that
the Lord cannot give us complete pleasure is due to our misidentifying Him as a
product of the material modes of nature. As a result, we pursue false happiness
in the deadly embrace of mäyä and thus deviate from our eternal loving
relationship with Lord Kåñëa.
SB 11.28.8
TEXT 8
TEXT
etad vidvän mad-uditaà
jïäna-vijïäna-naipuëam
na nindati na ca stauti
loke carati sürya-vat
SYNONYMS
etat—this; vidvän—one who knows; mat—by Me; uditam—described; jïäna—in
knowledge; vijïäna—and realization; naipuëam—the status of being fixed; na
nindati—does not criticize; na ca—nor; stauti—praise; loke—within the world;
carati—he wanders; sürya-vat—just like the sun.
TRANSLATION
One who has properly understood the process of becoming firmly fixed in
theoretical and realized knowledge, as described herein by Me, does not indulge
in material criticism or praise. Like the sun, he wanders freely throughout this
world.
PURPORT
Every living entity emanates from the Supreme Lord and is thus naturally full of
realized knowledge. But when one becomes attached to praising or criticizing
material good and bad for one’s personal sense gratification, one’s expert
knowledge of the Lord becomes covered. A pure devotee should neither love nor
hate any aspect of material illusion; he should rather accept whatever is
favorable for serving Kåñëa and reject whatever is unfavorable, following the
guidance of a bona fide spiritual master.
SB 11.28.9
TEXT 9
TEXT
pratyakñeëänumänena
nigamenätma-saàvidä
ädy-antavad asaj jïätvä
niùsaìgo vicared iha
SYNONYMS
pratyakñeëa—by direct perception; anumänena—by logical deduction; nigamena—by
the statements of scripture; ätma-saàvidä—and by one’s own realization;
ädi-anta-vat—having a beginning and an end; asat—unreal; jïätvä—knowing;
niùsaìgaù—free from attachment; vicaret—one should move about; iha—in this
world.
TRANSLATION
By direct perception, logical deduction, scriptural testimony and personal
realization, one should know that this world has a beginning and an end and so
is not the ultimate reality. Thus one should live in this world without
attachment.
PURPORT
According to Çréla Jéva Gosvämé, there are two main material dualities. The
first duality is that one sees material good and bad, beautiful and ugly, rich
and poor, and so on. The second is that one sees the entire material world as
separate from or independent of the Supreme Personality of Godhead. The first
duality, that of opposites, is subject to dissolution by the influence of time,
and the second duality, that of separateness, is merely a hallucination. One who
is firmly convinced of the temporary, illusory nature of this world moves about
freely, without attachment. Although engaging in all types of devotional service
for the Lord, such a person is never entangled and remains cheerful and
satisfied in spiritual consciousness.
SB 11.28.10
TEXT 10
TEXT
çré-uddhava uväca
naivätmano na dehasya
saàsåtir drañöå-dåçyayoù
anätma-sva-dåçor éça
kasya syäd upalabhyate
SYNONYMS
çré-uddhavaù uväca—Çré Uddhava said; na—there is not; eva—indeed; ätmanaù—of the
self; na—nor; dehasya—of the body; saàsåtiù—material existence;
drañöå-dåçyayoù—of the seer or the seen; anätma—of that which is not spirit;
sva-dåçoù—or of him who has innate knowledge; éça—O Lord; kasya—of whom;
syät—may be; upalabhyate—which is experienced.
TRANSLATION
Çré Uddhava said: My dear Lord, it is not possible for this material existence
to be the experience of either the soul, who is the seer, or of the body, which
is the seen object. On the one hand, the spirit soul is innately endowed with
perfect knowledge, and on the other hand, the material body is not a conscious,
living entity. To whom, then, does this experience of material existence
pertain?
PURPORT
Since the living entity is pure spirit soul, innately full of perfect knowledge
and bliss, and since the material body is a biochemical machine without
knowledge or personal consciousness, who or what is actually experiencing the
ignorance and anxiety of this material existence? The conscious experience of
material life cannot be denied, and thus Uddhava asks Lord Kåñëa this question
to elicit a more precise understanding of the process by which illusion occurs.
SB 11.28.11
TEXT 11
TEXT
ätmävyayo ’guëaù çuddhaù
svayaà-jyotir anävåtaù
agni-vad däru-vad acid
dehaù kasyeha saàsåtiù
SYNONYMS
ätmä—the spirit soul; avyayaù—inexhaustible; aguëaù—transcendental to the
material modes; çuddhaù—pure; svayam-jyotiù—self-luminous; anävåtaù—uncovered;
agni-vat—like fire; däru-vat—like firewood; acit—nonliving; dehaù—the material
body; kasya—of which; iha—in this world; saàsåtiù—the experience of material
life.
TRANSLATION
The spirit soul is inexhaustible, transcendental, pure, self-luminous and never
covered by anything material. It is like fire. But the nonliving material body,
like firewood, is dull and unaware. So in this world, who is it that actually
undergoes the experience of material life?
PURPORT
The words anävåtaù and agni-vat are significant here. Fire can never be covered
with darkness because by nature fire is illuminating. Similarly, the spirit soul
is svayaà-jyotiù, or self-luminous, and thus the soul is transcendental—he can
never be covered by the darkness of material life. On the other hand, the
material body, like firewood, is by nature dull and unilluminated. In itself it
does not have any awareness of life. If the soul is transcendental to material
life and the body is not even conscious of it, the following question arises:
How does our experience of material existence actually take place?
SB 11.28.12
TEXT 12
TEXT
çré-bhagavän uväca
yävad dehendriya-präëair
ätmanaù sannikarñaëam
saàsäraù phalaväàs tävad
apärtho ’py avivekinaù
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; yävat—as long as;
deha—by the body; indriya—senses; präëaiù—and vital force; ätmanaù-—of the soul;
sannikarñaëam—attraction; saàsäraù—material existence; phala-vän—fruitful;
tävat—for that duration; apärthaù—meaningless; api—although; avivekinaù—for the
undiscriminating.
TRANSLATION
The Supreme Personality of Godhead said: As long as the foolish spirit soul
remains attracted to the material body, senses and vital force, his material
existence continues to flourish, although it is ultimately meaningless.
PURPORT
Here the word sannikarñaëam indicates that the pure spirit soul voluntarily
connects himself with the material body, considering this a most fruitful
arrangement. Actually, the situation is apärtha, useless, unless one uses one’s
embodied situation to engage in the loving service of the Lord. At that time
one’s connection is actually with Lord Kåñëa, not with the body, which becomes a
mere instrument for executing one’s higher purpose.
SB 11.28.13
TEXT 13
TEXT
arthe hy avidyamäne ’pi
saàsåtir na nivartate
dhyäyato viñayän asya
svapne ’narthägamo yathä
SYNONYMS
arthe—real cause; hi—certainly; avidyamäne—not existing; api—although;
saàsåtiù—the material existential condition; na—not; nivartate—does cease;
dhyäyataù—contemplating; viñayän—objects of the senses; asya—of the living
entity; svapne—in a dream; anartha—of disadvantages; ägamaù—arrival; yathä—like.
TRANSLATION
Actually, the living entity is transcendental to material existence. But because
of his mentality of lording it over material nature, his material existential
condition does not cease, and, just as in a dream, he is affected by all sorts
of disadvantages.
PURPORT
This same verse and other very similar verses occur elsewhere in the
Çrémad-Bhägavatam: Third Canto, Chapter twenty-seven, verse 4; Fourth Canto,
Chapter twenty-nine, verses 35 and 73; and Eleventh Canto, Chapter twenty-two,
verse 56. In fact, this verse completely explains the essence of illusion.
SB 11.28.14
TEXT 14
TEXT
yathä hy apratibuddhasya
prasväpo bahv-anartha-bhåt
sa eva pratibuddhasya
na vai mohäya kalpate
SYNONYMS
yathä—as; hi—indeed; apratibuddhasya—for one who has not awakened;
prasväpaù—sleep; bahu—many; anartha—undesirable experiences; bhåt—presenting;
saù—that same dream; eva—indeed; pratibuddhasya—for one who has awakened;
na—not; vai—certainly; mohäya—confusion; kalpate—generates.
TRANSLATION
Although while dreaming a person experiences many undesirable things, upon
awakening he is no longer confused by the dream experiences.
PURPORT
Even a liberated soul must observe material objects while living in this world.
But being awake to Kåñëa consciousness, he understands that sensory pains and
pleasures, like dreams, are without substance. Thus the liberated soul is not
bewildered by illusion.
SB 11.28.15
TEXT 15
TEXT
çoka-harña-bhaya-krodha-
lobha-moha-spåhädayaù
ahaìkärasya dåçyante
janma-måtyuç ca nätmanaù
SYNONYMS
çoka—lamentation; harña—elation; bhaya—fear; krodha—anger; lobha—greed;
moha—confusion; spåhä—hankering; ädayaù—and so on; ahaìkärasya—of false ego;
dåçyante—they appear; janma—birth; måtyuù—death; ca—and; na—not; ätmanaù—of the
soul.
TRANSLATION
Lamentation, elation, fear, anger, greed, confusion and hankering, as well as
birth and death, are experiences of the false ego and not of the pure soul.
PURPORT
False ego is the pure soul’s illusory identification with the subtle material
mind and the gross material body. As a result of this illusory identification,
the conditioned soul feels lamentation for things lost, jubilation over things
gained, fear of things inauspicious, anger at the frustration of his desires,
and greed for sense gratification. And so, bewildered by such false attractions
and aversions, the conditioned soul must accept further material bodies, which
means he must undergo repeated births and deaths. One who is self-realized knows
that all such mundane emotions have nothing to do with the pure soul, whose
natural propensity is to engage in the loving service of the Lord.
SB 11.28.16
TEXT 16
TEXT
dehendriya-präëa-mano-’bhimäno
jévo ’ntar-ätmä guëa-karma-mürtiù
sütraà mahän ity urudheva gétaù
saàsära ädhävati käla-tantraù
SYNONYMS
deha—with the material body; indriya—senses; präëa—life air; manaù—and mind;
abhimänaù—who is falsely identifying; jévaù—the living entity; antaù—situated
within; ätmä—the soul; guëa—according to his material qualities; karma—and work;
mürtiù—assuming his form; sütram—the sütra-tattva; mahän—the original form of
material nature; iti—thus; urudhä—in many different ways; iva—indeed;
gétaù—described; saàsäre—in material life; ädhävati—he runs about; käla—of time;
tantraù—under the strict control.
TRANSLATION
The living entity who falsely identifies with his body, senses, life air and
mind, and who dwells within these coverings, assumes the form of his own
materially conditioned qualities and work. He is designated variously in
relation to the total material energy, and thus, under the strict control of
supreme time, he is forced to run here and there within material existence.
PURPORT
False ego, which causes the living entity to suffer material existence, is here
described in detail as the illusory identification with the material body,
senses, life air and mind. The word käla refers directly to the Supreme
Personality of Godhead, who imposes the limiting segments of time upon the
conditioned souls, keeping them tightly bound under the laws of nature.
Liberation is not an impersonal experience; liberation is attainment of one’s
eternal body, senses, mind and intelligence in the association of the
Personality of Godhead. We can revive our eternal, liberated personality, free
from the contamination of false ego, by dedicating ourselves to the loving
service of the Lord in Kåñëa consciousness. When the pure spirit soul accepts
the false ego, he must undergo material suffering. One automatically conquers
the false ego by accepting oneself, in pure Kåñëa consciousness, to be the
eternal servant of Lord Kåñëa.
SB 11.28.17
TEXT 17
TEXT
amülam etad bahu-rüpa-rüpitaà
mano-vacaù-präëa-çaréra-karma
jïänäsinopäsanayä çitena
cchittvä munir gäà vicaraty atåñëaù
SYNONYMS
amülam—without foundation; etat—this (false ego); bahu-rüpa—in many forms;
rüpitam—ascertained; manaù—of the mind; vacaù—speech; präëa—the life air;
çaréra—and the gross body; karma—the functions; jïäna—of transcendental
knowledge; asinä—by the sword; upäsanayä—through devotional worship (of the
spiritual master); çitena—which has been sharpened; chittvä—cutting off; muniù—a
sober sage; gäm—this earth; vicarati—wanders; atåñëaù—free from material
desires.
TRANSLATION
Although the false ego has no factual basis, it is perceived in many forms—as
the functions of the mind, speech, life air and bodily faculties. But with the
sword of transcendental knowledge, sharpened by worship of a bona fide spiritual
master, a sober sage will cut off this false identification and live in this
world free from all material attachment.
PURPORT
The word bahu-rüpa-rüpitam, “perceived in many forms,” also indicates that the
false ego is manifest in the belief that one is a demigod, a great man, a
beautiful lady, an oppressed worker, a tiger, a bird, an insect and so on. By
the influence of false ego, the pure soul accepts some material covering to be
his ultimate self, but such ignorance can be removed by the process described in
this verse.
SB 11.28.18
TEXT 18
TEXT
jïänaà viveko nigamas tapaç ca
pratyakñam aitihyam athänumänam
ädy-antayor asya yad eva kevalaà
kälaç ca hetuç ca tad eva madhye
SYNONYMS
jïänam—transcendental knowledge; vivekaù—discrimination; nigamaù—the scripture;
tapaù—austerity; ca—and; pratyakñam—direct perception; aitihyam—the historical
accounts of the Puräëas; atha—and; anumänam—logic; ädi—in the beginning;
antayoù—and the end; asya—of this creation; yat—which; eva—indeed;
kevalam—alone; kälaù—the controlling factor of time; ca—and; hetuù—the ultimate
cause; ca—and; tat—that; eva—alone; madhye—in the middle.
TRANSLATION
Real spiritual knowledge is based on the discrimination of spirit from matter,
and it is cultivated by scriptural evidence, austerity, direct perception,
reception of the Puräëas’ historical narrations, and logical inference. The
Absolute Truth, which alone was present before the creation of the universe and
which alone will remain after its destruction, is also the time factor and the
ultimate cause. Even in the middle stage of this creation’s existence, the
Absolute Truth alone is the actual reality.
PURPORT
Material scientists and philosophers are desperately searching for the ultimate
material cause or principle, which is described here as käla, the time factor.
The material process of cause and effect takes place entirely within a sequence
of time; in other words, the time factor is the motivating impetus for material
cause and effect. This time factor is a manifestation of the Supersoul, the form
of the Supreme Lord that pervades and supports the cosmic manifestation. The
method for acquiring knowledge is scientifically described here, and those who
are serious, reasonable scholars will take advantage of the transcendental
epistemology revealed here by the Lord.
SB 11.28.19
TEXT 19
TEXT
yathä hiraëyaà sv-akåtaà purastät
paçcäc ca sarvasya hiraë-mayasya
tad eva madhye vyavahäryamäëaà
nänäpadeçair aham asya tadvat
SYNONYMS
yathä—just as; hiraëyam—gold; su-akåtam—unmanifest as manufactured products;
purastät—previously; paçcät—subsequently; ca—and; sarvasya—of everything;
hiraë-mayasya—that is made of gold; tat—that gold; eva—alone; madhye—in the
middle; vyavahäryamäëam—being utilized; nänä—various; apadeçaiù—in terms of
designations; aham—I; asya—of this created universe; tadvat—in the same way.
TRANSLATION
Gold alone is present before its manufacture into gold products, the gold alone
remains after the products’ destruction, and the gold alone is the essential
reality while it is being utilized under various designations. Similarly, I
alone exist before the creation of this universe, after its destruction and
during its maintenance.
PURPORT
Gold is manufactured into many types of jewelry, as well as into coins and other
luxurious products. But at each stage—before manufacture, during manufacture,
during utilization and afterward—the essential reality is gold. In the same way,
the Supreme Personality of Godhead is the essential reality—both the dynamic and
the ingredient cause of everything. All throughout the material creation, the
Lord is simply setting into motion His own potency, which is not different from
Him.
SB 11.28.20
TEXT 20
TEXT
vijïänam etat triy-avastham aìga
guëa-trayaà käraëa-karya-kartå
samanvayena vyatirekataç ca
yenaiva turyeëa tad eva satyam
SYNONYMS
vijïänam—(the mind, whose symptom is) full knowledge; etat—this;
tri-avastham—existing in three conditions (wakeful consciousness, sleep and deep
sleep); aìga—My dear Uddhava; guëa-trayam—manifesting through the three modes of
nature; käraëa—as the subtle cause (adhyätma); kärya—the gross product
(adhibhüta); kartå—and the producer (adhidaiva); samanvayena—in each of them,
one after another; vyatirekataù—as separate; ca—and; yena—by which; eva—indeed;
turyeëa—fourth factor; tat—that; eva—alone; satyam—is the Absolute Truth.
TRANSLATION
The material mind manifests in three phases of consciousness—wakefulness, sleep
and deep sleep—which are products of the three modes of nature. The mind further
appears in three different roles—the perceiver, the perceived and the regulator
of perception. Thus the mind is manifested variously throughout these threefold
designations. But it is the fourth factor, existing separately from all this,
that alone constitutes the Absolute Truth.
PURPORT
As stated in Kaöha Upaniñad (2.2.15), tam eva bhäntam anubhäti sarvaà/ tasya
bhäsä sarvam idaà vibhäti: “Everything radiates its illumination in pursuance of
His original illumination; His light illuminates everything in this universe.”
As thus described, the entire range of perception, cognition and sensitivity is
an insignificant expansion of the perception, cognition and sensitivity of the
Personality of Godhead.
SB 11.28.21
TEXT 21
TEXT
na yat purastäd uta yan na paçcän
madhye ca tan na vyapadeça-mätram
bhütaà prasiddhaà ca pareëa yad yat
tad eva tat syäd iti me manéñä
SYNONYMS
na—does not exist; yat—that which; purastät—previously; uta—nor; yat—which;
na—not; paçcät—afterward; madhye—in between; ca—and; tat—that; na—does not
exist; vyapadeça-mätram—merely a designation; bhütam—created; prasiddham—made
known; ca—and; pareëa—by another; yat yat—whatever; tat—that; eva—only; tat—that
other; syät—actually is; iti—thus; me—My; manéñä—idea.
TRANSLATION
That which did not exist in the past and will not exist in the future also has
no existence of its own for the period of its duration, but is only a
superficial designation. In My opinion, whatever is created and revealed by
something else is ultimately only that other thing.
PURPORT
Although all material products, such as our own bodies, are temporary and thus
ultimately false, the material world is a real manifestation of the Lord’s
potency. The basic substance, or reality, of this world is the Personality of
Godhead Himself, whereas the temporary designations imposed by the conditioned
souls are illusion. Thus we consider ourselves American, Russian, British,
German, Indian, black, white, Hindu, Muslim, Christian and so forth. In fact, we
are the marginal potency of the Supreme Lord, but by attempting to exploit the
Lord’s inferior material potency we have become entangled in illusion.
Everything should be properly defined in terms of the Personality of Godhead,
who is the essential reality of this and all other worlds.
SB 11.28.22
TEXT 22
TEXT
avidyamäno ’py avabhäsate yo
vaikäriko räjasa-sarga esaù
brahma svayaà jyotir ato vibhäti
brahmendriyärthätma-vikära-citram
SYNONYMS
avidyamänaù—actually not existing; api—although; avabhäsate—appears; yaù—which;
vaikärikaù—manifestation of transformations; räjasa—of the mode of passion;
sargaù—the creation; eñaù—this; brahma—the Absolute Truth (on the other hand);
svayam—established in Himself; jyotiù—luminous; ataù—therefore; vibhäti—becomes
manifest; brahma—the Absolute Truth; indriya—of the senses; artha—their objects;
ätma—the mind; vikära—and of the transformations of the five gross elements;
citram—as the variety.
TRANSLATION
Although thus not existing in reality, this manifestation of transformations
created from the mode of passion appears real because the self-manifested,
self-luminous Absolute Truth exhibits Himself in the form of the material
variety of the senses, the sense objects, the mind and the elements of physical
nature.
PURPORT
The total material nature, pradhäna, is originally undifferentiated and inert,
but later it undergoes transformation when the Supreme Lord, through His time
agent, glances upon it and activates the mode of passion. Material
transformation thus takes place and is exhibited as the Lord’s inferior energy.
In contrast, the Supreme Lord’s personal abode possesses eternal variety, which
is the self-luminous, internal opulence of the Absolute Truth and is not subject
to material creation, transformation or annihilation. The material world is in
this way simultaneously one with and different from the Absolute Truth.
SB 11.28.23
TEXT 23
TEXT
evaà sphutaà brahma-viveka-hetubhiù
paräpavädena viçäradena
chittvätma-sandeham upärameta
svänanda-tuñöo ’khila-kämukebhyaù
SYNONYMS
evam—in this way; sphuöam—clearly; brahma—of the Absolute Truth;
viveka-hetubhiù—by discriminating, logical arguments; para—of misidentification
with other conceptions; apavädena—by refutation; viçäradena—expert;
chittvä—cutting off; ätma—regarding the identity of the self; sandeham—doubt;
upärameta—one should desist; sva-änanda—in his own transcendental ecstasy;
tuñöaù—satisfied; akhila—from all; kämukebhyaù—things of lust.
TRANSLATION
Thus clearly understanding by discriminating logic the unique position of the
Absolute Truth, one should expertly refute one’s misidentification with matter
and cut to pieces all doubts about the identity of the self. Becoming satisfied
in the soul’s natural ecstasy, one should desist from all lusty engagements of
the material senses.
SB 11.28.24
TEXT 24
TEXT
nätmä vapuù pärthivam indriyäëi
devä hy asur väyur jalam hutäçaù
mano ’nna-mätraà dhiñaëä ca sattvam
ahaìkåtiù khaà kñitir artha-sämyam
SYNONYMS
na—is not; ätmä—the self; vapuù—the body; pärthivam—made of earth; indriyäëi—the
senses; deväù—the presiding demigods; hi—indeed; asuù—the living air; väyuù—the
external air; jalam—water; huta-äçaù—fire; manaù—the mind; anna-mätram—being
only matter; dhiñaëä—intelligence; ca—and; sattvam—material consciousness;
ahaìkåtiù—false ego; kham—the ether; kñitiù—earth; artha—the objects of sense
perception; sämyam—and the original, undifferentiated state of nature.
TRANSLATION
The material body made of earth is not the true self; nor are the senses, their
presiding demigods or the air of life; nor is the external air, water or fire or
one’s mind. All these are simply matter. Similarly, neither one’s intelligence,
material consciousness nor ego, nor the elements of ether or earth, nor the
objects of sense perception, nor even the primeval state of material equilibrium
can be considered the actual identity of the soul.
SB 11.28.25
TEXT 25
TEXT
samähitaiù kaù karaëair guëätmabhir
guëo bhaven mat-suvivikta-dhämnaù
vikñipyamäëair uta kià nu düñaëaà
ghanair upetair vigatai raveù kim
SYNONYMS
samähitaiù—which are perfectly concentrated in meditation; kaù—what; karaëaiù—by
senses; guëa-ätmabhiù—which are basically manifestations of the modes of nature;
guëaù—virtue; bhavet—will be; mat—My; su-vivikta—who has properly ascertained;
dhämnaù—the personal identity; vikñipyamäëaiù—which are being agitated; uta—on
the other hand; kim—what; nu—indeed; düñaëam—blame; ghanaiù—by clouds;
upetaiù—which have come; vigataiù—or which have gone away; raveù—of the sun;
kim—what.
TRANSLATION
For one who has properly realized My personal identity as the Supreme Godhead,
what credit is there if his senses—mere products of the material modes—are
perfectly concentrated in meditation? And on the other hand, what blame is
incurred if his senses happen to become agitated? Indeed, what does it mean to
the sun if the clouds come and go?
PURPORT
A pure devotee of the Lord is considered eternally liberated, because he has
perfectly understood the Lord’s transcendental personality and abode and is
always engaged in serving the Lord’s mission within this world. Although
superficially such a devotee may appear agitated by events in the material world
while engaged in the Lord’s mission, this does not change his exalted status as
the Lord’s eternal servitor, just as the exalted status of the sun is not
changed even when the sun is apparently covered by clouds.
SB 11.28.26
TEXT 26
TEXT
yathä nabho väyv-analämbu-bhü-guëair
gatägatair vartu-guëair na sajjate
tathäkñaraà sattva-rajas-tamo-malair
ahaà-mateù saàsåti-hetubhiù param
SYNONYMS
yathä—just as; nabhaù—the sky; väyu—of air; anala—fire; ambu—water; bhü—and
earth; guëaiù—by the qualities; gata-ägataiù—which come and go; vä—or;
åtu-guëaiù—by the qualities of the seasons (such as heat and cold); na
sajjate—is not entangled; tathä—similarly; akñaram—the Absolute Truth;
sattva-rajaù-tamaù—of the modes of goodness, passion and ignorance; malaiù—by
the contaminations; aham-mateù—of the conception of false ego;
saàsåti-hetubhiù—by the causes of material existence; param—the Supreme.
TRANSLATION
The sky may display the various qualities of the air, fire, water and earth that
pass through it, as well as such qualities as heat and cold, which continually
come and go with the seasons. Yet the sky is never entangled with any of these
qualities. Similarly, the Supreme Absolute Truth is never entangled with the
contaminations of goodness, passion and ignorance, which cause the material
transformations of the false ego.
PURPORT
The word ahaà-mateù here indicates the conditioned living entity, who becomes
manifest with the false ego of a particular material body. By contrast, the
Personality of Godhead is unaffected by the modes of nature, and thus He is
never covered by a material body and never subject to false ego. As described
here, the Lord is eternally infallible and pure.
SB 11.28.27
TEXT 27
TEXT
tathäpi saìgaù parivarjanéyo
guëeñu mäyä-raciteñu tävat
mad-bhakti-yogena dåòhena yävad
rajo nirasyeta manaù-kañäyaù
SYNONYMS
tathä api—nevertheless; saìgaù—association; parivarjanéyaù—must be rejected;
guëeñu—with the modes; mäyä-raciteñu—produced by the illusory material energy;
tävat—for that long; mat-bhakti-yogena—by devotional service to Me;
dåòhena—firm; yävat—until; rajaù—passionate attraction; nirasyeta—is eliminated;
manaù—of the mind; kañäyaù—the dirt.
TRANSLATION
Nevertheless, until by firmly practicing devotional service to Me one has
completely eliminated from his mind all contamination of material passion, one
must very carefully avoid associating with the material modes, which are
produced by My illusory energy.
PURPORT
The word tathäpi in this verse indicates that even though the material nature is
nondifferent from the Supreme Lord (as elaborately described in this chapter),
one who has yet to conquer material desire should not artificially associate
with material things, declaring them to be nondifferent from the Lord. Thus one
aspiring to be Kåñëa conscious should not loosely associate with women, claiming
them to be nondifferent from the Personality of Godhead, for by such imitation
of the most advanced devotees one will become a sense gratifier. A neophyte
devotee who presumes himself liberated is impelled by the mode of passion to
become falsely proud of his position, and thus he neglects the actual process of
devotional service to the Lord. One must have firm and steady engagement in the
loving service of the Lord, under the direction of higher authorities; then
advancement in Kåñëa consciousness will be easy and sublime.
SB 11.28.28
TEXT 28
TEXT
yathämayo ’sädhu cikitsito nåëäà
punaù punaù santudati prarohan
evaà mano ’pakva-kañäya-karma
kuyoginaà vidhyati sarva-saìgam
SYNONYMS
yathä—as; ämayaù—a disease; asädhu—imperfectly; cikitsitaù—treated; nåëäm—of
men; punaù punaù—again and again; santudati—gives distress; prarohan—rising up;
evam—in the same way; manaù—the mind; apakva—unpurified; kañäya—of
contamination; karma—from its activities; ku-yoginam—the imperfect yogé;
vidhyati—torments; sarva-saìgam—who is full of all kinds of material attachment.
TRANSLATION
Just as an improperly treated disease recurs and gives repeated distress to the
patient, the mind that is not completely purified of its perverted tendencies
will remain attached to material things and repeatedly torment the imperfect
yogé.
PURPORT
Sarva-saìgam refers to one’s stubborn attachment to material objects of
so-called enjoyment, such as children, wife, money, nation and friends. One who
increases his attachment to children, wife and so on, although supposedly
performing devotional service to Lord Kåñëa, is understood to be either a
kuyogé, as described in this verse, or a bewildered neophyte who has failed to
properly treat the disease of the heart called material attachment. If one has
repeated relapses into material attachment, he has failed to eradicate the
darkness of ignorance from his heart.
SB 11.28.29
TEXT 29
TEXT
kuyogino ye vihitäntaräyair
manuñya-bhütais tridaçopasåñöaiù
te präktanäbhyäsa-balena bhüyo
yuïjanti yogaà na tu karma-tantram
SYNONYMS
ku-yoginaù—those practitioners of yoga whose knowledge is not complete; ye—who;
vihita—imposed; antaräyaiù—by obstructions; manuñya-bhütaiù—in the form of human
beings (their relatives, disciples and so on); tridaça—by the demigods;
upasåñöaiù—sent; te—they; präktana—of the previous life; abhyäsa—of the
accumulated practice; balena—on the strength; bhüyaù—once again;
yuïjanti—engage; yogam—in spiritual practice; na—never; tu—however;
karma-tantram—the entanglement of fruitive work.
TRANSLATION
Sometimes the progress of imperfect transcendentalists is checked by attachment
to family members, disciples or others, who are sent by envious demigods for
that purpose. But on the strength of their accumulated advancement, such
imperfect transcendentalists will resume their practice of yoga in the next
life. They will never again be trapped in the network of fruitive work.
PURPORT
Sometimes sannyäsés and other spiritual teachers are bewildered by flattering
followers and disciples sent by the demigods to embarrass spiritual leaders who
are lacking complete spiritual knowledge. Similarly, spiritual progress is
sometimes checked by attachment to one’s bodily relatives. Although an imperfect
transcendentalist may fall down from yoga practice in this life, he will resume
it in the next life on the strength of his accumulated merit, as described in
the Bhagavad-gétä. The words na tu karma-tantram indicate that a fallen
transcendentalist does not have to pass through the lower stages of fruitive
activity and gradually be promoted to the practice of yoga. Rather, he will
immediately resume his yoga practice at that point at which he left it. Of
course, one should not presume to fall back on the facility offered here but
should try to become perfect in this lifetime. Sannyäsés, especially, should
remove the knot of lust from their hearts and should avoid falling into the
clutches of flattering followers or female disciples sent by the demigods to
expose a so-called spiritual leader who is imperfect in Kåñëa conscious
knowledge.
SB 11.28.30
TEXT 30
TEXT
karoti karma kriyate ca jantuù
kenäpy asau codita ä-nipatät
na tatra vidvän prakåtau sthito ’pi
nivåtta-tåñëaù sva-sukhänubhütyä
SYNONYMS
karoti—he performs; karma—material work; kriyate—is acted upon; ca—also;
jantuù—the living entity; kena api—by some force or other; asau—he;
coditaù—impelled; ä-nipätät—up to the point of death; na—not; tatra—there;
vidvän—a wise person; prakåtau—in material nature; sthitaù—situated; api—even
though; nivåtta—having given up; tåñëaù—material desire; sva—by his own;
sukha—of happiness; anubhütyä—experience.
TRANSLATION
An ordinary living entity performs material work and is transformed by the
reaction to such work. Thus he is driven by various desires to continue working
fruitively up to the very moment of his death. A wise person, however, having
experienced his own constitutional bliss, gives up all material desires and does
not engage in fruitive work.
PURPORT
By sexual association with women, a man is driven to enjoy the female form again
and again, and indeed he remains lusty up to the moment of death. Similarly,
through association with family and friends the knot of material attachment
becomes very tight. Thus the reactions of fruitive work bind one more and more
in the cycle of material defeat. But a learned person, one who is in touch with
the Supreme Lord within his heart, realizes the ultimate frustration of material
work and the danger of entering the womb of a pig or dog in a future life as the
result of sinful activities. One on the platform of self-realization does not
regard himself as an enjoyer of the world. Rather, he regards the entire cosmos
as simply an insignificant expansion of the Lord’s potency—and himself as the
Lord’s humble servant.
SB 11.28.31
TEXT 31
TEXT
tiñöhantam äsénam uta vrajantaà
çayänam ukñantam adantam annam
svabhävam anyat kim apéhamänam
ätmänam ätma-stha-matir na veda
SYNONYMS
tiñöhantam—standing; äsénam—sitting; uta—or; vrajantam—walking; çayänam—lying
down; ukñantam—urinating; adantam—eating; annam—food; sva-bhävam—manifested from
his conditioned nature; anyat—other; kim api—whatever; éhamänam—executing;
ätmänam—his own bodily self; ätma-stha—fixed in the true self; matiù—whose
consciousness; na veda—he does not recognize.
TRANSLATION
The wise man, whose consciousness is fixed in the self, does not even notice his
own bodily activities. While standing, sitting, walking, lying down, urinating,
eating or performing other bodily functions, he understands that the body is
acting according to its own nature.
SB 11.28.32
TEXT 32
TEXT
yadi sma paçyaty asad-indriyärthaà
nänänumänena viruddham anyat
na manyate vastutayä manéñé
sväpnaà yathotthäya tirodadhänam
SYNONYMS
yadi—if; sma—ever; paçyati—he sees; asat—impure; indriya-artham—sense objects;
nänä—of their being based on duality; anumänena—by the logical inference;
viruddham—refuted; anyat—separate from true reality; na manyate—does not accept;
vastutayä—as real; manéñé—the intelligent man; sväpnam—of a dream; yathä—as if;
utthäya—waking; tirodadhänam—which is in the process of disappearing.
TRANSLATION
Although a self-realized soul may sometimes see an impure object or activity, he
does not accept it as real. By logically understanding impure sense objects to
be based on illusory material duality, the intelligent person sees them to be
contrary to and distinct from reality, in the same way that a man awakening from
sleep views his fading dream.
PURPORT
A sane person can clearly distinguish between a dream experience and his real
life. Similarly a manéñé, or intelligent person, can clearly perceive polluted
material sense objects to be creations of the Lord’s illusory energy and not
factual reality. This is the practical test of realized intelligence.
SB 11.28.33
TEXT 33
TEXT
pürvaà gåhétaà guëa-karma-citram
ajïänam ätmany aviviktam aìga
nivartate tat punar ékñayaiva
na gåhyate näpi visåyya ätmä
SYNONYMS
pürvam—previously; gåhétam—accepted; guëa—of the modes of nature; karma—by the
activities; citram—made varied; ajïänam—the ignorance; ätmani—upon the soul;
aviviktam—imposed as identical; aìga—My dear Uddhava; nivartate—ceases;
tat—that; punaù—again; ékñayä—by knowledge; eva—alone; na gåhyate—is not
accepted; na—nor; api—indeed; visåjya—being rejected; ätmä—the soul.
TRANSLATION
Material nescience, which expands into many varieties by the activities of the
modes of nature, is wrongly accepted by the conditioned soul to be identical
with the self. But through the cultivation of spiritual knowledge, My dear
Uddhava, this same nescience fades away at the time of liberation. The eternal
self, on the other hand, is never assumed and never abandoned.
PURPORT
It is emphasized here that the eternal self is never assumed or imposed as a
material designation, nor is it ever abandoned. As explained in the
Bhagavad-gétä, the soul is eternally the same and does not undergo
transformation. The modes of nature, however, create the gross material body and
subtle mind as a result of one’s previous fruitive activities, and these gross
and subtle bodies are imposed upon the soul. Thus the living entity can neither
assume nor reject the soul, which is an eternal fact. Rather, he should give up
the gross ignorance of material consciousness by cultivating spiritual
knowledge, as indicated here.
SB 11.28.34
TEXT 34
TEXT
yathä hi bhänor udayo nå-cakñuñäà
tamo nihanyän na tu sad vidhatte
evaà samékñä nipuëä saté me
hanyät tamisraà puruñasya buddheù
SYNONYMS
yathä—as; hi—indeed; bhänoù—of the sun; udayaù—the rising; nå—human; cakñuñäm—of
eyes; tamaù—the darkness; nihanyät—destroys; na—not; tu—but; sat—objects that
exist; vidhatte—creates; evam—similarly; samékñä—full realization;
nipuëä—potent; saté—true; me—of Me; hanyät—destroys; tamisram—the darkness;
puruñasya—of a person; buddheù—in the intelligence.
TRANSLATION
When the sun rises it destroys the darkness covering men’s eyes, but it does not
create the objects they then see before them, which in fact were existing all
along. Similarly, potent and factual realization of Me will destroy the darkness
covering a person’s true consciousness.
SB 11.28.35
TEXT 35
TEXT
eña svayaà-jyotir ajo ’prameyo
mahänubhütiù sakalänubhütiù
eko ’dvitéyo vacasäà viräme
yeneñitä väg-asavaç caranti
SYNONYMS
eñaù—this (Supersoul); svayam-jyotiù—self-luminous; ajaù—unborn;
aprameyaù—impossible to measure; mahä-anubhütiù—full of transcendental
consciousness; sakala-anubhütiù—aware of everything; ekaù—one; advitéyaù—without
a second; vacasäm viräme—(realized only) when material words cease; yena—by
whom; éñitäù—impelled; väk—speech; asavaù—and the life airs; caranti—move.
TRANSLATION
The Supreme Lord is self-luminous, unborn and immeasurable. He is pure
transcendental consciousness and perceives everything. One without a second, He
is realized only after ordinary words cease. By Him the power of speech and the
life airs are set into motion.
PURPORT
The Supreme Lord is self-luminous, self-manifested, whereas the individual
living entity is manifested by Him. The Lord is unborn, but the living entity,
because of material, designative coverings, takes birth in conditioned life. The
Lord is immeasurable, being all-pervasive, whereas the living entity is
localized. The Supreme Lord is mahänubhüti, the totality of consciousness,
whereas the living entity is a tiny spark of consciousness. The Lord is
sakalänubhüti, omniscient, whereas the living entity is aware only of his own
limited experience. The Supreme Lord is one, whereas the living entities are
innumerable. Considering all these contrasts between the Lord and ourselves, we
should not waste time like the foolish material scientists and philosophers, who
struggle to find the origin of this world by their insignificant mental
speculation and word jugglery. Although one may discover some of the gross laws
of material nature through material research, there is no hope of achieving the
Absolute Truth by such petty endeavors.
SB 11.28.36
TEXT 36
TEXT
etävän ätma-sammoho
yad vikalpas tu kevale
ätman åte svam ätmänam
avalambo na yasya hi
SYNONYMS
etävän—whatever; ätma—of the self; sammohaù—delusion; yat—which; vikalpaù—idea
of duality; tu—but; kevale—in the unique; ätman—in the self; rte—without;
svam—that very; ätmänam—self; avalambaù—basis; na—there is not; yasya—of which
(duality); hi—indeed.
TRANSLATION
Whatever apparent duality is perceived in the self is simply the confusion of
the mind. Indeed, such supposed duality has no basis to rest upon apart from
one’s own soul.
PURPORT
As explained in verse 33 of this chapter, the eternal self is neither assumed
nor lost, since every living entity is an eternal reality. The word vikalpa, or
“duality,” here refers to the mistaken idea that the spirit soul is partly
composed of matter in the form of the gross body or subtle mind. It is thus that
foolish persons consider the material body or mind to be an intrinsic or
fundamental component of the self. In fact the living entity is pure spirit,
without any tinge of matter. Consequently the false ego, which is generated by
the false identification with matter, is a mistaken identity imposed upon the
pure spirit soul. The sense of ego, or “I am” in other words, the sense of one’s
individual identity—comes from the spirit soul, because there is no other
possible basis for such self-awareness. By studying one’s false sense of ego,
one can analytically understand that there is a pure ego, which is expressed by
the words ahaà brahmäsmi, “I am pure spirit soul.” One can easily understand in
a similar way that there is a supreme spirit soul, the Personality of Godhead,
who is the omniscient controller of everything. Such understanding in Kåñëa
consciousness constitutes perfect knowledge, as described here by the Lord.
SB 11.28.37
TEXT 37
TEXT
yan nämäkåtibhir grähyaà
païca-varëam abädhitam
vyarthenäpy artha-vädo ’yaà
dvayaà paëòita-mäninäm
SYNONYMS
yat—which; näma—by names; äkåtibhiù—and forms; grähyam—perceivable;
païca-varëam—consisting of the five material elements; abädhitam—undeniable;
vyarthena—in vain; api—indeed; artha-vädaù—the imaginative interpretation;
ayam—this; dvayam—duality; paëòita-mäninäm—of so-called scholars.
TRANSLATION
The duality of the five material elements is perceived only in terms of names
and forms. Those who say this duality is real are pseudoscholars vainly
proposing fanciful theories without basis in fact.
PURPORT
Material names and forms, subject as they are to creation and annihilation, have
no permanent existence and so do not constitute essential, fundamental
principles of reality. The material world consists of variegated transformations
of the potency of God. Although God is real and His potency is real, the
particular forms and names that temporarily or circumstantially appear have no
ultimate reality. Gross ignorance occurs when the conditioned soul imagines
himself to be material or a mixture of matter and spirit. Some philosophers
argue that the eternal soul in contact with matter is permanently transformed
and that the false ego represents a new and permanent reality of the soul. Çréla
Jéva Gosvämé replies that spirit is the living, superior energy of the Lord,
whereas matter is the inferior, unconscious energy of the Lord, and that these
two energies thus possess opposite qualities, as with light and darkness. The
superior living entity and inferior matter therefore cannot possibly merge into
a common existence, since they eternally possess opposite and incompatible
characteristics. The hallucination of a mixture of matter and spirit is called
illusion; it becomes specifically manifest as false ego, which identifies with a
specific material body or mind created by illusion. Clearly those scientists or
philosophers who are embedded in gross ignorance cannot be real scientists and
philosophers. The simple criterion of spiritual self-awareness unfortunately
eliminates a huge percentage of modern so-called scientists and philosophers,
who bury their foolish noses in the Lord’s material energy, without any
knowledge of or interest in the Lord Himself.
SB 11.28.38
TEXT 38
TEXT
yogino ’pakva-yogasya
yuïjataù käya utthitaiù
upasargair vihanyeta
taträyaà vihito vidhiù
SYNONYMS
yoginaù—of the yogé; apakva-yogasya—who is immature in the practice of yoga;
yuïjataù—trying to engage; käyaù—the body; utthitaiù—which have arisen;
upasargaiù—by disturbances; vihanyeta—may be frustrated; tatra—in that
connection; ayam—this; vihitaù—is prescribed; vidhiù—recommended process.
TRANSLATION
The physical body of the endeavoring yogé who is not yet mature in his practice
may sometimes be overcome by various disturbances. Therefore the following
process is recommended.
PURPORT
Having described the process of cultivating knowledge, the Lord now gives
instructions to the yogé whose body may be disturbed by disease or other
impediments. Those inferior yogés who are attached to the body and bodily
exercises are often incomplete in their realization, and thus the Lord here
offers them some assistance.
SB 11.28.39
TEXT 39
TEXT
yoga-dhäraëayä käàçcid
äsanair dhäraëänvitaiù
tapo-mantrauñadhaiù käàçcid
upasargän vinirdahet
SYNONYMS
yoga-dhäraëayä—by yogic meditation; käàçcit—some disturbances; äsanaiù—by
prescribed postures; dhäraëä-anvitaiù—together with meditation on controlled
breathing; tapaù—by special austerities; mantra—magical chants; auñadhaiù—and
medicinal herbs; käàçcit—some; upasargän—obstructions; vinirdahet—can be
eradicated.
TRANSLATION
Some of these obstructions may be counteracted by yogic meditation or by sitting
postures, practiced together with concentration on controlled breathing, and
others may be counteracted by special austerities, mantras or medicinal herbs.
SB 11.28.40
TEXT 40
TEXT
käàçcin mamänudhyänena
näma-saìkértanädibhiù
yogeçvaränuvåttyä vä
hanyäd açubha-dän çanaiù
SYNONYMS
käàçcit—some; mama—of Me; anudhyänena—by constant thought; näma—of the holy
names; saìkéåtana—by the loud chanting; ädibhiù—and so on; yoga-éçvara—of the
great masters of yoga; anuvåttyä—by following in the footsteps; vä—or;
hanyät—may be destroyed; açubha-dän—(the obstructions) that create inauspicious
situations; çanaiù—gradually.
TRANSLATION
These inauspicious disturbances can be gradually removed by constant remembrance
of Me, by congregational hearing and chanting of My holy names, or by following
in the footsteps of the great masters of yoga.
PURPORT
According to Çréla Çrédhara Svämé, by meditation on the Supreme Lord one can
overcome lust and other mental disturbances, and by following in the footsteps
of great transcendentalists one can overcome hypocrisy, false pride and other
types of mental imbalance.
SB 11.28.41
TEXT 41
TEXT
kecid deham imaà dhéräù
su-kalpaà vayasi sthiram
vidhäya vividhopäyair
atha yuïjanti siddhaye
SYNONYMS
kecit—some; deham—the material body; imam—this; dhéräù—self-controlled;
su-kalpam—fit; vayasi—in youth; sthiram—fixed; vidhäya—making; vividha—by
various; upäyaiù—means; atha—thus; yuïjanti—they engage; siddhaye—for the
achievement of material perfections.
TRANSLATION
By various methods, some yogés free the body from disease and old age and keep
it perpetually youthful. Thus they engage in yoga for the purpose of achieving
material mystic perfections.
PURPORT
The process described here is meant to fulfill one’s material desires, not to
bring one transcendental knowledge. Therefore this process cannot be accepted as
devotional service to the Lord, according to Çréla Bhaktisiddhänta Sarasvaté
Öhäkura. Despite all such mystic perfections, the material body will ultimately
die. Actual eternal youth and happiness are available only on the spiritual
platform of Kåñëa consciousness.
SB 11.28.42
TEXT 42
TEXT
na hi tat kuçalädåtyaà
tad-äyäso hy apärthakaù
antavattväc charérasya
phalasyeva vanaspateù
SYNONYMS
na—not; hi—indeed; tat—that; kuçala—by those expert in transcendental knowledge;
ädåtyam—to be respected; tat—of that; äyäsaù—the endeavor; hi—certainly;
apärthakaù—useless; anta-vattvät—because of being subject to destruction;
çarérasya—on the part of the material body; phalasya—of the fruit; iva—just as;
vanaspateù—of a tree.
TRANSLATION
This mystic bodily perfection is not valued very highly by those expert in
transcendental knowledge. Indeed, they consider endeavor for such perfection
useless, since the soul, like a tree, is permanent, but the body, like a tree’s
fruit, is subject to destruction.
PURPORT
The example given here is of a tree that seasonally bears fruit. The fruit
exists for a very short time, whereas the tree may exist for thousands of years.
Similarly, the spirit soul is eternal, whereas the material body, even when
preserved as long as possible, is destroyed relatively quickly. The body should
never be equated with the eternally existing spirit soul. Those who are actually
intelligent, who actually have spiritual knowledge, are not interested in
material mystic perfections.
SB 11.28.43
TEXT 43
TEXT
yogaà niñevato nityaà
käyaç cet kalpatäm iyät
tac chraddadhyän na matimän
yogam utsåjya mat-paraù
SYNONYMS
yogam—the practice of yoga; niñevataù—of one executing; nityam—regularly;
käyaù—the material body; cet—even if; kalpatäm—fitness; iyät—attains; tat—in
that; çraddadhyät—take faith; na—does not; mati-män—who is intelligent;
yogam—the system of mystic yoga; utsåjya—giving up; mat-paraù—the devotee
dedicated to Me.
TRANSLATION
Although the physical body may be improved by various processes of yoga, an
intelligent person who has dedicated his life to Me does not place his faith in
the prospect of perfecting his physical body through yoga, and in fact he gives
up such procedures.
PURPORT
A devotee of the Lord keeps his body fit by eating nourishing Kåñëa prasädam, by
maintaining a clean and regulated life, free from unnecessary anxiety, and by
chanting and dancing before the Deity of the Lord. When a devotee is sick, he
accepts medical treatment by normal methods, but beyond this there is no need to
absorb one’s mind in the physical body in the name of so-called yoga practice.
Ultimately one must accept the destiny that has been ordained by the Lord.
SB 11.28.44
TEXT 44
TEXT
yoga-caryäm imäà yogé
vicaran mad-apäçrayaù
näntaräyair vihanyeta
niùspåhaù sva-sukhänubhüù
SYNONYMS
yoga-caryäm—the prescribed process of yoga; imäm—this; yogé—the practitioner;
vicaran—executing; mat-apäçrayaù—having taken shelter of Me; na—not;
antaräyaiù—by obstacles; vihanyeta—is checked; niùspåhaù—free from hankering;
sva—of the soul; sukha—the happiness; anubhüù—experiencing within.
TRANSLATION
The yogé who has taken shelter of Me remains free from hankering because he
experiences the happiness of the soul within. Thus while executing this process
of yoga, he is never defeated by obstacles.
PURPORT
According to Çréla Çrédhara Svämé, the Supreme Lord has briefly described to
Uddhava the essential wisdom of all the Upaniñads, with the conclusion that pure
devotional service to the Lord is the real means of ultimate liberation. In this
regard Çréla Bhaktisiddhänta Sarasvaté Öhäkura emphasizes that although
haöha-yogés and räja-yogés try to make progress along their prescribed paths,
they confront obstacles and often fail to achieve their desired goals. However,
one who surrenders to the Supreme Lord will certainly be victorious on his
spiritual path back home, back to Godhead.
Thus end the purports of the humble servants of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda to the Eleventh Canto, Twenty-eighth Chapter, of
the Çrémad-Bhägavatam, entitled “Jïäna-yoga.”
SB 11.29: Bhakti-yoga
CHAPTER TWENTY-NINE
Bhakti-yoga
SB 11.29 Summary
Thinking that the previously described spiritual practice, based on detachment,
is too difficult, Uddhava inquired about an easier method. In reply, Lord Çré
Kåñëa gave brief instructions on devotional service.
The fruitive workers and mystic yogés, who are bewildered by the illusory energy
of the Supreme Personality of Godhead and puffed up by their false
identifications, refuse to take shelter of the lotus feet of the Supreme Lord.
But the swanlike men, those who know how to discriminate between the essential
and nonessential, always take shelter at the lotus feet of the Personality of
Godhead. The Supreme Lord Himself—within the living entity as the caittya-guru
and without as the spiritual master who teaches by example—eradicates all the
misfortune of the spirit soul and reveals His own personal form.
One should execute all duties for the sake of the Supreme Personality of
Godhead, keeping one’s mind absorbed in Him. One should take advantage of the
sacred abodes of the Lord, where His devotees reside, and one should serve the
Lord and celebrate the festivals and holidays in His honor. By understanding all
living beings to be Lord Kåñëa’s place of residence, one can attain the ability
to see equally everywhere, and thus all faulty qualities of envy, false ego and
so on will be removed. Bearing this in mind, the devotee should give up his
proud relatives, his separatist outlook and his mundane embarrassment and should
offer obeisances flat on the ground to all, even the dogs and outcastes. As long
as one has not learned to see the presence of the Supreme Personality of Godhead
in all creatures, he must continue to use his body, mind and speech to worship
the Supreme Lord in that manner of offering full obeisances to all.
Because this eternal process of devotional service to the Supreme Lord is
transcendental and has been established by the Lord Himself, it can never, to
the slightest extent, be defeated or prove fruitless. When one offers himself
completely to the Supreme Lord with exclusive devotion, the Lord becomes
particularly pleased, and thus the devotee achieves immortality, becoming
qualified to obtain opulence equal to that of the Lord.
After receiving these instructions, Çré Uddhava went to Badarikäçrama in
pursuance of Lord Kåñëa’s order, and by perfectly carrying out the instructions
of the Supreme Lord, he attained the Lord’s transcendental abode. By faithfully
serving these instructions spoken by the Personality of Godhead to Uddhava, the
greatest of devotees, the entire world can become liberated.
SB 11.29.1
TEXT 1
TEXT
çré-uddhava uväca
su-dustaräm imäà manye
yoga-caryäm anätmanaù
yathäïjasä pumän siddhyet
tan me brühy aïjasäcyuta
SYNONYMS
çré-uddhavaù uväca—Çré Uddhava said; su-dustaräm—very difficult to execute;
imäm—this; manye—I think; yoga-caryäm—process of yoga; anätmanaù—for one who has
not controlled his mind; yathä—how; aïjasä—easily; pumän—a person; siddhyet—may
accomplish it; tat—that; me—to me; brühi—please tell; aïjasä—in a simple manner;
acyuta—O infallible Lord.
TRANSLATION
Çré Uddhava said: My dear Lord Acyuta, I fear that the method of yoga described
by You is very difficult for one who cannot control his mind. Therefore please
explain to me in simple terms how someone can more easily execute it.
SB 11.29.2
TEXT 2
TEXT
präyaçaù puëdarékäkña
yuïyanto yogino manaù
viñédanty asamädhänän
mano-nigraha-karçitäù
SYNONYMS
präyaçaù—for the most part; puëòaréka-akña—O lotus-eyed Lord; yuïjantaù—who
engage; yoginaù—yogés; manaù—the mind; viñédanti—become frustrated;
asamädhänät—because of inability to attain trance; manaù-nigraha—by the attempt
to subdue the mind; karçitäù—weary.
TRANSLATION
O lotus-eyed Lord, generally those yogés who try to steady the mind experience
frustration because of their inability to perfect the state of trance. Thus they
weary in their attempt to bring the mind under control.
PURPORT
Without the shelter of the Supreme Lord, a yogé easily becomes discouraged in
the difficult task of fixing his mind on the Supreme.
SB 11.29.3
TEXT 3
TEXT
athäta änanda-dughaà padämbujaà
haàsäù çrayerann aravinda-locana
sukhaà nu viçveçvara yoga-karmabhis
tvan-mäyayämé vihatä na mäninaù
SYNONYMS
atha—now; ataù—therefore; änanda-dugham—the source of all ecstasy;
pada-ambujam—Your lotus feet; haàsäù—the swanlike men; çrayeran—take shelter of;
aravinda-locana—O lotus-eyed; sukham—happily; nu—indeed; viçva-éçvara—Lord of
the universe; yoga-karmabhiù—because of their practice of mysticism and fruitive
work; tvat-mäyayä—by Your material energy; amé—these; vihatäù—defeated; na—do
not (take shelter); mäninaù—those who are falsely proud.
TRANSLATION
Therefore, O lotus-eyed Lord of the universe, swanlike men happily take shelter
of Your lotus feet, the source of all transcendental ecstasy. But those who take
pride in their accomplishments in yoga and karma fail to take shelter of You and
are defeated by Your illusory energy.
PURPORT
Çré Uddhava emphasizes here that one can achieve spiritual perfection simply by
taking shelter of the Personality of Godhead. Those who do so are called haàsäù,
the most discriminating human beings, since they are able to locate the actual
source of spiritual happiness, the Lord’s lotus feet. The word yoga-karmabhiù
indicates that those who are attracted to or proud of achievements in the field
of mystic yoga or ordinary material endeavor cannot appreciate the great
advantage of obediently surrendering to the Supreme Personality of Godhead.
Generally the yogés and fruitive workers are proud of their so-called
achievements and are more attracted to their own endeavor than to the Lord
Himself. By humbly taking shelter of Lord Kåñëa, one can advance easily and
quickly on the path of Kåñëa consciousness and go back home, back to Godhead.
SB 11.29.4
TEXT 4
TEXT
kià citram acyuta tavaitad açeña-bandho
däseñv ananya-çaraëesu yad ätma-sättvam
yo ’rocayat saha mågaiù svayam éçvaräëäà çrémat-kiréöa-taöa-péòita-päda-péöhaù
SYNONYMS
kim—what; citram—wonder; acyuta—O infallible Lord; tava—Your; etat—this;
açeña-bandho—O friend of all; däseñu—for the servants; ananya-çaraëeñu—who have
taken no other shelter; yat—which; ätma-sättvam—intimacy with You; yaù—who;
arocayat—acted affectionately; saha—with; mågaiù—the animals (monkeys);
svayam—Yourself; éçvaräëäm—of the great demigods; çrémat—effulgent; kiréöa—of
the helmets; taöa—by the edges; péòita—shaken; päda-péöhaù—whose footstool.
TRANSLATION
My dear infallible Lord, it is not very astonishing that You intimately approach
Your servants who have taken exclusive shelter of You. After all, during Your
appearance as Lord Rämacandra, even while great demigods like Brahmä were vying
to place the effulgent tips of their helmets upon the cushion where Your lotus
feet rested, You displayed special affection for monkeys such as Hanumän because
they had taken exclusive shelter of You.
PURPORT
The devotees of the Lord become completely successful by the Lord’s causeless
mercy. Sometimes Lord Kåñëa accepts a position of subservience to His great
devotees, as with Nanda Mahäräja, the gopés, Bali Mahäräja and others. Although
demigods like Lord Brahmä were standing in line to touch their helmets to the
Lord’s foot cushion, still Lord Rämacandra awarded His most intimate friendship
to subhumans, such as the monkeys headed by Hanumän. Similarly Lord Kåñëa’s
affection for the deer and cows, and even for the trees of Våndävana, is well
known. Further, the Lord gladly drove the chariot of Arjuna and acted as the
messenger and faithful subordinate of King Yudhiñöhira. Such devotees have no
need for the elaborate jïäna-yoga systems or the process for achieving mystic
powers. All these devotees are represented here by Çré Uddhava, who frankly
informs the Lord that the sophisticated systems of philosophical speculation and
mystic yoga are not appealing for one who has developed a taste for direct
loving service to the Lord.
SB 11.29.5
TEXT 5
TEXT
taà tväkhilätma-dayiteçvaram äçritänäà
sarvärtha-daà sva-kåta-vid visåjeta ko nu
ko vä bhajet kim api vismåtaye ’nu bhütyai
kià vä bhaven na tava päda-rajo-juñäà naù
SYNONYMS
tam—that; tvä—You; akhila—of all; ätma—the Supreme Soul; dayita—the most dear;
éçvaram—and the supreme controller; äçrétänäm—of those who take shelter of You;
sarva-artha—of all perfections; dam—the bestower; sva-kåta—the benefit you have
given; vit—who knows; visåjeta—can reject; kaù—who; nu—indeed; kaù—who; vä—or;
bhajet—can accept; kim api—anything; vismåtaye—for forgetfulness;
anu—consequently; bhütyai—for sense gratification; kim—what; vä—or; bhavet—is;
na—not; tava—Your; päda—of the lotus feet; rajaù—the dust; juñäm—for those who
are serving; naù—ourselves.
TRANSLATION
Who, then, could dare reject You, the very Soul, the most dear object of
worship, and the Supreme Lord of all—You who give all possible perfections to
the devotees who take shelter of You? Who could be so ungrateful, knowing the
benefits You bestow? Who would reject You and accept something for the sake of
material enjoyment, which simply leads to forgetfulness of You? And what lack is
there for us who are engaged in the service of the dust of Your lotus feet?
PURPORT
As stated in the Näräyaëéya of the Mokña-dharma, in Çré Mahäbhärata,
yä vai sädhana-sampattiù
puruñärtha-catuñöaye
tayä vinä tad äpnoti
naro näräyaëäçrayaù
“Whatever among the four goals of human life can be achieved by various
spiritual practices is automatically achieved without such endeavors by the
person who has taken shelter of Lord Näräyaëa, the refuge of all persons.” Thus
a Kåñëa conscious person knows that he will obtain all perfection of life simply
by surrendering to the devotional service of Lord Kåñëa. This is the highest
stage of yoga, as confirmed in Bhagavad-gétä.
SB 11.29.6
TEXT 6
TEXT
naivopayanty apacitià kavayas taveça
brahmäyuñäpi kåtam åddha-mudaù smarantaù
yo ’ntar bahis tanu-bhåtäm açubhaà vidhunvann
äcärya-caittya-vapuñä sva-gatià vyanakti
SYNONYMS
na eva—not at all; upayanti—are able to express; apacitim—their gratitude;
kavayaù—learned devotees; tava—Your; éça—O Lord; brahma-äyuñä—with a lifetime
equal to Lord Brahmä’s; api—in spite of; kåtam—magnanimous work;
åddha—increased; mudaù—joy; smarantaù—remembering; yaù—who; antaù—within;
bahiù—outside; tanu-bhåtäm—of those who are embodied; açubham—misfortune;
vidhunvan—dissipating; äcärya—of the spiritual master; caittya—of the Supersoul;
vapuñä—by the forms; sva—own; gatim—path; vyanakti—shows.
TRANSLATION
O my Lord! Transcendental poets and experts in spiritual science could not fully
express their indebtedness to You, even if they were endowed with the prolonged
lifetime of Brahmä, for You appear in two features—externally as the äcärya and
internally as the Supersoul—to deliver the embodied living being by directing
him how to come to You.
PURPORT
According to Çréla Jéva Gosvämé, Lord Kåñëa is ten million times more dear to a
devotee than life itself. And according to Çréla Viçvanätha Cakravarté Öhäkura,
even by rendering devotional service for the total duration of one thousand
universal creations, a devotee cannot repay the debt he feels to the Lord for
having awarded him loving service to the Lord’s lotus feet. The Lord appears
within the heart as the Supersoul and externally both as the spiritual master
and as His literary incarnation—the supreme Vedic knowledge of Bhagavad-gétä and
Çrémad-Bhägavatam.
SB 11.29.7
TEXT 7
TEXT
çré-çuka uväca
ity uddhavenäty-anurakta-cetasä
påñöo jagat-kréòanakaù sva-çaktibhiù
gåhéta-mürti-traya éçvareçvaro
jagäda sa-prema-manohara-smitaù
SYNONYMS
çré-çukaù uväca—Çré Çukadeva Gosvämé said; iti—thus; uddhavena—by Uddhava;
ati-anurakta—extremely attached; cetasä—whose heart; påñöaù—asked; jagat—the
universe; kréòanakaù—whose plaything; sva-çaktibhiù—by His own energies;
gåhéta—who has assumed; mürti—personal forms; trayaù—three; éçvara—of all
controllers; éçvaraù—the supreme controller; jagäda—He spoke; sa-prema—loving;
manaù-hara—attractive; smitaù—whose smile.
TRANSLATION
Çukadeva Gosvämé said: Thus questioned by the most affectionate Uddhava, Lord
Kåñëa, the supreme controller of all controllers, who takes the entire universe
as His plaything and assumes the three forms of Brahmä, Viñëu and Çiva, began to
reply, lovingly displaying His all-attractive smile.
SB 11.29.8
TEXT 8
TEXT
çré-bhagavän uväca
hanta te kathayiñyämi
mama dharmän su-maìgalän
yän çraddhayäcaran martyo
måtyuà jayati durjayam
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; hanta—yes; te—to
you; kathayiñyämi—I shall speak; mama—relating to Me; dharmän—religious
principles; su-maìgalän—most auspicious; yän—which; çraddhayä—with faith;
äcaran—executing; martyaù—a mortal human being; måtyum—death; jayati—conquers;
durjayam—unconquerable.
TRANSLATION
The Supreme Personality of Godhead said: Yes, I shall describe to you the
principles of devotion to Me, by executing which a mortal human being will
conquer unconquerable death.
SB 11.29.9
TEXT 9
TEXT
kuryät sarväëi karmäëi
mad-arthaà çanakaiù smaran
mayy arpita-manaç-citto
mad-dharmätma-mano-ratiù
SYNONYMS
kuryät—one should perform; sarväëi—all; karmäëi—prescribed activities;
mat-artham—for Me; çanakaiù—without becoming impetuous; smaran—remembering;
mayi—unto Me; arpita—who has offered; manaù-cittaù—his mind and his
intelligence; mat-dharma—My devotional service; ätma-manaù—of his own mind;
ratiù—the attraction.
TRANSLATION
Always remembering Me, one should perform all his duties for Me without becoming
impetuous. With mind and intelligence offered to Me, one should fix his mind in
attraction to My devotional service.
PURPORT
The words mad-dharmätma-mano-ratiù mean that all of one’s love and affection
should be devoted to pleasing the Supreme Personality of Godhead. It is not
indicated here that one should try to relish selfish satisfaction in devotional
service, but rather that one should be attracted to the Lord’s own satisfaction,
which one achieves by faithfully executing the order of a bona fide spiritual
master coming in disciplic succession from Lord Kåñëa Himself. Attachment to
one’s own satisfaction, even within devotional service, is materialistic,
whereas attachment to the satisfaction of the Lord is pure spiritual emotion.
SB 11.29.10
TEXT 10
TEXT
deçän puëyän äçrayeta
mad-bhaktaiù sädhubhiù çritän
deväsura-manuñyeñu
mad-bhaktäcaritäni ca
SYNONYMS
deçän—places; puëyän—sacred; äçrayeta—he should take shelter of; mat-bhaktaiù—by
My devotees; sädhubhiù—saintly; çritän—resorted to; deva—among the demigods;
asura—demons; manuñyeñu—and human beings; mat-bhakta—of My devotees;
äcaritäni—the activities; ca—and.
TRANSLATION
One should take shelter of holy places where My saintly devotees reside, and one
should be guided by the exemplary activities of My devotees, who appear among
the demigods, demons and human beings.
PURPORT
Närada Muni is one of the great devotees of the Lord who appeared among the
demigods. Prahläda Mahäräja appeared among the demons, and many other great
devotees, such as Ambaréña Mahäräja and the Päëòavas, appeared among human
beings. One should take shelter of the devotees’ exemplary activities and also
the holy places where devotees reside. Thus one will remain safe on the path of
devotional service.
SB 11.29.11
TEXT 11
TEXT
påthak satreëa vä mahyaà
parva-yäträ-mahotsavän
kärayed géta-nåtyädyair
mahäräja-vibhütibhiù
SYNONYMS
påthak—alone; satreëa—in assembly; vä—or; mahyam—for Me; parva—monthly
observances, such as Ekädaçi; yäträ—special gatherings; mahä-utsavän—and
festivals; kärayet—one should arrange to perform; géta—with singing;
nåtya-ädyaiù—dancing and so on; mahä-räja—royal; vibhütibhiù—with signs of
opulence.
TRANSLATION
Either alone or in public gatherings, with singing, dancing and other
exhibitions of royal opulence, one should arrange to celebrate those holy days,
ceremonies and festivals set aside specially for My worship.
SB 11.29.12
TEXT 12
TEXT
mäm eva sarva-bhüteñu
bahir antar apävåtam
ékñetätmani cätmänaà
yathä kham amaläçayaù
SYNONYMS
mäm—Me; eva—indeed; sarva-bhüteñu—within all living beings; bahiù—externally;
antaù—internally; apävåtam—uncovered; ékñeta—one should see; ätmani—within
himself; ca—also; ätmänam—the Supreme Soul; yathä—as; kham—the sky;
amala-äçayaù—having a pure heart.
TRANSLATION
With a pure heart one should see Me, the Supreme Soul within all beings and also
within oneself, to be both unblemished by anything material and also present
everywhere, both externally and internally, just like the omnipresent sky.
PURPORT
According to Çréla Viçvanätha Cakravarté Öhäkura, the Lord has spoken the
present verse to attract those who are inclined toward philosophical speculation
about the Absolute Truth. Such transcendental scholars searching for the
ultimate unity will be attracted by the Lord’s manifestation described here.
SB 11.29.13-14
TEXTS 13–14
TEXT
iti sarväëi bhütäni
mad-bhävena mahä-dyute
sabhäjayan manyamäno
jïänaà kevalam äçritaù
brähmaëe pukkase stene
brahmaëye ’rke sphuliìgake
akrüre krürake caiva
sama-dåk paëòito mataù
SYNONYMS
iti—in this way; sarväëi—to all; bhütäni—living beings; mat-bhävena—with the
sense of My presence; mahä-dyute—O greatly effulgent Uddhava; sabhäjayan—giving
respect; manyamänaù—so considering; jïänam—knowledge; kevalam—transcendental;
äçritaù—taking shelter of; brähmaëe—in the brähmaëa; pukkase—in the outcaste of
the Pukkasa tribe; stene—in the thief; brahmaëye—in the man who respects
brahminical culture; arke—in the sun; sphuliìgake—in the spark of the fire;
akrüre—in the gentle; krürake—in the cruel; ca—also; eva—indeed; sama-dåk—having
equal vision; paëòitaù—a learned scholar; mataù—is considered.
TRANSLATION
O brilliant Uddhava, one who thus views all living entities with the idea that I
am present within each of them, and who by taking shelter of this divine
knowledge offers due respect to everyone, is considered actually wise. Such a
man sees equally the brähmaëa and the outcaste, the thief and the charitable
promoter of brahminical culture, the sun and the tiny sparks of fire, the gentle
and the cruel.
PURPORT
A series of opposites is set forth here—namely the high-class brähmaëa and the
low-class aborigine, the thief who steals from respectable persons and the
respecter of brahminical culture who gives charity to brähmaëas, the
all-powerful sun and the insignificant spark, and finally the kind and the
cruel. Ordinarily, the ability to distinguish between such opposites qualifies
one as intelligent. How, then, can the Lord state that ignoring such obvious
differences establishes one as a wise man? The answer is given by the words
mad-bhävena: a wise person sees the Supreme Personality of Godhead within
everything. Therefore, although externally perceiving and dealing with the
varieties of material situations, a wise man is more impressed by and concerned
with the overwhelming unity of all existence, which is based on the presence of
the Supreme Lord within everything. As explained here, a truly wise person is
not limited to superficial material discrimination.
SB 11.29.15
TEXT 15
TEXT
nareñv abhékñëaà mad-bhävaà
puàso bhävayato ’cirät
spardhäsüyä-tiraskäräù
sähaìkärä viyanti hi
SYNONYMS
nareñu—in all persons; abhékñëam—constantly; mat-bhävam—the personal presence of
Me; puàsaù—of the person; bhävayataù—who is meditating upon; acirät—quickly;
spardhä—the tendency to feel rivalry (against equals); asüyä—envy (of
superiors); tiraskäräù—and abuse (of inferiors); sa—along with; ahaìkäräù—false
ego; viyanti—they disappear; hi—indeed.
TRANSLATION
For him who constantly meditates upon My presence within all persons, the bad
tendencies of rivalry, envy and abusiveness, along with false ego, are very
quickly destroyed.
PURPORT
We conditioned souls tend to feel rivalry toward our equals, envy toward our
superior, and the desire to belittle our subordinates. These contaminated
propensities, along with their very basis, false ego, can be quickly vanquished
by meditating upon the Supreme Personality of Godhead within every living being.
SB 11.29.16
TEXT 16
TEXT
visåjya smayamänän svän
dåçaà vréòäà ca daihikém
praëamed daëòa-vad bhümäv
ä-çva-cäëòäla-go-kharam
SYNONYMS
visåjya—giving up; smayamänän—who are laughing; svän—one’s own friends;
dåçam—the outlook; vréòäm—the embarrassment; ca—and; daihikém—of the bodily
conception; praëamet—one should offer obeisances; daëòa-vat—falling down like a
rod; bhümau—upon the ground; ä—even; çva—to the dogs; cäëòäla—outcastes;
go—cows; kharam—and asses.
TRANSLATION
Disregarding the ridicule of one’s companions, one should give up the bodily
conception and its accompanying embarrassment. One should offer obeisances
before all—even the dogs, outcastes, cows and asses—falling flat upon the ground
like a rod.
PURPORT
One should practice seeing the Supreme Personality of Godhead within all
creatures. Çré Caitanya Mahäprabhu advised all devotees to consider themselves
lower than a blade of grass and to be more tolerant than a tree. In such a
humble position, one will not be disturbed in the prosecution of pure devotional
service to the Lord. A devotee does not foolishly think that a cow or an ass is
God, but rather the devotee sees the Supreme Lord within all creatures, and on
this higher, spiritual plane he does not discriminate.
SB 11.29.17
TEXT 17
TEXT
yävat sarveñu bhüteñu
mad-bhävo nopajäyate
tävad evam upäséta
väì-manaù-käya-våttibhiù
SYNONYMS
yävat—as long as; sarveñu—in all; bhüteñu—living entities; mat-bhävaù—the vision
of My presence; na upajäyate—does not fully develop; tävat—for that long;
evam—in this way; upäséta—one must worship; väk—of his speech; manaù—mind;
käya—and body; våttibhiù—by the functions.
TRANSLATION
Until one has fully developed the ability to see Me within all living beings,
one must continue to worship Me by this process with the activities of his
speech, mind and body.
PURPORT
Until one fully realizes the Supreme Lord within all beings, he should continue
the process of offering obeisances to all creatures. Although one may not be
able to actually fall on the ground before all creatures, at least within his
mind or by his words one should offer respect to all living beings. This will
accelerate the devotee’s self-realization.
SB 11.29.18
TEXT 18
TEXT
sarvaà brahmätmakaà tasya
vidyayätma-manéñayä
paripaçyann uparamet
sarvato muita-saàçayaù
SYNONYMS
sarvam—everything; brahma-ätmakam—based on the Absolute Truth; tasya—for him;
vidyayä—by transcendental knowledge; ätma-manéñayä—by realization of the Supreme
Soul; paripaçyan—seeing everywhere; uparamet—he should desist from material
activities; sarvataù—in all cases; mukta-saàçayaù—freed from doubts.
TRANSLATION
By such transcendental knowledge of the all-pervading Personality of Godhead,
one is able to see the Absolute Truth everywhere. Freed thus from all doubts,
one gives up fruitive activities.
SB 11.29.19
TEXT 19
TEXT
ayaà hi sarva-kalpänäà
sadhrécéno mato mama
mad-bhävaù sarva-bhüteñu
mano-väk-käya-våttibhiù
SYNONYMS
ayam—this; hi—indeed; sarva—of all; kalpänäm—processes; sadhrécénaù—the most
appropriate; mataù—is considered; mama—by Me; mat-bhävaù—seeing Me;
sarva-bhüteñu—within all living entities; manaù-väk-käya-våttibhiù—by the
functions of one’s mind, words and body.
TRANSLATION
Indeed, I consider this process—using one’s mind, words and bodily functions for
realizing Me within all living beings—to be the best possible method of
spiritual enlightenment.
SB 11.29.20
TEXT 20
TEXT
na hy aìgopakrame dhvaàso
mad-dharmasyoddhaväëv api
mayä vyavasitaù samyaì
nirguëatväd anäçiñaù
SYNONYMS
na—there is not; hi—indeed; aìga—My dear Uddhava; upakrame—in the attempt;
dhvaàsaù—destruction; mat-dharmasya—of My devotional service; uddhava—My dear
Uddhava; aëu—the slightest; api—even; mayä—by Me; vyavasitaù—established;
samyak—perfectly; nirguëa-tvät—because of its being transcendental;
anäçiñaù—having no ulterior motive.
TRANSLATION
My dear Uddhava, because I have personally established it, this process of
devotional service unto Me is transcendental and free from any material
motivation. Certainly a devotee never suffers even the slightest loss by
adopting this process.
PURPORT
Although great sages and authorities have established various methods of human
progress, the Supreme Lord Himself has introduced the system of bhakti-yoga,
wherein one directly takes shelter of the Lord in loving service. One who serves
the Lord without personal motivation can never be defeated in his progress and
will certainly go back home, back to Godhead, in the near future.
SB 11.29.21
TEXT 21
TEXT
yo yo mayi pare dharmaù
kalpyate niñphaläya cet
tad-äyäso nirarthaù syäd
bhayäder iva sattama
SYNONYMS
yaù, yaù—whatever; mayi—unto Me; pare—the Supreme; dharmaù—is religion;
kalpyate—tends; niñphaläya—toward becoming free from the result of material
work; cet—if; tat—of that; äyäsaù—the endeavor; nirarthaù—futile; syät—may be;
bhaya-ädeù—of fear and so on; iva—as; sat-tama—O best of saintly persons.
TRANSLATION
O Uddhava, greatest of saints, in a dangerous situation an ordinary person
cries, becomes fearful and laments, although such useless emotions do not change
the situation. But activities offered to Me without personal motivation, even if
they are externally useless, amount to the actual process of religion.
PURPORT
Even the most insignificant activity, when offered to the Supreme Lord without
personal desire, can elevate one to the perfection of spiritual life. Actually,
Lord Kåñëa always protects and maintains His devotee. But if a devotee cries to
the Lord for protection or maintenance, desiring to continue his devotional
service unimpeded, Lord Kåñëa accepts such apparently unnecessary appeals to be
the highest religious process.
SB 11.29.22
TEXT 22
TEXT
eñä buddhimatäà buddhir
manéñä ca manéñiëäm
yat satyam anåteneha
martyenäpnoti mämåtam
SYNONYMS
eñä—this; buddhi-matäm—of the intelligent; buddhiù—the intelligence; manéñä—the
cleverness; ca—and; manéñiëäm—of the clever; yat—which; satyam—the real;
anåtena—by the false; iha—in this life; martyena—by the mortal; äpnoti—obtains;
mä—Me; amåtam—the immortal.
TRANSLATION
This process is the supreme intelligence of the intelligent and the cleverness
of the most clever, for by following it one can in this very life make use of
the temporary and unreal to achieve Me, the eternal reality.
PURPORT
As described in this chapter, one who desires personal prestige in the Lord’s
service cannot be considered intelligent and clever. Similarly, one who is
anxious to become a sophisticated transcendental philosopher is not the most
intelligent. Nor is one who is expert in accumulating money. The Lord here
states that the most intelligent and clever person is the devotee who offers his
temporary, illusory material body and possessions to Him with love and without
personal motivation. The devotee thus obtains the eternal Absolute Truth. In
other words, real intelligence is to actually surrender to Lord Kåñëa, without
personal desire or duplicity. That is the Lord’s opinion.
SB 11.29.23
TEXT 23
TEXT
eña te ’bhihitaù kåtsno
brahma-vädasya saìgrahaù
samäsa-vyäsa-vidhinä
devänäm api durgamaù
SYNONYMS
eñaù—this; te—unto you; abhihitaù—has been described; kåtsnaù—completely;
brahma-vädasya—of the science of the Absolute Truth; saìgrahaù—the survey;
samäsa—in brief; vyäsa—in detail; vidhinä—by both means; devänäm—for the
demigods; api—even; durgamaù—inaccessible.
TRANSLATION
Thus have I related to you—both in brief and in detail—a complete survey of the
science of the Absolute Truth. Even for the demigods, this science is very
difficult to comprehend.
PURPORT
The word devänäm indicates those living beings in the mode of goodness (such as
demigods, saints and pious philosophers) who nevertheless cannot understand the
Absolute Truth because they lack full surrender to the Personality of Godhead.
SB 11.29.24
TEXT 24
TEXT
abhékñëaças te gaditaà
jïänaà vispañöa-yuktimat
etad vijïäya mucyeta
puruño nañöa-saàçayaù
SYNONYMS
abhékñëaçaù—repeatedly; te—to you; gaditam—spoken; jïänam—knowledge;
vispañöa—clear; yukti—logical arguments; mat—having; etat—this; vijïäya—properly
understanding; mucyeta—will become liberated; puruñaù—a person; nañöa—destroyed;
saàçayaù—his doubts.
TRANSLATION
I have repeatedly spoken this knowledge to you with clear reasoning. Anyone who
properly understands it will become free from all doubts and attain liberation.
SB 11.29.25
TEXT 25
TEXT
su-viviktaà tava praçnaà
mayaitad api dhärayet
sanätanaà brahma-guhyaà
paraà brahmädhigacchati
SYNONYMS
sa-viviktam—clearly elucidated; tava—your; praçnam—question; mayä—by Me;
etat—this; api—even; dhärayet—fixes his attention upon; sanätanam—eternal;
brahma-guhyam—secret of the Vedas; param—supreme; brahma—the Absolute Truth;
adhigacchati—he attains.
TRANSLATION
Anyone who fixes his attention on these clear answers to your questions will
attain to the eternal, confidential goal of the Vedas—the Supreme Absolute
Truth.
SB 11.29.26
TEXT 26
TEXT
ya etan mama bhakteñu
sampradadyät su-puñkalam
tasyähaà brahma-däyasya
dadämy ätmänam ätmanä
SYNONYMS
yaù—who; etat—this; mama—My; bhakteñu—among the devotees;
sampradadyät—instructs; su-puñkalam—liberally; tasya—to him; aham—I;
brahma-däyasya—to the person who is the bestower of knowledge of the Absolute;
dadämi—I give; ätmänam—Myself; ätmanä—by Myself.
TRANSLATION
One who liberally disseminates this knowledge among My devotees is the bestower
of the Absolute Truth, and to him I give My very own self.
SB 11.29.27
TEXT 27
TEXT
ya etat samadhéyéta
pavitraà paramaà çuci
sa püyetähar ahar mäà
jïäna-dépena darçayan
SYNONYMS
yaù—who; etat—this; samadhéyéta—recites loudly; pavitram—the purifying agent;
paramam—supreme; çuci—clear and transparent; saù—he; püyeta—becomes purified;
ahaù ahaù—day after day; mäm—Me; jïäna-dépena—with the lamp of knowledge;
darçayan—exhibiting.
TRANSLATION
He who loudly recites this supreme knowledge, which is the most lucid and
purifying, becomes purified day by day, for he reveals Me to others with the
lamp of transcendental knowledge.
SB 11.29.28
TEXT 28
TEXT
ya etac chraddhayä nityam
avyagraù çåëuyän naraù
mayi bhaktià paräà kurvan
karmabhir na sa badhyate
SYNONYMS
yaù—who; etat—this; çraddhayä—with faith; nityam—regularly; avyagraù—free from
distraction; çåëuyät—listens; naraù—a person; mayi—to Me; bhaktim—devotional
service; paräm—transcendental; kurvan—performing; karmabhiù—by fruitive actions;
na—not; saù—he; badhyate—becomes bound up.
TRANSLATION
Anyone who regularly listens to this knowledge with faith and attention, all the
while engaging in My pure devotional service, will never become bound by the
reactions of material work.
SB 11.29.29
TEXT 29
TEXT
apy uddhava tvayä brahma
sakhe samavadhäritam
api te vigato mohaù
çokaç cäsau mano-bhavaù
SYNONYMS
api—whether; uddhava—O Uddhava; tvayä—by you; brahma—spiritual knowledge;
sakhe—O friend; samavadhäritam—sufficiently understood; api—whether; te—your;
vigataù—is removed; mohaù—the illusion; çokaù—lamentation; ca—and; asau—this;
manaù-bhavaù—born of your mind.
TRANSLATION
My dear friend Uddhava, have you now completely understood this transcendental
knowledge? Are the confusion and lamentation that arose in your mind now
dispelled?
PURPORT
Çré Uddhava had been bewildered by considering manifestations of Lord Kåñëa’s
own potency to be separate from Him. Uddhava’s lamentation arose because he
thought himself separated from Lord Kåñëa. Actually, Çré Uddhava is an eternally
liberated soul, but the Lord placed him in bewilderment and lamentation so that
this supreme knowledge of the Uddhava-géta could be spoken. Lord Kåñëa’s
question here indicates that if Uddhava had not perfectly understood this
knowledge, Lord Kåñëa would have explained the same thing again. According to
Çréla Viçvanätha Cakravarté Öhäkura, since Çré Uddhava is the intimate friend of
Lord Kåñëa, the Lord’s question here was in a friendly, playful spirit. The Lord
was well aware of Uddhava’s complete enlightenment in Kåñëa consciousness.
SB 11.29.30
TEXT 30
TEXT
naitat tvayä dämbhikäya
nästikäya çaöhäya ca
açuçrüñor abhaktäya
durvinétäya déyatäm
SYNONYMS
na—not; etat—this; tvayä—by you; dämbhikäya—to a hypocrite; nästikäya—to an
atheist; çaöhäya—to a cheat; ca—and; açuçrüñoù—to one who does not listen with
faith; abhaktäya—to a nondevotee; durvinétäya—to one who is not humbly
submissive; déyatäm—should be given.
TRANSLATION
You should not share this instruction with anyone who is hypocritical, atheistic
or dishonest, or with anyone who will not listen faithfully, who is not a
devotee, or who is simply not humble.
SB 11.29.31
TEXT 31
TEXT
etair doñair vihénäya
brahmaëyäya priyäya ca
sädhave çucaye brüyäd
bhaktiù syäc chüdra-yoñitäm
SYNONYMS
etaiù—of these; doñaiù—faulty qualities; vihénäya—to the person who is devoid;
brahmaëyäya—to one dedicated to the welfare of the brähmaëas; priyäya—kindly
disposed; ca—and; sädhave—saintly; çucaye—pure; brüyät—one should speak;
bhaktiù—devotion; syät—if it is present; çüdra—of the common workers;
yoñitäm—and women.
TRANSLATION
This knowledge should be taught to one who is free from these bad qualities, who
is dedicated to the welfare of the brähmaëas, and who is kindly disposed,
saintly and pure. And if common workers and women are found to have devotion for
the Supreme Lord, they are also to be accepted as qualified hearers.
SB 11.29.32
TEXT 32
TEXT
naitad vijïäya jijïäsor
jïätavyam avaçiñyate
pétvä péyüñam amåtaà
pätavyaà nävaçiñyate
SYNONYMS
na—not; etat—this; vijïäya—fully understanding; jijïäsoù—of the inquisitive
person; jïätavyam—matter to be understood; avaçiñyate—remains; pétvä—having
drunk; péyüñam—palatable; amåtam—nectarean beverage; pätavyam—to be drunk;
na—nothing; avaçiñyate—remains.
TRANSLATION
When an inquisitive person comes to understand this knowledge, he has nothing
further to know. After all, one who has drunk the most palatable nectar cannot
remain thirsty.
SB 11.29.33
TEXT 33
TEXT
jïäne karmaëi yoge ca
värtäyäà daëòa-dhäraëe
yävän artho nåëäà täta
täväàs te ’haà catur-vidhaù
SYNONYMS
jïäne—in the process of knowledge; karmaëi—in fruitive work; yoge—in mystic
yoga; ca—and; värtäyäm—in ordinary business; daëòa-dhäraëe—in political rule;
yävän—whatever; arthaù—accomplishment; nåëäm—of men; täta—My dear Uddhava;
tävän—that much; te—to you; aham—I; catuù-vidhaù—fourfold (i.e., the fourfold
goals of human life: religiosity, economic development, sense gratification and
liberation).
TRANSLATION
Through analytic knowledge, ritualistic work, mystic yoga, mundane business and
political rule, people seek to advance in religiosity, economic development,
sense gratification and liberation. But because you are My devotee, whatever men
can accomplish in these multifarious ways you will very easily find within Me.
PURPORT
Lord Kåñëa is the basis of all that exists, and one who takes exclusive shelter
of the Lord never suffers any loss whatsoever for his intelligent decision to
surrender to Kåñëa.
SB 11.29.34
TEXT 34
TEXT
martyo yadä tyakta-samasta-karmä
niveditätmä vicikérñito me
tadämåtatvaà pratipadyamäno
mayätma-bhüyäya ca kalpate vai
SYNONYMS
martyaù—a mortal; yadä—when; tyakta—having given up; samasta—all; karmä—his
fruitive activities; nivedita-ätmä—having offered his very self;
vicikérñitaù—desirous of doing something special; me—for Me; tadä—at that time;
amåtatvam—immortality; pratipadyamänaù—in the process of attaining; mayä—with
Me; ätma-bhüyäya—for equal opulence; ca—also; kalpate—he becomes qualified;
vai—indeed.
TRANSLATION
A person who gives up all fruitive activities and offers himself entirely unto
Me, eagerly desiring to render service unto Me, achieves liberation from birth
and death and is promoted to the status of sharing My own opulences.
SB 11.29.35
TEXT 35
TEXT
çré-çuka uväca
sa evam ädarçita-yoga-märgas
tadottamaùçloka-vaco niçamya
baddhäïjaliù préty-uparuddha-kaëöho
na kiïcid üce ’çru-pariplutäkñaù
SYNONYMS
çré-çukaù uväca—Çré Çukadeva Gosvämé said; saù—he (Uddhava); evam—thus;
ädarçita—shown; yoga-märgaù—the path of yoga; tadä—then; uttamaù-çloka—of Lord
Çré Kåñëa; vacaù—the words; niçamya—having heard; baddha-aïjaliù—with hands
folded in prayer; préti—out of love; uparuddha—choked; kaëöhaù—his throat; na
kiïcit—nothing; üce—he said; açru—with tears; paripluta—overflowing; akñaù—his
eyes.
TRANSLATION
Çukadeva Gosvämé said: Hearing these words spoken by Lord Kåñëa, and having thus
been shown the entire path of yoga, Uddhava folded his hands to offer
obeisances. But his throat choked up with love and his eyes overflowed with
tears; so he could say nothing.
SB 11.29.36
TEXT 36
TEXT
viñöabhya cittaà praëayävaghürëaà
dhairyeëa räjan bahu-manyamänaù
kåtäïjaliù präha yadu-pravéraà
çérñëä spåçaàs tac-caraëäravindam
SYNONYMS
viñöabhya—restraining; cittam—his mind; praëaya—with love; avaghürëam—completely
agitated; dhairyeëa—with steadfastness; räjan—O King; bahu-manyamänaù—feeling
grateful; kåta-aïjaliù—his hands folded; präha—he spoke; yadu-pravéram—to the
greatest hero of the Yadus; çérñëä—with his head; spåçan—touching; tat—His;
caraëa-aravindam—lotus feet.
TRANSLATION
Steadying his mind, which had become overwhelmed with love, Uddhava felt
extremely grateful to Lord Kåñëa, the greatest hero of the Yadu dynasty. My dear
King Parékñit, Uddhava bowed down to touch the Lord’s lotus feet with his head
and then spoke with folded hands.
PURPORT
According to Çréla Jéva Gosvämé, the fear of separation from Lord Kåñëa was
continually entering the mind of Çré Uddhava, and thus he tried to maintain his
enthusiasm by remembering the Lord’s great kindness upon him. He steadied his
mind with feelings of gratitude toward the Lord.
SB 11.29.37
TEXT 37
TEXT
çré-uddhava uväca
vidrävito moha-mahändhakäro
ya äçrito me tava sannidhänät
vibhävasoù kià nu samépa-gasya
çétaà tamo bhéù prabhavanty ajädya
SYNONYMS
çré-uddhavaù uväca—Çré Uddhava said; vidrävitaù—is driven away; moha—of
delusion; mahä-andhakäraù—the great darkness; yaù—which; äçritaù—was taken
shelter of; me—by me; tava—Your; sannidhänät—by the presence; vibhävasoù—of the
sun; kim—what; nu—indeed; samépa-gasya—for one who has come into the proximity;
çétam—cold; tamaù—darkness; bhéù—fear; prabhavanti—have power; aja—O unborn;
ädya—O primeval Lord.
TRANSLATION
Çré Uddhava said: O unborn, primeval Lord, although I had fallen into the great
darkness of illusion, my ignorance has now been dispelled by Your merciful
association. Indeed, how can cold, darkness and fear exert their power over one
who has approached the brilliant sun?
PURPORT
Although Çré Uddhava feared separation from the Supreme Personality of Godhead,
Lord Kåñëa, he now understands that in a fundamental sense the Lord is
everything. Kåñëa consciousness can never be threatened or diminished for one
who has taken full shelter of the lotus feet of the Lord.
SB 11.29.38
TEXT 38
TEXT
pratyarpito me bhavatänukampinä
bhåtyäya vijïäna-mayaù pradépaù
hitvä kåta-jïas tava päda-mülaà
ko ’nyaà saméyäc charaëaà tvadéyam
SYNONYMS
pratyarpitaù—offered in return; me—to me; bhavatä—by Your good self;
anukampinä—who is merciful; bhåtyäya—to Your servant; vijïäna-mayaù—of
transcendental knowledge; pradépaù—the torchlight; hitvä—giving up;
kåta-jïaù—who is grateful; tava—Your; päda-mülam—the sole of the lotus feet;
kaù—who; anyam—to another; saméyät—can go; çaraëam—for shelter; tvadéyam—Your.
TRANSLATION
In return for my insignificant surrender, You have mercifully bestowed upon me,
Your servant, the torchlight of transcendental knowledge. Therefore, what
devotee of Yours who has any gratitude could ever give up Your lotus feet and
take shelter of another master?
SB 11.29.39
TEXT 39
TEXT
våkëaç ca me su-dåòhaù sneha-päço
däçärha-våñëy-andhaka-sätvateñu
prasäritaù såñöi-vivåddhaye tvayä
sva-mäyayä hy ätma-subodha-hetinä
SYNONYMS
våkëaù—cut off; ca—and; me—my; su-dåòhaù—very firm; sneha-päçaù—binding rope of
affection; däçärha-våñëi-andhaka-sätvateñu—for the Däçärhas, Våñëis, Andhakas
and Sätvatas; prasäritaù—cast; såñöi—of Your creation; vivåddhaye—for the
increase; tvayä—by You; sva-mäyayä—through Your illusory energy; hi—indeed;
ätma—of the soul; su-bodha—of proper knowledge; hetinä—by the sword.
TRANSLATION
The firmly binding rope of my affection for the families of the Däçärhas,
Våñëis, Andhakas and Sätvatas—a rope You originally cast over me by Your
illusory energy for the purpose of developing Your creation—is now cut off by
the weapon of transcendental knowledge of the self.
PURPORT
Although the members of the families mentioned in this verse are eternal
associates of Lord Kåñëa and thus proper objects of affection, Çré Uddhava had
regarded them as his personal relatives rather than simply as pure devotees of
the Lord. Influenced by the Lord’s illusory potency, Uddhava had desired the
prosperity and victory of these dynasties. But now, by hearing Lord Kåñëa’s
instructions, he has again fixed his mind exclusively upon Lord Kåñëa, and thus
he regards his so-called family members without any mundane conception—as
eternal servants of the Lord.
SB 11.29.40
TEXT 40
TEXT
namo ’stu te mahä-yogin
prapannam anuçädhi mäm
yathä tvac-caraëämbhoje
ratiù syäd anapäyiné
SYNONYMS
namaù astu—let me offer my obeisances; te—unto You; mahä-yogin—O greatest of
mystics; prapannam—who am surrendered; anuçädhi—please instruct; mäm—me;
yathä—how; tvat—Your; caraëa-ambhoje—at the lotus feet; ratiù—transcendental
attraction; syät—may be; anapäyiné—undeviating.
TRANSLATION
Obeisances unto You, O greatest of yogés. Please instruct me, who am surrendered
unto You, how I may have undeviating attachment to Your lotus feet.
SB 11.29.41-44
TEXTS 41–44
TEXT
çré-bhagavän uväca
gacchoddhava mayädiñöo
badary-äkhyaà mamäçramam
tatra mat-päda-térthode
snänopasparçanaiù çuciù
ékñayälakanandäyä
vidhütäçeña-kalmañaù
vasäno valkaläny aìga
vanya-bhuk sukha-niùspåhaù
titikñur dvandva-mäträëäà
suçélaù saàyatendriyaù
çäntaù samähita-dhiyä
jïäna-vijïäna-saàyutaù
matto ’nuçikñitaà yat te
viviktam anubhävayan
mayy äveçita-väk-citto
mad-dharma-nirato bhava
ativrajya gatés tisro
mäm eñyasi tataù param
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; gaccha—please go;
uddhava—O Uddhava; mayä—by Me; ädiñöaù—ordered; badaré-äkhyam—named Badarikä;
mama—My; äçramam—to the hermitage; tatra—there; mat-päda—emanating from My feet;
tértha—of the holy places; ude—in the water; snäna—by bathing; upasparçanaiù—and
by touching for purification; çuciù—cleansed; ékñayä—by glancing;
alakanandäyäù—upon the river Gaìgä; vidhüta—cleansed; açeña—of all;
kalmañaù—sinful reactions; vasänaù—wearing; valkaläni—bark; aìga—My dear
Uddhava; vanya—fruits, nuts, roots, etc., of the forest; bhuk—eating;
sukha—happy; niùspåhaù—and free from desire; titikñuù—tolerant;
dvandva-mäträëäm—of all dualities; su-çélaù—exhibiting saintly character;
saàyata-indriyaù—with controlled senses; çäntaù—peaceful; samähita—perfectly
concentrated; dhiyä—with intelligence; jïäna—with knowledge; vijïäna—and
realization; saàyutaù—endowed; mattaù—from Me; anuçikñitam—learned; yat—that
which; te—by you; viviktam—ascertained with discrimination;
anubhävayan—thoroughly meditating upon; mayi—in Me; äveçita—absorbed; väk—your
words; cittaù—and mind; mat-dharma—My transcendental qualities;
nirataù—constantly endeavoring to realize; bhava—be thus situated;
ativrajya—crossing beyond; gatéù—the destinations of material nature;
tisraù—three; mäm—unto Me; eñyasi—you will come; tataù param—thereafter.
TRANSLATION
The Supreme Personality of Godhead said: My dear Uddhava, take My order and go
to My äçrama called Badarikä. Purify yourself by both touching and also bathing
in the holy waters there, which have emanated from My lotus feet. Rid yourself
of all sinful reactions with the sight of the sacred Alakanandä River. Dress
yourself in bark and eat whatever is naturally available in the forest. Thus you
should remain content and free from desire, tolerant of all dualities,
good-natured, self-controlled, peaceful and endowed with transcendental
knowledge and realization. With fixed attention, meditate constantly upon these
instructions I have imparted to you and assimilate their essence. Fix your words
and thoughts upon Me, and always endeavor to increase your realization of My
transcendental qualities. In this way you will cross beyond the destinations of
the three modes of nature and finally come back to Me.
SB 11.29.45
TEXT 45
TEXT
çré-çuka uväca
sa evam ukto hari-medhasoddhavaù
pradakñiëaà taà parisåtya pädayoù
çiro nidhäyäçru-kaläbhir ärdra-dhér
nyañiïcad advandva-paro ’py apakrame
SYNONYMS
çré-çukaù uväca—Çré Çukadeva Gosvämé said; saù—he; evam—thus; uktaù—addressed;
hari-medhasä—by the Supreme Lord, whose intelligence takes away the misery of
material life; uddhavaù—Uddhava; pradakñiëam—facing with his right side;
tam—Him; parisåtya—circumambulating; pädayoù—at the two feet; çiraù—his head;
nidhäya—placing; açru-kaläbhiù—with the teardrops; ärdra—melted; dhéù—whose
heart; nyañiïcat—he drenched; advandva-paraù—uninvolved in material dualities;
api—although; apakrame—at the time of leaving.
TRANSLATION
Çukadeva Gosvämé said: Thus addressed by Lord Kåñëa, whose intelligence destroys
all the suffering of material life, Çré Uddhava circumambulated the Lord and
then fell down, placing his head upon the Lord’s feet. Although Uddhava was free
from the influence of all material dualities, his heart was breaking, and at
this time of departure he drenched the Lord’s lotus feet with his tears.
SB 11.29.46
TEXT 46
TEXT
su-dustyaja-sneha-viyoga-kätaro
na çaknuvaàs taà parihätum äturaù
kåcchraà yayau mürdhani bhartå-päduke
bibhran namaskåtya yayau punaù punaù
SYNONYMS
su-dustyaja—impossible to give up; sneha—(from Him) in whom he had reposed such
affection; viyoga—because of separation; kätaraù—beside himself; na
çaknuvan—being incapable; tam—Him; parihätum—to abandon; äturaù—overwhelmed;
kåcchram yayau—he experienced great pain; mürdhani—upon his head; bhartå—of his
master; päduke—the slippers; bibhran—carrying; namaskåtya—bowing down to offer
obeisances; yayau—he went away; punaù punaù—again and again.
TRANSLATION
Greatly fearing separation from Him for whom he felt such indestructible
affection, Uddhava was distraught, and he could not give up the Lord’s company.
Finally, feeling great pain, he bowed down to the Lord again and again, placed
the slippers of his master upon his head, and departed.
PURPORT
According to the Çrémad-Bhägavatam (3.4.5), while Uddhava was enroute to
Badarikäçrama he heard about the Lord’s journey to Prabhäsa. Turning back and
following Lord Kåñëa from behind, he saw the Lord alone just after the
withdrawal of the Yadu dynasty. After being again mercifully instructed by the
Personality of Godhead (along with Maitreya, who had just arrived), Uddhava felt
his knowledge of the truth reawaken, and then, by the order of the Lord, he went
on his way.
SB 11.29.47
TEXT 47
TEXT
tatas tam antar hådi sanniveçya
gato mahä-bhägavato viçäläm
yathopadiñöäà jagad-eka-bandhunä
tapaù samästhäya harer agäd gatim
SYNONYMS
tataù—then; tam—Him; antaù—within; hådi—his mind; sanniveçya—placing;
gataù—going; mahä-bhägavataù—the great devotee; viçäläm—to Badarikäçrama;
yathä—as; upadiñöäm—described; jagat—of the universe; eka—by the only;
bandhunä—friend; tapaù—austerities; samästhäya—properly executing; hareù—of the
Supreme Lord; agät—he attained; gatim—the destination.
TRANSLATION
Thereupon, placing the Lord deeply within his heart, the great devotee Uddhava
went to Badarikäçrama. By engaging there in austerities, he attained to the
Lord’s personal abode, which had been described to him by the only friend of the
universe, Lord Kåñëa Himself.
PURPORT
Çré Uddhava returned to Dvärakä in the spiritual sky, according to Çréla
Viçvanätha Cakravarté Öhäkura.
SB 11.29.48
TEXT 48
TEXT
ya etad änanda-samudra-sambhåtaà
jïänämåtaà bhägavatäya bhäñitam
kåñëena yogeçvara-sevitäìghriëä
sac-chraddhayäsevya jagad vimucyate
SYNONYMS
yaù—anyone who; etat—this; änanda—of ecstasy; samudra—ocean;
sambhåtam—collected; jïäna—of knowledge; amåtam—the nectar; bhägavatäya—to His
devotee; bhäñitam—spoken; kåñëena—by Kåñëa; yoga-éçvara—by the masters of yoga;
sevita—served; aìghriëä—whose lotus feet; sat—true; çraddhayä—with faith;
äsevya—rendering service; jagat—the whole world; vimucyate—becomes liberated.
TRANSLATION
Thus Lord Kåñëa, whose lotus feet are served by all great yoga masters, spoke to
His devotee this nectarean knowledge, which comprises the entire ocean of
spiritual bliss. Anyone within this universe who receives this narration with
great faith is assured of liberation.
SB 11.29.49
TEXT 49
TEXT
bhava-bhayam apahantuà jïäna-vijïäna-säraà
nigama-kåd upajahre bhåìga-vad veda-säram
amåtam udadhitaç cäpäyayad bhåtya-vargän
puruñam åñabham ädyaà kåñëa-saàjïaà nato ’smi
SYNONYMS
bhava—of material life; bhayam—the fear; apahantum—in order to take away;
jïäna-vijïäna—of knowledge and self-realization; säram—the essence; nigama—of
the Vedas; kåt—the author; upajahre—delivered; bhåìga-vat—like a bee;
veda-säram—the essential meaning of the Vedas; amåtam—the nectar; udadhitaù—from
the ocean; ca—and; apäyayat—made to drink; bhåtya-vargän—His many devotees;
puruñam—to the Supreme Personality of Godhead; åñabham—the greatest; ädyam—the
first of all beings; kåñëa-saàjïam—named Lord Kåñëa; nataù—bowed down; asmi—I
am.
TRANSLATION
I offer my obeisances to that Supreme Personality of Godhead, the original and
greatest of all beings, Lord Çré Kåñëa. He is the author of the Vedas, and just
to destroy His devotees’ fear of material existence, like a bee He has collected
this nectarean essence of all knowledge and self-realization. Thus He has
awarded to His many devotees this nectar from the ocean of bliss, and by His
mercy they have drunk it.
PURPORT
Just as a bee extracts nectar from a flower without harming the flower, Lord Çré
Kåñëa extracts the essence of all Vedic knowledge without disturbing the
elaborate system of Vedic advancement. In other words, Lord Çré Kåñëa
establishes Himself as the goal of Vedic knowledge without destroying
preliminary, inferior processes that may be applicable to grossly materialistic
men. Çré Çukadeva Gosvämé thus concludes by offering his obeisances to the
spiritual master of the entire universe, Lord Çré Kåñëa.
Thus end the purports of the humble servants of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda to the Eleventh Canto, Twenty-ninth Chapter, of
the Çrémad-Bhägavatam, entitled “Bhakti-yoga.”
SB 11.30: The Disappearance of the Yadu Dynasty
CHAPTER THIRTY
The Disappearance of the Yadu Dynasty
SB 11.30 Summary
This chapter discusses the destruction of the Yadu dynasty in connection with
the winding up of the pastimes of the Supreme Personality of Godhead.
After Çré Uddhava left for Badarikäçrama, Lord Çré Kåñëa, taking note of many
bad omens, advised the Yädavas to abandon Dvärakä and go to Prabhäsa, on the
bank of the Sarasvaté, to perform svasty-ayana and other rituals for
counteracting bad fortune. They followed His advice and went to Prabhäsa. There
they became absorbed in festivity, and by the illusory power of Lord Kåñëa they
became intoxicated from drinking liquor. Thus losing their intelligence, they
quarreled among themselves and began killing one another, until not a man was
left alive.
Afterward, Çré Baladeva went to the shore of the ocean and by the mystic
strength of yoga gave up His body. Seeing the disappearance of Baladeva, Lord
Çré Kåñëa sat down silently upon the ground. Then a hunter named Jarä, mistaking
the sole of the Lord’s left foot for a deer, pierced it with an arrow. The
hunter immediately understood his mistake and, falling at the feet of Lord Çré
Kåñëa, begged to be punished. In reply Lord Kåñëa told the hunter that what he
had done was actually according to His own desire. The Lord then sent the hunter
to Vaikuëöha.
When Däruka, Kåñëa’s charioteer, arrived on the scene and saw Lord Kåñëa in that
condition, he began to lament. Kåñëa told him that he should go to Dvärakä,
inform the residents about the annihilation of the Yadu dynasty, and advise them
all to leave Dvärakä for Indraprastha. Däruka obediently carried out this order.
SB 11.30.1
TEXT 1
TEXT
çré-räjoväca
tato mahä-bhägavata
uddhave nirgate vanam
dväravatyäà kim akarod
bhagavän bhüta-bhävanaù
SYNONYMS
çré-räjä uväca—the king said; tataù—then; mahä-bhägavate—the great devotee;
uddhave—Uddhava; nirgate—when he had gone; vanam—to the forest; dväravatyäm—in
Dvärakä; kim—what; akarot—did; bhagavän—the Supreme Personality of Godhead;
bhüta—of all living beings; bhävanaù—the protector.
TRANSLATION
King Parékñit said: After the great devotee Uddhava left for the forest, what
did the Supreme Personality of Godhead, the protector of all living beings, do
in the city of Dvärakä?
PURPORT
Parékñit Mahäräja now inquires from Çukadeva Gosvämé about the topic of Chapter
One of this canto, namely the annihilation of the Yadu dynasty and Lord Kåñëa’s
return to the spiritual sky. Because Lord Kåñëa was playing the part of an
ordinary member of the Yadu dynasty, He appeared to react to the curse of the
brähmaëas by giving up His earthly pastimes. Lord Kåñëa cannot actually be
cursed by anyone. Närada Muni and the other sages who cursed the Yadu dynasty
are eternal devotees of Lord Kåñëa and could hardly curse Him. Therefore, in
giving up His pastimes and leaving the earth with the Yadu dynasty, Lord Kåñëa
demonstrated His internal potency and personal will, since no one can challenge
the supreme potency of the Personality of Godhead.
SB 11.30.2
TEXT 2
TEXT
brahma-çäpopasaàsåñöe
sva-kule yädavarñabhaù
preyaséà sarva-neträëäà
tanuà sa katham atyajat
SYNONYMS
brahma-çäpa—by the curse of the brähmaëas; upasaàsåñöe—having been destroyed;
sva-kule—His own family; yädava-åñabhaù—the chief of the Yadus; preyasém—most
dear; sarva-neträëäm—to all eyes; tanum—the body; saù—He; katham—how;
atyajat—gave up.
TRANSLATION
After His own dynasty met destruction from the curse of the brähmaëas, how could
the best of the Yadus give up His body, the dearmost object of all eyes?
PURPORT
In relation to this verse, Çréla Jéva Gosvämé explains that the Personality of
Godhead never gives up His spiritual body, which is eternal, full of bliss and
knowledge. The word katham therefore indicates “How is it possible?”, meaning it
is not actually possible for Lord Kåñëa to give up His eternal form, which is
preyaséà sarva-neträëäm, the most attractive object of pleasure for the eyes and
all other senses.
SB 11.30.3
TEXT 3
TEXT
pratyäkrañöuà nayanam abalä yatra lagnaà na çekuù
karëäviñöaà na sarati tato yat satäm ätma-lagnam
yac-chrér väcäà janayati ratià kià nu mänaà kavénäà
dåñövä jiñëor yudhi ratha-gataà yac ca tat-sämyam éyuù
SYNONYMS
pratyäkrañöum—to withdraw; nayanam—their eyes; abaläù—the women; yatra—in which;
lagnam—attached; na çekuù—were not able; karëa—the ears; äviñöam—having entered;
na sarati—would not leave; tataù—thence; yat—which; satäm—of the sages; ätma—in
their hearts; lagnam—attached; yat—of which; çréù—the beauty; väcäm—of the
words; janayati—generates; ratim—special pleasurable attraction; kim nu—what to
speak of; mänam—the reputation; kavénäm—of the poets; dåñövä—seeing; jiñëoù—of
Arjuna; yudhi—on the battlefield; ratha-gatam—on the chariot; yat—which; ca—and;
tat-sämyam—an equal status with Him; éyuù—they attained.
TRANSLATION
Once their eyes were fixed upon His transcendental form, women were unable to
withdraw them, and once that form had entered the ears of the sages and become
fixed in their hearts, it would never depart. What to speak of acquiring fame,
the great poets who described the beauty of the Lord’s form would have their
words invested with transcendentally pleasing attraction. And by seeing that
form on Arjuna’s chariot, all the warriors on the battlefield of Kurukñetra
attained the liberation of gaining a spiritual body similar to the Lord’s.
PURPORT
Transcendental, liberated personalities such as the gopés of Våndävana and
Rukmiëé, the original goddess of fortune, were constantly meditating on the
Lord’s spiritual body. Great liberated sages (satäm), having heard about Lord
Kåñëa’s body, could not take it out of their hearts. The Lord’s bodily beauty
expanded the love and poetic output of great liberated poets, and simply by
seeing Lord Kåñëa’s body, the warriors at Kurukñetra achieved spiritual
liberation with an eternal body similar to the Lord’s. Therefore it is
impossible to imagine Lord Kåñëa’s eternal form of bliss to be in any way
material. Those who imagine that Lord Kåñëa gave up His eternal form are
certainly bewildered by the Lord’s illusory energy.
SB 11.30.4
TEXT 4
TEXT
çré åñir uväca
divi bhuvy antarikñe ca
mahotpätän samutthitän
dåñöväsénän su-dharmäyäà
kåñëaù präha yadün idam
SYNONYMS
çré-åñiù uväca—the sage (Çukadeva Gosvämé) said; divi—in the sky; bhuvi—on the
earth; antarikñe—in outer space; ca—and; mahä-utpätän—great disturbances;
samutthitän—which had appeared; dåñövä—seeing; äsénän—who were seated;
su-dharmäyäm—in the legislative assembly called the Sudharmä; kåñëaù—Lord Kåñëa;
präha—spoke; yadün—to the Yadus; idam—this.
TRANSLATION
Çukadeva Gosvämé said: Having observed many disturbing signs in the sky, on the
earth and in outer space, Lord Kåñëa addressed the Yadus assembled in the
Sudharmä council hall as follows.
PURPORT
According to Çréla Çrédhara Svämé, the inauspicious sign in the sky was the
appearance of a halo around the sun, on the earth there were small earthquakes,
and in outer space there was an unnatural redness on the horizon. These and
other, similar omens were impossible to counteract, because they were personally
arranged by Lord Kåñëa.
SB 11.30.5
TEXT 5
TEXT
çré-bhagavän uväca
ete ghorä mahotpätä
dvärvatyäà yama-ketavaù
muhürtam api na stheyam
atra no yadu-puìgaväù
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; ete—these;
ghoräù—fearful; mahä—great; utpätäù—inauspicious omens; dvärvatyäm—in Dvärakä;
yama—of the king of death; ketavaù—the flags; muhürtam—a moment; api—even; na
stheyam—should not remain; atra—here; naù—we; yadu-puìgaväù—O best of the Yadus.
TRANSLATION
The Supreme Personality of Godhead said: O leaders of the Yadu dynasty, please
note all these terrible omens that have appeared in Dvärakä just like the flags
of death. We should not remain here a moment longer.
PURPORT
Çréla Viçvanätha Cakravarté Öhäkura has given a great amount of evidence from
the Vedic literatures proving that the humanlike form of the Personality of
Godhead and His holy name, abode, paraphernalia and associates are all eternal,
spiritual manifestations without any tinge of material contamination. (See
Appendix). In this regard the äcärya has further explained that because the
living entities must suffer the reactions to their sinful activities, the Lord
arranges for them to be punished during the Kali-yuga. In other words, it is not
Lord Kåñëa’s desire that conditioned souls be sinful and suffer, but since they
are already sinful, the Lord creates an appropriate age during which they can
experience the bitter fruits of irreligiosity.
Since Lord Kåñëa personally establishes religious principles in His various
appearances in this material world, at the end of Dväpara-yuga religion on the
earth was overwhelmingly powerful. All the significant demons had been killed;
the great sages, saints and devotees had been greatly encouraged, enlightened
and fortified; and there was little scope for irreligion. Had Lord Kåñëa
ascended to the spiritual sky in His spiritual body before the eyes of the
world, it would have been very difficult for Kali-yuga to flourish. Lord Kåñëa
left the world in exactly that way during His appearance as Rämacandra, and
hundreds of thousands of years later, hundreds of millions of pious persons
still discuss this wonderful pastime of the Lord. To pave the way for Kali-yuga,
however, Lord Kåñëa left this world in a way that puzzles those who are not His
staunch devotees.
The eternal form of the Lord is described throughout Vedic literature, and His
eternal form constitutes the highest understanding of the Absolute Truth
according to all great äcäryas, including Çaìkaräcärya and Caitanya Mahäprabhu.
Yet although Lord Kåñëa’s eternal, spiritual form is a realized fact for
advanced devotees, for those who are weak in Kåñëa consciousness the
inconceivable pastimes and plan of the Lord are sometimes hard to appreciate
properly.
SB 11.30.6
TEXT 6
TEXT
striyo bäläç ca våddhäç ca
çaìkhoddhäraà vrajantv itaù
vayaà prabhäsaà yäsyämo
yatra pratyak sarasvaté
SYNONYMS
striyaù—the women; bäläù—children; ca—and; våddhäù—old men; ca—and;
çaìkha-uddhäram—to the holy place called Çaìkhoddhära (about halfway between
Dvärakä and Prabhäsa); vrajantu—they should go; itaù—from here; vayam—we;
prabhäsam—to Prabhäsa; yäsyämaù—shall go; yatra—where; pratyak—flowing west;
sarasvaté—the river Sarasvaté
TRANSLATION
The women, children and old men should leave this city and go to Çaìkhoddhära.
We shall go to Prabhäsa-kñetra, where the river Sarasvaté flows toward the west.
PURPORT
The word vayam here refers to the able-bodied male members of the Yadu dynasty.
SB 11.30.7
TEXT 7
TEXT
taträbhiñicya çucaya
upoñya su-samähitäù
devatäù püjayiñyämaù
snapanälepanärhaëaiù
SYNONYMS
tatra—there; abhiñicya—taking bath; çucayaù—cleansed; upoñya—fasting;
su-samähitäù—fixing our minds; devatäù—the demigods; püjayiñyämaù—we shall
worship; snapana—by bathing; älepana—smearing with sandalwood; arhaëaiù—and by
various offerings.
TRANSLATION
There we should bathe for purification, fast, and fix our minds in meditation.
We should then worship the demigods by bathing their images, anointing them with
sandalwood pulp, and presenting them various offerings.
SB 11.30.8
TEXT 8
TEXT
brähmaëäàs tu mahä-bhägän
kåta-svastyayanä vayam
go-bhü-hiraëya-väsobhir
gajäçva-ratha-veçmabhiù
SYNONYMS
brähmaëän—the brähmaëas; tu—and; mahä-bhägän—greatly fortunate; kåta—having
performed; svasti-ayanäù—the ceremonies for good fortune; vayam—we; go—with
cows; bhü—land; hiraëya—gold; väsobhiù—and clothing; gaja—with elephants;
açva—horses; ratha—chariots; veçmabhiù—and houses.
TRANSLATION
After performing the expiatory rituals with the help of greatly fortunate
brähmaëas, we will worship those brähmaëas by offering them cows, land, gold,
clothing, elephants, horses, chariots and dwelling places.
SB 11.30.9
TEXT 9
TEXT
vidhir eña hy ariñöa-ghno
maìgaläyanam uttamam
deva-dvija-gaväà püjä
bhüteñu paramo bhavaù
SYNONYMS
vidhiù—the prescribed process; eñaù—this; hi—indeed; ariñöa—inauspicious
obstacles; ghnaù—which destroys; maìgala-ayanam—which brings good fortune;
uttamam—the best; deva—of the demigods; dvija—brähmaëas; gaväm—and cows;
püjä—worship; bhüteñu—among living beings; paramaù—excellent; bhavaù—rebirth.
TRANSLATION
This is indeed the appropriate process for counteracting our imminent adversity,
and it is sure to bring about the highest good fortune. Such worship of the
demigods, brähmaëas and cows can earn the highest birth for all living entities.
SB 11.30.10
TEXT 10
TEXT
iti sarve samäkarëya
yadu-våddhä madhu-dviñaù
tatheti naubhir uttérya
prabhäsaà prayayü rathaiù
SYNONYMS
iti—thus; sarve—all of them; samäkarëya—hearing; yadu-våddhäù—the elders of the
Yadu dynasty; madhu-dviñaù—from Lord Kåñëa, the enemy of the demon Madhu;
tathä—so be it; iti—thus saying; naubhiù—by boats; uttérya—crossing over (the
ocean); prabhäsam—to Prabhäsa; prayayuù—they went; rathaiù—in chariots.
TRANSLATION
Having heard these words from Lord Kåñëa, the enemy of Madhu, the elders of the
Yadu dynasty gave their assent, saying, “So be it.” After crossing over the
ocean in boats, they proceeded on chariots to Prabhäsa.
SB 11.30.11
TEXT 11
TEXT
tasmin bhagavatädiñöaà
yadu-devena yädaväù
cakruù paramayä bhaktyä
sarva-çreyopabåàhitam
SYNONYMS
tasmin—there; bhagavatä—by the Supreme Personality of Godhead; ädiñöam—what was
instructed; yadu-devena—by the Lord of the Yadus; yädaväù—the Yadus;
cakruù—performed; paramayä—with transcendental; bhaktyä—devotion; sarva—all;
çreyaù—with auspicious rituals; upabåàhitam—enriched.
TRANSLATION
There, with great devotion, the Yädavas performed the religious ceremonies
according to the instructions of the Supreme Personality of Godhead, their
personal Lord. They also performed various other auspicious rituals.
SB 11.30.12
TEXT 12
TEXT
tatas tasmin mahä-pänaà
papur maireyakaà madhu
diñöa-vibhraàçita-dhiyo
yad-dravair bhraçyate matiù
SYNONYMS
tataù—then; tasmin—there; mahä—a large amount; pänam—drink; papuù—they drank;
maireyakam—called maireya; madhu—sweet-tasting; diñöa—by destiny;
vibhraàçita—having lost; dhiyaù—their intelligence; yat—of which beverage;
dravaiù—by the liquid ingredients; bhraçyate—is disrupted; matiù—the mind.
TRANSLATION
Then, their intelligence covered by Providence, they liberally indulged in
drinking the sweet maireya beverage, which can completely intoxicate the mind.
PURPORT
The word diñöa here indicates the desire of the Supreme Personality of Godhead.
In the first chapter of this Canto, “The Curse Upon the Yadu Dynasty,” this
incident is elaborately explained.
SB 11.30.13
TEXT 13
TEXT
mahä-pänäbhimattänäà
véräëäà dåpta-cetasäm
kåñëa-mäyä-vimüòhänäà
saìgharñaù su-mahän abhüt
SYNONYMS
mahä-päna—by the excessive drinking; abhimattänäm—who became intoxicated;
véräëäm—of the heroes; dåpta—becoming arrogant; cetasäm—their minds;
kåñëa-mäyä—by the illusory energy of Lord Kåñëa; vimüòhänäm—who became
bewildered; saìgharñaù—friction; su-mahän—very great; abhüt—arose.
TRANSLATION
The heroes of the Yadu dynasty became intoxicated from their extravagant
drinking and began to feel arrogant. When they were thus bewildered by the
personal potency of Lord Kåñëa, a terrible quarrel arose among them.
SB 11.30.14
TEXT 14
TEXT
yuyudhuù krodha-saàrabdhä
veläyäm ätatäyinaù
dhanurbhir asibhir bhallair
gadäbhis tomararñöibhiù
SYNONYMS
yuyudhuù—they fought; krodha—with anger; saàrabdhäù—thoroughly agitated;
veläyäm—on the shore; ätatäyinaù—bearing weapons; dhanurbhiù—with bows;
asibhiù—with swords; bhallaiù—with a peculiarly shaped arrow; gadäbhiù—with
clubs; tomara—with lances; åñöibhiù—and spears.
TRANSLATION
Infuriated, they seized their bows and arrows, swords, bhallas, clubs, lances
and spears and attacked one another on the shore of the ocean.
SB 11.30.15
TEXT 15
TEXT
patat-patäkai ratha-kuïjarädibhiù
kharoñöra-gobhir mahiñair narair api
mithaù sametyäçvataraiù su-durmadä
nyahan çarair dadbhir iva dvipä vane
SYNONYMS
patat-patäkaiù—with flags flying; ratha—on chariots; kuïjara—elephants;
ädibhiù—and other carriers; khara—on asses; uñöra—camels; gobhiù—and bulls;
mahiñaiù—on buffalos; naraiù—on human beings; api—even; mithaù—together;
sametya—meeting; açvataraiù—and on mules; su-durmadäù—very much enraged;
nyahan—they attacked; çaraiù—with arrows; dadbhiù—with their tusks; iva—as if;
dvipäù—elephants; vane—in the forest.
TRANSLATION
Riding on elephants and chariots with flags flying, and also on donkeys, camels,
bulls, buffalos, mules and even human beings, the extremely enraged warriors
came together and violently attacked one another with arrows, just as elephants
in the forest attack one another with their tusks.
SB 11.30.16
TEXT 16
TEXT
pradyumna-sämbau yudhi rüòha-matsaräv
akrüra-bhojäv aniruddha-sätyaké
subhadra-saìgrämajitau su-däruëau
gadau sumiträ-surathau saméyatuù
SYNONYMS
pradyumna-sämbau—Pradyumna and Sämba; yudhi—in the battle; rüòha—aroused;
matsarau—their enmity; akrüra-bhojau—Akrüra and Bhoja;
aniruddha-sätyaké—Aniruddha and Sätyaki; subhadra-saìgrämajitau—Subhadra and
Saìgrämajit; su-däruëau—ferocious; gadau—the two Gadas (one the brother of Çré
Kåñëa and the other His son); sumiträ-surathau—Sumitra and Suratha;
saméyatuù—met together.
TRANSLATION
Their mutual enmity aroused, Pradyumna fought fiercely against Sämba, Akrüra
against Kuntibhoja, Aniruddha against Sätyaki, Subhadra against Saìgrämajit,
Sumitra against Suratha, and the two Gadas against each other.
SB 11.30.17
TEXT 17
TEXT
anye ca ye vai niçaöholmukädayaù
sahasrajic-chatajid-bhänu-mukhyäù
anyonyam äsädya madändha-käritä
jaghnur mukundena vimohitä bhåçam
SYNONYMS
anye—others; ca—and; ye—those who; vai—indeed; niçaöha-ulmaka-ädayaù—Niçaöha,
Ulmuka and so on; sahasrajit-çatajit-bhänu-mukhyaù—headed by Sahasrajit, Çatajit
and Bhänu; anyonyam—each other; äsädya—meeting; mada—by intoxication;
andha-käritäù—blinded; jaghnuù—they killed; mukundena—by Lord Mukunda;
vimohitäù—confused; bhåçam—totally.
TRANSLATION
Others also, such as Niçaöha, Ulmuka, Sahasrajit, Çatajit and Bhänu, confronted
and killed one another, being blinded by intoxication and thus completely
bewildered by Lord Mukunda Himself.
SB 11.30.18
TEXT 18
TEXT
däçärha-våñëy-andhaka-bhoja-sätvatä
madhv-arbudä mäthura-çürasenäù
visarjanäù kukuräù kuntayaç ca
mithas tu jaghnuù su-visåjya sauhådam
SYNONYMS
däçärha-våñëi-andhaka-bhoja-sätvatäù—the Däçärhas, Våñëis, Andhakas, Bhojas and
Sätvatas; madhu-arbudäù—the Madhus and Arbudas; mäthura-çürasenäù—the
inhabitants of Mathurä and Çürasena; visarjanäù—the Visarjanas; kukuräù—the
Kukuras; kuntayaù—the Kuntis; ca—also; mithaù—each other; tu—and; jaghnuù—they
killed; su-visåjya—completely abandoning; sauhådam—their friendship.
TRANSLATION
Completely abandoning their natural friendship, the members of the various Yadu
clans—the Däçärhas, Våñëis and Andhakas, the Bhojas, Sätvatas, Madhus and
Arbudas, the Mäthuras, Çürasenas, Visarjanas, Kukuras and Kuntis—all slaughtered
one another.
SB 11.30.19
TEXT 19
TEXT
puträ ayudhyan pitåbhir bhrätåbhiç ca
svasréya-dauhitra-pitåvya-mätulaiù
miträëi mitraiù suhådaù suhådbhir
jïätéàs tv ahan jïätaya eva müòhäù
SYNONYMS
puträù—sons; ayudhyan—fought; pitåbhiù—with their fathers; bhrätåbhiù—with
brothers; ca—and; svasréya—with the sons of sisters; dauhitra—the sons of
daughters; pitåvya—paternal uncles; mätulaiù—and maternal uncles;
miträëi—friends; mitraiù—with friends; suhådaù—well-wishers; suhådbhiù—with
well-wishers; jïätén—intimate relatives; tu—and; ahan—killed; jïätayaù—intimate
relatives; eva—indeed; müòhäù—bewildered.
TRANSLATION
Thus bewildered, sons fought with fathers, brothers with brothers, nephews with
paternal and maternal uncles, and grandsons with grandfathers. Friends fought
with friends, and well-wishers with well-wishers. In this way intimate friends
and relatives all killed one another.
SB 11.30.20
TEXT 20
TEXT
çareñu héyamäeñu
bhajyamänesu dhanvasu
çastreñu kñéyamäneñu
muñöibhir jahrur erakäù
SYNONYMS
çareñu—the arrows; héyamäneñu—as they became depleted; bhajyamäneñu—as they
became broken; dhanvasu—the bows; çastreñu—the missile weapons; kñéyamäneñu—as
they were used up; muñöibhiù—with their fists; jahruù—they seized; erakäù—cane
stalks.
TRANSLATION
When all their bows had been broken and their arrows and other missiles spent,
they seized the tall stalks of cane with their bare hands.
SB 11.30.21
TEXT 21
TEXT
tä vajra-kalpä hy abhavan
parighä muñöinä bhåtäù
jaghnur dviñas taiù kåñëena
väryamäëäs tu taà ca te
SYNONYMS
täù—those stalks; vajra-kalpäù—as strong as thunderbolts; hi—indeed;
abhavan—became; parighäù—iron staffs; muñöinä—with their fists; bhåtäù—held;
jaghnuù—they attacked; dviñaù—their enemies; taiù—with these; kåñëena—by Lord
Kåñëa; väryamäëäù—being checked; tu—although; tam—Him; ca—as well; te—they.
TRANSLATION
As soon as they took these cane stalks in their fists, the stalks changed into
iron rods as hard as thunderbolts. With these weapons the warriors began
attacking one another again and again, and when Lord Kåñëa tried to stop them
they attacked Him as well.
SB 11.30.22
TEXT 22
TEXT
pratyanékaà manyamänä
balabhadraà ca mohitäù
hantuà kåta-dhiyo räjann
äpannä ätatäyinaù
SYNONYMS
pratyanékam—an enemy; manyamänäù—thinking; balabhadram—Lord Balaräma; ca—also;
mohitäù—confused; hantum—to kill; kåta-dhiyaù—having made up their minds;
räjan—O King Parékñit; äpannäù—they set upon Him; ätatäyinaù—wielding weapons.
TRANSLATION
In their confused state, O King, they also mistook Lord Balaräma for an enemy.
Weapons in hand, they ran toward Him with the intention of killing Him.
SB 11.30.23
TEXT 23
TEXT
atha täv api saìkruddhäv
udyamya kuru-nandana
erakä-muñöi-parighau
carantau jaghnatur yudhi
SYNONYMS
atha—then; tau—those two (Kåñëa and Balaräma); api—also; saìkruddhau—greatly
angered; udyamya—joining the fight; kuru-nandana—O favorite son of the Kurus;
erakä-muñöi—the canes in their fists; parighau—using as clubs; carantau—moving
about; jaghnatuù—they began to kill; yudhi—in the battle.
TRANSLATION
O son of the Kurus, Kåñëa and Balaräma then became very angry. Picking up cane
stalks, They moved about within the battle and began to kill with these clubs.
SB 11.30.24
TEXT 24
TEXT
brahma-çäpopasåñöänäà
kåñëa-mäyävåtätmanäm
spardhä-krodhaù kñayaà ninye
vaiëavo ’gnir yathä vanam
SYNONYMS
brahma-çäpa—by the curse of the brähmaëas; upasåñöänäm—who were overtaken;
kåñëa-mäyä—by the illusory energy of Lord Kåñëa; ävåta—covered; ätmanäm—of those
whose minds; spardhä—arising from rivalry; krodhaù—the anger; kñayam—to
destruction; ninye—led; vaiëavaù—of bamboo trees; agniù—a fire; yathä—as;
vanam—the forest.
TRANSLATION
The violent anger of these warriors, who were overcome by the brähmaëas’ curse
and bewildered by Lord Kåñëa’s illusory potency, now led them to their
annihilation, just as a fire that starts in a bamboo grove destroys the entire
forest.
SB 11.30.25
TEXT 25
TEXT
evaà nañöeñu sarveñu
kuleñu sveñu keçavaù
avatärito bhuvo bhära
iti mene ’vaçeñitaù
SYNONYMS
evam—in this way; nañöeñu—when they had been destroyed; sarveñu—all; kuleñu—the
clans of the dynasty; sveñu—His own; keçavaù—Lord Kåñëa; avatäritaù—diminished;
bhuvaù—of the earth; bhäraù—the burden; iti—thus; mene—He thought;
avaçeñitaù—remaining.
TRANSLATION
When all the members of His own dynasty were thus destroyed, Lord Kåñëa thought
to Himself that at last the burden of the earth had been removed.
SB 11.30.26
TEXT 26
TEXT
rämaù samudra-veläyäà
yogam ästhäya pauruñam
tatyäja lokaà mänuñyaà
saàyojyätmänam ätmani
SYNONYMS
rämaù—Lord Balaräma; samudra—of the ocean; veläyäm—on the shore;
yogam—meditation; ästhäya—resorting to; pauruñam—upon the Supreme Personality of
Godhead; tatyäja—He gave up; lokam—the world; mänuñyam—human; saàyojya—merging;
ätmänam—Himself; ätmani—within Himself.
TRANSLATION
Lord Balaräma then sat down on the shore of the ocean and fixed Himself in
meditation upon the Supreme Personality of Godhead. Merging Himself within
Himself, He gave up this mortal world.
SB 11.30.27
TEXT 27
TEXT
räma-niryäëam älokya
bhagavän devaké-sutaù
niñasäda dharopasthe
tuñëém äsädya pippalam
SYNONYMS
räma-niryäëam—the departure of Lord Balaräma; älokya—observing; bhagavän—the
Supreme Lord; devaké-sutaù—the son of Devaké; niñasäda—sat down;
dharä-upasthe—on the lap of the earth; tuñëém—silently; äsädya—finding;
pippalam—a pippala tree.
TRANSLATION
Lord Kåñëa, the son of Devaké, having seen the departure of Lord Räma, sat down
silently on the ground under a nearby pippala tree.
SB 11.30.28-32
TEXTS 28–32
TEXT
bibhrac catur-bhujaà rüpaà
bhräyiñëu prabhayä svayä
diço vitimiräù kurvan
vidhüma iva pävakaù
çrévatsäìkaà ghana-çyämaà
tapta-häöaka-varcasam
kauçeyämbara-yugmena
parivétaà su-maìgalam
sundara-smita-vakträbjaà
néla-kuntala-maëòitam
puëòarékäbhirämäkñaà
sphuran makara-kuëòalam
kaöi-sütra-brahma-sütra-
kiréöa-kaöakäìgadaiù
hära-nüpura-mudräbhiù
kaustubhena viräjitam
vana-mälä-parétäìgaà
mürtimadbhir nijäyudhaiù
kåtvorau dakñiëe pädam
äsénaà paìkajäruëam
SYNONYMS
bibhrat—bearing; catuù-bhujam—with four arms; rüpam—His form;
bhräjiñëu—brilliant; prabhayä—with its effulgence; svayä—own; diçaù—all the
directions; vitimiräù—devoid of darkness; kurvan—making; vidhümaù—without smoke;
iva—as; pävakaù—a fire; çrévatsa-aìkam—with the mark of Çrévatsa;
ghana-çyämam—dark blue like the clouds; tapta—molten; häöaka—like gold;
varcasam—His glowing effulgence; kauçeya—of silk; ambara—of garments; yugmena—a
pair; parivétam—wearing; su-maìgalam—all-auspicious; sundara—beautiful;
smita—with smiling; vaktra—His face; abjam—like a lotus; néla—blue; kuntala—with
locks of hair; maëòitam—(His head) adorned; puëòaréka—lotus; abhiräma—charming;
akñam—eyes; sphurat—trembling; makara—shaped like sharks; kuëòalam—His earrings;
kati-sütra—with belt; brahma-sütra—sacred thread; kiréöa—helmet;
kaöaka—bracelets; aìgadaiù—and arm ornaments; hära—with necklaces; nüpura—ankle
bells; mudräbhiù—and His royal symbols; kaustubhena—with the Kaustubha gem;
viräjitam—splendid; vana-mälä—by a flower garland; paréta—encircled; aìgam—His
limbs; mürti-madbhiù—personified; nija—His own; äyudhaiù—and by the weapons;
kåtvä—placing; urau—on His thigh; dakñiëe—right; pädam—His foot; äsénam—sitting;
paìkaja—like a lotus; aruëam—reddish.
TRANSLATION
The Lord was exhibiting His brilliantly effulgent four-armed form, the radiance
of which, just like a smokeless fire, dissipated the darkness in all directions.
His complexion was the color of a dark blue cloud and His effulgence the color
of molten gold, and His all-auspicious form bore the mark of Çrévatsa. A
beautiful smile graced His lotus face, locks of dark blue hair adorned His head,
His lotus eyes were very attractive, and His shark-shaped earrings glittered. He
wore a pair of silken garments, an ornamental belt, the sacred thread, bracelets
and arm ornaments, along with a helmet, the Kaustubha jewel, necklaces, anklets
and other royal emblems. Encircling His body were flower garlands and His
personal weapons in their embodied forms. As He sat He held His left foot, with
its lotus-red sole, upon His right thigh.
SB 11.30.33
TEXT 33
TEXT
muñalävaçeñäyaù-khaëòa-
kåteñur lubdhako jarä
mågäsyäkäraà tac-caraëaà
vivyädha måga-çaìkayä
SYNONYMS
muñala—from the iron club; avaçeña—remaining; ayaù—of iron; khaëòa—with the
fragment; kåta—who had made; iñuù—his arrow; lubdhakaù—the hunter; jarä—named
Jarä; måga—of a deer; äsya—of the face; äkäram—having the form; tat—His;
caraëam—lotus foot; vivyädha—pierced; måga-çaìkayä—thinking it to be a deer.
TRANSLATION
Just then a hunter named Jarä, who had approached the place, mistook the Lord’s
foot for a deer’s face. Thinking he had found his prey, Jarä pierced the foot
with his arrow, which he had fashioned from the remaining iron fragment of
Sämba’s club.
PURPORT
According to Çréla Viçvanätha Cakravarté Öhäkura, the statement that the arrow
“pierced the Lord’s foot” expresses the point of view of the hunter, who thought
he had struck a deer. In fact the arrow merely touched the Lord’s lotus foot and
did not pierce it, since the Lord’s limbs are composed of eternity, knowledge
and bliss. Otherwise, in the description of the next verse (that the hunter
became fearful and fell down with his head upon the Lord’s feet), Çukadeva
Gosvämé would have stated that he extracted his arrow from the Lord’s foot.
SB 11.30.34
TEXT 34
TEXT
catur-bhujaà taà puruñaà
dåñövä sa kåta-kilbiñaù
bhétaù papäta çirasä
pädayor asura-dviñaù
SYNONYMS
catuù-bhujam—four-armed; tam—that; puruñam—personality; dåñövä—seeing; saù—he;
kåta-kilbiñaù—having committed an offense; bhétaù—afraid; papäta—fell;
çirasä—with his head; pädayoù—at the feet; asura-dviñaù—of the Supreme Lord, the
enemy of the demons.
TRANSLATION
Then, seeing that four-armed personality, the hunter became terrified of the
offense he had committed, and he fell down, placing his head upon the feet of
the enemy of the demons.
SB 11.30.35
TEXT 35
TEXT
ajänatä kåtam idaà
päpena madhusüdana
kñantum arhasi päpasya
uttamaùçloka me ’nagha
SYNONYMS
ajänatä—who was acting without knowledge; kåtam—has been done; idam—this;
päpena—by a sinful person; madhusüdana—O Madhusüdana; kñantum arhasi—please
forgive; päpasya—of the sinful person; uttamaù-çloka—O glorious Lord; me—my;
anagha—O sinless one.
TRANSLATION
Jarä said: O Lord Madhusüdana, I am a most sinful person. I have committed this
act out of ignorance. O purest Lord, O Uttamaùçloka, please forgive this sinner.
SB 11.30.36
TEXT 36
TEXT
yasyänusmaraëaà nåëäm
ajïäna-dhvänta-näçanam
vadanti tasya te viñëo
mayäsädhu kåtaà prabho
SYNONYMS
yasya—of whom; anusmaraëam—the constant remembrance; nåëäm—of all men; ajïäna—of
ignorance; dhvänta—the darkness; näçanam—that which destroys; vadanti—they say;
tasya—toward Him; te—You; viñëo—O Lord Viñëu; mayä—by me; asädhu—wrongly;
kåtam—this has been done; prabho—O master.
TRANSLATION
O Lord Viñëu, the learned say that for any man, constant remembrance of You will
destroy the darkness of ignorance. O master, I have wronged You!
SB 11.30.37
TEXT 37
TEXT
tan mäçu jahi vaikuëöha
päpmänaà måga-lubdhakam
yathä punar ahaà tv evaà
na kuryäà sad-atikramam
SYNONYMS
tat—therefore; mä—me; äçu—quickly; jahi—please kill; vaikuëöha—O Lord of
Vaikuëöha; päpmänam—the sinful; måga-lubdhakam—hunter of deer; yathä—so that;
punaù—again; aham—I; tu—indeed; evam—thus; na kuryäm—may not do; sat—against
saintly persons; atikramam—transgression.
TRANSLATION
Therefore, O Lord of Vaikuëöha, please kill this sinful hunter of animals
immediately so he may not again commit such offenses against saintly persons.
PURPORT
Çréla Viçvanätha Cakravarté Öhäkura explains that the fratricidal battle of the
Yadu dynasty and the hunter’s attack upon Lord Kåñëa are clearly activities of
the Lord’s internal potency for the purpose of fulfilling the Lord’s pastime
desires. According to the evidence, the quarrel among the members of the Yadu
dynasty occurred at sunset; then the Lord sat down on the bank of the Sarasvaté
River. It is stated that a hunter then arrived with the intention of killing a
deer, but it is highly unlikely—when more than 560 million warriors had just
been killed in a great uproarious battle and the place had been flooded with
blood and strewn with corpses—that a simple hunter would somehow come along
trying to kill a deer. Since deer are by nature fearful and timid, how could any
deer possibly be on the scene of such a huge battle, and how could a hunter
calmly go about his business in the midst of such carnage? Therefore, the
withdrawal of the Yadu dynasty and Lord Kåñëa’s own disappearance from this
earth were not material historical events; they were instead a display of the
Lord’s internal potency for the purpose of winding up His manifest pastimes on
earth.
SB 11.30.38
TEXT 38
TEXT
yasyätma-yoga-racitaà na vidur viriïco
rudrädayo ’sya tanayäù patayo giräà ye
tvan-mäyayä pihita-dåñöaya etad aïjaù
kià tasya te vayam asad-gatayo gåëémaù
SYNONYMS
yasya—whose; ätma-yoga—by the personal mystic power; racitam—produced; na
vidaù—they do not understand; viriïcaù—Lord Brahmä; rudra-ädayaù—Çiva and
others; asya—his; tanayäù—sons; patayaù—masters; giräm—of the words of the
Vedas; ye—who are; tvat-mäyayä—by Your illusory potency; pihita—covered;
dåñöayaù—whose vision; etat—of this; aïjaù—directly; kim—what; tasya—of Him;
te—of You; vayam—we; asat—impure; gatayaù—whose birth; gåëémaù—shall say.
TRANSLATION
Neither Brahmä nor his sons, headed by Rudra, nor any of the great sages who are
masters of the Vedic mantras can understand the function of Your mystic power.
Because Your illusory potency has covered their sight, they remain ignorant of
how Your mystic power works. Therefore, what can I, such a low-born person,
possibly say?
SB 11.30.39
TEXT 39
TEXT
çré-bhagavän uväca
mä bhair jare tvam uttiñöha
käma eña kåto hi me
yähi tvaà mad-anujïätaù
svargaà su-kåtinäà padam
SYNONYMS
çré-bhagavän uväca—the Supreme Personality of Godhead said; mä bhaiù—do not
fear; jare—O Jarä; tvam—you; uttiñöha—please get up; kämaù—the desire;
eñaù—this; kåtaù—done; hi—indeed; me—My; yähi—go; tvam—you; mat-anujïätaù—given
permission by Me; svargam—to the spiritual world; su-kåtinäm—of the pious;
padam—the abode.
TRANSLATION
The Supreme Personality of Godhead said: My dear Jarä, do not fear. Please get
up. What has been done is actually My own desire. With My permission, go now to
the abode of the pious, the spiritual world.
SB 11.30.40
TEXT 40
TEXT
ity ädiñöo bhagavatä
kåñëenecchä-çarériëä
triù parikramya taà natvä
vimänena divaà yayau
SYNONYMS
iti—thus; ädiñöaù—instructed; bhagavatä—by the Supreme Personality of Godhead;
kåñëena—by Lord Kåñëa; icchä-çarériëä—whose transcendental body is manifested
simply by His own will; triù—three times; parikramya—circumambulating; tam—to
Him; natvä—bowing down; vimänena—by a celestial airplane; divam—into the sky;
yayau—he went.
TRANSLATION
So instructed by the Supreme Lord Kåñëa, who assumes His transcendental body by
His own will, the hunter circumambulated the Lord three times and bowed down to
Him. Then the hunter departed in an airplane that had appeared just to carry him
to the spiritual sky.
SB 11.30.41
TEXT 41
TEXT
därukaù kåñëa-padavém
anvicchann adhigamya täm
väyuà tulasikämodam
äghräyäbhimukhaà yayau
SYNONYMS
därukaù—Däruka, the chariot driver of Lord Kåñëa; kåñëa—of Lord Kåñëa;
padavém—the trail; anvicchan—seeking out; adhigamya—coming upon; täm—i;
väyum—the air; tulasikä-ämodam—fragrant with the aroma of tulasé flowers;
äghräya—scenting; abhimukham—toward Him; yayau—he went.
TRANSLATION
At that time Däruka was searching for his master, Kåñëa. As he neared the place
where the Lord was sitting, he perceived the aroma of tulasé flowers in the
breeze and went in its direction.
SB 11.30.42
TEXT 42
TEXT
taà tatra tigma-dyubhir äyudhair våtaà
hy açvattha-müle kåta-ketanaà patim
sneha-plutätmä nipapäta pädayo
rathäd avaplutya sa-bäñpa-locanaù
SYNONYMS
tam—Him; tatra—there; tigma—brilliant; dyubhiù—the effulgence of which;
äyudhaiù—by His weapons; våtam—surrounded; hi—indeed; açvattha—of the banyan
tree; müle—at the base; kåta-ketanam—resting; patim—his master; sneha—with
affection; pluta—overwhelmed; ätmä—his heart; nipapäta—he fell down; pädayoù—at
His feet; rathät—from the chariot; avaplutya—rushing down; sa-bäñpa—filled with
tears; locanaù—his eyes.
TRANSLATION
Upon seeing Lord Kåñëa resting at the foot of a banyan tree, surrounded by His
shining weapons, Däruka could not control the affection he felt in his heart.
His eyes filled with tears as he rushed down from the chariot and fell at the
Lord’s feet.
SB 11.30.43
TEXT 43
TEXT
apaçyatas tvac-caraëämbujaà prabho
dåñöiù praëañöä tamasi praviñöä
diço na jäne na labhe ca çäntià
yathä niçäyäm uòupe praëañöe
SYNONYMS
apaçyataù—of me, who am not seeing; tvat—Your; caraëa-ambujam—lotus feet;
prabho—O master; dåñöiù—the power of vision; praëañöä—is destroyed; tamasi—into
darkness; praviñöä—having entered; diçaù—the directions; na jäne—I do not know;
na labhe—I cannot obtain; ca—and; çäntim—peace; yathä—just as; niçäyäm—in the
night; uòupe—when the moon; praëañöe—has become new.
TRANSLATION
Däruka said: Just as on a moonless night people are merged into darkness and
cannot find their way, now that I have lost sight of Your lotus feet, my Lord, I
have lost my vision and am wandering blindly in darkness. I cannot tell my
direction, nor can I find any peace.
SB 11.30.44
TEXT 44
TEXT
iti bruvati süte vai
ratho garuòa-läïchanaù
kham utpapäta räjendra
säçva-dhvaja udékñataù
SYNONYMS
iti—thus; bruvati—while he was speaking; süte—the chariot driver; vai—indeed;
rathaù—the chariot; garuòa-läïchanaù—marked with the flag of Garuòa; kham—into
the sky; utpapäta—arose; räja-indra—O king of kings (Parékñit); sa-açva—along
with the horses; dhvajaù—and flag; udékñataù—as he looked up, watching.
TRANSLATION
[Çukadeva Gosvämé continued:] O foremost of kings, while the chariot driver was
still speaking, before his very eyes the Lord’s chariot rose up into the sky
along with its horses and its flag, which was marked with the emblem of Garuòa.
SB 11.30.45
TEXT 45
TEXT
tam anvagacchan divyäni
viñëu-praharaëäni ca
tenäti-vismitätmänaà
sütam äha janärdanaù
SYNONYMS
tam—that chariot; anvagacchan—they followed; divyäni—divine; viñëu—of Lord
Viñëu; praharaëäni—the weapons; ca—and; tena—by that occurrence;
ati-vismita—astonished; ätmänam—his mind; sütam—to the driver; äha—spoke;
janärdanaù—Lord Çré Kåñëa.
TRANSLATION
All the divine weapons of Viñëu rose up and followed the chariot. The Lord,
Janärdana, then spoke to His chariot driver, who was most astonished to see all
this.
SB 11.30.46
TEXT 46
TEXT
gaccha dväravatéà süta
jïäténäà nidhanaà mithaù
saìkarñaëasya niryäëaà
bandhubhyo brühi mad-daçäm
SYNONYMS
gaccha—just go; dväravatém—to Dvärakä; süta—O chariot driver; jïäténäm—of their
close relatives; nidhanam—the destruction; mithaù—mutual; saìkarñaëasya—of Lord
Balaräma; niryäëam—the passing away; bandhubhyaù—to Our family members;
brühi—speak; mat-daçäm—My condition.
TRANSLATION
O driver, go to Dvärakä and tell Our family members how their loved ones
destroyed one another. Also tell them of the disappearance of Lord Saìkarñaëa
and of My present condition.
PURPORT
Lord Kåñëa sent His chariot driverless back to Vaikuëöha, along with the horses
and weapons, because the chariot driver, Däruka, had some final service to do on
earth.
SB 11.30.47
TEXT 47
TEXT
dvärakäyäà ca na stheyaà
bhavadbhiç ca sva-bandhubhiù
mayä tyaktäà yadu-puréà
samudraù plävayiñyati
SYNONYMS
dvärakäyäm—in Dvärakä; ca—and; na stheyam—should not remain; bhavadbhiù—you;
ca—and; sva-bandhubhiù—along with your relatives; mayä—by Me; tyaktäm—abandoned;
yadu-purém—the capital of the Yadus; samudraù—the ocean; plävayiñyati—will
drown.
TRANSLATION
You and your relatives should not remain in Dvärakä, the capital of the Yadus,
because once I have abandoned that city it will be inundated by the ocean.
SB 11.30.48
TEXT 48
TEXT
svaà svaà parigrahaà sarve
ädäya pitarau ca naù
arjunenävitäù sarva
indraprasthaà gamiñyatha
SYNONYMS
svam svam—each his own; parigraham—family; sarve—all of them; ädäya—taking;
pitarau—parents; ca—and; naù—Our; arjunena—by Arjuna; avitäù—protected;
sarve—all; indraprastham—to Indraprastha; gamiñyatha—you should go.
TRANSLATION
You should all take your own families, together with My parents, and under
Arjuna’s protection go to Indraprastha.
SB 11.30.49
TEXT 49
TEXT
tvaà tu mad-dharmam ästhäya
jïäna-niñöha upekñakaù
man-mäyä-racitäm etäà
vijïayopaçamaà vraja
SYNONYMS
tvam—you; tu—however; mat-dharmam—in My devotional service; ästhäya—remaining
firm; jïäna-niñöhaù—fixed in knowledge; upekñakaù—indifferent; mat-mäyä—by My
illusory energy; racitäm—created; etäm—this; vijïäya—understanding;
upaçamam—cessation from agitation; vraja—obtain.
TRANSLATION
You, Däruka, should be firmly situated in devotion to Me, remaining fixed in
spiritual knowledge and unattached to material considerations. Understanding
these pastimes to be a display of My illusory potency, you should remain
peaceful.
PURPORT
According to Çréla Jéva Gosvämé, the word tu here emphasizes that Däruka is an
eternally liberated associate of Lord Kåñëa, having descended from Vaikuëöha.
Therefore, even though others might be bewildered by the Lord’s pastimes, Däruka
should remain peaceful and fixed in spiritual knowledge.
SB 11.30.50
TEXT 50
TEXT
ity uktas taà parikramya
namaskåtya punaù punaù
tat-pädau çérñëy upädhäya
durmanäù prayayau purém
SYNONYMS
iti—thus; uktaù—spoken to; tam—Him; parikramya—circumambulating;
namaù-kåtya—offering obeisances; punaù punaù—again and again; tat-pädau—His
lotus feet; çérñëi—upon his head; upädhäya—placing; durmanäù—unhappy in his
mind; prayayau—he went; purém—to the city.
TRANSLATION
Thus ordered, Däruka circumambulated the Lord and offered obeisances to Him
again and again. He placed Lord Kåñëa’s lotus feet upon his head and then with a
sad heart went back to the city.
Thus end the purports of the humble servants of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda to the Eleventh Canto, Thirtieth Chapter, of the
Çrémad-Bhägavatam, entitled “The Disappearance of the Yadu Dynasty.”
SB 11.31: The Disappearance of Lord Çré Kåñëa
CHAPTER THIRTY-ONE
The Disappearance of Lord Çré Kåñëa
SB 11.31 Summary
This chapter describes the return of the Supreme Personality of Godhead to His
own abode, along with all the Yadus.
Upon learning from Däruka that Lord Çré Kåñëa had returned to His abode,
Vasudeva and all the others remaining in Dvärakä became very much agitated by
lamentation and went out from the city to find Him. All the demigods who, in
pursuance of the desire of Lord Kåñëa, had taken birth in the Yadu dynasty to
render assistance in His pastimes followed Lord Kåñëa and returned to their
respective abodes. The Lord’s activities of creating a life for Himself and then
dismantling it are simply tricks of Mäyä, like an actor’s performance. Actually,
He creates the entire universe, and then He enters within it as the Supersoul.
In the end, He again winds up the entire universe within Himself and, remaining
in His private glory, desists from external pastimes.
Though overcome by feelings of separation from Kåñëa, Arjuna was nevertheless
able to pacify himself by remembering all the various instructions given to him
by the Lord. Arjuna then carried out the rituals of offering piëòa and so on for
his dead relatives. At that time the ocean swallowed up all of Dvärakä-puré
except for the Lord’s own residence. Arjuna took the remaining members of the
Yadu dynasty to Indraprastha, where he installed Vajra upon the throne. Hearing
of these events, the Päëòavas, led by Yudhiñöhira, placed Parékñit upon their
throne and left for the great journey.
SB 11.31.1
TEXT 1
TEXT
çré-çuka uväca
atha taträgamad brahmä
bhavänyä ca samaà bhavaù
mahendra-pramukhä devä
munayaù sa-prajeçvaräù
SYNONYMS
çré-çukaù uväca—Çukadeva Gosvämé said; atha—then; tatra—there; ägamat—came;
brahmä—Lord Brahmä; bhavänyä—his consort, Bhaväné; ca—and; samam—along with;
bhavaù—Lord Çiva; mahä-indra-pramukhäù—led by Lord Indra; deväù—the demigods;
munayaù—the sages; sa—with; prajä-éçvaräù—the progenitors of the universe’s
population.
TRANSLATION
Çukadeva Gosvämé said: Then Lord Brahmä arrived at Prabhäsa along with Lord Çiva
and his consort, the sages, the Prajäpatis and all the demigods, headed by
Indra.
SB 11.31.2-3
TEXTS 2–3
TEXT
pitaraù siddha-gandharvä
vidyädhara-mahoragäù
cäraëä yakña-rakñäàsi
kinnaräpsaraso dvijäù
drañöu-kämä bhagavato
niryäëaà paramotsukäù
gäyantaç ca gåëantaç ca
çaureù karmäëi janma ca
SYNONYMS
pitaraù—the forefathers; siddha-gandharväù—the Siddhas and Gandharvas;
vidyädhara-mahä-uragäù—the Vidyädharas and the great serpents; cäraëäù—the
Cäraëas; yakña-rakñäàsi—the Yakñas and Räkñasas; kinnara-apsarasaù—the Kinnaras
and Apsaräs; dvijäù—the great birds; drañöu-kämäù—desirous of seeing;
bhagavataù—of the Supreme Personality of Godhead; niryäëam—the passing away;
parama-utsukäù—very eager; gäyantaù—chanting; ca—and; gåëantaù—praising; ca—and;
çaureù—of Lord Çauri (Kåñëa); karmäëi—the activities; janma—the birth; ca—and.
TRANSLATION
The forefathers, Siddhas, Gandharvas, Vidyädharas and great serpents also came,
along with the Cäraëas, Yakñas, Räkñasas, Kinnaras, Apsaräs and relatives of
Garuòa, greatly eager to witness the departure of the Supreme Personality of
Godhead. As they were coming, all these personalities variously chanted and
glorified the birth and activities of Lord Çauri [Kåñëa].
SB 11.31.4
TEXT 4
TEXT
vavåñuù puñpa-varñäëi
vimänävalibhir nabhaù
kurvantaù saìkulaà räjan
bhaktyä paramayä yutäù
SYNONYMS
vavåñuù—they showered; puñpa-varñäëi—showers of flowers; vimäna—of airplanes;
ävalibhiù—by great numbers; nabhaù—the sky; kurvantaù—making; saìkulam—filled
up; räjan—O King Parékñit; bhaktyä—with devotion; paramayä—transcendental;
yutäù—endowed.
TRANSLATION
O King, crowding the sky with their many airplanes, they showered down flowers
with great devotion.
SB 11.31.5
TEXT 5
TEXT
bhagavän pitämahaà vékñya
vibhütér ätmano vibhuù
saàyojyätmani cätmänaà
padma-netre nyamélayat
SYNONYMS
bhagavän—the Supreme Personality of Godhead; pitämaham—Lord Brahmä;
vékñya—seeing; vibhütéù—the powerful expansions, the demigods; ätmanaù—His own;
vibhuù—the Almighty Lord; saàyojya—fixing; ätmani—in Himself; ca—and;
ätmänam—His consciousness; padma-netre—His lotus eyes; nyamélyat—closed.
TRANSLATION
Seeing before Him Brahmä, the grandfather of the universe, along with the other
demigods, who are all His personal and powerful expansions, the Almighty Lord
closed His lotus eyes, fixing His mind within Himself, the Supreme Personality
of Godhead.
PURPORT
According to Çréla Çrédhara Svämé, Lord Kåñëa had previously answered the
prayers of Lord Brahmä and the other demigods, who had requested the Lord to
descend within this universe for the protection of His servants, the demigods.
Now the demigods arrived before the Lord, each one desiring to take the Lord to
his own planet. To avoid these innumerable social obligations, the Lord closed
His eyes as if absorbed in samädhi.
Çréla Jéva Gosvämé adds that Lord Kåñëa closed His eyes to instruct the yogés
how to leave this mortal world without attachment to one’s mystic opulences. All
the demigods, including Brahmä, are mystic expansions of Lord Kåñëa, and yet the
Lord closed His eyes to emphasize that one should fix one’s mind on the Supreme
Personality of Godhead when departing from this world.
SB 11.31.6
TEXT 6
TEXT
lokäbhirämäà sva-tanuà
dhäraëä-dhyäna-maìgalam
yoga-dhäraëayägneyyä-
dagdhvä dhämäviçat svakam
SYNONYMS
loka—to all the worlds; abhirämäm—most attractive; sva-tanum—His own
transcendental body; dhäraëä—of all trance; dhyäna—and meditation; maìgalam—the
auspicious object; yoga-dhäraëayä—by mystic trance; ägneyyä—focused on fire;
adagdhvä—without burning; dhäma—the abode; äviçat—He entered; svakam—His own.
TRANSLATION
Without employing the mystic ägneyé meditation to burn up His transcendental
body, which is the all-attractive resting place of all the worlds and the object
of all contemplation and meditation, Lord Kåñëa entered into His own abode.
PURPORT
A yogé empowered to select the moment of leaving his body can cause it to burst
into flames by engaging in the yogic meditation called ägneyé, and thus he
passes into his next life. The demigods similarly employ this mystic fire when
being transferred to the spiritual world. But the Supreme Personality of Godhead
is completely different from conditioned souls like yogés and demigods, since
the Lord’s eternal, spiritual body is the source of all existence, as indicated
here by the words lokäbhirämäà sva-tanum. Lord Kåñëa’s body is the source of
pleasure for the entire universe. The word dhäraëä-dhyäna-maìgalam indicates
that those trying for spiritual elevation through meditation and yoga achieve
all auspiciousness through meditation on the Lord’s body. Since yogés are
liberated simply by thinking of Lord Kåñëa’s body, that body is certainly not
material and therefore not subject to burning by mundane mystic fire or any
other type of fire.
Çréla Viçvanätha Cakravarté Öhäkura reminds us of Lord Kåñëa’s statement in the
Eleventh Canto, Chapter Fourteen, verse 37: vahni-madhye smared rüpaà mamaitad
dhyäna-maìgalam. “Within the fire one should meditate upon My form, which is the
auspicious object of all meditation.” Since Lord Kåñëa’s transcendental form is
present within fire as the maintaining principle, how can fire affect that form?
Thus although the Lord appeared to enter the mystic yoga trance, the word
adagdhvä indicates that the Lord, since His body is purely spiritual, bypassed
the formality of burning and directly entered His own abode in the spiritual
sky. This point has also been elaborately explained by Çréla Jéva Gosvämé in his
commentary to this verse.
SB 11.31.7
TEXT 7
TEXT
divi dundubhayo neduù
petuù sumanasaç ca khät
satyaà dharmo dhåtir bhümeù
kértiù çréç cänu taà yayuù
SYNONYMS
divi—in heaven; dundubhayaù—kettledrums; neduù—sounded; petuù—fell;
sumanasaù—flowers; ca—and; khät—from the sky; satyam—Truth; dharmaù—Religion;
dhåtiù—Faithfulness; bhümeù—from the earth; kértiù—Fame; çréù—Beauty; ca—and;
anu—following; tam—Him; yayuù—they went.
TRANSLATION
As soon as Lord Çré Kåñëa left the earth, Truth, Religion, Faithfulness, Glory
and Beauty immediately followed Him. Kettledrums resounded in the heavens and
flowers showered from the sky.
PURPORT
According to Çréla Çrédhara Svämé, all the demigods were jubilant because each
one thought Lord Kåñëa was coming to his own planet.
SB 11.31.8
TEXT 8
TEXT
devädayo brahma-mukhyä
na viçantaà sva-dhämani
avijïäta-gatià kåñëaà
dadåçuç cäti-vismitäù
SYNONYMS
deva-ädayaù—the demigods and others; brahma-mukhyäù—headed by Brahmä; na—not;
viçantam—entering; sva-dhämani—His own abode; avijïäta—unknown; gatim—His
movements; kåñëam—Lord Kåñëa; dadåçuù—they saw; ca—and; ati-vismitäù—very
amazed.
TRANSLATION
Most of the demigods and other higher beings led by Brahmä could not see Lord
Kåñëa as He was entering His own abode, since He did not reveal His movements.
But some of them did catch sight of Him, and they were extremely amazed.
SB 11.31.9
TEXT 9
TEXT
saudämanyä yathäkläçe
yäntyä hitväbhra-maëòalam
gatir na lakñyate martyais
tathä kåñëasya daivataiù
SYNONYMS
saudämanyäù—of lightning; yathä—just as; äkäçe—in the sky; yäntyäù—which is
traveling; hitvä—having left; abhra-maëòalam—the clouds; gatiù—the movement; na
lakñyate—cannot be ascertained; martyaiù—by mortals; tathä—similarly;
kåñëasya—of Lord Kåñëa; daivataiù—by the demigods.
TRANSLATION
Just as ordinary men cannot ascertain the path of a lightning bolt as it leaves
a cloud, the demigods could not trace out the movements of Lord Kåñëa as He
returned to His abode.
PURPORT
The sudden movements of a lightning bolt are seen by the demigods but not by
human beings. Similarly, the sudden departure of Lord Kåñëa could be understood
by the Lord’s intimate associates in the spiritual sky but not by the demigods.
SB 11.31.10
TEXT 10
TEXT
brahma-rudrädayas te tu
dåñövä yoga-gatià hareù
vismitäs täà praçaàsantaù
svaà svaà lokaà yayus tadä
SYNONYMS
brahma-rudra-ädayaù—Brahmä, Rudra and others; te—they; tu—but; dåñövä—seeing;
yoga-gatim—the mystic power; hareù—of Lord Kåñëa; vismitäù—astonished; täm—that
power; praçaàsantaù—glorifying; svam svam—each to his own; lokam—world;
yayuù—went; tadä—then.
TRANSLATION
A few of the demigods, however—notably Lord Brahmä and Lord Çiva—could ascertain
how the Lord’s mystic power was working, and thus they became astonished. All
the demigods praised the Lord’s mystic power and then returned to their own
planets.
PURPORT
Although the demigods are virtually omniscient within this universe, they could
not understand the movements of Lord Kåñëa’s mystic potency. Thus they were
astonished.
SB 11.31.11
TEXT 11
TEXT
räjan parasya tanu-bhåj-jananäpyayehä
mäyä-viòambanam avehi yathä naöasya
såñövätmanedam anuviçya vihåtya cänte
saàhåtya cätma-mahinoparataù sa äste
SYNONYMS
räjan—O King Parékñit; parasya—of the Supreme; tanu-bhåt—resembling the embodied
living beings; janana—of birth; apyaya—and disappearance; éhäù—the activities;
mäyä—of His illusory potency; viòambanam—the false show; avehi—you should
understand; yathä—just as; naöasya—of an actor; såñövä—creating; ätmanä—by
Himself; idam—this universe; anuviçya—entering it; vihåtya—playing; ca—and;
ante—in the end; saàhåtya—winding it up; ca—and; ätma-mahinä—with His own glory;
uparataù—having ceased; saù—He; äste—remains.
TRANSLATION
My dear King, you should understand that the Supreme Lord’s appearance and
disappearance, which resemble those of embodied conditioned souls, are actually
a show enacted by His illusory energy, just like the performance of an actor.
After creating this universe He enters into it, plays within it for some time,
and at last winds it up. Then the Lord remains situated in His own
transcendental glory, having ceased from the functions of cosmic manifestation.
PURPORT
According to Çréla Jéva Gosvämé, the so-called fight among the members of the
Yadu dynasty was actually a display of the pastime potency of the Lord, since
Lord Kåñëa’s personal associates are never subject to ordinary birth and death
like conditioned souls. This being the case, certainly the Supreme Personality
of Godhead Himself is transcendental to material birth and death, as clearly
stated in this verse.
The word naöasya, “of an actor or magician,” is significant here. Çréla
Viçvanätha Cakravarté Öhäkura tells the following story of a certain magician
who exhibits the trick of dying:
“In front of a great king, a magician approaches a stack of valuable garments,
jewels, coins and so forth, all placed there by the king. Taking a jeweled
necklace, the magician tells the king, ‘Now I am taking this necklace, and you
can’t have it,’ and he makes the necklace disappear. ‘Now I’m taking this gold
coin, and you can’t have it,’ he says, and makes the gold coin disappear. Next,
challenging the king in the same way, the magician makes seven thousand horses
disappear. Then the magician creates the illusion that the king’s children,
grandchildren, brothers and other family members have attacked each other and
that nearly all are dead from the violent quarrel. The king hears the magician
speaking and at the same time observes these things taking place before him as
he sits in the great assembly hall.
“Then the magician says, ‘O King, I no longer wish to live. Just as I have
studied magic, so also, by the mercy of the lotus feet of my guru, I have
learned the mystic meditation of yoga. One is supposed to give up one’s body
while meditating in a holy place, and since you have performed so many pious
activities, you are a holy place yourself. Therefore I shall now give up my
body.’
“Thus speaking, the magician sits down in the proper yoga posture, fixes himself
in präëäyäma, pratyähära, dhäraëä, dhyäna and samädhi and becomes silent. A
moment later, a fire generated from his trance blazes forth out of his body and
burns it to ashes. Then all the wives of the magician, distraught with
lamentation, enter into that fire.
“Three or four days later, after the magician has returned to his own province,
he sends one of his daughters to the king. The daughter tells him, ‘O King, I
have just come to your palace, bringing along with me, invisibly, all your sons,
grandsons and brothers in good health—along with all the jewels and other items
given by you. Please, therefore, give me whatever you consider fitting
remuneration for the wisdom of the magic that has been exhibited before you.’ In
this way, even by ordinary magic one can simulate birth and death.”
It is not difficult to understand, therefore, that the Supreme Personality of
Godhead, although transcendental to the laws of nature, exhibits His illusory
potency so that ordinary fools will think the Lord has left His body like a
human being. Actually, Lord Kåñëa returned to His abode in His own eternal body,
as confirmed throughout the Vedic literature.
SB 11.31.12
TEXT 12
TEXT
martyena yo guru-sutaà yama-loka-nétaà
tväà cänayac charaëa-daù paramästra-dagdham
jigye ’ntakäntakam apéçam asäv anéçaù
kià svävane svar anayan mågayuà sa-deham
SYNONYMS
martyena—in the same human body; yaù—who; guru-sutam—the son of His spiritual
master; yama-loka—to the planet of Yamaräja; nétam—brought; tväm—you; ca—and;
änayat—brought back; çaraëa-daù—the giver of shelter; parama-astra—by the
supreme weapon, the brahmästra; dagdham—burned; jigye—He conquered; antaka—of
the agents of death; antakam—who is the death; api—even; éçam—Lord Çiva;
asau—He, Kåñëa; anéçaù—incapable; kim—whether; sva—of Himself; avane—in the
protection; svaù—to the spiritual world; anayat—brought; mågayum—the hunter;
sa-deham—in the same body.
TRANSLATION
Lord Kåñëa brought the son of His guru back from the planet of the lord of death
in the boy’s selfsame body, and as the ultimate giver of protection He saved you
also when you were burned by the brahmästra of Açvatthämä. He conquered in
battle even Lord Çiva, who deals death to the agents of death, and He sent the
hunter Jarä directly to Vaikuëöha in his human body. How could such a
personality be unable to protect His own Self?
PURPORT
To mitigate his own and Parékñit Mahäräja’s distress at the narration of Lord
Kåñëa’s departure from this world, Çré Çukadeva Gosvämé here gives several clear
examples proving that Lord Kåñëa is far beyond the influence of death. Although
the son of Lord Kåñëa’s spiritual master (Sändépani Muni) had been taken by
death, the Lord brought him back in his same body. Similarly, the power of
Brahman cannot touch Lord Kåñëa, since Parékñit Mahäräja, though burned by the
brahmästra weapon, was easily saved by the Lord. Lord Çiva was clearly defeated
by Lord Kåñëa in the battle with Bäëäsura, and the hunter Jarä was sent to a
Vaikuëöha planet in his same human body. Death is an insignificant expansion of
Lord Kåñëa’s external potency and cannot possibly act upon the Lord Himself.
Those who actually understand the transcendental nature of Lord Kåñëa’s
activities will find convincing evidence in these examples.
SB 11.31.13
TEXT 13
TEXT
tathäpy açeña-sthiti-sambhaväpyayeñv
ananya-hetur yad açeña-çakti-dhåk
naicchat praëetuà vapur atra çeñitaà
martyena kià sva-stha-gatià pradarçayan
SYNONYMS
tathä api—nevertheless; açeña—of all created beings; sthiti—in the maintenance;
sambhava—creation; apyayeñu—and annihilation; ananya-hetuù—the exclusive cause;
yat—because; açeña—unlimited; çakti—potencies; dhåk—possessing; na aicchat—He
did not desire; praëetum—to keep; vapuù—His transcendental body; atra—here;
çeñitam—remaining; martyena—with this mortal world; kim—what use; sva-stha—of
those who are fixed in Him; gatim—the destination; pradarçayan—showing.
TRANSLATION
Although Lord Kåñëa, being the possessor of infinite powers, is the only cause
of the creation, maintenance and destruction of innumerable living beings, He
simply did not desire to keep His body in this world any longer. Thus He
revealed the destination of those fixed in the self and demonstrated that this
mortal world is of no intrinsic value.
PURPORT
Although Lord Kåñëa descended to this world to save the fallen souls, He did not
want to encourage people in the future to loiter here unnecessarily. In other
words, as soon as possible one should perfect one’s Kåñëa consciousness and go
back home, back to Godhead. If Lord Kåñëa had remained longer on the earth, He
would have unnecessarily increased the prestige of the material world.
As stated by Çré Uddhava in Çrémad-Bhägavatam (3.2.11), ädäyäntar adhäd yas tu
sva-bimbaà loka-locanam: “Lord Çré Kåñëa, who manifested His eternal form before
the vision of all on the earth, performed His disappearance by removing His form
from the sight of those who are unable to see Him [as He is] due to not
executing the required penance. ” Uddhava also states in the Bhägavatam
(3.2.10):
devasya mäyayä spåñöä
ye cänyad-asad-äçritäù
bhrämyate dhér na tad-väkyair
ätmany uptätmano harau
“Under no circumstances can the words of persons bewildered by the illusory
energy of the Lord deviate the intelligence of those who are completely
surrendered souls.” One who follows the Vaiñëava authorities in his attempt to
understand Lord Kåñëa’s transcendental disappearance easily appreciates that the
Lord is the omnipotent Personality of Godhead and that His spiritual body is
identical with His eternal spiritual potency.
SB 11.31.14
TEXT 14
TEXT
ya etäà prätar utthäya
kåñëasya padavéà paräm
prayataù kértayed bhaktyä
täm eväpnoty anuttamäm
SYNONYMS
yaù—anyone who; etäm—this; prätaù—early in the morning; utthäya—getting up;
kåñëasya—of Lord Kåñëa; padavém—the destination; paräm—supreme; prayataù—with
careful attention; kértayet—glorifies; bhaktyä—with devotion; täm—that
destination; eva—indeed; äpnoti—he obtains; anuttamam—unsurpassable.
TRANSLATION
Anyone who regularly rises early in the morning and carefully chants with
devotion the glories of Lord Çré Kåñëa’s transcendental disappearance and His
return to His own abode will certainly achieve that same supreme destination.
SB 11.31.15
TEXT 15
TEXT
däruko dvärakäm etya
vasudevograsenayoù
patitvä caraëäv asrair
nyañiïcat kåñëa-vicyutaù
SYNONYMS
därukaù—Däruka; dvärakäm—in Dvärakä; etya—arriving; vasudeva-ugrasenayoù—of
Vasudeva and Ugrasena; patitvä—falling down; caraëau—at the feet; asraiù—with
his tears; nyañiïcat—drenched; kåñëa-vicyutaù—deprived of Lord Kåñëa.
TRANSLATION
As soon as Däruka reached Dvärakä, he threw himself at the feet of Vasudeva and
Ugrasena and drenched their feet with his tears, lamenting the loss of Lord
Kåñëa.
SB 11.31.16-17
TEXTS 16–17
TEXT
kathayäm äsa nidhanaà
våñëénäà kåtsnaço nåpa
tac chrutvodvigna-hådayä
janäù çoka-virmürcchitäù
tatra sma tvaritä jagmuù
kåñëa-viçleña-vihvaläù
vyasavaù çerate yatra
jïätayo ghnanta änanam
SYNONYMS
kathayäm äsa—he related; nidhanam—the destruction; våñëénäm—of the Våñëis;
kåtsnaçaù—total; nåpa—O King Parékñit; tat—that; çrutvä—hearing;
udvigna—agitated; hådayäù—their hearts; janäù—the people; çoka—by sorrow;
virmürcchitäù—rendered senseless; tatra—there; sma—indeed; tvaritäù—swiftly;
jagmuù—they went; kåñëa-viçleña—by separation from Lord Kåñëa;
vihvaläù—overwhelmed; vyasavaù—lifeless; çerate—they lay; yatra—where;
jïätayaù—their relatives; ghnantaù—striking; änanam—their own faces.
TRANSLATION
Däruka delivered the account of the total destruction of the Våñëis, and upon
hearing this, O Parékñit, the people became deeply distraught in their hearts
and stunned with sorrow. Feeling the overwhelming pain of separation from Kåñëa,
they struck their own faces while hurrying to the place where their relatives
lay dead.
SB 11.31.18
TEXT 18
TEXT
devaké rohiëé caiva
vasudevas tathä sutau
kåñëa-rämäv apaçyantaù
çokärtä vijahuù småtim
SYNONYMS
devaké—Devaké; rohiëé—Rohiëé; ca—also; eva—indeed; vasudevaù—Vasudeva; tathä—as
well; sutau—their two sons; kåñëa-rämau—Kåñëa and Räma; apaçyantaù—not seeing;
çoka-ärtäù—feeling the pain of lamentation; vijahuù—they lost; småtim—their
consciousness.
TRANSLATION
When Devaké, Rohiëé and Vasudeva could not find their sons, Kåñëa and Räma, they
lost consciousness out of anguish.
PURPORT
According to Çréla Viçvanätha Cakravarté Öhäkura, the original Devaké, Rohiëé
and other ladies of Dvärakä actually remained in Dvärakä, invisible to the eyes
of the material world, whereas the demigods who represented partial aspects of
Devaké, Rohiëé and so on went to Prabhäsa to see their dead relatives.
SB 11.31.19
TEXT 19
TEXT
präëäàç ca vijahus tatra
bhagavad-virahäturäù
upaguhya patéàs täta
citäm äruruhuù striyaù
SYNONYMS
präëän—their lives; ca—and; vijahuù—they gave up; tatra—there; bhagavat—from the
Personality of Godhead; viraha—because of separation; äturäù—tormented;
upagahya—embracing; patén—their husbands; täta—my dear Parékñit; citäm—the
funeral pyre; äruruhuù—they climbed upon; striyaù—the wives.
TRANSLATION
Tormented by separation from the Lord, His parents gave up their lives at that
very spot. My dear Parékñit, the wives of the Yädavas then climbed onto the
funeral pyres, embracing their dead husbands.
SB 11.31.20
TEXT 20
TEXT
räma-patnyaç ca tad-deham
upaguhyägnim äviçan
vasudeva-patnyas tad-gätraà
pradyumnädén hareù snuñäù
kåñëa-patnyo ’viçann agnià
rukmiëy-ädyäs tad-ätmikäù
SYNONYMS
räma-patnyaù—the wives of Lord Balaräma; ca—and; tat-deham—His body;
upaguhya—embracing; agnim—the fire; äviçan—entered; vasudeva-patnyaù—the wives
of Vasudeva; tat-gätram—his body; pradyumna-ädén—Pradyumna and the others;
hareù—of Lord Hari; snuñäù—the daughters-in-law; kåñëa-patnyaù—the wives of Lord
Kåñëa; aviçan—entered; agnim—the fire; rukmiëé-ädyäù—led by Queen Rukmiëé;
tat-ätmikäù—whose consciousness was completely absorbed in Him.
TRANSLATION
The wives of Lord Balaräma also entered the fire and embraced His body, and
Vasudeva’s wives entered his fire and embraced his body. The daughters-in-law of
Lord Hari entered the funeral fires of their respective husbands, headed by
Pradyumna. And Rukmiëé and the other wives of Lord Kåñëa—whose hearts were
completely absorbed in Him—entered His fire.
PURPORT
It is understood that the anguished scene described here is a display of the
Lord’s illusory potency, adding a final dramatic note to Lord Kåñëa’s pastimes
on the earth. In reality, Lord Kåñëa returned to His eternal abode in His
original body, and His eternal associates returned with Him. This final
heartbreaking scene of the Lord’s pastimes is a creation of the Lord’s internal
potency that brings the Lord’s manifest pastimes to a perfect dramatic end.
SB 11.31.21
TEXT 21
TEXT
arjunaù preyasaù sakhyuù
kåñëasya virahäturaù
ätmänaà säntvayäm äsa
kåñëa-gétaiù sad-uktibhiù
SYNONYMS
arjunaù—Arjuna; preyasaù—of his dear; sakhyuù—friend; kåñëasya—Lord Kåñëa;
viraha—because of the separation; äturaù—distressed; ätmänam—himself; säntvayäm
äsa—consoled; kåñëa-gétaiù—with the song sung by Lord Kåñëa (the Bhagavad-gétä);
sat-uktibhiù—with the transcendental words.
TRANSLATION
Arjuna felt great distress over separation from Lord Kåñëa, his dearmost friend.
But he consoled himself by remembering the transcendental words the Lord had
sung to him.
PURPORT
According to Çréla Çrédhara Svämé, Arjuna remembered such verses from the Gétä
as:
nähaà prakäçaù sarvasya
yoga-mäyä-samävåtaù
müòho ’yaà näbhijänäti
loko mäm ajam avyayam
(Bg. 7.25)
“I am never manifest to the foolish and unintelligent. For them I am covered by
My eternal creative potency (yoga-mäyä), and so the deluded world knows Me not,
who am unborn and infallible.”
Similarly, Çréla Jéva Gosvämé has mentioned the Gétä verse mäm evaiñyasi satyaà
te pratijäne priyo ’si me (Bg. 18.65): “You will come to Me without fail. I
promise you this because you are My very dear friend.” He has also quoted from
the Svarga-parva of the Mahäbhärata as follows:
dadarça tatra govindaà
brahmaëe vapuñänvitam
tenaiva dåñöa-pürveëa
sädåçyenopasücitam
dépyamänaà sva-vapuñä
divyair astrair upaskåtam
cakra-prabhåtibhir ghorair
divyaiù puruña-vigrahaiù
upäsyamänaà véreëa
phälgunena su-varcasä
yathä-svarüpaà kaunteya
tathaiva madhusüdanam
täv ubhau puruña-vyäghrau
samudvékñya yudhiñöhiram
yathärhaà pratipedäte
püjayä deva-püjitau
“There Yudhiñöhira saw Lord Govinda as the Absolute Truth in His original,
personal form. He appeared just as Yudhiñöhira had seen Him before, with all the
same characteristics. He was glowing brilliantly with the effulgence coming from
His own body, and He was surrounded by His transcendental weapons—the disc and
so on—which appeared in their fearsome personified forms. O descendant of Kunté,
Lord Madhusüdana was being worshiped by the effulgent hero Arjuna, who also
appeared in his original form. When these two lions among men, who are
worshipable by the demigods, noticed the presence of Yudhiñöhira, they
approached him with proper respect and offered him worship.”
SB 11.31.22
TEXT 22
TEXT
bandhünäà nañöa-goträëäm
arjunaù sämparäyikam
hatänäà kärayäm äsa
yathä-vad anupürvaçaù
SYNONYMS
bandhünäm—of the relatives; nañöa-goträëäm—who had no remaining immediate family
members; arjunaù—Arjuna; sämparäyikam—the funeral rites; hatänäm—of the killed;
kärayäm äsa—had executed; yathä-vat—as prescribed in the Vedas; anupürvaçaù—in
order of the seniority of the deceased.
TRANSLATION
Arjuna then saw to it that the funeral rites were properly carried out for the
dead, who had no remaining male family members. He executed the required
ceremonies for each of the Yadus, one after another.
SB 11.31.23
TEXT 23
TEXT
dvärakäà hariëä tyaktäà
samudro ’plävayat kñaëät
varjayitvä mahä-räja
çrémad-bhagavad-älayam
SYNONYMS
dvärakäm—Dvärakä; hariëä—by Lord Hari; tyaktäm—abandoned; samudraù—the ocean;
aplävayat—overflooded; kñaëät—immediately; varjayitvä—except for; mahä-räja—O
King; çrémat-bhagavat—of the Supreme Personality of Godhead; älayam—the
residence.
TRANSLATION
As soon as Dvärakä was abandoned by the Supreme Personality of Godhead, the
ocean flooded it on all sides, O King, sparing only His palace.
PURPORT
Çréla Jéva Gosvämé explains that whereas the external manifestation of the
Lord’s abode was covered by the ocean, the Lord’s eternal Dvärakä exists beyond
the material universe and certainly beyond the material ocean. Dvärakä had been
constructed by Viçvakarmä, the architect of the demigods, and the Sudharmä
assembly hall had been brought from heaven. In that city there were many
beautiful and splendorous residences of the aristocratic Yadu dynasty, and the
most beautiful residence of all was that of the Supreme Personality of Godhead.
Çréla Jéva Gosvämé mentions that even in the modern age, people who live near
the site of the original Dvärakä sometimes catch a glimpse of it in the ocean.
Ultimately, the Lord’s associates and abode are eternal, and one who understands
this is qualified to become fully Kåñëa conscious.
SB 11.31.24
TEXT 24
TEXT
nityaà sannihitas tatra
bhagavän madhusüdanaù
småtyäçeñäçubha-haraà
sarva-maìgala-maìgalam
SYNONYMS
nityam—eternally; sannihitaù—present; tatra—there; bhagavän—the Supreme
Personality of Godhead; madhusüdanaù—Madhusüdana; småtyä—by remembrance;
açeña-açubha—of everything inauspicious; haram—which takes away;
sarva-maìgala—of all auspicious things; maìgalam—the most auspicious.
TRANSLATION
Lord Madhusüdana, the Supreme Personality of Godhead, is eternally present in
Dvärakä. It is the most auspicious of all auspicious places, and merely
remembering it destroys all contamination.
SB 11.31.25
TEXT 25
TEXT
stré-bäla-våddhän ädäya
hata-çeñän dhanaïjayaù
indraprasthaà samäveçya
vajraà taträbhyañecayat
SYNONYMS
stré—the women; bäla—children; våddhän—and elders; ädäya—taking; hata—of the
killed; çeñän—the survivors; dhanaïjayaù—Arjuna; indraprastham—in the capital of
the Päëòavas; samäveçya—resettling; vajram—Vajra, the son of Aniruddha;
tatra—there; abhyañecayat—placed upon the throne.
TRANSLATION
Arjuna took the survivors of the Yadu dynasty—the women, children and old men—to
Indraprastha, where he installed Vajra as ruler of the Yadus.
SB 11.31.26
TEXT 26
TEXT
çrutvä suhåd-vadhaà räjann
arjunät te pitämahäù
tväà tu vaàça-dharaà kåtvä
jagmuù sarve mahä-patham
SYNONYMS
çrutvä—hearing; suhåt—of their friend; vadham—the death; räjan—O King;
arjunät—from Arjuna; te—your; pitämahäù—grandfathers (Yudhiñöhira and his
brothers); tväm—you; tu—and; vaàça-dharam—the maintainer of the dynasty;
kåtvä—making; jagmuù—they left; sarve—all of them; mahä-patham—for the great
journey.
TRANSLATION
Hearing from Arjuna of the death of their friend, my dear King, your
grandfathers established you as the maintainer of the dynasty and left to
prepare for their departure from this world.
SB 11.31.27
TEXT 27
TEXT
ya etad deva-devasya
viñëoù karmäëi janma ca
kértayec chraddhayä martyaù
sarva-päpaiù pramucyate
SYNONYMS
yaù—who; etat—these; deva-devasya—of the Lord of lords; viñëoù—of Lord Viñëu;
karmäëi—the activities; janma—the birth; ca—and; kértayet—chants; çraddhayä—with
faith; martyaù—a human being; sarva-päpaiù—from all sins; pramucyate—becomes
completely liberated.
TRANSLATION
A person who with faith engages in chanting the glories of these various
pastimes and incarnations of Viñëu, the Lord of lords, will gain liberation from
all sins.
SB 11.31.28
TEXT 28
TEXT
itthaà harer bhagavato rucirävatära-
véryäëi bäla-caritäni ca çantamäni
anyatra ceha ca çrutäni gåëan manuñyo
bhaktià paräà paramahaàsa-gatau labheta
SYNONYMS
ittham—thus; hareù—of Lord Hari; bhagavataù—of the Supreme Personality of
Godhead; rucira—attractive; avatära—of the incarnations; véryäëi—the exploits;
bäla—childhood; caritäni—pastimes; ca—and; çam-tamäni—most auspicious;
anyatra—elsewhere; ca—and; iha—here; ca—also; çrutäni—heard; gåëan—clearly
chanting; manuñyaù—a person; bhaktim—devotional service; paräm—transcendental;
paramahaàsa—of the perfect sages; gatau—for the destination (Lord Çré Kåñëa);
labheta—will attain.
TRANSLATION
The all-auspicious exploits of the all-attractive incarnations of Lord Çré
Kåñëa, the Supreme Personality of Godhead, and also the pastimes He performed as
a child, are described in this Çrémad-Bhägavatam and in other scriptures. Anyone
who clearly chants these descriptions of His pastimes will attain transcendental
loving service unto Lord Kåñëa, who is the goal of all perfect sages.
Thus end the purports of the humble servants of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupäda to the Eleventh Canto, Thirty-first Chapter, of
the Çrémad-Bhägavatam, entitled “The Disappearance of Lord Çré Kåñëa.”
The Eleventh Canto was completed at the New Gokula South American pilgrimage
site, state of Sao Paulo, Brazil, on Friday, March 26, 1982.
END OF THE ELEVENTH CANTO
SB 11 Appendix
The Absolute Nature of the Supreme Lord
In his commentary on Text 5, Chapter 30, Çréla Viçvanätha Cakravarté Öhäkura
quotes several statements by Çré Uddhava from the Çrémad-Bhägavatam (3.2.7-12)
that nicely explain the transcendental nature of Lord Kåñëa’s disappearance from
this world. The reader is referred to that portion of Çréla Prabhupäda’s
Çrémad-Bhägavatam for further illumination on this subject.
Next, from various Vedic scriptures Viçvanätha Cakravarté cites many important
verses that clearly establish the absolute, eternal nature of the Personality of
Godhead’s forms, names, abodes, qualities, pastimes and entourage.
Forms: The Gopäla-täpané Upaniñad (1.38) states, govindaà
sac-cid-änanda-vigrahaà våndävana-sura-bhüraha-taläsénaà satataà sa-marud-gaëo
’haà paramayä stutyä toñayämi: “With transcendental prayers, I and the Maruts
are always trying to satisfy Lord Govinda, whose personal form is eternal and
full of knowledge and bliss, and who is sitting amidst the celestial desire
trees of Våndävana.”
Similarly, in his Vedänta-bhäñya Çréla Madhväcärya cites the following passage
from the çruti: väsudevaù saìkarñaëaù pradyumno ’niruddho ’haà matsyaù kürmo
varäho narasiàho vämano rämo rämo rämaù kåñëo buddhaù kalkir ahaà çatadhähaà
sahasradhäham amito ’ham ananto ’haà naivaite jäyante naivaite mriyante naiñäm
ajïäna-bandho na muktiù sarva eva hy ete pürëä ajarä amåtäù paramäù
paramänandäù. “I am Väsudeva, Saìkarñaëa, Pradyumna and Aniruddha. I am Matsya,
Kürma, Varäha, Narasiàha, Vämana, the three Rämas [Rämacandra, Paraçuräma and
Balaräma], Kåñëa, Buddha and Kalki. Immeasurable and unlimited, I appear in
hundreds and thousands of forms, none of which ever takes birth or dies. These
forms of Mine are not bound by ignorance, nor do they have to strive for
liberation. They are all complete, free from old age, immortal, supreme and
supremely blissful.”
The Dhyäna-bindu Upaniñad states, nirdoña-pürëa-guëa-vigraha ätma-tantro
niçcetanätmaka-çaréra-guëaiç ca hénah/ änanda-mätra-mukha-päda-saroruhädiù:
“[The Lord’s] personal form possesses complete and faultless transcendental
qualities. Indeed, the form of the completely independent Lord is free from all
lifeless bodily characteristics. His lotus face and lotus feet consist simply of
pure ecstasy.”
The Väsudeva Upaniñad states, sad-rüpam advayaà brahma madhyädy-anta-vivarjitam/
sva-prabhaà sac-cid-änandaà bhaktyä jänati cävyayam: “[The Lord’s]
transcendental form is the Absolute Truth, devoid of duality or of middle,
beginning or end. It is self-effulgent, eternal and full of knowledge and bliss.
Only through devotional service can one understand that form to be infallible.”
The Brahmäëòa Puräëa states, nanda-vraja-janänandé sac-cid-änanda-vigrahaù: “The
body of the Lord, who gives ecstasy to the residents of King Nanda’s pastures,
is eternal and full of knowledge and bliss.” The Mahä-varäha Puräëa states,
sarve nityäù çäsvatäç ca dehäs tasya parätmanaù/ hänopadäna-rahitä naiva
prakåti-jäù kvacit: “The bodies of that Supreme Soul are all eternal and
primeval. Since they are not born of material nature, they are not subject to
destruction or creation.”
The Nåsiàha Puräëa states, yuge yuge viñëur anädi-mürtim ästhäya çiñöaà paripäti
duñöa-hä: “In each age, Lord Viñëu assumes His various eternal forms in order to
protect those who are civilized [the devotees] and to destroy those who are evil
[the demons].” The Båhad-vaiñëava-småti states, yo vetti bhautikaà dehaà
kåñëasya paramätmanaù/ sa sarvasmäd bahiñkäryaù çrauta-smärta-vidhänataù/ mukhaà
tasyävalokyäpi sa-celaù snänam äcaret: “If a person thinks the body of the
Supreme Soul, Lord Kåñëa, is made of matter, he should be excluded from all
ceremonies, both of the çruti and the småti. One who even glances upon such a
person’s face must immediately take a bath with all his clothes on.” The
Mahäbhärata states, na bhüta-saìgha-samsthäno deho ’sya paramätmanaù: “The body
of the Supreme Soul is not composed of a combination of material elements.” Also
from the Mahäbhärata: amåtäàço ’måta-vapuù. “His personal expansions and
personal bodies are all immortal.”
The Çrémad-Bhägavatam itself contains many passages attesting to the absolute
nature of the Lord’s forms. Here are a few: çäbdaà-brahma dadhad vapuù.
“Appearing in Your transcendental form as the Vedas and as the personal feature
of the Absolute Truth...” Yat tad vapur bhäti vibhüñaëäyudhair
avyakta-cid-vyaktam adhärayad vibhuù (8. 18.12): “That transcendental body which
is appearing with its ornaments and weapons has been assumed by the Almighty
Lord as the spiritual manifestation of Himself, who is materially unmanifested.”
Babandha präkåtaà yathä (10. 9.14): “She bound Him up just like an ordinary
child.” Satya-jïänänantänanda-mätraika-rasa-mürtyaù (10.13.54): “The
viñëu-mürtis all had eternal, unlimited forms full of knowledge and bliss and
existing beyond the influence of time.” Svecchä-mayasya na tu bhüta-mayasya
(10.14.2): “His body is composed of His own desire, rather than of material
elements.” And tvayy eva nitya-sukha-bodha-tanau: “In You, whose body is full of
eternal happiness and consciousness...”
Names: The Åg Veda states, oà äsya jänanto näma cid viviktan: “If we understand
even a little of the glories of His holy name...” The Bhägavatam (10.8.15)
contains the following passage: bahüni santi nämäni rüpaëi ca sutasya te
guëa-karmänurüpäëi. “For this son of yours there are many forms and names
according to His transcendental qualities.” That this passage is in the present
tense indicates that the Lord’s names are absolute and eternal.
The Padma Puräëa states, yat tv anäma-rüpa eväyaà bhagavän harir éçvaraù/
akarteti ca yo vedaiù småtibhiç cäbhidhéyate: “It is the Personality of Godhead,
Lord Hari, whom the Vedas and småtis describe as that which has no name or form
and which does nothing.” The Väsudevädhyätma reconciles the apparent
contradiction thus raised: aprasiddhes tad-guëänäm anämo ’sau prakértitaù/
apräkåtatväd rüpasyäpy arüpo ’säv udéryate/ sambandhena pradhänasya harer nästy
eva kartatä/ akartäram ataù prähuù puräëaà taà purä vidaù. “Because His
qualities are generally unknown, He is said to have no name. Because His form is
not material, He is said to be formless. And because Lord Hari does nothing in
relationship with the material nature, He is said to be inactive.”
Abodes: The Gopäla-täpané Upaniñad (2.36) states, täsäà madhye säkñäd brahma
gopäla-puré: “Among all these [abodes], the residence of Lord Gopäla is directly
the Absolute Truth.” And the Padma Puräëa states, nityaà me mathuräà vidhi puréà
dväravatéà tathä: “You should know that My cities of Mathurä and Dvärakä are
both eternal.” An alternate reading for this verse is nityaà me mathuräà vidhi
vanaà våndävanaà tathä, in which case the translation is “You should know that
both My Mathurä and My forest of Våndävana are eternal.”
Qualities: The Bhägavatam (1.16.29) states, ete cänye ca bhagavan nityä yatra
mahä-guëäù/prärthyä mahattvam icchadbhir na viyanti sma karhicit: “In Him reside
these and many other transcendental qualities, which are eternally present and
never to be separated from Him.”
Pastimes: The Puruña-bodhané Upaniñad, of the Pippaläda-çäkha of the Atharva
Veda, states, eko devo nitya-lélänurakto bhakta-vyäpé bhakta-hådy antar-ätmä:
“He is the one Supreme Lord, always attached to His eternal pastimes, extending
Himself to His devotees, and present as the Supreme Soul within the hearts of
His devotees.” In the Bhägavatam (10.90.48) we find the verse beginning jayati
jana-niväsaù, which contains the phrase dorbhir asyann adharmam, “with His arms
casting out irreligion.” The same verse also states, vraja-pura-vanitänäà
vardhayan käma-devam, “increasing the lusty desires of the young women of
Våndävana village. ” The Bhägavatam (10.29.15) states, kämaà krodhaà bhayaà
sneham aikyaà sauhådam eva vä/ nityaà harau vidadhato yänti tan-mayatäà hi te:
“Persons who constantly direct their lust, anger, fear, protective affection,
feeling of impersonal oneness or friendship toward Lord Hari are sure to become
absorbed in thought of Him.” That all these passages employ the present tense
indicates that the Lord is eternally enacting His pastimes.
Entourage: The Padma Puräëa states, eta hi yädaväù sarve mad-gaëä eva bhävini/
sarvathä mat-priyä devi mat-tulya-guëa-çälinaù: “My dear lady, all these Yädavas
are My personal associates. They are in all respects very dear to Me, O goddess,
and their characters are equal to Mine.”
To summarize, we may cite the following verse from the Vedic literature: nityäv
avatäre bhagavän nitya-mürtir jagat-patiù/ nitya-rüpo nitya-gandho
nityaiçvarya-sukhänubhüù: “In His eternal incarnation, the Supreme Personality
of Godhead, the master of the universe, exhibits His eternal personal form. His
bodily beauty, His fragrance, His opulence and His happiness are also all
eternal.”