TEXT -
SB 3.25.34
naikātmatāṁ me spṛhayanti kecin
mat-pāda-sevābhiratā mad-īhāḥ
ye 'nyonyato bhāgavatāḥ prasajya
sabhājayante mama pauruṣāṇi
SYNONYMS
na—never; eka-ātmatām—merging into oneness; me—My; spṛhayanti—they desire; kecit—any; mat-pāda-sevā—the service of My lotus feet; abhiratāḥ—engaged in; mat-īhāḥ—endeavoring to attain Me; ye—those who; anyonyataḥ—mutually; bhāgavatāḥ—pure devotees; prasajya—assembling; sabhājayante—glorify; mama—My; pauruṣāṇi—glorious activities.
TRANSLATION
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.
PURPORT
There are five kinds of liberation stated in the scriptures. One is to become one with the Supreme Personality of Godhead, or to forsake one's individuality and merge into the Supreme Spirit. This is called ekātmatām. A devotee never accepts this kind of liberation. The other four liberations are: to be promoted to the same planet as God (Vaikuṇṭha), to associate personally with the Supreme Lord, to achieve the same opulence as the Lord and to attain the same bodily features as the Supreme Lord. A pure devotee, as will be explained by Kapila Muni, does not aspire for any of the five liberations. He especially despises as hellish the idea of becoming one with the Supreme Personality of Godhead. Śrī Prabodhānanda Sarasvatī, a great devotee of Lord Caitanya, said, kaivalyaṁ narakāyate: "The happiness of becoming one with the Supreme Lord, which is aspired for by the Māyāvādīs, is considered hellish." That oneness is not for pure devotees.
There are many so-called devotees who think that in the conditioned state we may worship the Personality of Godhead but that ultimately there is no personality; they say that since the Absolute Truth is impersonal, one can imagine a personal form of the impersonal Absolute Truth for the time being, but as soon as one becomes liberated the worship stops. That is the theory put forward by the Māyāvāda philosophy. Actually the impersonalists do not merge into the existence of the Supreme Person but into His personal bodily luster, which is called the brahmajyoti. Although that brahmajyoti is not different from His personal body, that sort of oneness (merging into the bodily luster of the Personality of Godhead) is not accepted by a pure devotee because the devotees engage in greater pleasure than the so-called pleasure of merging into His existence. The greatest pleasure is to serve the Lord. Devotees are always thinking about how to serve Him; they are always designing ways and means to serve the Supreme Lord, even in the midst of the greatest obstacles of material existence.
The Māyāvādīs accept the description of the pastimes of the Lord as stories, but actually they are not stories; they are historical facts. Pure devotees accept the narrations of the pastimes of the Lord not as stories but as Absolute Truth. The words mama pauruṣāṇi are significant. Devotees are very much attached to glorifying the activities of the Lord, whereas the Māyāvādīs cannot even think of these activities. According to them the Absolute Truth is impersonal. Without personal existence, how can there be activity? The impersonalists take the activities mentioned in the Śrīmad-Bhāgavatam, Bhagavad-gītā and other Vedic literatures as fictitious stories, and therefore they interpret them most mischievously. The have no idea of the Personality of Godhead. They unnecessarily poke their noses into the scripture and interpret it in a deceptive way in order to mislead the innocent public. The activities of Māyāvāda philosophy are very dangerous to the public, and therefore Lord Caitanya warned us never to hear from any Māyāvādī about any scripture. They will spoil the entire process, and the person hearing them will never be able to come to the path of devotional service to attain the highest perfection, or will be able to do so only after a very long time.
It is clearly stated by Kapila Muni that bhakti activities, or activities in devotional service, are transcendental to mukti. This is called pañcama-puruṣārtha. Generally, people engage in the activities of religion, economic development and sense gratification, and ultimately they work with an idea that they are going to become one with the Supreme Lord (mukti). But bhakti is transcendental to all these activities. The Śrīmad-Bhāgavatam, therefore, begins by stating that all kinds of pretentious religiosity is completely eradicated from the Bhāgavatam. Ritualistic activities for economic development and sense gratification and, after frustration in sense gratification, the desire to become one with the Supreme Lord, are all completely rejected in the Bhāgavatam. The Bhāgavatam is especially meant for the pure devotees, who always engage in Kṛṣṇa consciousness, in the activities of the Lord, and always glorify these transcendental activities. Pure devotees worship the transcendental activities of the Lord in Vṛndāvana, Dvārakā and Mathurā as they are narrated in the Śrīmad-Bhāgavatam and other purāṇas. The Māyāvādī philosophers completely reject them as stories, but actually they are great and worshipable subject matters and thus are relishable only for devotees. That is the difference between a Māyāvādī and a pure devotee.
Srila Visvanatha Cakravarti Thakur Commentary -
3.25.34
Having described the qualities of this bhakti, now examples are given. First, four examples of spontaneous bhāva-bhakti are given. The meaning of the word animitta (with no material desires) is made clear with reasons. These devotees do not desire oneness with Brahman. Thus, it was said that this bhakti is superior to liberation. But since these devotees are full with all happiness, why do they not enjoy the happiness of Brahman? They are very attached to service of my feet with all the senses, and not engaged at all in karma or jñāna, in the presence of (abhi) scripture. This is spontaneous bhakti following scripture, devoid of karma and jñāna, engaging all the senses, directed only towards the Lord. They have the desire (īhāḥ) to taste the sweetness of my beauty. This indicates that they have no other desire (anyābhilaṣa-ṣūnya). Being attached, they relish the nectar of the pastimes such as lifting Govardhana (pauruṣāṇi) while offering praise. Three reasons are given why the devotees do not want liberation. They do not enjoy the happiness of Brahman because there is not service to the Lord’s feet, because there is no realization of the Lord’s beauty, fragrance etc. and because there is no relishing of sweet pastimes.
TEXT -
SB 3.25.35
paśyanti te me rucirāṇy amba santaḥ
prasanna-vaktrāruṇa-locanāni
rūpāṇi divyāni vara-pradāni
sākaṁ vācaṁ spṛhaṇīyāṁ vadanti
SYNONYMS
paśyanti—see; te—they; me—My; rucirāṇi—beautiful; amba—O mother; santaḥ—devotees; prasanna—smiling; vaktra—face; aruṇa—like the morning sun; locanāni—eyes; rūpāṇi—forms; divyāni—transcendental; vara-pradāni—benevolent; sākam—with Me; vācam—words; spṛhaṇīyām—favorable; vadanti—they speak.
TRANSLATION
O My mother, My devotees always see the smiling face of My form, with eyes like the rising morning sun. They like to see My various transcendental forms, which are all benevolent, and they also talk favorably with Me.
PURPORT
Māyāvādīs and atheists accept the forms of the Deities in the temple of the Lord as idols, but devotees do not worship idols. They directly worship the Personality of Godhead in His arcā incarnation. Arcā refers to the form which we can worship in our present condition. Actually, in our present state it is not possible to see God in His spiritual form because our material eyes and senses cannot conceive of a spiritual form. We cannot even see the spiritual form of the individual soul. When a man dies we cannot see how the spiritual form leaves the body. That is the defect of our material senses. In order to be seen by our material senses, the Supreme Personality of Godhead accepts a favorable form which is called arcā-vigraha. This arcā-vigraha, sometimes called the arcā incarnation, is not different from Him. Just as the Supreme Personality of Godhead accepts various incarnations, He takes on forms made out of matter—clay, wood, metal and jewels.
There are many śāstric injunctions which give instructions for carving forms of the Lord. These forms are not material. If God is all-pervading, then He is also in the material elements. There is no doubt about it. But the atheists think otherwise. Although they preach that everything is God, when they go to the temple and see the form of the Lord, they deny that He is God. According to their own theory, everything is God. Then why is the Deity not God? Actually, they have no conception of God. The devotees' vision, however, is different; their vision is smeared with love of God. As soon as they see the Lord in His different forms, the devotees become saturated with love, for they do not find any difference between the Lord and His form in the temple, as do the atheists. The smiling face of the Deity in the temple is beheld by the devotees as transcendental and spiritual, and the decoration of the body of the Lord is very much appreciated by the devotees. It is the duty of the spiritual master to teach how to decorate the Deity in the temple, how to cleanse the temple and how to worship the Deity. There are different procedures and rules and regulations which are followed in temples of Viṣṇu, and devotees go there and see the Deity, the vigraha, and spiritually enjoy the form because all of the Deities are benevolent. The devotees express their minds before the Deity, and in many instances the Deity also gives answers. But one must be a very elevated devotee in order to be able to speak with the Supreme Lord. Sometimes the Lord informs the devotee through dreams. These exchanges of feelings between the Deity and the devotee are not understandable by atheists, but actually the devotee enjoys them. Kapila Muni is explaining how the devotees see the decorated body and face of the Deity and how they speak with Him in devotional service.
Srila Visvanatha Cakravarti Thakur Commentary -
3.25.35
Because the devotees do not desire even merging in Brahman they attain the following from me. This is explained in two verses. The word “see” is representative of activities such as hearing, chanting and tasting. Similarly, seeing forms is representative of hearing sounds, smelling fragrance, and touching the Lord’s skin etc. The forms give benedictions (vara-pradhāni) in the form of spiritual service. Or, the forms say “Devotees! Please accept this gift!” They speak with me (sākam) as follows:
na kāmaye 'nyaṁ tava pāda-sevanād
akiñcana-prārthyatamād varaṁ vibho
ārādhya kas tvāṁ hy apavarga-daṁ hare
vṛṇīta āryo varam ātma-bandhanam
O all-powerful one, I desire no boon other than service to your lotus feet, the boon most eagerly sought by those free of material desire. O Hari, what enlightened person who worships you, the giver of liberation, would choose a boon that causes his own bondage? SB 10.51.55
na pārameṣṭhyaṁ na mahendra-dhiṣṇyaṁ
na sārvabhaumaṁ na rasādhipatyam
na yoga-siddhīr apunar-bhavaṁ vā
mayy arpitātmecchati mad vinānyat
One who has fixed his consciousness on me desires neither the position or abode of Lord Brahmā or Lord Indra, nor an empire on the earth, nor sovereignty in the lower planetary systems, nor the eightfold perfection of yoga, nor liberation. Such a person desires me alone. SB 11.14.14
Their words express some desire (service). Desiring to hear those words, I say “Please accept this boon.” I do not desire to give them anything else. Śrīdhara Svāmī says “There is superior, eternal happiness in bhakti through realization of the Supreme Lord.”
TEXT -
SB 3.25.36
tair darśanīyāvayavair udāra-
vilāsa-hāsekṣita-vāma-sūktaiḥ
hṛtātmano hṛta-prāṇāṁś ca bhaktir
anicchato me gatim aṇvīṁ prayuṅkte
SYNONYMS
taiḥ—by those forms; darśanīya—charming; avayavaiḥ—whose limbs; udāra—exalted; vilāsa—pastimes; hāsa—smiling; īkṣita—glances; vāma—pleasing; sūktaiḥ—whose delightful words; hṛta—captivated; ātmanaḥ—their minds; hṛta—captivated; prāṇān—their senses; ca—and; bhaktiḥ—devotional service; anicchataḥ—unwilling; me—My; gatim—abode; aṇvīm—subtle; prayuṅkte—secures.
TRANSLATION
Upon seeing the charming forms of the Lord, smiling and attractive, and hearing His very pleasing words, the pure devotee almost loses all other consciousness. His senses are freed from all other engagements, and he becomes absorbed in devotional service. Thus in spite of his unwillingness, he attains liberation without separate endeavor.
PURPORT
There are three divisions of devotees—first-class, second-class and third-class. Even the third-class devotees are liberated souls. It is explained in this verse that although they do not have knowledge, simply by seeing the beautiful decoration of the Deity in the temple, the devotee is absorbed in thought of Him and loses all other consciousness. Simply by fixing oneself in Kṛṣṇa consciousness, engaging the senses in the service of the Lord, one is imperceptibly liberated. This is also confirmed in Bhagavad-gītā. Simply by discharging uncontaminated devotional service as prescribed in the scriptures, one becomes equal to Brahman. In Bhagavad-gītā it is said, brahma-bhūyāya kalpate [Bg. 14.26] This means that the living entity in his original state is Brahman because he is part and parcel of the Supreme Brahman. But simply because of his forgetfulness of his real nature as an eternal servitor of the Lord, he is overwhelmed and captured by māyā. His forgetfulness of his real constitutional position is māyā. Otherwise he is eternally Brahman.
When one is trained to become conscious of his position, he understands that he is the servitor of the Lord. "Brahman" refers to a state of self-realization. Even the third-class devotee—who is not advanced in knowledge of the Absolute Truth but simply offers obeisances with great devotion, thinks of the Lord, sees the Lord in the temple and brings forth flowers and fruits to offer to the Deity—becomes imperceptibly liberated. Śraddhayānvitāḥ: with great devotion the devotees offer worshipful respects and paraphernalia to the Deity. The Deities of Rādhā and Kṛṣṇa, Lakṣmī and Nārāyaṇa, and Rāma and Sītā are very attractive to devotees, so much so that when they see the statue decorated in the temple of the Lord they become fully absorbed in thought of the Lord. That is the state of liberation. In other words, it is confirmed herewith that even a third-class devotee is in the transcendental position, above those who are trying for liberation by speculation or by other methods. Even great impersonalists like Śukadeva Gosvāmī and the four Kumāras were attracted by the beauty of the Deities in the temple, by the decorations and by the aroma of tulasī offered to the Lord, and they became devotees. Even though they were in the liberated state, instead of remaining impersonalists they were attracted by the beauty of the Lord and became devotees.
Here the word vilāsa is very important. Vilāsa refers to the activities or pastimes of the Lord. It is a prescribed duty in temple worship that not only should one visit the temple to see the Deity nicely decorated, but at the same time he should hear the recitation of Śrīmad-Bhāgavatam, Bhagavad-gītā or some similar literature, which is regularly recited in the temple. It is the system in Vṛndāvana that in every temple there is recitation of the śāstras. Even third-class devotees who have no literary knowledge or no time to read Śrīmad-Bhāgavatam or Bhagavad-gītā get the opportunity to hear about the pastimes of the Lord. In this way their minds may remain always absorbed in the thought of the Lord—His form, His activities and His transcendental nature. This state of Kṛṣṇa consciousness is a liberated stage. Lord Caitanya, therefore, recommended five important processes in the discharge of devotional service: (1) to chant the holy names of the Lord, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, (2) to associate with devotees and serve them as far as possible, (3) to hear Śrīmad-Bhāgavatam, (4) to see the decorated temple and the Deity and, if possible, (5) to live in a place like Vṛndāvana or Mathurā. These five items alone can help a devotee achieve the highest perfectional stage. This is confirmed in Bhagavad-gītā and here in the Śrīmad-Bhāgavatam. That third-class devotees can also imperceptibly achieve liberation is accepted in all Vedic literatures.
Srila Visvanatha Cakravarti Thakur Commentary -
3.25.36
Distaste for merging in Brahman arises from the amazing experiencing of sweetness from seeing me. The limbs of Kṛṣṇa, Rāma and other forms are very attractive (darśanīyā), and possess attractive words, glances, smiles and pastimes which fulfil the desires of the devotees (udāra). Because their minds and senses are attracted by these things, they do not desire liberation. However bhakti bestows liberation (anvīṁ gatim). “O devotees! Please accept liberation in the Brahman!” This is uttered, but there is no opportunity to give it, because their minds have been stolen by the sweet words, glances, smiles and pastimes of the Lord. “If that is so, then why does omniscient bhakti offer it to them?” The person who can give cintamaṇi or touch stone made of valuable diamonds and rubies sometimes makes a show of giving gold. Otherwise the foolish who desire only gold would cause disturbance by saying that the donor has no gold. Bhakti, in order to destroy foolishness of
PURPORT
ed jñānīs who desire only liberation, offers liberation to the devotees but does not really desire to give it to them.
Another meaning is “Bhakti makes them have no desire for liberation.” The verb has a causative meaning. Another meaning is that the devotees out of humility do not desire that which is most subtle, beyond prakṛti (anvīm), most difficult to understand. They do not desire even being an associate of the Lord. Devotees often pray, “Let me stay in the material world birth after birth, but with devotion to you.” However, bhakti makes the devotees take that position of an associate. This is the meaning that Jīva Gosvāmī gives in the Sandarbha. Śrī Rūpa Gosvāmī says it means “Bhakti makes the minds of the devotees who do not desire liberation attracted to the pastimes of the Lord.” Śrīdhara Svāmī says “Bhakti makes them take liberation, thought they are without desire for it.” Even this explanation is not too unsuitable. It is said:
yathendriyaiḥ pṛthag-dvārair artho bahu-guṇāśrayaḥ
eko nāneyate tadvad bhagavān śāstra-vartmabhiḥ
A single object is appreciated differently by different senses due to its having different qualities. Similarly, the Supreme Lord is one, but according to different scriptural injunctions he appears to be different. SB 3.32.33
Thus bhakti could offer liberation, before those persons realize full happiness with the Lord. Bhakti forcibly makes them take liberation to experience the happiness of Brahman , though they do not want it. But then the Lord pulls them out of that realization (in the manner that Kṛṣṇa pulled the inhabitants of Vraja out of the Brahma-hrāda and put them in the spiritual world SB 10.28.16), makes them his associates in the spiritual world, and drowns them eternally in the bliss of service. This can be understood from bathing in the meaning of the next verse. This is the opinion of some.
TEXT -
SB 3.25.37
atho vibhūtiṁ mama māyāvinas tām
aiśvaryam aṣṭāṅgam anupravṛttam
śriyaṁ bhāgavatīṁ vāspṛhayanti bhadrāṁ
parasya me te 'śnuvate tu loke
SYNONYMS
atho—then; vibhūtim—opulence; mama—of Me; māyāvinaḥ—of the Lord of māyā; tām—that; aiśvaryam—mystic perfection; aṣṭa-aṅgam—consisting of eight parts; anupravṛttam—following; śriyam—splendor; bhāgavatīm—of the kingdom of God; vā—or; aspṛhayanti—they do not desire; bhadrām—blissful; parasya—of the Supreme Lord; me—of Me; te—those devotees; aśnuvate—enjoy; tu—but; loke—in this life.
TRANSLATION
Thus because he is completely absorbed in thought of Me, the devotee does not desire even the highest benediction obtainable in the upper planetary systems, including Satyaloka. He does not desire the eight material perfections obtained from mystic yoga, nor does he desire to be elevated to the kingdom of God. Yet even without desiring them, the devotee enjoys, even in this life, all the offered benedictions.
PURPORT
The vibhūti, or opulences, offered by māyā are of many varieties. We have experience of different varieties of material enjoyment even on this planet, but if one is able to promote himself to higher planets like Candraloka, the sun or, still higher, Maharloka, Janaloka and Tapoloka, or even ultimately the highest planet, which is inhabited by Brahmā and is called Satyaloka, there are immense possibilities for material enjoyment. For example, the duration of life on higher planets is far, far greater than on this planet. It is said that on the moon the duration of life is such that our six months are equal to one day. We cannot even imagine the duration of life on the highest planet. It is stated in Bhagavad-gītā that Brahmā's twelve hours are inconceivable even to our mathematicians. These are all descriptions of the external energy of the Lord, or māyā. Besides these, there are other opulences which the yogīs can achieve by their mystic power. They are also material. A devotee does not aspire for all these material pleasures, although they are available to him simply by wishing. By the grace of the Lord, a devotee can achieve wonderful success simply by willing, but a real devotee does not like that. Lord Caitanya Mahāprabhu has taught that one should not desire material opulence or material reputation, nor should one try to enjoy material beauty; one should simply aspire to be absorbed in the devotional service of the Lord, even if one does not get liberation but has to continue the process of birth and death unlimitedly. Actually, however, to one who engages in Kṛṣṇa consciousness, liberation is already guaranteed. Devotees enjoy all the benefits of the higher planets and the Vaikuṇṭha planets also. It is especially mentioned here, bhāgavatīṁ bhadrām. In the Vaikuṇṭha planets everything is eternally peaceful, yet a pure devotee does not even aspire to be promoted there. But still he gets that advantage; he enjoys all the facilities of the material and spiritual worlds, even during the present life-span.
Srila Visvanatha Cakravarti Thakur Commentary -
3.25.37
It is said that bhakti gives the results of karma, jñāna and yoga, performed with the absence of those practices, since those practice cannot give results without some bhakti.
yat karmabhir yat tapasā jñāna-vairāgyataś ca yat
yogena dāna-dharmeṇa śreyobhir itarair api
sarvaṁ mad-bhakti-yogena mad-bhakto labhate 'ñjasā
svargāpavargaṁ mad-dhāma kathañcid yadi vāñchati
Everything that can be achieved by karma, penance, jñāna, vairāgya, mystic yoga, charity, dharma and all other auspicious means of perfecting life is easily achieved by my devotee through bhakti. If somehow or other my devotee desires Svarga, liberation, or residence in my abode, he easily achieves such benedictions. SB 11.20.32-33
Thus, in reality, Svarga and other results are the results of bhakti alone. This verse describes that the pure devotees living on the planet of the Lord experience all happiness, which arises from the bliss of worshipping the Lord. All the happiness within the universes consolidated by māyā, after destruction of ignorance, and the happiness derived from powers of yoga, are attained following bhakti (anu). The devotees certainly (nu) do not desire the wealth in Vaikuṇṭha such as sārṣṭi (bhāgavatīm śriyam) and the bliss of Brahman (indicated by the word ca), since their minds and senses are absorbed in the Lord’s smile and glance. Though they do not desire these things, they attain Vaikuṇṭḥa, the planet of the Supreme Lord. This shows the Lord’s particular affection for his devotees.
TEXT -
SB 3.25.38
na karhicin mat-parāḥ śānta-rūpe
naṅkṣyanti no me 'nimiṣo leḍhi hetiḥ
yeṣām ahaṁ priya ātmā sutaś ca
sakhā guruḥ suhṛdo daivam iṣṭam
SYNONYMS
na—not; karhicit—ever; mat-parāḥ—My devotees; śānta-rūpe—O mother; naṅkṣyanti—will lose; no—not; me—My; animiṣaḥ—time; leḍhi—destroys; hetiḥ—weapon; yeṣām—of whom; aham—I; priyaḥ—dear; ātmā—self; sutaḥ—son; ca—and; sakhā—friend; guruḥ—preceptor; suhṛdaḥ—benefactor; daivam—Deity; iṣṭam—chosen.
TRANSLATION
The Lord continued: My dear mother, devotees who receive such transcendental opulences are never bereft of them; neither weapons nor the change of time can destroy such opulences. Because the devotees accept Me as their friend, their relative, their son, preceptor, benefactor and Supreme Deity, they cannot be deprived of their possessions at any time.
PURPORT
It is stated in Bhagavad-gītā that one may elevate himself to the higher planetary systems, even up to Brahmaloka, by dint of pious activities, but when the effects of such pious activities are finished, one again comes back to this earth to begin a new life of activities. Thus even though one is promoted to the higher planetary system for enjoyment and a long duration of life, still that is not a permanent settlement. But as far as the devotees are concerned, their assets—the achievement of devotional service and the consequent opulence of Vaikuṇṭha, even on this planet—are never destroyed. In this verse Kapiladeva addresses His mother as śānta-rūpā, indicating that the opulences of devotees are fixed because devotees are eternally fixed in the Vaikuṇṭha atmosphere, which is called śānta-rūpa because it is in the mode of pure goodness, undisturbed by the modes of passion and ignorance. Once one is fixed in the devotional service of the Lord, his position of transcendental service cannot be destroyed, and the pleasure and service simply increase unlimitedly. For the devotees engaged in Kṛṣṇa consciousness, in the Vaikuṇṭha atmosphere, there is no influence of time. In the material world the influence of time destroys everything, but in the Vaikuṇṭha atmosphere there is no influence of time or of the demigods because there are no demigods in the Vaikuṇṭha planets. Here our activities are controlled by different demigods; even if we move our hand and leg, the action is controlled by the demigods. But in the Vaikuṇṭha atmosphere there is no influence of the demigods or of time; therefore there is no question of destruction. When the time element is present, there is the certainty of destruction, but when there is no time element—past, present or future—then everything is eternal. Therefore this verse uses the words na naṅkṣyanti, indicating that the transcendental opulences will never be destroyed.
The reason for freedom from destruction is also described. The devotees accept the Supreme Lord as the most dear personality and reciprocate with Him in different relationships. They accept the Supreme Personality of Godhead as the dearmost friend, the dearmost relative, the dearmost son, the dearmost preceptor, the dearmost well-wisher or the dearmost Deity. The Lord is eternal; therefore any relationship in which we accept Him is also eternal. It is clearly confirmed herein that the relationships cannot be destroyed, and therefore the opulences of those relationships are never destroyed. Every living entity has the propensity to love someone. We can see that if someone has no object of love, he generally directs his love to a pet animal like a cat or a dog. Thus the eternal propensity for love in all living entities is always searching for a place to reside. From this verse we can learn that we can love the Supreme Personality of Godhead as our dearmost object—as a friend, as a son, as a preceptor or as a well-wisher—and there will be no cheating and no end to such love. We shall eternally enjoy the relationship with the Supreme Lord in different aspects. A special feature of this verse is the acceptance of the Supreme Lord as the supreme preceptor. Bhagavad-gītā was spoken directly by the Supreme Lord, and Arjuna accepted Kṛṣṇa as guru, or spiritual master. Similarly, we should accept only Kṛṣṇa as the supreme spiritual master.
Kṛṣṇa, of course, means Kṛṣṇa and His confidential devotees; Kṛṣṇa is not alone. When we speak of Kṛṣṇa, "Kṛṣṇa" means Kṛṣṇa in His name, in His form, in His qualities, in His abode and in His associates. Kṛṣṇa is never alone, for the devotees of Kṛṣṇa are not impersonalists. For example, a king is always associated with his secretary, his commander, his servant and so much paraphernalia. As soon as we accept Kṛṣṇa and His associates as our preceptors, no ill effects can destroy our knowledge. In the material world the knowledge which we acquire may change because of the influence of time, but nevertheless the conclusions received from Bhagavad-gītā, directly from the speeches of the Supreme Lord, Kṛṣṇa, can never change. There is no use interpreting Bhagavad-gītā; it is eternal.
Kṛṣṇa, the Supreme Lord, should be accepted as one's best friend. He will never cheat. He will always give His friendly advice and friendly protection to the devotee. If Kṛṣṇa is accepted as a son, He will never die. Here we have a very loving son or child, but the father and mother, or those who are affectionate towards him, always hope, "May my son not die." But Kṛṣṇa actually never will die. Therefore those who accept Kṛṣṇa, or the Supreme Lord, as their son will never be bereft of their son. In many instances devotees have accepted the Deity as a son. In Bengal there are many such instances, and even after the death of the devotee, the Deity performs the śrāddha ceremony for the father. The relationship is never destroyed. People are accustomed to worship different forms of demigods, but in Bhagavad-gītā such a mentality is condemned; therefore one should be intelligent enough to worship only the Supreme Personality of Godhead in His different forms such as Lakṣmī-Nārāyaṇa, Sītā-Rāma and Rādhā-Kṛṣṇa. Thus one will never be cheated. By worshiping the demigods one may elevate himself to the higher planets, but during the dissolution of the material world, the deity and the abode of the deity will be destroyed. But one who worships the Supreme Personality of Godhead is promoted to the Vaikuṇṭha planets, where there is no influence of time, destruction or annihilation. The conclusion is that the time influence cannot act upon devotees who have accepted the Supreme Personality of Godhead as everything.
Srila Visvanatha Cakravarti Thakur Commentary -
3.25.38
“But since the devotee attains a planet, there will be destruction of the enjoyer and the enjoyed as on Svarga.” My devotees dwelling on my planet which is without transformation (śānta-rūpe) are never without enjoyment. My wheel of time does not affect them. Śruti says na sa punar āvartate: he does not return. (Chāndogya Upanisād 8.15.1)
ābrahma-bhuvanāl lokāḥ punar āvarttino ’rjuna
māmupetya tu kaunteya punar janma na vidyate
Up to Brahmaloka all people return to this world, O Arjuna. Attaining me, one does not take birth again. BG 8.
In the commentary of the Viṣṇu-saharsa-nāma as well, it is explained that Vaikuṇṭha is the most exalted place devoid of fear of return.
Some devotees act as lovers (yeṣam aham priyaḥ), others act as śānta-bhaktas, seeing the Lord as (ātmā), others act as parents seeing the Lord as a son, and others see the Lord as a friend. Others, in a particular dāsya relationship, see him as superior. Suhṛdaḥ in the plural is poetic license. This is a species of sakhya-bhāva. Seeing the Lord as worshipable deity is dāsya-bhāva. It is said in the Nārāyaṇa-vyūha -stava:
pati-putra-suhṛd-bhātṛ-pitṛvan-mitravad dharim
ye dhyāyanti sadodyuktās tebhyo ’pīha namo namaḥ
I offer repeated respects to those who, with constant endeavor, meditate on the Lord as a husband, son, relative, brother, parent or friend.
Sruti says yamevaiṣa vṛṇute tena labhyaḥ: I am attained by those whom I choose. Kaṭha Upaniṣad 1.2.23 The meaning of the śruti statement is that the Lord is attained by the person whom the Lord accepts as lover, parent, brother, friend son or servant. The present verse should be understood to be an example of spontaneous bhakti of rāgānuga type (but not sādhana, since it is in the spiritual world).
TEXT -
SB 3.25.39-40
imaṁ lokaṁ tathaivāmum
ātmānam ubhayāyinam
ātmānam anu ye ceha
ye rāyaḥ paśavo gṛhāḥ
visṛjya sarvān anyāṁś ca
mām evaṁ viśvato-mukham
bhajanty ananyayā bhaktyā
tān mṛtyor atipāraye
SYNONYMS
imam—this; lokam—world; tathā—accordingly; eva—certainly; amum—that world; ātmānam—the subtle body; ubhaya—in both; ayinam—traveling; ātmānam—the body; anu—in relationship with; ye—those who; ca—also; iha—in this world; ye—that which; rāyaḥ—wealth; paśavaḥ—cattle; gṛhāḥ—houses; visṛjya—having given up; sarvān—all; anyān—other; ca—and; mām—Me; evam—thus; viśvataḥ-mukham—the all-pervading Lord of the universe; bhajanti—they worship; ananyayā—unflinching; bhaktyā—by devotional service; tān—them; mṛtyoḥ—of death; atipāraye—I take to the other side.
TRANSLATION
Thus the devotee who worships Me, the all-pervading Lord of the universe, in unflinching devotional service, gives up all aspirations to be promoted to heavenly planets or to become happy in this world with wealth, children, cattle, home or anything in relationship with the body. I take him to the other side of birth and death.
PURPORT
Unflinching devotional service, as described in these two verses, means engaging oneself in full Kṛṣṇa consciousness, or devotional service, accepting the Supreme Lord as all in all. Since the Supreme Lord is all-inclusive, if anyone worships Him with unflinching faith, he has automatically achieved all other opulences and performed all other duties. The Lord promises herein that He takes His devotee to the other side of birth and death. Lord Caitanya, therefore, recommended that one who aspires to go beyond birth and death should have no material possessions. This means that one should not try to be happy in this world or to be promoted to the heavenly world, nor should he try for material wealth, children, houses or cattle.
How liberation is imperceptibly achieved by a pure devotee and what the symptoms are have been explained. For the conditioned soul there are two statuses of living. One status is in this present life, and the other is our preparation for the next life. If I am in the mode of goodness then I may be preparing for promotion to the higher planets, if I am in the mode of passion then I shall remain here in a society where activity is very prominent, and if I am in the mode of ignorance I may be degraded to animal life or a lower grade of human life. But for a devotee there is no concern for this life or the next life because in any life he does not desire elevation in material prosperity or a high-grade or low-grade life. He prays to the Lord, "My dear Lord, it does not matter where I am born, but let me be born, even as an ant, in the house of a devotee." A pure devotee does not pray to the Lord for liberation from this material bondage. Actually, the pure devotee never thinks that he is fit for liberation. Considering his past life and his mischievous activities, he thinks that he is fit to be sent to the lowest region of hell. If in this life I am trying to become a devotee, this does not mean that in my many past lives I was one-hundred-percent pious. That is not possible. A devotee, therefore, is always conscious of his real position. Only by his full surrender to the Lord, by the Lord's grace, are his sufferings made shorter. As stated in Bhagavad-gītā, "Surrender unto Me, and I will give you protection from all kinds of sinful reaction." That is His mercy. But this does not mean that one who has surrendered to the lotus feet of the Lord has committed no misdeeds in his past life. A devotee always prays, "For my misdeeds, may I be born again and again, but my only prayer is that I may not forget Your service." The devotee has that much mental strength, and he prays to the Lord: "May I be born again and again, but let me be born in the home of Your pure devotee so that I may again get a chance to develop myself."
A pure devotee is not anxious to elevate himself in his next birth. He has already given up that sort of hope. In any life in which one is born, as a householder, or even as an animal, one must have some children, some resources or some possessions, but a devotee is not anxious to possess anything. He is satisfied with whatever is obtainable by God's grace. He is not at all attached to improving his social status or improving the status of education of his children. He is not neglectful—he is dutiful—but he does not spend too much time on the upliftment of temporary household or social life. He fully engages in the service of the Lord, and for other affairs he simply spares as much time as absolutely necessary (yathārham upayuñjataḥ). Such a pure devotee does not care for what is going to happen in the next life or in this life; he does not care even for family, children or society. He fully engages in the service of the Lord in Kṛṣṇa consciousness. It is stated in Bhagavad-gītā that without the knowledge of the devotee, the Lord arranges for His devotee to be immediately transferred to His transcendental abode just after leaving his body. After quitting his body he does not go into the womb of another mother. The ordinary common living entity, after death, is transferred to the womb of another mother, according to his karma, or activities, to take another type of body. But as far as the devotee is concerned, he is at once transferred to the spiritual world in the association of the Lord. That is the Lord's special mercy. How it is possible is explained in the following verses. Because He is all-powerful, the Lord can do anything and everything. He can excuse all sinful reactions. He can immediately transfer a person to Vaikuṇṭhaloka. That is the inconceivable power of the Supreme Personality of Godhead, who is favorably disposed to the pure devotees.
Srila Visvanatha Cakravarti Thakur Commentary -
3.25.39-40
Two verses now describe non-spontaneous sādhana-bhakti. These devotees give up attachment to being the enjoyer, (ātmānam) which leads to attachment to visible enjoyment of this world (idam) and attachment to invisible enjoyments of next life (amum). Just as one who is attached to material enjoyment praises enjoyment, one who has rejected that enjoyment criticizes it.
juṣamāṇaś ca tān kāmān duḥkhodarkāṁś ca garhayan
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. SB 11.20.28
He also rejects other things related to that: sons, wife and other things, and material objects such as wealth (rayaḥ). I, the Lord, stand in front of the devotees, wherever they go (viśvato mukham). They have bhakti which is devoid of karma, jñāna, and bhakti to devatās. I make them cross beyond the ocean of saṁsāra, even thought they do not want to cross saṁśara, since they desire only bhakti. I do not inform them of this. It has already been said in verse 33 that bhakti destroys the subtle body.
TEXT -
SB 3.25.41
nānyatra mad bhagavataḥ
pradhāna-puruṣeśvarāt
ātmanaḥ sarva-bhūtānāṁ
bhayaṁ tīvraṁ nivartate
SYNONYMS
na—not; anyatra—otherwise; mat—than Myself; bhagavataḥ—the Supreme Personality of Godhead; pradhāna-puruṣa-īśvarāt—the Lord of both prakṛti and puruṣa; ātmanaḥ—the soul; sarva-bhūtānām—of all living beings; bhayam—fear; tīvram—terrible; nivartate—is forsaken.
TRANSLATION
The terrible fear of birth and death can never be forsaken by anyone who resorts to any shelter other than Myself, for I am the almighty Lord, the Supreme Personality of Godhead, the original source of all creation, and also the Supreme Soul of all souls.
PURPORT
It is indicated herein that the cycle of birth and death cannot be stopped unless one is a pure devotee of the Supreme Lord. It is said, hariṁ vinā na mṛtim taranti. One cannot surpass the cycle of birth and death unless one is favored by the Supreme Personality of Godhead. The same concept is confirmed herewith: one may take to the system of understanding the Absolute Truth by one's own imperfect sensory speculation, or one may try to realize the self by the mystic yoga process; but whatever one may do, unless he comes to the point of surrendering to the Supreme Personality of Godhead, no process can give him liberation. One may ask if this means that those who are undergoing so much penance and austerity by strictly following the rules and regulations are endeavoring in vain. The answer is given by Śrīmad-Bhāgavatam (10.2.32): ye 'nye 'ravindākṣa vimukta-māninaḥ. Lord Brahmā and other demigods prayed to the Lord when Kṛṣṇa was in the womb of Devakī: "My dear lotus-eyed Lord, there are persons who are puffed up with the thought that they have become liberated or one with God or have become God, but in spite of thinking in such a puffed-up way, their intelligence is not laudable. They are less intelligent." It is stated that their intelligence, whether high or low, is not even purified. In purified intelligence a living entity cannot think otherwise than to surrender. Bhagavad-gītā, therefore, confirms that purified intelligence arises in the person of a very wise man. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]. After many, many births, one who is actually advanced in intelligence surrenders unto the Supreme Lord.
Without the surrendering process, one cannot achieve liberation. The Bhāgavatam says, "Those who are simply puffed up, thinking themselves liberated by some nondevotional process, are not polished or clear in intelligence, for they have not yet surrendered unto You. In spite of executing all kinds of austerities and penances or even arriving at the brink of spiritual realization in Brahman realization, they think that they are in the effulgence of Brahman, but actually, because they have no transcendental activities, they fall down to material activities." One should not be satisfied simply with knowing that one is Brahman. He must engage himself in the service of the Supreme Brahman; that is bhakti. The engagement of Brahman should be the service of Parabrahman. It is said that unless one becomes Brahman one cannot serve Brahman. The Supreme Brahman is the Supreme Personality of Godhead, and the living entity is also Brahman. Without realization that he is Brahman, spirit soul, an eternal servitor of the Lord, if one simply thinks that he is Brahman, his realization is only theoretical. He has to realize and at the same time engage himself in the devotional service of the Lord; then he can exist in the Brahman status. Otherwise he falls down.
The Bhāgavatam says that because nondevotees neglect the transcendental loving service of the lotus feet of the Personality of Godhead, their intelligence is not sufficient, and therefore these persons fall down. The living entity must have some activity. If he does not engage in the activity of transcendental service, he must fall down to material activity. As soon as one falls down to material activity, there is no rescue from the cycle of birth and death. It is stated here by Lord Kapila, "Without My mercy" (nānyatra mad bhagavataḥ). The Lord is stated here to be Bhagavān, the Supreme Personality of Godhead, indicating that He is full of all opulences and is therefore perfectly competent to deliver one from the cycle of birth and death. He is also called pradhāna because He is the Supreme. He is equal to everyone, but to one who surrenders to Him He is especially favorable. It is also confirmed in Bhagavad-gītā that the Lord is equal to everyone; no one is His enemy and no one is His friend. But to one who surrenders unto Him, He is especially inclined. By the grace of the Lord, simply by surrendering unto Him one can get out of this cycle of birth and death. Otherwise, one may go on in many, many lives and may many times attempt other processes for liberation.
Srila Visvanatha Cakravarti Thakur Commentary -
3.25.41
Without devotion to me, there is no deliverance. “Other than me” means “other than devotion to me.” Though having unlimited forms as the object of bhakti, the Lord has three specific forms which should be served, starting from the highest form. First is the form of Bhagavān, fully manifest as Kṛṣṇa alone (bhagavataḥ). Next is Śrī Rāma, the lord of the spiritual world (pradhāna-puruṣeśvarāt). The third takes three forms as the antaryāmī of jīva, and antaryāmī of the universe, and the antaryāmī of the total of prakṛti. The puruṣāvataras also include the forms like Matysa and Kūrma.
TEXT -
SB 3.25.42
mad-bhayād vāti vāto 'yaṁ
sūryas tapati mad-bhayāt
varṣatīndro dahaty agnir
mṛtyuś carati mad-bhayāt
SYNONYMS
mat-bhayāt—out of fear of Me; vāti—blows; vātaḥ—wind; ayam—this; sūryaḥ—the sun; tapati—shines; mat-bhayāt—out of fear of Me; varṣati—showers rain; indraḥ—Indra; dahati—burns; agniḥ—fire; mṛtyuḥ—death; carati—goes; mat-bhayāt—out of fear of Me.
TRANSLATION
It is because of My supremacy that the wind blows, out of fear of Me; the sun shines out of fear of Me, and the lord of the clouds, Indra, sends forth showers out of fear of Me. Fire burns out of fear of Me, and death goes about taking its toll out of fear of Me.
PURPORT
The Supreme Personality of Godhead, Kṛṣṇa, says in Bhagavad-gītā that the natural laws being enacted are correct in all activities because of His superintendence. No one should think that nature is working automatically, without superintendence. The Vedic literature says that the clouds are controlled by the demigod Indra, heat is distributed by the sun-god, the soothing moonlight is distributed by Candra, and the air is blowing under the arrangement of the demigod Vāyu. But above all these demigods, the Supreme Personality of Godhead is the chief living entity. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). The demigods are also ordinary living entities, but due to their faithfulness—their devotional service attitude—they have been promoted to such posts. These different demigods, or directors, such as Candra, Varuṇa and Vāyu, are called adhikāri-devatā. The demigods are departmental heads. The government of the Supreme Lord consists not only of one planet or two or three; there are millions of planets and millions of universes. The Supreme Personality of Godhead has a huge government, and He requires assistants. The demigods are considered His bodily limbs. These are the descriptions of Vedic literature. Under these circumstances, the sun-god, the moon-god, the fire-god and the air-god are working under the direction of the Supreme Lord. It is confirmed in the Bhagavad-gītā, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]. The natural laws are being conducted under His superintendence. Because He is in the background, everything is being performed punctually and regularly.
One who has taken shelter of the Supreme Personality of Godhead is completely protected from all other influences. He no longer serves or is obliged to anyone else. Of course he is not disobedient to anyone, but his full power of thought is absorbed in the service of the Lord. The statements by the Supreme Personality of Godhead Kapila that under His direction the air is blowing, the fire is burning and the sun is giving heat are not sentimental. The impersonalist may say that the Bhāgavatam devotees create and imagine someone as the Supreme Personality of Godhead and assign qualifications to Him; but actually it is neither imagination nor an imposition of artificial power in the name of Godhead. In the Vedas it is said, bhīṣāsmād vātaḥ pavate/ bhīṣodeti sūryaḥ: "By fear of the Supreme Lord the wind-god and the sun-god are acting." Bhīṣāsmād agniś candraś ca/ mṛtyur dhāvati pañcamaḥ: "Agni, Indra and Mṛtyu are also acting under His direction." These are the statements of the Vedas.
Srila Visvanatha Cakravarti Thakur Commentary -
3.25.42
“You have just said that devotees worship you without worshipping others (ananyayā bhaktyā). Will the devatās, not being worshipped, become angry, and give suffering to your devotees sometimes?” The Lord answers with pride. The śruti also says bhīṣāsmād vātaḥ pavate bhīṣodeti sūryyaḥ bhīṣāsmād agniś cendraś ca mṛtyur dhāvati pañcama: the wind blows out of fear of the Lord, the sun rises in fear, and Agni and Indra move, and death flees out of fear of the Lord. If they sometimes harass my devotees, I do not delay in removing them from their positions.
TEXT -
SB 3.25.43
jñāna-vairāgya-yuktena
bhakti-yogena yoginaḥ
kṣemāya pāda-mūlaṁ me
praviśanty akuto-bhayam
SYNONYMS
jñāna—with knowledge; vairāgya—and renunciation; yuktena—equipped; bhakti-yogena—by devotional service; yoginaḥ—the yogīs; kṣemāya—for eternal benefit; pāda-mūlam—feet; me—My; praviśanti—take shelter of; akutaḥ-bhayam—without fear.
TRANSLATION
The yogīs, equipped with transcendental knowledge and renunciation and engaged in devotional service for their eternal benefit, take shelter of My lotus feet, and since I am the Lord, they are thus eligible to enter into the kingdom of Godhead without fear.
PURPORT
One who actually wants to be liberated from the entanglement of this material world and go back home, back to Godhead, is actually a mystic yogī. The words explicitly used here are yuktena bhakti-yogena. Those yogīs, or mystics, who engage in devotional service are the first-class yogīs. The first-class yogīs, as described in Bhagavad-gītā, are those who are constantly thinking of the Lord, the Supreme Personality of Godhead, Kṛṣṇa. These yogīs are not without knowledge and renunciation. To become a bhakti-yogī means to automatically attain knowledge and renunciation. That is the consequent result of bhakti-yoga. In the Bhāgavatam, First Canto, Second Chapter, it is also confirmed that one who engages in the devotional service of Vāsudeva, Kṛṣṇa, has complete transcendental knowledge and renunciation, and there is no explanation for these attainments. Ahaitukī—without reason, they come. Even if a person is completely illiterate, the transcendental knowledge of the scriptures is revealed unto him simply because of his engagement in devotional service. That is also stated in the Vedic literature. To anyone who has full faith in the Supreme Personality of Godhead and the spiritual master, all the import of the Vedic literatures is revealed. He does not have to seek separately; the yogīs who engage in devotional service are full in knowledge and renunciation. If there is a lack of knowledge and renunciation, it is to be understood that one is not in full devotional service. The conclusion is that one cannot be sure of entrance into the spiritual realm—in either the impersonal brahmajyoti effulgence of the Lord or the Vaikuṇṭha planets within that Brahman effulgence—unless he is surrendered unto the lotus feet of the Supreme Lord. The surrendered souls are called akuto-bhaya. They are doubtless and fearless, and their entrance into the spiritual kingdom is guaranteed.
Srila Visvanatha Cakravarti Thakur Commentary -
3.25.43
Having described pure bhakti, Kapila describes bhakti mixed with jñāna.
TEXT -
SB 3.25.44
etāvān eva loke 'smin
puṁsāṁ niḥśreyasodayaḥ
tīvreṇa bhakti-yogena
mano mayy arpitaṁ sthiram
SYNONYMS
etāvān eva—only so far; loke asmin—in this world; puṁsām—of men; niḥśreyasa—final perfection of life; udayaḥ—the attainment of; tīvreṇa—intense; bhakti-yogena—by practice of devotional service; manaḥ—mind; mayi—in Me; arpitam—fixed; sthiram—steady.
TRANSLATION
Therefore persons whose minds are fixed on the Lord engage in the intensive practice of devotional service. That is the only means for attainment of the final perfection of life.
PURPORT
Here the words mano mayy arpitam, which mean "the mind being fixed on Me," are significant. One should fix his mind on the lotus feet of Kṛṣṇa or His incarnation. To be fixed steadily in that freedom is the way of liberation. Ambarīṣa Mahārāja is an example. He fixed his mind on the lotus feet of the Lord, he spoke only on the pastimes of the Lord, he smelled only the flowers and tulasī offered to the Lord, he walked only to the temple of the Lord, he engaged his hands in cleansing the temple, he engaged his tongue in tasting the foodstuff offered to the Lord, and he engaged his ears for hearing the great pastimes of the Lord. In that way all his senses were engaged. First of all, the mind should be engaged at the lotus feet of the Lord, very steadily and naturally. Because the mind is the master of the senses, when the mind is engaged, all the senses become engaged. That is bhakti-yoga. Yoga means controlling the senses. The senses cannot be controlled in the proper sense of the term; they are always agitated. This is true also with a child—how long can he be forced to sit down silently? It is not possible. Even Arjuna said, cañcalaṁ hi manaḥ kṛṣṇa: [Bg. 6.34] "The mind is always agitated." The best course is to fix the mind on the lotus feet of the Lord. Mano mayy arpitaṁ sthiram. If one seriously engages in Kṛṣṇa consciousness, that is the highest perfectional stage. All Kṛṣṇa conscious activities are on the highest perfectional level of human life.
Srila Visvanatha Cakravarti Thakur Commentary -
3.25.44
Thus, pure bhakti offered to me is the best of all. There is nothing higher than this. Everything else is inferior. This bhakti is firm (tivreṇa), without cheating, devoid of karma and jñāna, and pure.
Thus ends the commentary on Twenty-fifth Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta
PURPORT
s of the Third Canto, Twenty-fifth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Glories of Devotional Service."
26. Fundamental Principles of Material Nature
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23-24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72
TEXT -
SB 3.26.1
śrī-bhagavān uvāca
atha te sampravakṣyāmi
tattvānāṁ lakṣaṇaṁ pṛthak
yad viditvā vimucyeta
puruṣaḥ prākṛtair guṇaiḥ
SYNONYMS
śrī-bhagavān uvāca—the Personality of Godhead said; atha—now; te—to you; sampravakṣyāmi—I shall describe; tattvānām—of the categories of the Absolute Truth; lakṣaṇam—the distinctive features; pṛthak—one by one; yat—which; viditvā—knowing; vimucyeta—one can be released; puruṣaḥ—any person; prākṛtaiḥ—of the material nature; guṇaiḥ—from the modes.
TRANSLATION
The Personality of Godhead, Kapila, continued: My dear mother, now I shall describe unto you the different categories of the Absolute Truth, knowing which any person can be released from the influence of the modes of material nature.
PURPORT
As stated in Bhagavad-gītā, one can understand the Supreme Personality of Godhead, the Absolute Truth, only through devotional service (bhaktyā mām abhijānāti [Bg. 18.55]). As stated in the Bhāgavatam, the object of devotional service is mām, Kṛṣṇa. And, as explained in the Caitanya-caritāmṛta, to understand Kṛṣṇa means to understand Kṛṣṇa in His personal form with His internal energy, His external energy, His expansions and His incarnations. There are many diverse departments of knowledge in understanding Kṛṣṇa. Sāṅkhya philosophy is especially meant for persons who are conditioned by this material world. It is generally understood by the paramparā system, or by disciplic succession, to be the science of devotional service. Preliminary studies of devotional service have already been explained. Now the analytical study of devotional service will be explained by the Lord, who says that by such an analytical study, one becomes freed from the modes of material nature. The same assertion is confirmed in Bhagavad-gītā. Tato māṁ tattvato jñātvā: by understanding the Lord according to various categories, one can become eligible to enter into the kingdom of God. This is also explained here. By understanding the science of devotional service in Sāṅkhya philosophy, one can become free from the modes of material nature. The eternal self, after becoming freed from the spell of material nature, becomes eligible to enter into the kingdom of God. As long as one has even a slight desire to enjoy or lord it over material nature, there is no chance of his being freed from the influence of nature's material modes. Therefore, one has to understand the Supreme Personality of Godhead analytically, as explained in the Sāṅkhya system of philosophy by Lord Kapiladeva.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.1
In the Twenty-sixth Chapter, the manifestation and characteristics of the elements such as mahat-tattva, the universal form composed of those elements, and its being brought to life by the entrance of the Lord are described.
Being questioned by his mother about bhakti, jñāna and yoga, Kapila explained bhakti. His mother was fully satisfied with that. However, even persons engaged in bhakti, which reigns supreme everywhere with authority since without bhakti, karma, jñāna and yoga cannot give results of Svarga or liberation, should be inquisitive to know about karma, jñāna and yoga. Now jñāna will be discussed.
TEXT -
SB 3.26.2
jñānaṁ niḥśreyasārthāya
puruṣasyātma-darśanam
yad āhur varṇaye tat te
hṛdaya-granthi-bhedanam
SYNONYMS
jñānam—knowledge; niḥśreyasa-arthāya—for the ultimate perfection; puruṣasya—of a man; ātma-darśanam—self-realization; yat—which; āhuḥ—they said; varṇaye—I shall explain; tat—that; te—to you; hṛdaya—in the heart; granthi—the knots; bhedanam—cuts.
TRANSLATION
Knowledge is the ultimate perfection of self-realization. I shall explain that knowledge unto you by which the knots of attachment to the material world are cut.
PURPORT
It is said that by proper understanding of the pure self, or by self-realization, one can be freed from material attachment. Knowledge leads one to attain the ultimate perfection of life and to see oneself as he is. The Śvetāśvatara Upaniṣad (3.8) also confirms this. Tam eva viditvāti-mṛtyum eti: simply by understanding one's spiritual position, or by seeing oneself as he is, one can be freed from material entanglement. In various ways, the seeing of oneself is described in the Vedic literatures, and it is confirmed in the Bhāgavatam (puruṣasya ātma-darśanam) that one has to see oneself and know what he is. As Kapiladeva explains to His mother, this "seeing" can be done by hearing from the proper authoritative source. Kapiladeva is the greatest authority because He is the Personality of Godhead, and if someone accepts whatever is explained as it is, without interpretation, then he can see himself.
Lord Caitanya explained to Sanātana Gosvāmī the real constitutional position of the individual. He said directly that each and every individual soul is eternally a servitor of Kṛṣṇa. Jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa': [Cc. Madhya 20.108] every individual soul is eternally a servitor. When one is fixed in the understanding that he is part and parcel of the Supreme Soul and that his eternal position is to serve in association with the Supreme Lord, he becomes self-realized. This position of rightly understanding oneself cuts the knot of material attraction (hṛdaya-granthi-bhedanam). Due to false ego, or false identification of oneself with the body and the material world, one is entrapped by māyā, but as soon as one understands that he is qualitatively the same substance as the Supreme Lord because he belongs to the same category of spirit soul, and that his perpetual position is to serve, one attains ātma-darśanam and hṛdaya-granthi-bhedanam, self-realization. When one can cut the knot of attachment to the material world, his understanding is called knowledge. Ātma-darśanam means to see oneself by knowledge; therefore, when one is freed from the false ego by the cultivation of real knowledge, he sees himself, and that is the ultimate necessity of human life. The soul is thus isolated from the entanglement of the twenty-four categories of material nature. Pursuit of the systematic philosophic process called Sāṅkhya is called knowledge and self-revelation.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.2
What is the result of knowing the qualities of elements? This verse explains. From knowing the characteristics of elements, arises knowledge of the ātmā, separate from the body.
TEXT -
SB 3.26.3
anādir ātmā puruṣo
nirguṇaḥ prakṛteḥ paraḥ
pratyag-dhāmā svayaṁ-jyotir
viśvaṁ yena samanvitam
SYNONYMS
anādiḥ—without a beginning; ātmā—the Supreme Soul; puruṣaḥ—the Personality of Godhead; nirguṇaḥ—transcendental to the material modes of nature; prakṛteḥ paraḥ—beyond this material world; pratyak-dhāmā—perceivable everywhere; svayam-jyotiḥ—self-effulgent; viśvam—the entire creation; yena—by whom; samanvitam—is maintained.
TRANSLATION
The Supreme Personality of Godhead is the Supreme Soul, and He has no beginning. He is transcendental to the material modes of nature and beyond the existence of this material world. He is perceivable everywhere because He is self-effulgent, and by His self-effulgent luster the entire creation is maintained.
PURPORT
The Supreme Personality of Godhead is described as being without beginning. He is puruṣa, the Supreme Spirit. puruṣa means "person." When we think of a person in our present experience, that person has a beginning. This means that he has taken birth and that there is a history from the beginning of his life. But the Lord is particularly mentioned here as anādi, beginningless. If we examine all persons, we will find that everyone has a beginning, but when we approach a person who has no beginning, He is the Supreme Person. That is the definition given in the Brahma-saṁhitā. Īśvaraḥ paramaḥ kṛṣṇaḥ: [Bs. 5.1] the Supreme Personality of Godhead is Kṛṣṇa, the supreme controller; He is without beginning, and He is the beginning of everyone. This definition is found in all Vedic literatures.
The Lord is described as the soul, or spirit. What is the definition of spirit? Spirit is perceivable everywhere. Brahman means "great." His greatness is perceived everywhere. And what is that greatness? Consciousness. We have personal experience of consciousness, for it is spread all over the body; in every hair follicle of our body we can feel consciousness. This is individual consciousness. Similarly, there is superconsciousness. The example can be given of a small light and the sunlight. The sunlight is perceived everywhere, even within the room or in the sky, but the small light is experienced within a specific limit. Similarly, our consciousness is perceived within the limit of our particular body, but the superconsciousness, or the existence of God, is perceived everywhere. He is present everywhere by His energy. It is stated in the Viṣṇu Purāṇa that whatever we find, anywhere and everywhere, is the distribution of the energy of the Supreme Lord. In Bhagavad-gītā also it is confirmed that the Lord is all-pervading and exists everywhere by His two kinds of energy, one spiritual and the other material. Both the spiritual and material energies are spread everywhere, and that is the proof of the existence of the Supreme Personality of Godhead.
The existence of consciousness everywhere is not temporary. It is without beginning, and because it is without beginning, it is also without end. The theory that consciousness develops at a certain stage of material combination is not accepted herein, for the consciousness which exists everywhere is said to be without beginning. The materialistic or atheistic theory stating that there is no soul, that there is no God and that consciousness is the result of a combination of matter is not acceptable. Matter is not beginningless; it has a beginning. As this material body has a beginning, the universal body does also. And as our material body has begun on the basis of our soul, the entire gigantic universal body has begun on the basis of the Supreme Soul. The Vedānta-sūtra says, janmādy asya [SB 1.1.1]. This entire material exhibition—its creation, its growth, its maintenance and its dissolution—is an emanation from the Supreme Person. In Bhagavad-gītā also, the Lord says, "I am the beginning, the source of birth of everything."
The Supreme Personality of Godhead is described here. He is not a temporary person, nor does He have a beginning. He is without a cause, and He is the cause of all causes. paraḥ means "transcendental," "beyond the creative energy." The Lord is the creator of the creative energy. We can see that there is a creative energy in the material world, but He is not under this energy. He is prakṛti-paraḥ, beyond this energy. He is not subjected to the threefold miseries created by the material energy because He is beyond it. The modes of material nature do not touch Him. It is explained here, svayaṁ-jyotiḥ: He is light Himself. We have experience in the material world of one light's being a reflection of another, just as moonlight is a reflection of the sunlight. Sunlight is also the reflection of the brahmajyoti. Similarly, brahmajyoti, the spiritual effulgence, is a reflection of the body of the Supreme Lord. This is confirmed in the Brahma-saṁhitā: yasya prabhā prabhavataḥ [Bs. 5.40]. The brahmajyoti, or Brahman effulgence, is due to His bodily luster. Therefore it is said here, svayaṁ-jyotiḥ: He Himself is light. His light is distributed in different ways, as the brahmajyoti, as sunlight and as moonlight. Bhagavad-gītā confirms that in the spiritual world there is no need of sunlight, moonlight or electricity. The Upaniṣads also confirm this; because the bodily luster of the Supreme Personality of Godhead is sufficient to illuminate the spiritual world, there is no need of sunlight, moonlight or any other light or electricity. This self-illumination also contradicts the theory that the spirit soul, or the spiritual consciousness, develops at a certain point in material combination. The term svayaṁ-jyotiḥ indicates that there is no tinge of anything material or any material reaction. It is confirmed here that the concept of the Lord's all-pervasiveness is due to His illumination everywhere. We have experience that the sun is situated in one place, but the sunlight is diffused all around for millions and millions of miles. That is our practical experience. Similarly, although the supreme light is situated in His personal abode, Vaikuṇṭha or Vṛndāvana, His light is diffused not only in the spiritual world but beyond that. In the material world also, that light is reflected by the sun globe, and the sunlight is reflected by the moon globe. Thus although He is situated in His own abode, His light is distributed all over the spiritual and material worlds. The Brahma-saṁhitā (5.37) confirms this. Goloka eva nivasaty akhilātma-bhūtaḥ: He is living in Goloka, but still He is present all over the creation. He is the Supersoul of everything, the Supreme Personality of Godhead, and He has innumerable transcendental qualities. It is also concluded that although He is undoubtedly a person, He is not a puruṣa of this material world. Māyāvādī philosophers cannot understand that beyond this material world there can be a person; therefore they are impersonalists. But it is explained very nicely here that the Personality of Godhead is beyond material existence.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.3
This verse describes the ātmā, the Supreme Lord. The Supreme person (ātmā) is eternal (anādiḥ), without material qualities (nirguṇaḥ), because he is beyond prakṛti. He is beyond all the material senses (praytak). He has an abode in the Causal Ocean. He is self manifesting, from whom the universe, which is owned by him, appears.
TEXT -
SB 3.26.4
sa eṣa prakṛtiṁ sūkṣmāṁ
daivīṁ guṇamayīṁ vibhuḥ
yadṛcchayaivopagatām
abhyapadyata līlayā
SYNONYMS
saḥ eṣaḥ—that same Supreme Personality of Godhead; prakṛtim—material energy; sūkṣmām—subtle; daivīm—related to Viṣṇu; guṇamayīm—invested with the three modes of material nature; vibhuḥ—the greatest of the great; yadṛcchayā—of His own will; iva—quite; upagatām—obtained; abhyapadyata—He accepted; līlayā—as His pastime.
TRANSLATION
As His pastime, that Supreme Personality of Godhead, the greatest of the great, accepted the subtle material energy, which is invested with three material modes of nature and which is related with Viṣṇu.
PURPORT
In this verse the word guṇamayīm is very significant. Daivīm means "the energy of the Supreme Personality of Godhead," and guṇamayīm means "invested with the three modes of material nature." When the material energy of the Supreme Personality of Godhead appears, this guṇamayīm energy acts as a manifestation of the energies of the three modes; it acts as a covering. The energy emanated from the Supreme Personality of Godhead manifests in two ways—as an emanation from the Supreme Lord and as a covering of the Lord's face. In Bhagavad-gītā it is said that because the whole world is illusioned by the three modes of material nature, the common conditioned soul, being covered by such energy, cannot see the Supreme Personality of Godhead. The example of a cloud is very nicely given. All of a sudden there may appear a big cloud in the sky. This cloud is perceived in two ways. To the sun the cloud is a creation of its energy, but to the ordinary common man in the conditioned state, it is a covering to the eyes; because of the cloud, the sun cannot be seen. It is not that the sun is actually covered by the cloud; only the vision of the ordinary being is covered. Similarly, although māyā cannot cover the Supreme Lord, who is beyond māyā, the material energy covers the ordinary living entities. Those conditioned souls who are covered are individual living entities, and He from whose energy māyā is created is the Supreme Personality of Godhead.
In another place in the Śrīmad-Bhāgavatam, in the First Canto, Seventh Chapter, it is stated that Vyāsadeva, by his spiritual vision, saw the Supreme Lord and the material energy standing behind Him. This indicates that material energy cannot cover the Lord, just as darkness cannot cover the sun. Darkness can cover a jurisdiction which is very insignificant in comparison to that of the sun. Darkness can cover a small cave, but not the open sky. Similarly, the covering capacity of the material energy is limited and cannot act on the Supreme Personality of Godhead, who is therefore called vibhu. As the appearance of a cloud is accepted by the sun, so the appearance of the material energy at a certain interval is accepted by the Lord. Although His material energy is utilized to create the material world, this does not mean that He is covered by that energy. Those who are covered by the material energy are called conditioned souls. The Lord accepts the material energy for His material pastimes in creation, maintenance and dissolution. But the conditioned soul is covered; he cannot understand that beyond this material energy there is the Supreme Personality of Godhead, who is the cause of all causes, just as a less intelligent person cannot understand that beyond the covering of the clouds there is bright sunshine.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.4
Paramātmā, contacting prakṛti by his own will, since it is his energy, accepted prakṛti as a pastime, when he desired to create the universe for jīvas bound by karma. This means he glanced, impregnating prakṛti with the jīvas.
TEXT -
SB 3.26.5
guṇair vicitrāḥ sṛjatīṁ
sa-rūpāḥ prakṛtiṁ prajāḥ
vilokya mumuhe sadyaḥ
sa iha jñāna-gūhayā
SYNONYMS
guṇaiḥ—by the threefold modes; vicitrāḥ—variegated; sṛjatīm—creating; sa-rūpāḥ—with forms; prakṛtim—material nature; prajāḥ—living entities; vilokya—having seen; mumuhe—was illusioned; sadyaḥ—at once; saḥ—the living entity; iha—in this world; jñāna-gūhayā—by the knowledge-covering feature.
TRANSLATION
Divided into varieties by her threefold modes, material nature creates the forms of the living entities, and the living entities, seeing this, are illusioned by the knowledge—covering feature of the illusory energy.
PURPORT
Material energy has the power to cover knowledge, but this covering cannot be applied to the Supreme Personality of Godhead. It is applicable only to the prajāḥ, or those who are born with material bodies, the conditioned souls. The different kinds of living entities vary according to the modes of material nature, as explained in Bhagavad-gītā and other Vedic literature. In Bhagavad-gītā (7.12) it is very nicely explained that although the modes of goodness, passion and ignorance are born of the Supreme Personality of Godhead, He is not subject to them. In other words, the energy emanating from the Supreme Personality of Godhead cannot act on Him; it acts on the conditioned souls, who are covered by the material energy. The Lord is the father of all living entities because He impregnates material energy with the conditioned souls. Therefore, the conditioned souls get bodies created by the material energy, whereas the father of the living entities is aloof from the three modes.
It is stated in the previous verse that the material energy was accepted by the Supreme Personality of Godhead in order that He might exhibit pastimes for the living entities who wanted to enjoy and lord it over the material energy. This world was created through the material energy of the Lord for the so-called enjoyment of such living entities. Why this material world was created for the sufferings of the conditioned souls is a very intricate question. There is a hint in the previous verse in the word līlayā, which means "for the pastimes of the Lord." The Lord wants to rectify the enjoying temperament of the conditioned souls. It is stated in Bhagavad-gītā that no one is the enjoyer but the Supreme Personality of Godhead. This material energy is created, therefore, for anyone who pretends to enjoy. An example can be cited here that there is no necessity for the government's creation of a separate police department, but because it is a fact that some of the citizens will not accept the state laws, a department to deal with criminals is necessary. There is no necessity, but at the same time there is a necessity. Similarly, there was no necessity to create this material world for the sufferings of the conditioned souls, but at the same time there are certain living entities, known as nitya-baddha, who are eternally conditioned. We say that they have been conditioned from time immemorial because no one can trace out when the living entity, the part and parcel of the Supreme Lord, became rebellious against the supremacy of the Lord.
It is a fact that there are two classes of men—those who are obedient to the laws of the Supreme Lord and those who are atheists or agnostics, who do not accept the existence of God and who want to create their own laws. They want to establish that everyone can create his own laws or his own religious path. Without tracing out the beginning of the existence of these two classes, we can take it for granted that some of the living entities revolted against the laws of the Lord. Such entities are called conditioned souls, for they are conditioned by the three modes of material nature. Therefore the words guṇair vicitrāḥ are used here.
In this material world there are 8,400,000 species of life. As spirit souls, they are all transcendental to this material world. Why, then, do they exhibit themselves in different stages of life? The answer is given here: they are under the spell of the three modes of material nature. Because they were created by the material energy, their bodies are made of the material elements. Covered by the material body, the spiritual identity is lost, and therefore the word mumuhe is used here, indicating that they have forgotten their own spiritual identity. This forgetfulness of spiritual identity is present in the jīvas, or souls, who are conditioned, being subject to be covered by the energy of material nature. Jñāna-gūhayā is another word used. Gūhā means "covering." Because the knowledge of the minute conditioned souls is covered, they are exhibited in so many species of life. It is said in the Śrīmad-Bhāgavatam, Seventh Chapter, First Canto, "The living entities are illusioned by the material energy." In the Vedas also it is stated that the eternal living entities are covered by different modes and that they are called tricolored—red, white and blue—living entities. Red is the representation of the mode of passion, white is the representation of the mode of goodness, and blue is the representation of the mode of ignorance. These modes of material nature belong to the material energy, and therefore the living entities under these different modes of material nature have different kinds of material bodies. Because they are forgetful of their spiritual identities, they think the material bodies to be themselves. To the conditioned soul, "me" means the material body. This is called moha, or bewilderment.
It is repeatedly said in the Kaṭha Upaniṣad that the Supreme Personality of Godhead is never affected by the influence of material nature. It is, rather, the conditioned souls, or the minute infinitesimal parts and parcels of the Supreme, who are affected by the influence of material nature and who appear in different bodies under the material modes.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.5
The bewilderment of the jīvas is described. Seeing prakṛti, the jīva situated in prakṛti (iha), immediately—at the time of contacting prakṛti--becomes bewildered—forgetting his svarūpa—since he is connected to the function of avidyā belonging to prakṛti (jñāna-gūhayā). Though the jīva is eternally connected with avidyā, jīva was in some realization of his svarūpa at the time of destruction before the creation, just as the jīva when sleeping realizes his svarūpa a little. At the beginning of creation, however, he forgets that. What is this prakṛti? It creates the living beings of great variety by the three guṇas. Śruti says:
ajām ekāṁ lohita-śukla-kṛṣṇāṁ vahvīḥ prajā janayantīṁ sarūpāḥ ajo hy eko juṣamāṇo ’nuśete jahāty enāṁ bhukta-bhogām ajo ’nyaḥ
The jīva is situated by the side of prakṛti, red, white and black, which creates the living beings similar to itself, which he enjoys and follows. The Lord however rejects what has been enjoyed. Śvetāśvatara Upanisad 4.6
TEXT -
SB 3.26.6
evaṁ parābhidhyānena
kartṛtvaṁ prakṛteḥ pumān
karmasu kriyamāṇeṣu
guṇair ātmani manyate
SYNONYMS
evam—in this way; para—other; abhidhyānena—by identification; kartṛtvam—the performance of activities; prakṛteḥ—of the material nature; pumān—the living entity; karmasu kriyamāṇeṣu—while the activities are being performed; guṇaiḥ—by the three modes; ātmani—to himself; manyate—he considers.
TRANSLATION
Because of his forgetfulness, the transcendental living entity accepts the influence of material energy as his field of activities, and thus actuated, he wrongly applies the activities to himself.
PURPORT
The forgetful living entity can be compared to a man who is under the influence of disease and has become mad or to a man haunted by ghosts, who acts without control and yet thinks himself to be in control. Under the influence of material nature, the conditioned soul becomes absorbed in material consciousness. In this consciousness, whatever is done under the influence of the material energy is accepted by the conditioned soul as self-actuated. Actually, the soul in his pure state of existence should be in Kṛṣṇa consciousness. When a person is not acting in Kṛṣṇa consciousness, he is understood to be acting in material consciousness. Consciousness cannot be killed, for the symptom of the living entity is consciousness. The material consciousness simply has to be purified. One becomes liberated by accepting Kṛṣṇa, or the Supreme Lord, as master and by changing the mode of consciousness from material consciousness to Kṛṣṇa consciousness.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.6
Just as one imitates people who dance and sing, one identifies prakṛti as the body and the body as the self. By such identification (para abhidhyānena) one thinks oneself the doer of activities such as seeing which are done by the guṇas.
Because of the impossibility of identifying oneself without having a sense of “I,” identity as an śakty-aveśāvatāra of the Lord arises from a covering as well. However this is a special type of identity of “I.” Because that particular jīva is fixed in his pure svarūpa, it is not a cause of bondage. That should be understood in cases such as the Kumāras who identify themselves as “I” as āveśāvatāras.
TEXT -
SB 3.26.7
tad asya saṁsṛtir bandhaḥ
pāra-tantryaṁ ca tat-kṛtam
bhavaty akartur īśasya
sākṣiṇo nirvṛtātmanaḥ
SYNONYMS
tat—from the misconception; asya—of the conditioned soul; saṁsṛtiḥ—conditioned life; bandhaḥ—bondage; pāra-tantryam—dependence; ca—and; tat-kṛtam—made by that; bhavati—is; akartuḥ—of the nondoer; īśasya—independent; sākṣiṇaḥ—the witness; nirvṛta-ātmanaḥ—joyful by nature.
TRANSLATION
Material consciousness is the cause of one's conditional life, in which conditions are enforced upon the living entity by the material energy. Although the spirit soul does not do anything and is transcendental to such activities, he is thus affected by conditional life.
PURPORT
The Māyāvādī philosopher, who does not differentiate between the Supreme Spirit and the individual spirit, says that the conditional existence of the living entity is his līlā, or pastime. But the word "pastime" implies employment in the activities of the Lord. The Māyāvādīs misuse the word and say that even if the living entity has become a stool-eating hog, he is also enjoying his pastimes. This is a most dangerous interpretation. Actually the Supreme Lord is the leader and maintainer of all living entities. His pastimes are transcendental to any material activity. Such pastimes of the Lord cannot be dragged to the level of the conditional activities of the living entities. In conditional life the living entity actually remains as if a captive in the hands of material energy. Whatever the material energy dictates, the conditioned soul does. He has no responsibility; he is simply the witness of the action, but he is forced to act in that way due to his offense in his eternal relationship with Kṛṣṇa. Lord Kṛṣṇa therefore says in Bhagavad-gītā that māyā, His material energy, is so forceful that it is insurmountable. But if a living entity simply understands that his constitutional position is to serve Kṛṣṇa and he tries to act on this principle, then however conditioned he may be, the influence of māyā immediately vanishes. This is clearly stated in Bhagavad-gītā, Seventh Chapter: Kṛṣṇa takes charge of anyone who surrenders to Him in helplessness, and thus the influence of māyā, or conditional life, is removed.
The spirit soul is actually sac-cid-ānanda [Bs. 5.1]—eternal, full of bliss and full of knowledge. Under the clutches of māyā, however, he suffers from continued birth, death, disease and old age. One has to be serious to cure this condition of material existence and transfer himself to Kṛṣṇa consciousness, for thus his long suffering may be mitigated without difficulty. In summary, the suffering of the conditioned soul is due to his attachment to material nature. This attachment should thus be transferred from matter to Kṛṣṇa.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.7
The conception of being the doer by the jīva (asya), who actually is not the doer, since he is only a witness, becomes his bondage. Just as the king’s associate is addressed as a king, so the jīva, belonging to the Lord, is called īśa. That jīva, though he is a śakti of the Lord, creates his bondage by actions, and becomes dependent on material enjoyment. Though he has a svarūpa of happiness (nirvṛtāmanaḥ) he is subject to birth and death (saṁsṛtiḥ).
TEXT -
SB 3.26.8
kārya-kāraṇa-kartṛtve
kāraṇaṁ prakṛtiṁ viduḥ
bhoktṛtve sukha-duḥkhānāṁ
puruṣaṁ prakṛteḥ param
SYNONYMS
kārya—the body; kāraṇa—the senses; kartṛtve—regarding the demigods; kāraṇam—the cause; prakṛtim—material nature; viduḥ—the learned understand; bhoktṛtve—regarding the perception; sukha—of happiness; duḥkhānām—and of distress; puruṣam—the spirit soul; prakṛteḥ—to material nature; param—transcendental.
TRANSLATION
The cause of the conditioned soul's material body and senses, and the senses' presiding deities, the demigods, is the material nature. This is understood by learned men. The feelings of happiness and distress of the soul, who is transcendental by nature, are caused by the spirit soul himself.
PURPORT
In Bhagavad-gītā it is said that when the Lord descends to this material world, He comes as a person by His own energy, ātma-māyā. He is not forced by any superior energy. He comes by His own will, and this can be called His pastime, or līlā. But here it is clearly stated that the conditioned soul is forced to take a certain type of body and senses under the three modes of material nature. That body is not received according to his own choice. In other words, a conditioned soul has no free choice; he has to accept a certain type of body according to his karma. But when there are bodily reactions as felt in happiness and distress, it is to be understood that the cause is the spirit soul himself. If he so desires, the spirit soul can change this conditional life of dualities by choosing to serve Kṛṣṇa. The living entity is the cause of his own suffering, but he can also be the cause of his eternal happiness. When he wants to engage in Kṛṣṇa consciousness, a suitable body is offered to him by the internal potency, the spiritual energy of the Lord, and when he wants to satisfy his senses, a material body is offered. Thus it is his free choice to accept a spiritual body or a material body, but once the body is accepted he has to enjoy or suffer the consequences. The Māyāvādī philosopher's presentation is that the living entity enjoys his pastimes by accepting the body of a hog. This theory is not acceptable, however, because the word "pastime" implies voluntary acceptance for enjoyment. Therefore this interpretation is most misleading. When there is enforced acceptance for suffering, it is not a pastime. The Lord's pastimes and the conditioned living entity's acceptance of karmic reaction are not on the same level.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.8
Bondage is created by the jīvas actions. The cause of the actions and their results is prakṛti and the Supreme Lord. Because action is accomplished by the body, sense and presiding deities of the senses, prakṛti is said to be the cause since it is the cause of the body, senses and devatās. Because they come into existence through prakṛti alone, they are called the cause of the jīva’s actions. They are dependent on māyā. The bestower of results of actions is the Supreme Lord alone. Thus it is said that the jīvas enjoyment of results of action is dependent on the Lord alone. The wise know that the Lord is the cause of the enjoyment of results of actions for the jīva (bhoktṛtve).
TEXT -
SB 3.26.9
devahūtir uvāca
prakṛteḥ puruṣasyāpi
lakṣaṇaṁ puruṣottama
brūhi kāraṇayor asya
sad-asac ca yad-ātmakam
SYNONYMS
devahūtiḥ uvāca—Devahūti said; prakṛteḥ—of His energies; puruṣasya—of the Supreme Person; api—also; lakṣaṇam—characteristics; puruṣa-uttama—O Supreme Personality of Godhead; brūhi—kindly explain; kāraṇayoḥ—causes; asya—of this creation; sat-asat—manifest and unmanifest; ca—and; yat-ātmakam—consisting of which.
TRANSLATION
Devahūti said: O Supreme Personality of Godhead, kindly explain the characteristics of the Supreme Person and His energies, for both of these are the causes of this manifest and unmanifest creation.
PURPORT
prakṛti, or material nature, is connected with both the Supreme Lord and the living entities, just as a woman is connected with her husband as a wife and with her children as a mother. In Bhagavad-gītā the Lord says that He impregnates mother nature with children, living entities, and thereafter all species of living entities become manifest. The relationship of all living entities with material nature has been explained. Now an understanding of the relationship between material nature and the Supreme Lord is sought by Devahūti. The product of that relationship is stated to be the manifest and unmanifest material world. The unmanifest material world is the subtle mahat-tattva, and from that mahat-tattva the material manifestation has emerged.
In the Vedic literatures it is said that by the glance of the Supreme Lord the total material energy is impregnated, and then everything is born of material nature. It is also confirmed in the Ninth Chapter of Bhagavad-gītā that under His glance, adhyakṣeṇa—under His direction and by His will—nature is working. It is not that nature works blindly. After understanding the position of the conditioned souls in relation to material nature, Devahūti wanted to know how nature works under the direction of the Lord and what the relationship is between the material nature and the Lord. In other words, she wanted to learn the characteristics of the Supreme Lord in relation to the material nature.
The relationship of the living entities with matter and that of the Supreme Lord with matter are certainly not on the same level, although the Māyāvādīs may interpret it in that way. When it is said that the living entities are bewildered, the Māyāvādī philosophers ascribe this bewilderment to the Supreme Lord. But that is not applicable. The Lord is never bewildered. That is the difference between personalists and impersonalists. Devahūti is not unintelligent. She has enough intelligence to understand that the living entities are not on the level of the Supreme Lord. Because the living entities are infinitesimal, they become bewildered or conditioned by material nature, but this does not mean that the Supreme Lord is also conditioned or bewildered. The difference between the conditioned soul and the Lord is that the Lord is the Lord, the master of material nature, and He is therefore not subject to its control. He is controlled neither by spiritual nature nor by material nature. He is the supreme controller Himself, and He cannot be compared to the ordinary living entities, who are controlled by the laws of material nature.
Two words used in this verse are sat and asat. The cosmic manifestation is asat—it does not exist—but the material energy of the Supreme Lord is sat, or ever existing. Material nature is ever existing in its subtle form as the energy of the Lord, but it sometimes manifests this nonexistent or temporarily existent nature, the cosmos. An analogy may be made with the father and mother: the mother and the father exist, but sometimes the mother begets children. Similarly, this cosmic manifestation, which comes from the unmanifest material nature of the Supreme Lord, sometimes appears and again disappears. But the material nature is ever existing, and the Lord is the supreme cause for both the subtle and gross manifestations of this material world.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.9
Devahūti inquires for more detail about prakṛti and the Supreme Lord. They are cause of the universe which is composed of gross and subtle effects (sad-asad).
TEXT -
SB 3.26.10
śrī-bhagavān uvāca
yat tat tri-guṇam avyaktaṁ
nityaṁ sad-asad-ātmakam
pradhānaṁ prakṛtiṁ prāhur
aviśeṣaṁ viśeṣavat
SYNONYMS
śrī-bhagavān uvāca—the Supreme Personality of Godhead said; yat—now further; tat—that; tri-guṇam—combination of the three modes; avyaktam—unmanifested; nityam—eternal; sat-asat-ātmakam—consisting of cause and effect; pradhānam—the pradhāna; prakṛtim-prakṛti; prāhuḥ—they call; aviśeṣam—undifferentiated; viśeṣa-vat—possessing differentiation.
TRANSLATION
The Supreme Personality of Godhead said: The unmanifested eternal combination of the three modes is the cause of the manifest state and is called pradhāna. It is called prakṛti when in the manifested stage of existence.
PURPORT
The Lord points out material nature in its subtle stage, which is called pradhāna, and He analyzes this pradhāna. The explanation of pradhāna and prakṛti is that pradhāna is the subtle, undifferentiated sum total of all material elements. Although they are undifferentiated, one can understand that the total material elements are contained therein. When the total material elements are manifested by the interaction of the three modes of material nature, the manifestation is called prakṛti. Impersonalists say that Brahman is without variegatedness and without differentiation. One may say that pradhāna is the Brahman stage, but actually the Brahman stage is not pradhāna. pradhāna is distinct from Brahman because in Brahman there is no existence of the material modes of nature. One may argue that the mahat-tattva is also different from pradhāna because in the mahat-tattva there are manifestations. The actual explanation of pradhāna, however, is given here: when the cause and effect are not clearly manifested (avyakta), the reaction of the total elements does not take place, and that stage of material nature is called pradhāna. Pradhāna is not the time element because in the time element there are actions and reactions, creation and annihilation. Nor is it the jīva, or marginal potency of living entities, or designated, conditioned living entities, because the designations of the living entities are not eternal. One adjective used in this connection is nitya, which indicates eternality. Therefore the condition of material nature immediately previous to its manifestation is called pradhāna.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.10
This verse gives the characteristics of prakṛti. The aggregate of the three guṇas is called avyaktam, pradhānam and prakṛti. It is called avyakta (the invisible) because it has an invisible state, though it still possesses particularity, due to the balance of the three guṇas. It is called pradhāna (the chief) because, manifesting variety, it is the best among all partial forms which are its effects, being the shelter of particular elements like mahat-tattva. It is called prakṛti (original form) because it is the cause of the other causes and effects (sad-asat) such as mahat-tattva, being the very svarūpa (ātmā) of what follows. It is eternal since it remains as the final cause, even after universal destruction.
Or, there is another meaning. What is indescribable, called pradhāna, because it is superior, is also called prakṛti. Its indescribable nature is given. Though consisting of three guṇas, it is invisible. It becomes visible with guṇas. Though it is composed of cause (asat) and effect (sat), it is eternal. Though it is seen as temporary things such as earth, and has variety such as mahat-tattva, it is also without variety when in the condition of balanced guṇas. What possesses variety as substance becomes invisible, without variety in another form.
TEXT -
SB 3.26.11
pañcabhiḥ pañcabhir brahma
caturbhir daśabhis tathā
etac catur-viṁśatikaṁ
gaṇaṁ prādhānikaṁ viduḥ
SYNONYMS
pañcabhiḥ—with the five (gross elements); pañcabhiḥ—the five (subtle elements); brahma—Brahman; caturbhiḥ—the four (internal senses); daśabhiḥ—the ten (five senses for gathering knowledge and five organs of action); tathā—in that way; etat—this; catuḥ-viṁśatikam—consisting of twenty-four elements; gaṇam—aggregate; prādhānikam—comprising the pradhāna; viduḥ—they know.
TRANSLATION
The aggregate elements, namely the five gross elements, the five subtle elements, the four internal senses, the five senses for gathering knowledge and the five outward organs of action, are known as the pradhāna.
PURPORT
According to Bhagavad-gītā, the sum total of the twenty-four elements described herein is called the yonir mahad brahma. The sum total of the living entities is impregnated into this yonir mahad brahma, and they are born in different forms, beginning from Brahmā down to the insignificant ant. In the Śrīmad-Bhāgavatam and other Vedic literatures, the sum total of the twenty-four elements, pradhāna, is also described as yonir mahad brahma; it is the source of the birth and subsistence of all living entities.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.11
The other elements are first enumerated in order to speak of their characteristics. The wise know what is produced from pradhāna (prādhānikam) which are enumerated as five, five, and fourteen to be worshipped as Brahman. The products are enumerated.
TEXT -
SB 3.26.12
mahā-bhūtāni pañcaiva
bhūr āpo 'gnir marun nabhaḥ
tan-mātrāṇi ca tāvanti
gandhādīni matāni me
SYNONYMS
mahā-bhūtāni—the gross elements; pañca—five; eva—exactly; bhūḥ—earth; āpaḥ—water; agniḥ—fire; marut—air; nabhaḥ—ether; tat-mātrāṇi—the subtle elements; ca—also; tāvanti—so many; gandha-ādīni—smell and so on (taste, color, touch and sound); matāni—considered; me—by Me.
TRANSLATION
There are five gross elements, namely earth, water, fire, air and ether. There are also five subtle elements: smell, taste, color, touch and sound.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.12
Three verses describe these elements. Tāvanti (as much) indicates five.
TEXT -
SB 3.26.13
indriyāṇi daśa śrotraṁ
tvag dṛg rasana-nāsikāḥ
vāk karau caraṇau meḍhraṁ
pāyur daśama ucyate
SYNONYMS
indriyāṇi—the senses; daśa—ten; śrotram—the sense of hearing; tvak—the sense of touch; dṛk—the sense of sight; rasana—the sense of taste; nāsikāḥ—the sense of smell; vāk—the organ of speech; karau—two hands; caraṇau—the organs for traveling (legs); meḍhram—the generative organ; pāyuḥ—the evacuating organ; daśamaḥ—the tenth; ucyate—is called.
TRANSLATION
The senses for acquiring knowledge and the organs for action number ten, namely the auditory sense, the sense of taste, the tactile sense, the sense of sight, the sense of smell, the active organ for speaking, the active organs for working, and those for traveling, generating and evacuating.
TEXT -
SB 3.26.14
mano buddhir ahaṅkāraś
cittam ity antar-ātmakam
caturdhā lakṣyate bhedo
vṛttyā lakṣaṇa-rūpayā
SYNONYMS
manaḥ—the mind; buddhiḥ—intelligence; ahaṅkāraḥ—ego; cittam—consciousness; iti—thus; antaḥ-ātmakam—the internal, subtle senses; catuḥ-dhā—having four aspects; lakṣyate—is observed; bhedaḥ—the distinction; vṛttyā—by their functions; lakṣaṇa-rūpayā—representing different characteristics.
TRANSLATION
The internal, subtle senses are experienced as having four aspects, in the shape of mind, intelligence, ego and contaminated consciousness. Distinctions between them can be made only by different functions, since they represent different characteristics.
PURPORT
The four internal senses, or subtle senses, described herein are defined by different characteristics. When pure consciousness is polluted by material contamination and when identification with the body becomes prominent, one is said to be situated under false ego. Consciousness is the function of the soul, and therefore behind consciousness there is soul. Consciousness polluted by material contamination is called ahaṅkāra.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.14
Antar-ātmākam means the antaḥ-karaṇa, the internal sense organ. They are distinguished by separate functions (lakṣana-rūpayā vṛttyā).
TEXT -
SB 3.26.15
etāvān eva saṅkhyāto
brahmaṇaḥ sa-guṇasya ha
sanniveśo mayā prokto
yaḥ kālaḥ pañca-viṁśakaḥ
SYNONYMS
etāvān—so much; eva—just; saṅkhyātaḥ—enumerated; brahmaṇaḥ—of Brahman; sa-guṇasya—with material qualities; ha—indeed; sanniveśaḥ—arrangement; mayā—by Me; proktaḥ—spoken; yaḥ—which; kālaḥ—time; pañca-viṁśakaḥ—the twenty-fifth.
TRANSLATION
All these are considered the qualified Brahman. The mixing element, which is known as time, is counted as the twenty-fifth element.
PURPORT
According to the Vedic version there is no existence beyond Brahman. Sarvaṁ khalv idaṁ brahma (Chāndogya Upaniṣad 3.14.1). It is stated also in the Viṣṇu Purāṇa that whatever we see is parasya brahmaṇaḥ śaktiḥ; everything is an expansion of the energy of the Supreme Absolute Truth, Brahman. When Brahman is mixed with the three qualities goodness, passion and ignorance, there results the material expansion, which is sometimes called saguṇa Brahman and which consists of these twenty-five elements. In the nirguṇa Brahman, where there is no material contamination, or in the spiritual world, the three modes—goodness, passion and ignorance—are not present. Where nirguṇa Brahman is found, simple unalloyed goodness prevails. Saguṇa Brahman is described by the Sāṅkhya system of philosophy as consisting of twenty-five elements, including the time factor (past, present and future).
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.15
Sa-guṇasya means “of the material world starting with mahat-tattva.” Time is described in two ways. It is the twenty-fifth element, a particular condition of prakṛti.
TEXT -
SB 3.26.16
prabhāvaṁ pauruṣaṁ prāhuḥ
kālam eke yato bhayam
ahaṅkāra-vimūḍhasya
kartuḥ prakṛtim īyuṣaḥ
SYNONYMS
prabhāvam—the influence; pauruṣam—of the Supreme Personality of Godhead; prāhuḥ—they have said; kālam—the time factor; eke—some; yataḥ—from which; bhayam—fear; ahaṅkāra-vimūḍhasya—deluded by false ego; kartuḥ—of the individual soul; prakṛtim—material nature; īyuṣaḥ—having contacted.
TRANSLATION
The influence of the Supreme Personality of Godhead is felt in the time factor, which causes fear of death due to the false ego of the deluded soul who has contacted material nature.
PURPORT
The living entity's fear of death is due to his false ego of identifying with the body. Everyone is afraid of death. Actually there is no death for the spirit soul, but due to our absorption in the identification of body as self, the fear of death develops. It is also stated in the Śrīmad-Bhāgavatam (11.2.37), bhayaṁ dvitīyābhiniveśataḥ syāt. Dvitīya refers to matter, which is beyond spirit. Matter is the secondary manifestation of spirit, for matter is produced from spirit. Just as the material elements described are caused by the Supreme Lord, or the Supreme Spirit, the body is also a product of the spirit soul. Therefore, the material body is called dvitīya, or "the second." One who is absorbed in this second element or second exhibition of the spirit is afraid of death. When one is fully convinced that he is not his body, there is no question of fearing death, since the spirit soul does not die.
If the spirit soul engages in the spiritual activities of devotional service, he is completely freed from the platform of birth and death. His next position is complete spiritual freedom from a material body. The fear of death is the action of the kāla, or the time factor, which represents the influence of the Supreme Personality of Godhead. In other words, time is destructive. Whatever is created is subject to destruction and dissolution, which is the action of time. Time is a representation of the Lord, and it reminds us also that we must surrender unto the Lord. The Lord speaks to every conditioned soul as time. He says in Bhagavad-gītā that if someone surrenders unto Him, then there is no longer any problem of birth and death. We should therefore accept the time factor as the Supreme Personality of Godhead standing before us. This is further explained in the following verse.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.16
The first description of time is given. Time is called the power of the Supreme Lord (pauraṣam) from which the jīva’s (kartuḥ) fears arise. Time is described as the instigator of the jīva.
TEXT -
SB 3.26.17
prakṛter guṇa-sāmyasya
nirviśeṣasya mānavi
ceṣṭā yataḥ sa bhagavān
kāla ity upalakṣitaḥ
SYNONYMS
prakṛteḥ—of material nature; guṇa-sāmyasya—without interaction of the three modes; nirviśeṣasya—without specific qualities; mānavi—O daughter of Manu; ceṣṭā—movement; yataḥ—from whom; saḥ—He; bhagavān—the Supreme Personality of Godhead; kālaḥ—time; iti—thus; upalakṣitaḥ—is designated.
TRANSLATION
My dear mother, O daughter of Svāyambhuva Manu, the time factor, as I have explained, is the Supreme Personality of Godhead, from whom the creation begins as a result of the agitation of the neutral, unmanifested nature.
PURPORT
The unmanifested state of material nature, pradhāna, is being explained. The Lord says that when the unmanifested material nature is agitated by the glance of the Supreme Personality of Godhead, it begins to manifest itself in different ways. Before this agitation, it remains in the neutral state, without interaction by the three modes of material nature. In other words, material nature cannot produce any variety of manifestations without the contact of the Supreme Personality of Godhead. This is very nicely explained in Bhagavad-gītā. The Supreme Personality of Godhead is the cause of the products of material nature. Without His contact, material nature cannot produce anything.
In the Caitanya-caritāmṛta also, a very suitable example is given in this connection. Although the nipples on a goat's neck appear to be breast nipples, they do not give milk. Similarly, material nature appears to the material scientist to act and react in a wonderful manner, but in reality it cannot act without the agitator, time, who is the representation of the Supreme Personality of Godhead. When time agitates the neutral state of material nature, material nature begins to produce varieties of manifestations. Ultimately it is said that the Supreme Personality of Godhead is the cause of creation. As a woman cannot produce children unless impregnated by a man, material nature cannot produce or manifest anything unless it is impregnated by the Supreme Personality of Godhead in the form of the time factor.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.17
In this verse, time is described as the instigator of prakṛti.
TEXT -
SB 3.26.18
antaḥ puruṣa-rūpeṇa
kāla-rūpeṇa yo bahiḥ
samanvety eṣa sattvānāṁ
bhagavān ātma-māyayā
SYNONYMS
antaḥ—within; puruṣa-rūpeṇa—in the form of Supersoul; kāla-rūpeṇa—in the form of time; yaḥ—He who; bahiḥ—without; samanveti—exists; eṣaḥ—He; sattvānām—of all living entities; bhagavān—the Supreme Personality of Godhead; ātma-māyayā—by His potencies.
TRANSLATION
By exhibiting His potencies, the Supreme Personality of Godhead adjusts all these different elements, keeping Himself within as the Supersoul and without as time.
PURPORT
Here it is stated that within the heart the Supreme Personality of Godhead resides as the Supersoul. This situation is also explained in Bhagavad-gītā: the Supersoul rests beside the individual soul and acts as a witness. This is also confirmed elsewhere in the Vedic literature: two birds are sitting on the same tree of the body; one is witnessing, and the other is eating the fruits of the tree. This puruṣa, or Paramātmā, who resides within the body of the individual soul, is described in Bhagavad-gītā (13.23) as the upadraṣṭā, witness, and the anumantā, sanctioning authority. The conditioned soul engages in the happiness and distress of the particular body given him by the arrangement of the external energy of the Supreme Lord. But the supreme living being, or the Paramātmā, is different from the conditioned soul. He is described in Bhagavad-gītā as maheśvara, or the Supreme Lord. He is Paramātmā, not jīvātmā. Paramātmā means the Supersoul, who is sitting by the side of the conditioned soul just to sanction his activities. The conditioned soul comes to this material world in order to lord it over material nature. Since one cannot do anything without the sanction of the Supreme Lord, He lives with the jīva soul as witness and sanction-giver. He is also bhoktā; He gives maintenance and sustenance to the conditioned soul.
Since the living entity is constitutionally part and parcel of the Supreme Personality of Godhead, the Lord is very affectionate to the living entities. Unfortunately, when the living entity is bewildered or illusioned by the external energy, he becomes forgetful of his eternal relationship with the Lord, but as soon as he becomes aware of his constitutional position, he is liberated. The minute independence of the conditioned soul is exhibited by his marginal position. If he likes, he can forget the Supreme Personality of Godhead and come into the material existence with a false ego to lord it over material nature, but if he likes he can turn his face to the service of the Lord. The individual living entity is given that independence. His conditional life is ended and his life becomes successful as soon as he turns his face to the Lord, but by misusing his independence he enters into material existence. Yet the Lord is so kind that, as Supersoul, He always remains with the conditioned soul. The concern of the Lord is neither to enjoy nor to suffer from the material body. He remains with the jīva simply as sanction-giver and witness so that the living entity can receive the results of his activities, good or bad.
Outside the body of the conditioned soul, the Supreme Personality of Godhead remains as the time factor. According to the Sāṅkhya system of philosophy, there are twenty-five elements. The twenty-four elements already described plus the time factor make twenty-five. According to some learned philosophers, the Supersoul is included to make a total of twenty-six elements.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.18
Internally the Lord exists without change, continuously (samanveti) as the controller, in the form of antaryāmī. Externally, he exists as the controller in the form of time. Sattvānām means “of the living beings.” In this way there are twenty-four products of prakṛti. Adding time, the jīva, prakṛti and the Lord to this, there are twenty-eight items.
TEXT -
SB 3.26.19
daivāt kṣubhita-dharmiṇyāṁ
svasyāṁ yonau paraḥ pumān
ādhatta vīryaṁ sāsūta
mahat-tattvaṁ hiraṇmayam
SYNONYMS
daivāt—by the destiny of the conditioned souls; kṣubhita—agitated; dharmiṇyām—whose equilibrium of the modes; svasyām—His own; yonau—in the womb (material nature); paraḥ pumān—the Supreme Personality of Godhead; ādhatta—impregnated; vīryam—semen (His internal potency); sā—she (material nature); asūta—delivered; mahat-tattvam—the sum total of cosmic intelligence; hiraṇmayam—known as Hiraṇmaya.
TRANSLATION
After the Supreme Personality of Godhead impregnates material nature with His internal potency, material nature delivers the sum total of the cosmic intelligence, which is known as Hiraṇmaya. This takes place in material nature when she is agitated by the destinations of the conditioned souls.
PURPORT
This impregnation of material nature is described in Bhagavad-gītā, Fourteenth Chapter, verse 3. Material nature's primal factor is the mahat-tattva, or breeding source of all varieties. This part of material nature, which is called pradhāna as well as Brahman, is impregnated by the Supreme Personality of Godhead and delivers varieties of living entities. Material nature in this connection is called Brahman because it is a perverted reflection of the spiritual nature.
It is described in the Viṣṇu Purāṇa that the living entities belong to the spiritual nature. The potency of the Supreme Lord is spiritual, and the living entities, although they are called marginal potency, are also spiritual. If the living entities were not spiritual, this description of impregnation by the Supreme Lord would not be applicable. The Supreme Lord does not put His semen into that which is not spiritual, but it is stated here that the Supreme Person puts His semen into material nature. This means that the living entities are spiritual by nature. After impregnation, material nature delivers all kinds of living entities, beginning from the greatest living creature, Lord Brahmā, down to the insignificant ant, in all varieties of form. In Bhagavad-gītā (14.4) material nature is clearly mentioned as sarva-yoniṣu. This means that of all varieties of species—demigods, human beings, animals, birds and beasts (whatever is manifested)—material nature is the mother, and the Supreme Personality of Godhead is the seed-giving father. Generally it is experienced that the father gives life to the child but the mother gives its body; although the seed of life is given by the father, the body develops within the womb of the mother. Similarly, the spiritual living entities are impregnated into the womb of material nature, but the body, being supplied by material nature, takes on many different species and forms of life. The theory that the symptoms of life are manifest by the interaction of the twenty-four material elements is not supported here. The living force comes directly from the Supreme Personality of Godhead and is completely spiritual. Therefore, no material scientific advancement can produce life. The living force comes from the spiritual world and has nothing to do with the interaction of the material elements.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.19
Now, in describing the characteristics of the elements, first the primordial quality, previous to the appearance of citta, is described. The Lord delivered the jīva into the manifest abode of the guṇas agitated by time. Prakṛti gave birth to the mahat-tattva. Hiraṇmayam means that it had great brilliance.
TEXT -
SB 3.26.20
viśvam ātma-gataṁ vyañjan
kūṭa-stho jagad-aṅkuraḥ
sva-tejasāpibat tīvram
ātma-prasvāpanaṁ tamaḥ
SYNONYMS
viśvam—the universe; ātma-gatam—contained within itself; vyañjan—manifesting; kūṭa-sthaḥ—unchangeable; jagat-aṅkuraḥ—the root of all cosmic manifestations; sva-tejasā—by its own effulgence; apibat—swallowed; tīvram—dense; ātma-prasvāpanam—which had covered the mahat-tattva; tamaḥ—darkness.
TRANSLATION
Thus, after manifesting variegatedness, the effulgent mahat-tattva, which contains all the universes within itself, which is the root of all cosmic manifestations and which is not destroyed at the time of annihilation, swallows the darkness that covered the effulgence at the time of dissolution.
PURPORT
Since the Supreme Personality of Godhead, is ever existing, all-blissful and full of knowledge, His different energies are also ever existing in the dormant stage. Thus when the mahat-tattva was created, it manifested the material ego and swallowed up the darkness which covered the cosmic manifestation at the time of dissolution. This idea can be further explained. A person at night remains inactive, covered by the darkness of night, but when he is awakened in the morning, the covering of night, or the forgetfulness of the sleeping state, disappears. Similarly, when the mahat-tattva appears after the night of dissolution, the effulgence is manifested to exhibit the variegatedness of this material world.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.20
The mahat-tattva manifests the material elements starting with ahaṅkāra (viśvam) which was situated within it in a subtle form. The words are in the masculine gender modifying the word mahān, rather than mahat-tattvam (neuter.) The mahat-tattva is fixed (kūṭasthaḥ) without agitation or inertness (unlike the mind). It was covered (prasvāpanam) by darkness, which, at the time of destruction, merged the mahat-tattva into prakṛti.
TEXT -
SB 3.26.21
yat tat sattva-guṇaṁ svacchaṁ
śāntaṁ bhagavataḥ padam
yad āhur vāsudevākhyaṁ
cittaṁ tan mahad-ātmakam
SYNONYMS
yat—which; tat—that; sattva-guṇam—the mode of goodness; svaccham—clear; śāntam—sober; bhagavataḥ—of the Personality of Godhead; padam—the status of understanding; yat—which; āhuḥ—is called; vāsudeva-ākhyam—by the name vāsudeva; cittam—consciousness; tat—that; mahat-ātmakam—manifest in the mahat-tattva.
TRANSLATION
The mode of goodness, which is the clear, sober status of understanding the Personality of Godhead and which is generally called vāsudeva, or consciousness, becomes manifest in the mahat-tattva.
PURPORT
The vāsudeva manifestation, or the status of understanding the Supreme Personality of Godhead, is called pure goodness, or śuddha-sattva. In the śuddha-sattva status there is no infringement of the other qualities, namely passion and ignorance. In the Vedic literature there is mention of the Lord's expansion as the four Personalities of Godhead—Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. Here in the reappearance of the mahat-tattva the four expansions of Godhead occur. He who is seated within as Supersoul expands first as Vāsudeva.
The vāsudeva stage is free from infringement by material desires and is the status in which one can understand the Supreme Personality of Godhead, or the objective which is described in the Bhagavad-gītā as adbhuta. This is another feature of the mahat-tattva. The vāsudeva expansion is also called Kṛṣṇa consciousness, for it is free from all tinges of material passion and ignorance. This clear state of understanding helps one to know the Supreme Personality of Godhead. The vāsudeva status is also explained in Bhagavad-gītā as kṣetra-jña, which refers to the knower of the field of activities as well as the Superknower. The living being who has occupied a particular type of body knows that body, but the Superknower, Vāsudeva, knows not only a particular type of body but also the field of activities in all the different varieties of bodies. In order to be situated in clear consciousness, or Kṛṣṇa consciousness, one must worship Vāsudeva. Vāsudeva is Kṛṣṇa alone. When Kṛṣṇa, or Viṣṇu, is alone, without the accompaniment of His internal energy, He is Vāsudeva. When He is accompanied by His internal potency, He is called Dvārakādhīśa. To have clear consciousness, or Kṛṣṇa consciousness, one has to worship Vāsudeva. It is also explained in Bhagavad-gītā that after many, many births one surrenders to Vāsudeva. Such a great soul is very rare.
In order to get release from the false ego, one has to worship Saṅkarṣaṇa. Saṅkarṣaṇa is also worshiped through Lord Śiva; the snakes which cover the body of Lord Śiva are representations of Saṅkarṣaṇa, and Lord Śiva is always absorbed in meditation upon Saṅkarṣaṇa. One who is actually a worshiper of Lord Śiva as a devotee of Saṅkarṣaṇa can be released from false, material ego. If one wants to get free from mental disturbances, one has to worship Aniruddha. For this purpose, worship of the moon planet is also recommended in the Vedic literature. Similarly, to be fixed in one's intelligence one has to worship Pradyumna, who is reached through the worship of Brahmā. These matters are explained in Vedic literature.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.21
What is well known as citta is composed of mahat-tattva. This means that mahat-tattva is present in the individual body in the form of citta. It is pure (svaccham) and devoid of passion or other symptoms (śāntam). It is the place for worshipping the Supreme Lord and is known as Vāsudeva. Citta, ahaṅkāra, intelligence and mind have the deities of Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha respectively, who are worshipped for purifying these elements. Their presiding deities are Viṣṇu, Rudra, Brahmā and Candra.
TEXT -
SB 3.26.22
svacchatvam avikāritvaṁ
śāntatvam iti cetasaḥ
vṛttibhir lakṣaṇaṁ proktaṁ
yathāpāṁ prakṛtiḥ parā
SYNONYMS
svacchatvam—clarity; avikāritvam—freedom from all distraction; śāntatvam—serenity; iti—thus; cetasaḥ—of consciousness; vṛttibhiḥ—by characteristics; lakṣaṇam—traits; proktam—called; yathā—as; apām—of water; prakṛtiḥ—natural state; parā—pure.
TRANSLATION
After the manifestation of the mahat-tattva, these features appear simultaneously. As water in its natural state, before coming in contact with earth, is clear, sweet and unruffled, so the characteristic traits of pure consciousness are complete serenity, clarity, and freedom from distraction.
PURPORT
The pure status of consciousness, or Kṛṣṇa consciousness, exists in the beginning; just after creation, consciousness is not polluted. The more one becomes materially contaminated, however, the more consciousness becomes obscured. In pure consciousness one can perceive a slight reflection of the Supreme Personality of Godhead. As in clear, unagitated water, free from impurities, one can see everything clearly, so in pure consciousness, or Kṛṣṇa consciousness, one can see things as they are. One can see the reflection of the Supreme Personality of Godhead, and one can see his own existence as well. This state of consciousness is very pleasing, transparent and sober. In the beginning, consciousness is pure.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.22
The qualities like purity are found everywhere in the citta of the body. Qualities of purity, since it is a reflection of the Lord, devoid of changes such as inaction or agitation, and devoid of passion and other emotions, are known as the natural modes of the citta. It is just like the original nature of water, which has an excellent quality. Pure water, without foam or waves, is sweet to the taste and peaceful. Just as water from contact with earth and other elements because impure, full of foam and waves, so citta attached to inferior objects becomes polluted from contact with lower consciousness (cetanā).
TEXT -
SB 3.26.23-24
mahat-tattvād vikurvāṇād
bhagavad-vīrya-sambhavāt
kriyā-śaktir ahaṅkāras
tri-vidhaḥ samapadyata
vaikārikas taijasaś ca
tāmasaś ca yato bhavaḥ
manasaś cendriyāṇāṁ ca
bhūtānāṁ mahatām api
SYNONYMS
mahat-tattvāt—from the mahat-tattva; vikurvāṇāt—undergoing a change; bhagavat-vīrya-sambhavāt—evolved from the Lord's own energy; kriyā-śaktiḥ—endowed with active power; ahaṅkāraḥ—the material ego; tri-vidhaḥ—of the three kinds; samapadyata—sprang up; vaikārikaḥ—material ego in transformed goodness; taijasaḥ—material ego in passion; ca—and; tāmasaḥ—material ego in ignorance; ca—also; yataḥ—from which; bhavaḥ—the origin; manasaḥ—of the mind; ca—and; indriyāṇām—of the senses for perception and action; ca—and; bhūtānām mahatām—of the five gross elements; api—also.
TRANSLATION
The material ego springs up from the mahat-tattva, which evolved from the Lord's own energy. The material ego is endowed predominantly with active power of three kinds—good, passionate and ignorant. It is from these three types of material ego that the mind, the senses of perception, the organs of action, and the gross elements evolve.
PURPORT
In the beginning, from clear consciousness, or the pure state of Kṛṣṇa consciousness, the first contamination sprang up. This is called false ego, or identification of the body as self. The living entity exists in the natural state of Kṛṣṇa consciousness, but he has marginal independence, and this allows him to forget Kṛṣṇa. Originally, pure Kṛṣṇa consciousness exists, but because of misuse of marginal independence there is a chance of forgetting Kṛṣṇa. This is exhibited in actual life; there are many instances in which someone acting in Kṛṣṇa consciousness suddenly changes. In the Upaniṣads it is stated, therefore, that the path of spiritual realization is just like the sharp edge of a razor. The example is very appropriate. One shaves his cheeks with a sharp razor very nicely, but as soon as his attention is diverted from the activity, he immediately cuts his cheek because he mishandles the razor.
Not only must one come to the stage of pure Kṛṣṇa consciousness, but one must also be very careful. Any inattentiveness or carelessness may cause falldown. This falldown is due to false ego. From the status of pure consciousness, the false ego is born because of misuse of independence. We cannot argue about why false ego arises from pure consciousness. Factually, there is always the chance that this will happen, and therefore one has to be very careful. False ego is the basic principle for all material activities, which are executed in the modes of material nature. As soon as one deviates from pure Kṛṣṇa consciousness, he increases his entanglement in material reaction. The entanglement of materialism is the material mind, and from this material mind, the senses and material organs become manifest.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.23-24
This verse describes the characteristics before the appearance of ahaṅkāra. Kriya-śakti represents also jñāna-śakti and dravya-śakti, since ahaṅkāra possesses of these śaktis. From vaikārika, taijasa and tāmasa ahaṅkāra arise the mind, senses and elements respectively.
TEXT -
SB 3.26.25
sahasra-śirasaṁ sākṣād
yam anantaṁ pracakṣate
saṅkarṣaṇākhyaṁ puruṣaṁ
bhūtendriya-manomayam
SYNONYMS
sahasra-śirasam—with a thousand heads; sākṣāt—directly; yam—whom; anantam—Ananta; pracakṣate—they all; saṅkarṣaṇa-ākhyam—Saṅkarṣaṇa by name; puruṣam—the Supreme Personality of Godhead; bhūta—the gross elements; indriya—the senses; manaḥ-mayam—consisting of the mind.
TRANSLATION
The threefold ahaṅkāra, the source of the gross elements, the senses and the mind, is identical with them because it is their cause. It is known by the name of Saṅkarṣaṇa, who is directly Lord Ananta with a thousand heads.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.25
The deity to be worshiped is described. Yam means literally means “which is Ananta” but actually means “in which Ananta is situated.” The object and the person in the object are equated in the same manner that we say “The stadium shouted” when we mean “the people in the stadium shouted.”
TEXT -
SB 3.26.26
kartṛtvaṁ karaṇatvaṁ ca
kāryatvaṁ ceti lakṣaṇam
śānta-ghora-vimūḍhatvam
iti vā syād ahaṅkṛteḥ
SYNONYMS
kartṛtvam—being the doer; karaṇatvam—being the instrument; ca—and; kāryatvam—being the effect; ca—also; iti—thus; lakṣaṇam—characteristic; śānta—serene; ghora—active; vimūḍhatvam—being dull; iti—thus; vā—or; syāt—may be; ahaṅkṛteḥ—of the false ego.
TRANSLATION
This false ego is characterized as the doer, as an instrument and as an effect. It is further characterized as serene, active or dull according to how it is influenced by the modes of goodness, passion and ignorance.
PURPORT
Ahaṅkāra, or false ego, is transformed into the demigods, the controlling directors of material affairs. As an instrument, the false ego is represented as different senses and sense organs, and as the result of the combination of the demigods and the senses, material objects are produced. In the material world we are producing so many things, and this is called advancement of civilization, but factually the advancement of civilization is a manifestation of the false ego. By false ego all material things are produced as objects of enjoyment. One has to cease increasing artificial necessities in the form of material objects. One great ācārya, Narottama dāsa Ṭhākura, has lamented that when one deviates from pure consciousness of Vāsudeva, or Kṛṣṇa consciousness, he becomes entangled in material activities. The exact words he uses are, sat-saṅga chāḍi' kainu asate vilāsa/ te-kāraṇe lāgila ye karma-bandha-phāṅsa: "I have given up the pure status of consciousness because I wanted to enjoy in the temporary, material manifestation; therefore I have been entangled in the network of actions and reactions."
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.26
Kartṛtvam or doership indicates the devatās of the senses. Karaṇatvam indicates the senses (subtle). Kāryatvam indicates the gross elements. Sānta-ghora- vimūḍhatvam represent the three guṇas.
TEXT -
SB 3.26.27
vaikārikād vikurvāṇān
manas-tattvam ajāyata
yat-saṅkalpa-vikalpābhyāṁ
vartate kāma-sambhavaḥ
SYNONYMS
vaikārikāt—from the false ego of goodness; vikurvāṇāt—undergoing transformation; manaḥ—the mind; tattvam—principle; ajāyata—evolved; yat—whose; saṅkalpa—thoughts; vikalpābhyām—and by reflections; vartate—happens; kāma-sambhavaḥ—the rise of desire.
TRANSLATION
From the false ego of goodness, another transformation takes place. From this evolves the mind, whose thoughts and reflections give rise to desire.
PURPORT
The symptoms of the mind are determination and rejection, which are due to different kinds of desires. We desire that which is favorable to our sense gratification, and we reject that which is not favorable to sense gratification. The material mind is not fixed, but the very same mind can be fixed when engaged in the activities of Kṛṣṇa consciousness. Otherwise, as long as the mind is on the material platform, it is hovering, and all this rejection and acceptance is asat, temporary. It is stated that he whose mind is not fixed in Kṛṣṇa consciousness must hover between acceptance and rejection. However advanced a man is in academic qualifications, as long as he is not fixed in Kṛṣṇa consciousness he will simply accept and reject and will never be able to fix his mind on a particular subject matter.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.27
From the mind’s (yat) general desire to possess objects (saṅkalpa), desire appears in the form of fantasies about and desire to possess a particular object
TEXT -
SB 3.26.28
yad vidur hy aniruddhākhyaṁ
hṛṣīkāṇām adhīśvaram
śāradendīvara-śyāmaṁ
saṁrādhyaṁ yogibhiḥ śanaiḥ
SYNONYMS
yat—which mind; viduḥ—is known; hi—indeed; aniruddha-ākhyam—by the name Aniruddha; hṛṣīkāṇām—of the senses; adhīśvaram—the supreme ruler; śārada—autumnal; indīvara—like a blue lotus; śyāmam—bluish; saṁrādhyam—who is found; yogibhiḥ—by the yogīs; śanaiḥ—gradually.
TRANSLATION
The mind of the living entity is known by the name of Lord Aniruddha, the supreme ruler of the senses. He possesses a bluish-black form resembling a lotus flower growing in the autumn. He is found slowly by the yogīs.
PURPORT
The system of yoga entails controlling the mind, and the Lord of the mind is Aniruddha. It is stated that Aniruddha is four-handed, with Sudarśana cakra, conchshell, club and lotus flower. There are twenty-four forms of Viṣṇu, each differently named. Among these twenty-four forms, Saṅkarṣaṇa, Aniruddha, Pradyumna and Vāsudeva are depicted very nicely in the Caitanya-caritāmṛta, where it is stated that Aniruddha is worshiped by the yogīs. Meditation upon voidness is a modern invention of the fertile brain of some speculator. Actually the process of yoga meditation, as prescribed in this verse, should be fixed upon the form of Aniruddha. By meditating on Aniruddha one can become free from the agitation of acceptance and rejection. When one's mind is fixed upon Aniruddha, one gradually becomes God-realized; he approaches the pure status of Kṛṣṇa consciousness, which is the ultimate goal of yoga.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.28
Yat means “within which is situated.”
TEXT -
SB 3.26.29
taijasāt tu vikurvāṇād
buddhi-tattvam abhūt sati
dravya-sphuraṇa-vijñānam
indriyāṇām anugrahaḥ
SYNONYMS
taijasāt—from the false ego in passion; tu—then; vikurvāṇāt—undergoing transformation; buddhi—intelligence; tattvam—principle; abhūt—took birth; sati—O virtuous lady; dravya—objects; sphuraṇa—coming into view; vijñānam—ascertaining; indriyāṇām—to the senses; anugrahaḥ—giving assistance.
TRANSLATION
By transformation of the false ego in passion, intelligence takes birth, O virtuous lady. The functions of intelligence are to help in ascertaining the nature of objects when they come into view, and to help the senses.
PURPORT
Intelligence is the discriminating power to understand an object, and it helps the senses make choices. Therefore intelligence is supposed to be the master of the senses. The perfection of intelligence is attained when one becomes fixed in the activities of Kṛṣṇa consciousness. By the proper use of intelligence one's consciousness is expanded, and the ultimate expansion of consciousness is Kṛṣṇa consciousness.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.29
To make a distinction from citta, buddhi is described as vijñāna, that which manifests an object. But because it is also awareness it is said to be a quality of citta. Buddhi shows favour to the senses: without buddhi, the five senses cannot operate. Even though citta, ahaṅkāra and mind also assist the senses, buddhi gives special assistance. When I hear a sound, first, it is registered by citta as simply awareness (cetanā). By buddhi I realize “This is a sound.” By the mind, I develop desire for the sound. By ahaṅkāra, it is related to one’s identity. This is how the object becomes manifest to a person.
TEXT -
SB 3.26.30
saṁśayo 'tha viparyāso
niścayaḥ smṛtir eva ca
svāpa ity ucyate buddher
lakṣaṇaṁ vṛttitaḥ pṛthak
SYNONYMS
saṁśayaḥ—doubt; atha—then; viparyāsaḥ—misapprehension; niścayaḥ—correct apprehension; smṛtiḥ—memory; eva—also; ca—and; svāpaḥ—sleep; iti—thus; ucyate—are said; buddheḥ—of intelligence; lakṣaṇam—characteristics; vṛttitaḥ—by their functions; pṛthak—different.
TRANSLATION
Doubt, misapprehension, correct apprehension, memory and sleep, as determined by their different functions, are said to be the distinct characteristics of intelligence.
PURPORT
Doubt is one of the important functions of intelligence; blind acceptance of something does not give evidence of intelligence. Therefore the word saṁśaya is very important; in order to cultivate intelligence, one should be doubtful in the beginning. But doubting is not very favorable when information is received from the proper source. In Bhagavad-gītā the Lord says that doubting the words of the authority is the cause of destruction.
As described in the Patañjali yoga system, pramāṇa-viparyaya-vikalpa-nidra-smṛtyaḥ. By intelligence only one can understand things as they are. By intelligence only can one understand whether or not he is the body. The study to determine whether one's identity is spiritual or material begins in doubt. When one is able to analyze his actual position, the false identification with the body is detected. This is viparyāsa. When false identification is detected, then real identification can be understood. Real understanding is described here as niścayaḥ, or proved experimental knowledge. This experimental knowledge can be achieved when one has understood the false knowledge. By experimental or proved knowledge, one can understand that he is not the body but spirit soul.
Smṛtimeans "memory," and svāpa means "sleep." Sleep is also necessary to keep the intelligence in working order. If there is no sleep, the brain cannot work nicely. In Bhagavad-gītā it is especially mentioned that persons who regulate eating, sleeping and other necessities of the body in the proper proportion become very successful in the yoga process. These are some of the aspects of the analytical study of intelligence as described in both the Patañjali yoga system and the Sāṅkhya philosophy system of Kapiladeva in Śrīmad-Bhāgavatam.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.30
Viparyāsaḥ is incorrect knowledge. Niścayaḥ is correct knowledge. Svāpah is sleep.
Patañjali says pramāṇa viparyyaya vikalpa nidrā smṛtayaḥ: the functions of buddhi are correct knowledge, false knowledge, doubt, sleep and memory.
TEXT -
SB 3.26.31
taijasānīndriyāṇy eva
kriyā-jñāna-vibhāgaśaḥ
prāṇasya hi kriyā-śaktir
buddher vijñāna-śaktitā
SYNONYMS
taijasāni—produced from egoism in the mode of passion; indriyāṇi—the senses; eva—certainly; kriyā—action; jñāna—knowledge; vibhāgaśaḥ—according to; prāṇasya—of the vital energy; hi—indeed; kriyā-śaktiḥ—the senses of action; buddheḥ—of the intelligence; vijñāna-śaktitā—the senses for acquiring knowledge.
TRANSLATION
Egoism in the mode of passion produces two kinds of senses—the senses for acquiring knowledge and the senses of action. The senses of action depend on the vital energy, and the senses for acquiring knowledge depend on intelligence.
PURPORT
It has been explained in the previous verses that mind is the product of ego in goodness and that the function of the mind is acceptance and rejection according to desire. But here intelligence is said to be the product of ego in passion. That is the distinction between mind and intelligence; mind is a product of egoism in goodness, and intelligence is a product of egoism in passion. The desire to accept something and reject something is a very important factor of the mind. Since mind is a product of the mode of goodness, if it is fixed upon the Lord of the mind, Aniruddha, then the mind can be changed to Kṛṣṇa consciousness. It is stated by Narottama dāsa Ṭhākura that we always have desires. Desire cannot be stopped. But if we transfer our desires to please the Supreme Personality of Godhead, that is the perfection of life. As soon as the desire is transferred to lording it over material nature, it becomes contaminated by matter. Desire has to be purified. In the beginning, this purification process has to be carried out by the order of the spiritual master, since the spiritual master knows how the disciple's desires can be transformed into Kṛṣṇa consciousness. As far as intelligence is concerned, it is clearly stated here that it is a product of egoism in passion. By practice one comes to the point of the mode of goodness, and by surrendering or fixing the mind upon the Supreme Personality of Godhead, one becomes a very great personality, or mahātmā. In Bhagavad-gītā it is clearly said, sa mahātmā sudurlabhaḥ: "Such a great soul is very rare."
In this verse it is clear that both kinds of senses, the senses for acquiring knowledge and the senses for action, are products of egoism in the mode of passion. And because the sense organs for activity and for acquiring knowledge require energy, the vital energy, or life energy, is also produced by egoism in the mode of passion. We can actually see, therefore, that those who are very passionate can improve in material acquisition very quickly. It is recommended in the Vedic scriptures that if one wants to encourage a person in acquiring material possessions, one should also encourage him in sex life. We naturally find that those who are addicted to sex life are also materially advanced because sex life or passionate life is the impetus for the material advancement of civilization. For those who want to make spiritual advancement, there is almost no existence of the mode of passion. Only the mode of goodness is prominent. We find that those who engage in Kṛṣṇa consciousness are materially poor, but one who has eyes can see who is the greater. Although he appears to be materially poor, a person in Kṛṣṇa consciousness is not actually a poor man, but the person who has no taste tor Kṛṣṇa consciousness and appears to be very happy with material possessions is actually poor. Persons infatuated by material consciousness are very intelligent in discovering things for material comforts, but they have no access to understanding the spirit soul and spiritual life. Therefore, if anyone wants to advance in spiritual life, he has to come back to the platform of purified desire, the purified desire for devotional service. As stated in the Nārada-pañcarātra, engagement in the service of the Lord when the senses are purified in Kṛṣṇa consciousness is called pure devotion.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.31
The senses are produced from ahaṅkāra in rajas (taijasāni indriyāni). To remove the doubt that knowledge senses should arise from vaikārika (ahaṅkāra in sattva), the word eva is used. Ahaṅkāra in rajas gives rise to both knowledge and action senses. This is because the prāṇa has kriya-śakti, which is taijasa. Thus the action senses, which also have kriya-śakti, possess taijasa. Because of the predominance of rajas in buddhi when acting with knowledge of distinctions, it also is considered taijasa. Thus the knowledge senses are also considered taijasa.
TEXT -
SB 3.26.32
tāmasāc ca vikurvāṇād
bhagavad-vīrya-coditāt
śabda-mātram abhūt tasmān
nabhaḥ śrotraṁ tu śabdagam
SYNONYMS
tāmasāt—from egoism in ignorance; ca—and; vikurvāṇāt—undergoing transformation; bhagavat-vīrya—by the energy of the Supreme Personality of Godhead; coditāt—impelled; śabda-mātram—the subtle element sound; abhūt—was manifested; tasmāt—from that; nabhaḥ—ether; śrotram—the sense of hearing; tu—then; śabda-gam—which catches sound.
TRANSLATION
When egoism in ignorance is agitated by the sex energy of the Supreme Personality of Godhead, the subtle element sound is manifested, and from sound come the ethereal sky and the sense of hearing.
PURPORT
It appears from this verse that all the objects of our sense gratification are the products of egoism in ignorance. It is understood from this verse that by agitation of the element of egoism in ignorance, the first thing produced was sound, which is the subtle form of ether. It is stated also in the Vedānta-sūtra that sound is the origin of all objects of material possession and that by sound one can also dissolve this material existence. Anāvṛttiḥ śabdāt means "liberation by sound." The entire material manifestation began from sound, and sound can also end material entanglement, if it has a particular potency. The particular sound capable of doing this is the transcendental vibration Hare Kṛṣṇa. Our entanglement in material affairs has begun from material sound. Now we must purify that sound in spiritual understanding. There is sound in the spiritual world also. If we approach that sound, then our spiritual life begins, and the other requirements for spiritual advancement can be supplied. We have to understand very clearly that sound is the beginning of the creation of all material objects for our sense gratification. Similarly, if sound is purified, our spiritual necessities also are produced from sound.
Here it is said that from sound the ether became manifested and that the air became manifested from ether. How the ethereal sky comes from sound, how the air comes from sky and how fire comes from air will be explained later on. Sound is the cause of the sky, and sky is the cause of śrotram, the ear. The ear is the first sense for receiving knowledge. One must give aural reception to any knowledge one wants to receive, either material or spiritual. Therefore śrotram is very important. The Vedic knowledge is called śruti; knowledge has to be received by hearing. By hearing only can we have access to either material or spiritual enjoyment.
In the material world, we manufacture many things for our material comfort simply by hearing. They are already there, but just by hearing, one can transform them. If we want to build a very high skyscraper, this does not mean that we have to create it. The materials for the skyscraper—wood, metal, earth, etc.—are already there, but we make our intimate relationship with those already created material elements by hearing how to utilize them. Modern economic advancement for creation is also a product of hearing, and similarly one can create a favorable field of spiritual activities by hearing from the right source. Arjuna was a gross materialist in the bodily conception of life and was suffering from the bodily concept very acutely. But simply by hearing, Arjuna became a spiritualized, Kṛṣṇa conscious person. Hearing is very important, and that hearing is produced from the sky. By hearing only can we make proper use of that which already exists. The principle of hearing to properly utilize preconceived materials is applicable to spiritual paraphernalia as well. We must hear from the proper spiritual source.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.32
Inspired by the power of the Lord in the form of time (bhagavad-vīrya), sound appeared. What is it perceived by? The ear, arising from taijasa ahaṅkāra, attains sound.
TEXT -
SB 3.26.33
arthāśrayatvaṁ śabdasya
draṣṭur liṅgatvam eva ca
tan-mātratvaṁ ca nabhaso
lakṣaṇaṁ kavayo viduḥ
SYNONYMS
artha-āśrayatvam—that which conveys the meaning of an object; śabdasya—of sound; draṣṭuḥ—of the speaker; liṅgatvam—that which indicates the presence; eva—also; ca—and; tat-mātratvam—the subtle element; ca—and; nabhasaḥ—of ether; lakṣaṇam—definition; kavayaḥ—learned persons; viduḥ—know.
TRANSLATION
Persons who are learned and who have true knowledge define sound as that which conveys the idea of an object, indicates the presence of a speaker screened from our view and constitutes the subtle form of ether.
PURPORT
It is very clear herein that as soon as we speak of hearing, there must be a speaker; without a speaker there is no question of hearing. Therefore the Vedic knowledge, which is known as śruti, or that which is received by hearing, is also called apauruṣa. Apauruṣa means "not spoken by any person materially created." It is stated in the beginning of Śrīmad-Bhāgavatam, tene brahma hṛdā. The sound of Brahman, or Veda, was first impregnated into the heart of Brahmā, the original learned man (ādi-kavaye). How did he become learned? Whenever there is learning, there must be a speaker and the process of hearing. But Brahmā was the first created being. Who spoke to him? Since no one was there, who was the spiritual master to give knowledge? He was the only living creature; therefore the Vedic knowledge was imparted within his heart by the Supreme Personality of Godhead, who is seated within everyone as Paramātmā. Vedic knowledge is understood to be spoken by the Supreme Lord, and therefore it is free from the defects of material understanding. Material understanding is defective. If we hear something from a conditioned soul, it is full of defects. All material and mundane information is tainted by illusion, error, cheating and imperfection of the senses. Because Vedic knowledge was imparted by the Supreme Lord, who is transcendental to material creation, it is perfect. If we receive that Vedic knowledge from Brahmā in disciplic succession, then we receive perfect knowledge.
Every word we hear has a meaning behind it. As soon as we hear the word "water," there is a substance—water—behind the word. Similarly, as soon as we hear the word "God," there is a meaning to it. If we receive that meaning and explanation of "God" from God Himself, then it is perfect. But if we speculate about the meaning of "God," it is imperfect. Bhagavad-gītā, which is the science of God, is spoken by the Personality of Godhead Himself. This is perfect knowledge. Mental speculators or so-called philosophers who are researching what is actually God will never understand the nature of God. The science of God has to be understood in disciplic succession from Brahmā, who was first instructed about knowledge of God by God Himself. We can understand the knowledge of God by hearing Bhagavad-gītā from a person authorized in the disciplic succession.
When we speak of seeing, there must be form. By our sense perception, the beginning experience is the sky. Sky is the beginning of form. And from the sky, other forms emanate. The objects of knowledge and sense perception begin, therefore, from the sky.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.33
The wise describe the qualities of sound. Sound expresses meaning and reveals the seer, such as Vyāsa or Sukadeva, who sees the pastimes or Rāma and Kṛṣṇa. Or it reveals the speaker who may be behind a wall. It is the subtle form (tan-mātratvam) of ether.
TEXT -
SB 3.26.34
bhūtānāṁ chidra-dātṛtvaṁ
bahir antaram eva ca
prāṇendriyātma-dhiṣṇyatvaṁ
nabhaso vṛtti-lakṣaṇam
SYNONYMS
bhūtānām—of all living entities; chidra-dātṛtvam—the accommodation of room; bahiḥ—external; antaram—internal; eva—also; ca—and; prāṇa—of the vital air; indriya—the senses; ātma—and the mind; dhiṣṇyatvam—being the field of activities; nabhasaḥ—of the ethereal element; vṛtti—activities; lakṣaṇam—characteristics.
TRANSLATION
The activities and characteristics of the ethereal element can be observed as accommodation for the room for the external and internal existences of all living entities, namely the field of activities of the vital air, the senses and the mind.
PURPORT
The mind, the senses and the vital force, or living entity, have forms, although they are not visible to the naked eye. Form rests in subtle existence in the sky, and internally it is perceived as the veins within the body and the circulation of the vital air. Externally there are invisible forms of sense objects. The production of the invisible sense objects is the external activity of the ethereal element, and the circulation of vital air and blood is its internal activity. That subtle forms exist in the ether has been proven by modern science by transmission of television, by which forms or photographs of one place are transmitted to another place by the action of the ethereal element. That is very nicely explained here. This verse is the potential basis of great scientific research work, for it explains how subtle forms are generated from the ethereal element, what their characteristics and actions are, and how the tangible elements, namely air, fire, water and earth, are manifested from the subtle form. Mental activities, or psychological actions of thinking, feeling and willing, are also activities on the platform of ethereal existence. The statement in Bhagavad-gītā that the mental situation at the time of death is the basis of the next birth is also corroborated in this verse. Mental existence transforms into tangible form as soon as there is an opportunity due to contamination or development of the gross elements from subtle form.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.34
This verse describes the characteristics of ether. It gives space to the living entities, a place for internal and external actions. It is the shelter of the prāṇa, senses and mind, in the form of space for nāḍis etc. These are the characteristics according to its conduct.
TEXT -
SB 3.26.35
nabhasaḥ śabda-tanmātrāt
kāla-gatyā vikurvataḥ
sparśo 'bhavat tato vāyus
tvak sparśasya ca saṅgrahaḥ
SYNONYMS
nabhasaḥ—from ether; śabda-tanmātrāt—which evolves from the subtle element sound; kāla-gatyā—under the impulse of time; vikurvataḥ—undergoing transformation; sparśaḥ—the subtle element touch; abhavat—evolved; tataḥ—thence; vāyuḥ—air; tvak—the sense of touch; sparśasya—of touch; ca—and; saṅgrahaḥ—perception.
TRANSLATION
From ethereal existence, which evolves from sound, the next transformation takes place under the impulse of time, and thus the subtle element touch and thence the air and sense of touch become prominent.
PURPORT
In the course of time, when the subtle forms are transformed into gross forms, they become the objects of touch. The objects of touch and the tactile sense also develop after this evolution in time. Sound is the first sense object to exhibit material existence, and from the perception of sound, touch perception evolves and from touch perception the perception of sight. That is the way of the gradual evolution of our perceptive objects.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.35
From the ether, whose tanmātrā is sound, arose touch. Skin receives (saṅgrahaḥ) the sensation of touch. It means the skin sense organ is the cause of receiving touch.
TEXT -
SB 3.26.36
mṛdutvaṁ kaṭhinatvaṁ ca
śaityam uṣṇatvam eva ca
etat sparśasya sparśatvaṁ
tan-mātratvaṁ nabhasvataḥ
SYNONYMS
mṛdutvam—softness; kaṭhinatvam—hardness; ca—and; śaityam—cold; uṣṇatvam—heat; eva—also; ca—and; etat—this; sparśasya—of the subtle element touch; sparśatvam—the distinguishing attributes; tat-mātratvam—the subtle form; nabhasvataḥ—of air.
TRANSLATION
Softness and hardness and cold and heat are the distinguishing attributes of touch, which is characterized as the subtle form of air.
PURPORT
Tangibility is the proof of form. In actuality, objects are perceived in two different ways. They are either soft or hard, cold or hot, etc. This tangible action of the tactile sense is the result of the evolution of air, which is produced from the sky.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.36
The characteristics of touch are described. The main characteristics (sparśatvam) of touch are softness, hardness, cold and heat. It is the tan-mātrā of air (nabhasvataḥ).
TEXT -
SB 3.26.37
cālanaṁ vyūhanaṁ prāptir
netṛtvaṁ dravya-śabdayoḥ
sarvendriyāṇām ātmatvaṁ
vāyoḥ karmābhilakṣaṇam
SYNONYMS
cālanam—moving; vyūhanam—mixing; prāptiḥ—allowing approach; netṛtvam—carrying; dravya-śabdayoḥ—particles of substances and sound; sarva-indriyāṇām—of all the senses; ātmatvam—providing for the proper functioning; vāyoḥ—of air; karma—by actions; abhilakṣaṇam—the distinct characteristics.
TRANSLATION
The action of the air is exhibited in movements, mixing, allowing approach to the objects of sound and other sense perceptions, and providing for the proper functioning of all other senses.
PURPORT
We can perceive the action of the air when the branches of a tree move or when dry leaves on the ground collect together. Similarly, it is only by the action of the air that a body moves, and when the air circulation is impeded, many diseases result. Paralysis, nervous breakdowns, madness and many other diseases are actually due to an insufficient circulation of air. In the Āyur-vedic system these diseases are treated on the basis of air circulation. If from the beginning one takes care of the process of air circulation, such diseases cannot take place. From the Āyur-veda as well as from the Śrīmad-Bhāgavatam it is clear that so many activities are going on internally and externally because of air alone, and as soon as there is some deficiency in the air circulation, these activities cannot take place. Here it is clearly stated, netṛtvaṁ dravya-śabdayoḥ. Our sense of proprietorship over action is also due to the activity of the air. If the air circulation is stifled, we cannot approach a place after hearing. If someone calls us, we hear the sound because of the air circulation, and we approach that sound or the place from which the sound comes. It is clearly said in this verse that these are all movements of the air. The ability to detect odors is also due to the action of the air.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.37
The characteristics of air are described. It provides movement, as moving the branches of trees. It causes association, as in bringing grass together. It causes cohesion of an object as one unit. It brings the sense object such as sound, coldness or fragrance to the organ such as ear, skin or nose. It should be understood that movement, association and bringing the sense object to the sense are all particular types of conjunction (prapti). Air brings life to all the senses. These actions of air are its distinctive features (abhi lakṣaṇam).
TEXT -
SB 3.26.38
vāyoś ca sparśa-tanmātrād
rūpaṁ daiveritād abhūt
samutthitaṁ tatas tejaś
cakṣū rūpopalambhanam
SYNONYMS
vāyoḥ—from air; ca—and; sparśa-tanmātrāt—which evolves from the subtle element touch; rūpam—form; daiva-īritāt—according to destiny; abhūt—evolved; samutthitam—arose; tataḥ—from that; tejaḥ—fire; cakṣuḥ—sense of sight; rūpa—color and form; upalambhanam—perceiving.
TRANSLATION
By interactions of the air and the sensations of touch, one receives different forms according to destiny. By evolution of such forms, there is fire, and the eye sees different forms in color.
PURPORT
Because of destiny, the touch sensation, the interactions of air, and the situation of the mind, which is produced of the ethereal element, one receives a body according to his previous activities. Needless to say, a living entity transmigrates from one form to another. His form changes according to destiny and by the arrangement of a superior authority which controls the interaction of air and the mental situation. Form is the combination of different types of sense perception. Predestined activities are the plans of the mental situation and the interaction of air.
TEXT -
SB 3.26.39
dravyākṛtitvaṁ guṇatā
vyakti-saṁsthātvam eva ca
tejastvaṁ tejasaḥ sādhvi
rūpa-mātrasya vṛttayaḥ
SYNONYMS
dravya—of an object; ākṛtitvam—dimension; guṇatā—quality; vyakti-saṁsthātvam—individuality; eva—also; ca—and; tejastvam—effulgence; tejasaḥ—of fire; sādhvi—O virtuous lady; rūpa-mātrasya—of the subtle element form; vṛttayaḥ—the characteristics.
TRANSLATION
My dear mother, the characteristics of form are understood by dimension, quality and individuality. The form of fire is appreciated by its effulgence.
PURPORT
Every form that we appreciate has its particular dimensions and characteristics. The quality of a particular object is appreciated by its utility. But the form of sound is independent. Forms which are invisible can be understood only by touch; that is the independent appreciation of invisible form. Visible forms are understood by analytical study of their constitution. The constitution of a certain object is appreciated by its internal action. For example, the form of salt is appreciated by the interaction of salty tastes, and the form of sugar is appreciated by the interaction of sweet tastes. Tastes and qualitative constitution are the basic principles in understanding the form of an object.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.39
The qualities of form are described. It provided shape for objects (ākṛtitvam). It is perceived by secondary aspects (qualities) of the object (guṇatā). Sound is perceived independently. Perception of an invisible substance by touch also shows independence. Form however is not independent of qualities for its perception. It allows perception of an object’s size (vyakti-saṁsthātvam). It is the tan-mātrā of fire (tejastvam). These are its qualities (vṛttayaḥ).
TEXT -
SB 3.26.40
dyotanaṁ pacanaṁ pānam
adanaṁ hima-mardanam
tejaso vṛttayas tv etāḥ
śoṣaṇaṁ kṣut tṛḍ eva ca
SYNONYMS
dyotanam—illumination; pacanam—cooking, digesting; pānam—drinking; adanam—eating; hima-mardanam—destroying cold; tejasaḥ—of fire; vṛttayaḥ—functions; tu—indeed; etāḥ—these; śoṣaṇam—evaporating; kṣut—hunger; tṛṭ—thirst; eva—also; ca—and.
TRANSLATION
Fire is appreciated by its light and by its ability to cook, to digest, to destroy cold, to evaporate, and to give rise to hunger, thirst, eating and drinking.
PURPORT
The first symptoms of fire are distribution of light and heat, and the existence of fire is also perceived in the stomach. Without fire we cannot digest what we eat. Without digestion there is no hunger and thirst or power to eat and drink. When there is insufficient hunger and thirst, it is understood that there is a shortage of fire within the stomach, and the Āyur-vedic treatment is performed in connection with the fire element, agni-māndyam. Since fire is increased by the secretion of bile, the treatment is to increase bile secretion. The Āyur-vedic treatment thus corroborates the statements in Śrīmad-Bhāgavatam. The characteristic of fire in subduing the influence of cold is known to everyone. Severe cold can always be counteracted by fire.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.40
The qualities of fire are described. It provides illumination (dyotanam). It cooks things as in the case of rice. Hunger, thirst, eating and cooking take place by fire.
TEXT -
SB 3.26.41
rūpa-mātrād vikurvāṇāt
tejaso daiva-coditāt
rasa-mātram abhūt tasmād
ambho jihvā rasa-grahaḥ
SYNONYMS
rūpa-mātrāt—which evolves from the subtle element form; vikurvāṇāt—undergoing transformation; tejasaḥ—from fire; daiva-coditāt—under a superior arrangement; rasa-mātram—the subtle element taste; abhūt—became manifested; tasmāt—from that; ambhaḥ—water; jihvā—the sense of taste; rasa-grahaḥ—which perceives taste.
TRANSLATION
By the interaction of fire and the visual sensation, the subtle element taste evolves under a superior arrangement. From taste, water is produced, and the tongue, which perceives taste, is also manifested.
PURPORT
The tongue is described here as the instrument for acquiring knowledge of taste. Because taste is a product of water, there is always saliva on the tongue.
TEXT -
SB 3.26.42
kaṣāyo madhuras tiktaḥ
kaṭv amla iti naikadhā
bhautikānāṁ vikāreṇa
rasa eko vibhidyate
SYNONYMS
kaṣāyaḥ—astringent; madhuraḥ—sweet; tiktaḥ—bitter; kaṭu—pungent; amlaḥ—sour; iti—thus; na-ekadhā—manifoldly; bhautikānām—of other substances; vikāreṇa—by transformation; rasaḥ—the subtle element taste; ekaḥ—originally one; vibhidyate—is divided.
TRANSLATION
Although originally one, taste becomes manifold as astringent, sweet, bitter, pungent, sour and salty due to contact with other substances.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.42
The qualities of taste are described. Salty taste should be added to the list. Taste, which is actually only one, known as sweetness, by combination of material objects (bhautikānām) is divided into many.
TEXT -
SB 3.26.43
kledanaṁ piṇḍanaṁ tṛptiḥ
prāṇanāpyāyanondanam
tāpāpanodo bhūyastvam
ambhaso vṛttayas tv imāḥ
SYNONYMS
kledanam—moistening; piṇḍanam—coagulating; tṛptiḥ—causing satisfaction; prāṇana—maintaining life; āpyāyana—refreshing; undanam—softening; tāpa—heat; apanodaḥ—driving away; bhūyastvam—being in abundance; ambhasaḥ—of water; vṛttayaḥ—the characteristic functions; tu—in fact; imāḥ—these.
TRANSLATION
The characteristics of water are exhibited by its moistening other substances, coagulating various mixtures, causing satisfaction, maintaining life, softening things, driving away heat, incessantly supplying itself to reservoirs of water, and refreshing by slaking thirst.
PURPORT
Starvation can be mitigated by drinking water. It is sometimes found that if a person who has taken a vow to fast takes a little water at intervals, the exhaustion of fasting is at once mitigated. In the Vedas it is also stated, āpomayaḥ prāṇaḥ: "Life depends on water." With water, anything can be moistened or dampened. Flour dough can be prepared with a mixture of water. Mud is made by mixing earth with water. As stated in the beginning of Śrīmad-Bhāgavatam, water is the cementing ingredient of different material elements. If we build a house, water is actually the constituent in making the bricks. Fire, water and air are the exchanging elements for the entire material manifestation, but water is most prominent. Also, excessive heat can be reduced simply by pouring water on the heated field.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.43
The qualities of water are described. It is moistening, causes formation of a globe, and gives satisfaction. It gives life (prāṇana). Śruti says āpomayaḥ prāṇāḥ: life consists of water. It relieves thirst (āpyāyana). It makes things soft (undanam or udanam). It is plentiful. One can go again and again to a well to take water.
TEXT -
SB 3.26.44
rasa-mātrād vikurvāṇād
ambhaso daiva-coditāt
gandha-mātram abhūt tasmāt
pṛthvī ghrāṇas tu gandhagaḥ
SYNONYMS
rasa-mātrāt—which evolves from the subtle element taste; vikurvāṇāt—undergoing transformation; ambhasaḥ—from water; daiva-coditāt—by a superior arrangement; gandha-mātram—the subtle element odor; abhūt—became manifest; tasmāt—from that; pṛthvī—earth; ghrāṇaḥ—the olfactory sense; tu—in fact; gandha-gaḥ—which perceives aromas.
TRANSLATION
Due to the interaction of water with the taste perception, the subtle element odor evolves under superior arrangement. Thence the earth and the olfactory sense, by which we can variously experience the aroma of the earth, become manifest.
TEXT -
SB 3.26.45
karambha-pūti-saurabhya-
śāntogrāmlādibhiḥ pṛthak
dravyāvayava-vaiṣamyād
gandha eko vibhidyate
SYNONYMS
karambha—mixed; pūti—offensive; saurabhya—fragrant; śānta—mild; ugra—strong, pungent; amla—acid; ādibhiḥ—and so on; pṛthak—separately; dravya—of substance; avayava—of portions; vaiṣamyāt—according to diversity; gandhaḥ—odor; ekaḥ—one; vibhidyate—is divided.
TRANSLATION
Odor, although one, becomes many—as mixed, offensive, fragrant, mild, strong, acidic and so on—according to the proportions of associated substances.
PURPORT
Mixed smell is sometimes perceived in foodstuffs prepared from various ingredients, such as vegetables mixed with different kinds of spices and asafoetida. Bad odors are perceived in filthy places, good smells are perceived from camphor, menthol and similar other products, pungent smells are perceived from garlic and onions, and acidic smells are perceived from turmeric and similar sour substances. The original aroma is the odor emanating from the earth, and when it is mixed with different substances, this odor appears in different ways.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.45
The qualities of smell are described. Karambha means mixed smell, as in cooking using hing and other spices. Pūti means foul odor.
TEXT -
SB 3.26.46
bhāvanaṁ brahmaṇaḥ sthānaṁ
dhāraṇaṁ sad-viśeṣaṇam
sarva-sattva-guṇodbhedaḥ
pṛthivī-vṛtti-lakṣaṇam
SYNONYMS
bhāvanam—modeling forms; brahmaṇaḥ—of the Supreme Brahman; sthānam—constructing places of residence; dhāraṇam—containing substances; sat-viśeṣaṇam—distinguishing the open space; sarva—all; sattva—of existence; guṇa—qualities; udbhedaḥ—the place for manifestation; pṛthivī—of earth; vṛtti—of the functions; lakṣaṇam—the characteristics.
TRANSLATION
The characteristics of the functions of earth can be perceived by modeling forms of the Supreme Brahman, by constructing places of residence, by preparing pots to contain water, etc. In other words, the earth is the place of sustenance for all elements.
PURPORT
Different elements, such as sound, sky, air, fire and water, can be perceived in the earth. Another feature of the earth especially mentioned here is that earth can manifest different forms of the Supreme Personality of Godhead. By this statement of Kapila's it is confirmed that the Supreme Personality of Godhead, Brahman, has innumerable forms, which are described in the scriptures. By manipulation of earth and its products, such as stone, wood and jewels, these forms of the Supreme Lord can be present before our eyes. When a form of Lord Kṛṣṇa or Lord Viṣṇu is manifested by presentation of a statue made of earth, it is not imaginary. The earth gives shape to the Lord's forms as described in the scriptures.
In the Brahma-saṁhitā there is description of Lord Kṛṣṇa's lands, the variegatedness of the spiritual abode, and the forms of the Lord playing a flute with His spiritual body. All these forms are described in the scriptures, and when they are thus presented they become worshipable. They are not imaginary as the Māyāvāda philosophy says. Sometimes the word bhāvana is misinterpreted as "imagination." But bhāvana does not mean "imagination;" it means giving actual shape to the description of Vedic literature. Earth is the ultimate transformation of all living entities and their respective modes of material nature.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.46
The qualities of earth are described. It is used in creation of forms (bhāvanam) of the Lord. It remains in one condition, indifferent to the qualities of other objects such as water. It is the container for water. It is the cause of distinguishing other elements such as sky. We perceive ether because of contamination of earth or we perceive air because of contamination with dust. It causes manifestation with distinctions in all living beings and their qualities such as maleness etc.
TEXT -
SB 3.26.47
nabho-guṇa-viśeṣo 'rtho
yasya tac chrotram ucyate
vāyor guṇa-viśeṣo 'rtho
yasya tat sparśanaṁ viduḥ
SYNONYMS
nabhaḥ-guṇa-viśeṣaḥ—the distinctive characteristic of sky (sound); arthaḥ—object of perception; yasya—whose; tat—that; śrotram—the auditory sense; ucyate—is called; vāyoḥ guṇa-viśeṣaḥ—the distinctive characteristic of air (touch); arthaḥ—object of perception; yasya—whose; tat—that; sparśanam—the tactile sense; viduḥ—they know.
TRANSLATION
The sense whose object of perception is sound is called the auditory sense, and that whose object of perception is touch is called the tactile sense.
PURPORT
Sound is one of the qualifications of the sky and is the subject matter for hearing. Similarly, touch is the qualification of the air and is the subject of the touch sensation.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.47
The senses have already been mentioned in relation to the sense objects. Their qualities are now described. The unique quality of ether is sound, which is the sense object for the ear.
TEXT -
SB 3.26.48
tejo-guṇa-viśeṣo 'rtho
yasya tac cakṣur ucyate
ambho-guṇa-viśeṣo 'rtho
yasya tad rasanaṁ viduḥ
bhūmer guṇa-viśeṣo 'rtho
yasya sa ghrāṇa ucyate
SYNONYMS
tejaḥ-guṇa-viśeṣaḥ—the distinctive characteristic of fire (form); arthaḥ—object of perception; yasya—whose; tat—that; cakṣuḥ—the sense of sight; ucyate—is called; ambhaḥ-guṇa-viśeṣaḥ—the distinctive characteristic of water (taste); arthaḥ—object of perception; yasya—whose; tat—that; rasanam—the sense of taste; viduḥ—they know; bhūmeḥ guṇa-viśeṣaḥ—the distinctive characteristic of earth (odor); arthaḥ—object of perception; yasya—whose; saḥ—that; ghrāṇaḥ—the sense of smell; ucyate—is called.
TRANSLATION
The sense whose object of perception is form, the distinctive characteristic of fire, is the sense of sight. The sense whose object of perception is taste, the distinctive characteristic of water, is known as the sense of taste. Finally, the sense whose object of perception is odor, the distinctive characteristic of earth, is called the sense of smell.
TEXT -
SB 3.26.49
parasya dṛśyate dharmo
hy aparasmin samanvayāt
ato viśeṣo bhāvānāṁ
bhūmāv evopalakṣyate
SYNONYMS
parasya—of the cause; dṛśyate—is observed; dharmaḥ—the characteristics; hi—indeed; aparasmin—in the effect; samanvayāt—in order; ataḥ—hence; viśeṣaḥ—the distinctive characteristic; bhāvānām—of all the elements; bhūmau—in earth; eva—alone; upalakṣyate—is observed.
TRANSLATION
Since the cause exists in its effect as well, the characteristics of the former are observed in the latter. That is why the peculiarities of all the elements exist in the earth alone.
PURPORT
Sound is the cause of the sky, sky is the cause of the air, air is the cause of fire, fire is the cause of water, and water is the cause of earth. In the sky there is only sound; in the air there are sound and touch; in the fire there are sound, touch and form; in water there are sound, touch, form and taste; and in the earth there are sound, touch, form, taste and smell. Therefore earth is the reservoir of all the qualities of the other elements. Earth is the sum total of all other elements. The earth has all five qualities of the elements, water has four qualities, fire has three, air has two, and the sky has only one quality, sound.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.49
This verse describes the additional qualities of the elements successively. The quality in higher cause, starting with sound, is seen in the succeeding effect, for instance the element air, since it is connected as a cause. In ether there is only one quality, sound, since there is no higher cause. In air there are two qualities, sound and touch. In fire there are three equalities, sound, touch and form. In water there are four qualities, sound, touch, form and taste. In earth there are five qualities, sound, touch, form, taste and smell. All the qualities (viśeṣaḥ) of all the elements are seen in earth alone.
TEXT -
SB 3.26.50
etāny asaṁhatya yadā
mahad-ādīni sapta vai
kāla-karma-guṇopeto
jagad-ādir upāviśat
SYNONYMS
etāni—these; asaṁhatya—being unmixed; yadā—when; mahat-ādīni—the mahat-tattva, false ego and five gross elements; sapta—all together seven; vai—in fact; kāla—time; karma—work; guṇa—and the three modes of material nature; upetaḥ—accompanied by; jagat-ādiḥ—the origin of creation; upāviśat—entered.
TRANSLATION
When all these elements were unmixed, the Supreme Personality of Godhead, the origin of creation, along with time, work, and the qualities of the modes of material nature, entered into the universe with the total material energy in seven divisions.
PURPORT
After stating the generation of the causes, Kapiladeva speaks about the generation of the effects. At that time when the causes were unmixed, the Supreme Personality of Godhead, in His feature of Garbhodakaśāyī Viṣṇu, entered within each universe. Accompanying Him were all of the seven primary elements—the five material elements, the total energy (mahat-tattva) and the false ego. This entrance of the Supreme Personality of Godhead involves His entering even the atoms of the material world. This is confirmed in the Brahma-saṁhitā (5.35): aṇḍāntara-stha-paramāṇu-cayāntara-stham. He is not only within the universe, but within the atoms also. He is within the heart of every living entity. Garbhodakaśāyī Viṣṇu, the Supreme Personality of Godhead, entered into everything.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.50
Having described the appearances of causes of creation (elements), Kapila now describes the appearance of the effects. When the elements remained in unmixed state, the Supreme Lord entered them. First, in order to combine all the elements by his compacting energy, he entered into the elements. This means that after a thousand years, he entered as antaryāmī, along with time (the agitator), karma (the fate of the jīvas) and prakṛti (guṇa). Mentioning seven elements indicates only the main ones. He entered into all of them.
TEXT -
SB 3.26.51
tatas tenānuviddhebhyo
yuktebhyo 'ṇḍam acetanam
utthitaṁ puruṣo yasmād
udatiṣṭhad asau virāṭ
SYNONYMS
tataḥ—then; tena—by the Lord; anuviddhebhyaḥ—from these seven principles, roused into activity; yuktebhyaḥ—united; aṇḍam—an egg; acetanam—unintelligent; utthitam—arose; puruṣaḥ—Cosmic Being; yasmāt—from which; udatiṣṭhat—appeared; asau—that; virāṭ—celebrated.
TRANSLATION
From these seven principles, roused into activity and united by the presence of the Lord, an unintelligent egg arose, from which appeared the celebrated Cosmic Being.
PURPORT
In sex life, the combination of matter from the parents, which involves emulsification and secretion, creates the situation whereby a soul is received within matter, and the combination of matter gradually develops into a complete body. The same principle exists in the universal creation: the ingredients were present, but only when the Lord entered into the material elements was matter actually agitated. That is the cause of creation. We can see this in our ordinary experience. Although we may have clay, water and fire, the elements take the shape of a brick only when we labor to combine them. Without the living energy, there is no possibility that matter can take shape. Similarly, this material world does not develop unless agitated by the Supreme Lord as the virāṭ-puruṣa. Yasmād udatiṣṭhad asau virāṭ: by His agitation, space was created, and the universal form of the Lord also manifested therein.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.51
Being penetrated by his entrance, the elements became agitated and immediately combined to form an egg. From that, the universal form, composed of the mass of jīvas (hiraṇyagarbha) arose, as if waking up from sleep and coming to life.
TEXT -
SB 3.26.52
etad aṇḍaṁ viśeṣākhyaṁ
krama-vṛddhair daśottaraiḥ
toyādibhiḥ parivṛtaṁ
pradhānenāvṛtair bahiḥ
yatra loka-vitāno 'yaṁ
rūpaṁ bhagavato hareḥ
SYNONYMS
etat—this; aṇḍam—egg; viśeṣa-ākhyam—called viśeṣa; krama—one after another; vṛddhaiḥ—increased; daśa—ten times; uttaraiḥ—greater; toya-ādibhiḥ—by water and so on; parivṛtam—enveloped; pradhānena—by pradhāna; āvṛtaiḥ—covered; bahiḥ—on the outside; yatra—where; loka-vitānaḥ—the extension of the planetary systems; ayam—this; rūpam—form; bhagavataḥ—of the Supreme Personality of Godhead; hareḥ—of Lord Hari.
TRANSLATION
This universal egg, or the universe in the shape of an egg, is called the manifestation of material energy. Its layers of water, air, fire, sky, ego and mahat-tattva increase in thickness one after another. Each layer is ten times bigger than the previous one, and the final outside layer is covered by pradhāna. Within this egg is the universal form of Lord Hari, of whose body the fourteen planetary systems are parts.
PURPORT
This universe, or the universal sky which we can visualize with its innumerable planets, is shaped just like an egg. As an egg is covered by a shell, the universe is also covered by various layers. The first layer is water, the next is fire, then air, then sky, and the ultimate holding crust is pradhāna. Within this egglike universe is the universal form of the Lord as the virāṭ-puruṣa. All the different planetary situations are parts of His body. This is already explained in the beginning of Śrīmad-Bhāgavatam, Second Canto. The planetary systems are considered to form different bodily parts of that universal form of the Lord. Persons who cannot directly engage in the worship of the transcendental form of the Lord are advised to think of and worship this universal form. The lowest planetary system, Pātāla, is considered to be the sole of the Supreme Lord, and the earth is considered to be the belly of the Lord. Brahmaloka, or the highest planetary system, where Brahmā lives, is considered to be the head of the Lord.
This virāṭ-puruṣa is considered an incarnation of the Lord. The original form of the Lord is Kṛṣṇa, as confirmed in Brahma-saṁhitā: ādi-puruṣa. The virāṭ-puruṣa is also puruṣa, but He is not ādi-puruṣa. The ādi-puruṣa is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ/ anādir ādir govindaḥ [Bs. 5.1]. In Bhagavad-gītā Kṛṣṇa is also accepted as the ādi-puruṣa, the original. Kṛṣṇa says, "No one is greater than I." There are innumerable expansions of the Lord, and all of them are puruṣas, or enjoyers, but neither the virāṭ-puruṣa nor the puruṣa-avatāras—Kāraṇodakaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu—nor any of the many other expansions, is the original. In each universe there are Garbhodakaśāyī Viṣṇu, the virāṭ-puruṣa and Kṣīrodakaśāyī Viṣṇu. The active manifestation of the virāṭ-puruṣa is described here. persons who are in the lower grade of understanding regarding the Supreme Personality of Godhead may think of the universal form of the Lord, for that is advised in the Bhāgavatam.
The dimensions of the universe are estimated here. The outer covering is made of layers of water, air, fire, sky, ego and mahat-tattva, and each layer is ten times greater than the one previous. The space within the hollow of the universe cannot be measured by any human scientist or anyone else, and beyond the hollow there are seven coverings, each one ten times greater than the one preceding it. The layer of water is ten times greater than the diameter of the universe, and the layer of fire is ten times greater than that of water. Similarly, the layer of air is ten times greater than that of fire. These dimensions are all inconceivable to the tiny brain of a human being.
It is also stated that this description is of only one egglike universe. There are innumerable universes besides this one, and some of them are many, many times greater. It is considered, in fact, that this universe is the smallest; therefore the predominating superintendent, or Brahmā, has only four heads for management. In other universes, which are far greater than this one, Brahmā has more heads. In the Caitanya-caritāmṛta it is stated that all these Brahmās were called one day by Lord Kṛṣṇa on the inquiry of the small Brahmā, who, after seeing all the larger Brahmās, was thunderstruck. That is the inconceivable potency of the Lord. No one can measure the length and breadth of God by speculation or by false identification with God. These attempts are symptoms of lunacy.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.52
The globe is called viśeṣa (particular). It is surrounded by layers each ten times thicker than the next proceeding outwards to the final covering of prakṛti. This is a material form of the Lord.
TEXT -
SB 3.26.53
hiraṇmayād aṇḍa-kośād
utthāya salile śayāt
tam āviśya mahā-devo
bahudhā nirbibheda kham
SYNONYMS
hiraṇmayāt—golden; aṇḍa-kośāt—from the egg; utthāya—arising; salile—on the water; śayāt—lying; tam—in it; āviśya—having entered; mahā-devaḥ—the Supreme Personality of Godhead; bahudhā—in many ways; nirbibheda—divided; kham—apertures.
TRANSLATION
The Supreme Personality of Godhead, the virāṭ-puruṣa, situated Himself in that golden egg, which was lying on the water, and He divided it into many departments.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.53
The divisions within the universe are described. Situated himself there (āviśya), the great Lord created many apertures.
TEXT -
SB 3.26.54
nirabhidyatāsya prathamaṁ
mukhaṁ vāṇī tato 'bhavat
vāṇyā vahnir atho nāse
prāṇoto ghrāṇa etayoḥ
SYNONYMS
nirabhidyata—appeared; asya—of Him; prathamam—first of all; mukham—a mouth; vāṇī—the organ of speech; tataḥ—then; abhavat—came forth; vāṇyā—with the organ of speech; vahniḥ—the god of fire; athaḥ—then; nāse—the two nostrils; prāṇa—the vital air; utaḥ—joined; ghrāṇaḥ—the olfactory sense; etayoḥ—in them.
TRANSLATION
First of all a mouth appeared in Him, and then came forth the organ of speech, and with it the god of fire, the deity who presides over that organ. Then a pair of nostrils appeared, and in them appeared the olfactory sense, as well as prāṇa, the vital air.
PURPORT
With the manifestation of speech, fire also became manifested, and with the manifestation of nostrils the vital air, the breathing process and the sense of smell also became manifested.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.54
With the organ of speech, the fire devatā appeared and entered the organ. The two nostrils then appeared. The case is changed to the singular for all the senses.
TEXT -
SB 3.26.55
ghrāṇād vāyur abhidyetām
akṣiṇī cakṣur etayoḥ
tasmāt sūryo nyabhidyetāṁ
karṇau śrotraṁ tato diśaḥ
SYNONYMS
ghrāṇāt—from the olfactory sense; vāyuḥ—the wind-god; abhidyetām—appeared; akṣiṇī—the two eyes; cakṣuḥ—the sense of sight; etayoḥ—in them; tasmāt—from that; sūryaḥ—the sun-god; nyabhidyetām—appeared; karṇau—the two ears; śrotram—the auditory sense; tataḥ—from that; diśaḥ—the deities presiding over the directions.
TRANSLATION
In the wake of the olfactory sense came the wind-god, who presides over that sense. Thereafter a pair of eyes appeared in the universal form, and in them the sense of sight. In the wake of this sense came the sun-god, who presides over it. Next there appeared in Him a pair of ears, and in them the auditory sense and in its wake the Dig-devatās, or the deities who preside over the directions.
PURPORT
The appearance of different bodily parts of the Lord's universal form and the appearance of the presiding deities of those bodily parts is being described. As in the womb of a mother a child gradually grows different bodily parts, so in the universal womb the universal form of the Lord gives rise to the creation of various paraphernalia. The senses appear, and over each of them there is a presiding deity. It is corroborated by this statement of Śrīmad-Bhāgavatam, and also by Brahma-saṁhitā, that the sun appeared after the appearance of the eyes of the universal form of the Lord. The sun is dependent on the eyes of the universal form. The Brahma-saṁhitā also says that the sun is the eye of the Supreme Personality of Godhead, Kṛṣṇa. Yac-cakṣur eṣa savitā. Savitā means "the sun." The sun is the eye of the Supreme Personality of Godhead. Actually, everything is created by the universal body of the Supreme Godhead. Material nature is simply the supplier of materials. The creation is actually done by the Supreme Lord, as confirmed in Bhagavad-gītā (9.10). Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: "Under My direction does material nature create all moving and nonmoving objects in the cosmic creation."
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.55
After the appearance of the nose, air entered. In these verses the ablative case (eg. ghrāṇāt) is used to mean “after the appearance of.” Anubhidyetām is sometimes seen instead of nyabhidyetām
TEXT -
SB 3.26.56
nirbibheda virājas tvag-
roma-śmaśrv-ādayas tataḥ
tata oṣadhayaś cāsan
śiśnaṁ nirbibhide tataḥ
SYNONYMS
nirbibheda—appeared; virājaḥ—of the universal form; tvak—skin; roma—hair; śmaśru—beard, mustache; ādayaḥ—and so on; tataḥ—then; tataḥ—thereupon; oṣadhayaḥ—the herbs and drugs; ca—and; āsan—appeared; śiśnam—genitals; nirbibhide—appeared; tataḥ—after this.
TRANSLATION
Then the universal form of the Lord, the virāṭ-puruṣa, manifested His skin, and thereupon the hair, mustache and beard appeared. After this all the herbs and drugs became manifested, and then His genitals also appeared.
PURPORT
The skin is the site of the touch sensation. The demigods who control the production of herbs and medicinal drugs are the deities presiding over the tactile sense.
TEXT -
SB 3.26.57
retas tasmād āpa āsan
nirabhidyata vai gudam
gudād apāno 'pānāc ca
mṛtyur loka-bhayaṅkaraḥ
SYNONYMS
retaḥ—semen; tasmāt—from that; āpaḥ—the god who presides over the waters; āsan—appeared; nirabhidyata—was manifested; vai—indeed; gudam—an anus; gudāt—from the anus; apānaḥ—the organ of defecation; apānāt—from the organ of defecation; ca—and; mṛtyuḥ—death; loka-bhayam-karaḥ—causing fear throughout the universe.
TRANSLATION
After this, semen (the faculty of procreation) and the god who presides over the waters appeared. Next appeared an anus and then the organs of defecation and thereupon the god of death, who is feared throughout the universe.
PURPORT
It is understood herewith that the faculty to discharge semen is the cause of death. Therefore, yogīs and transcendentalists who want to live for greater spans of life voluntarily restrain themselves from discharging semen. The more one can restrain the discharge of semen, the more one can be aloof from the problem of death. There are many yogīs living up to three hundred or seven hundred years by this process, and in the Bhāgavatam it is clearly stated that discharging semen is the cause of horrible death. The more one is addicted to sexual enjoyment, the more susceptible he is to a quick death.
TEXT -
SB 3.26.58
hastau ca nirabhidyetāṁ
balaṁ tābhyāṁ tataḥ svarāṭ
pādau ca nirabhidyetāṁ
gatis tābhyāṁ tato hariḥ
SYNONYMS
hastau—the two hands; ca—and; nirabhidyetām—were manifested; balam—power; tābhyām—from them; tataḥ—thereafter; svarāṭ—Lord Indra; pādau—the two feet; ca—and; nirabhidyetām—became manifested; gatiḥ—the process of movement; tābhyām—from them; tataḥ—then; hariḥ—Lord Viṣṇu.
TRANSLATION
Thereafter the two hands of the universal form of the Lord became manifested, and with them the power of grasping and dropping things, and after that Lord Indra appeared. Next the legs became manifested, and with them the process of movement, and after that Lord Viṣṇu appeared.
PURPORT
The deity presiding over the hands is Indra, and the presiding deity of movement is the Supreme Personality of Godhead, Viṣṇu. Viṣṇu appeared on the appearance of the legs of the virāṭ-puruṣa.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.58
Svarāṭ means Indra. Hari is a devatā (not Viṣṇu), in whom the Lord enters with his powers, according to Jīva Gosvāmī.
TEXT -
SB 3.26.59
nāḍyo 'sya nirabhidyanta
tābhyo lohitam ābhṛtam
nadyas tataḥ samabhavann
udaraṁ nirabhidyata
SYNONYMS
nāḍyaḥ—the veins; asya—of the universal form; nirabhidyanta—became manifested; tābhyaḥ—from them; lohitam—blood; ābhṛtam—was produced; nadyaḥ—the rivers; tataḥ—from that; samabhavan—appeared; udaram—the stomach; nirabhidyata—became manifested.
TRANSLATION
The veins of the universal body became manifested and thereafter the red corpuscles, or blood. In their wake came the rivers (the deities presiding over the veins), and then appeared an abdomen.
PURPORT
Blood veins are compared to rivers; when the veins were manifested in the universal form, the rivers in the various planets were also manifested. The controlling deity of the rivers is also the controlling deity of the nervous system. In Āyur-vedic treatment, those who are suffering from the disease of nervous instability are recommended to take a bath by dipping into a flowing river.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.59
Lohitam means the sense organ which distributes blood and other substances. Ābhṛtam means “appeared.”
TEXT -
SB 3.26.60
kṣut-pipāse tataḥ syātāṁ
samudras tv etayor abhūt
athāsya hṛdayaṁ bhinnaṁ
hṛdayān mana utthitam
SYNONYMS
kṣut-pipāse—hunger and thirst; tataḥ—then; syātām—appeared; samudraḥ—the ocean; tu—then; etayoḥ—in their wake; abhūt—appeared; atha—then; asya—of the universal form; hṛdayam—a heart; bhinnam—appeared; hṛdayāt—from the heart; manaḥ—the mind; utthitam—appeared.
TRANSLATION
Next grew feelings of hunger and thirst, and in their wake came the manifestation of the oceans. Then a heart became manifest, and in the wake of the heart the mind appeared.
PURPORT
The ocean is considered to be the presiding deity of the abdomen, where the feelings of hunger and thirst originate. When there is an irregularity in hunger and thirst, one is advised, according to Āyur-vedic treatment, to take a bath in the ocean.
TEXT -
SB 3.26.61
manasaś candramā jāto
buddhir buddher girāṁ patiḥ
ahaṅkāras tato rudraś
cittaṁ caityas tato 'bhavat
SYNONYMS
manasaḥ—from the mind; candramāḥ—the moon; jātaḥ—appeared; buddhiḥ—intelligence; buddheḥ—from intelligence; girām patiḥ—the lord of speech (Brahmā); ahaṅkāraḥ—false ego; tataḥ—then; rudraḥ—Lord Śiva; cittam—consciousness; caityaḥ—the deity presiding over consciousness; tataḥ—then; abhavat—appeared.
TRANSLATION
After the mind, the moon appeared. Intelligence appeared next, and after intelligence, Lord Brahmā appeared. Then the false ego appeared and then Lord Śiva, and after the appearance of Lord Śiva came consciousness and the deity presiding over consciousness.
PURPORT
The moon appeared after the appearance of mind, and this indicates that the moon is the presiding deity of mind. Similarly, Lord Brahmā, appearing after intelligence, is the presiding deity of intelligence, and Lord Śiva, who appears after false ego, is the presiding deity of false ego. In other words, it is indicated that the moon-god is in the mode of goodness, whereas Lord Brahmā is in the mode of passion and Lord Śiva is in the mode of ignorance. The appearance of consciousness after the appearance of false ego indicates that, from the beginning, material consciousness is under the mode of ignorance and that one therefore has to purify himself by purifying his consciousness. This purificatory process is called Kṛṣṇa consciousness. As soon as the consciousness is purified, the false ego disappears. Identification of the body with the self is called false identification, or false ego. Lord Caitanya confirms this in His Śikṣāṣṭaka. He states that the first result of chanting the mahā-mantra, Hare Kṛṣṇa, is that dirt is cleared from the consciousness, or the mirror of the mind, and then at once the blazing fire of material existence is over. The blazing fire of material existence is due to false ego, but as soon as the false ego is removed, one can understand his real identity. At that point he is actually liberated from the clutches of māyā. As soon as one is freed from the clutches of false ego, his intelligence also becomes purified, and then his mind is always engaged upon the lotus feet of the Supreme Personality of Godhead.
The Supreme Personality of Godhead appeared on the full-moon day as Gauracandra, or the spotless transcendental moon. The material moon has spots on it, but on the transcendental moon, Gauracandra, there are no spots. In order to fix the purified mind in the service of the Supreme Lord, one has to worship the spotless moon, Gauracandra. Those who are materially passionate or those who want to exhibit their intelligence for material advancement in life are generally worshipers of Lord Brahmā, and persons who are in the gross ignorance of identifying with the body worship Lord Śiva. Materialists like Hiraṇyakaśipu and Rāvaṇa are worshipers of Lord Brahmā or Lord Śiva, but Prahlāda and other devotees in the service of Kṛṣṇa consciousness worship the Supreme Lord, the Personality of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.61
The heart is the location (adhiṣṭhānam) of the four aspects of the antaḥkaraṇa: mind, intelligence, ego and citta. Girām patiḥ is Brahmā. Caityaḥ refers to Vāsudeva, the deity presiding over citta. He is also the form of the Lord to be worshipped for purification of citta. As Pradyumna he is the antaryāmī of the Hiraṇyagarbha, the mass of all jīvas. As Aniruddha he is the antaryāmī of the individual jīva. This is understood from Laghu-bhāgavatāmṛta. One should not say that the individual jīva is the presiding deity of citta, since it is stated in many places that the jīva lacks independent ability to act and cannot supply the means of acting. Caitya refers to antaryāmī in the following statement. ācārya-caittya-vapuṣā svagatiṁ vyanakti: you appear in two features—externally as the ācārya and internally as the Supersoul to deliver the jīvas to you. (SB 11.29.6) Sometimes the jīva is designated as caitya as well, since he identifies himself in that role, not because he is the deity presiding over citta.
TEXT -
SB 3.26.62
ete hy abhyutthitā devā
naivāsyotthāpane 'śakan
punar āviviśuḥ khāni
tam utthāpayituṁ kramāt
SYNONYMS
ete—these; hi—indeed; abhyutthitāḥ—manifested; devāḥ—demigods; na—not; eva—at all; asya—of the virāṭ-puruṣa; utthāpane—in waking; aśakan—were able; punaḥ—again; āviviśuḥ—they entered; khāni—the apertures of the body; tam—Him; utthāpayitum—to awaken; kramāt—one after another.
TRANSLATION
When the demigods and presiding deities of the various senses were thus manifested, they wanted to wake their origin of appearance. But upon failing to do so, they reentered the body of the virāṭ-puruṣa one after another in order to wake Him.
PURPORT
In order to wake the sleeping Deity-controller within, one has to rechannel the sense activities from concentration on the outside to concentration inside. In the following verses, the sense activities which are required to wake the virāṭ-puruṣa will be explained very nicely.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.62
This is described to show that the antaryāmī possess all powers by their emerging from and entering into the Lord. Again all the devatās entered into the body of the universal form.
TEXT -
SB 3.26.63
vahnir vācā mukhaṁ bheje
nodatiṣṭhat tadā virāṭ
ghrāṇena nāsike vāyur
nodatiṣṭhat tadā virāṭ
SYNONYMS
vahniḥ—the god of fire; vācā—with the organ of speech; mukham—the mouth; bheje—entered; na—not; udatiṣṭhat—did arise; tadā—then; virāṭ—the virāṭ-puruṣa; ghrāṇena—with the olfactory sense; nāsike—into His two nostrils; vāyuḥ—the god of the winds; na—not; udatiṣṭhat—did arise; tadā—then; virāṭ—the virāṭ-puruṣa.
TRANSLATION
The god of fire entered His mouth with the organ of speech, but the virāṭ-puruṣa could not be aroused. Then the god of wind entered His nostrils with the sense of smell, but still the virāṭ-puruṣa refused to be awakened.
TEXT -
SB 3.26.64
akṣiṇī cakṣuṣādityo
nodatiṣṭhat tadā virāṭ
śrotreṇa karṇau ca diśo
nodatiṣṭhat tadā virāṭ
SYNONYMS
akṣiṇī—His two eyes; cakṣuṣā—with the sense of sight; ādityaḥ—the sun-god; na—not; udatiṣṭhat—did arise; tadā—then; virāṭ—the virāṭ-puruṣa; śrotreṇa—with the sense of hearing; karṇau—His two ears; ca—and; diśaḥ—the deities presiding over the directions; na—not; udatiṣṭhat—did arise; tadā—then; virāṭ—the virāṭ-puruṣa.
TRANSLATION
The sun-god entered the eyes of the virāṭ-puruṣa with the sense of sight, but still the virāṭ-puruṣa did not get up. Similarly, the predominating deities of the directions entered through His ears with the sense of hearing, but still He did not get up.
TEXT -
SB 3.26.65
tvacaṁ romabhir oṣadhyo
nodatiṣṭhat tadā virāṭ
retasā śiśnam āpas tu
nodatiṣṭhat tadā virāṭ
SYNONYMS
tvacam—the skin of the virāṭ-puruṣa; romabhiḥ—with the hair on the body; oṣadhyaḥ—the deities presiding over the herbs and plants; na—not; udatiṣṭhat—did arise; tadā—then; virāṭ—the virāṭ-puruṣa; retasā—with the faculty of procreation; śiśnam—the organ of generation; āpaḥ—the water-god; tu—then; na—not; udatiṣṭhat—did arise; tadā—then; virāṭ—the virāṭ-puruṣa.
TRANSLATION
The predominating deities of the skin, herbs and seasoning plants entered the skin of the virāṭ-puruṣa with the hair of the body, but the Cosmic Being refused to get up even then. The god predominating over water entered His organ of generation with the faculty of procreation, but the virāṭ-puruṣa still would not rise.
TEXT -
SB 3.26.66
gudaṁ mṛtyur apānena
nodatiṣṭhat tadā virāṭ
hastāv indro balenaiva
nodatiṣṭhat tadā virāṭ
SYNONYMS
gudam—His anus; mṛtyuḥ—the god of death; apānena—with the organ of defecation; na—not; udatiṣṭhat—did arise; tadā—even then; virāṭ—the virāṭ-puruṣa; hastau—the two hands; indraḥ—Lord Indra; balena—with their power to grasp and drop things; eva—indeed; na—not; udatiṣṭhat—did arise; tadā—even then; virāṭ—the virāṭ-puruṣa.
TRANSLATION
The god of death entered His anus with the organ of defecation, but the virāṭ-puruṣa could not be spurred to activity. The god Indra entered the hands with their power of grasping and dropping things, but the virāṭ-puruṣa would not get up even then.
TEXT -
SB 3.26.67
viṣṇur gatyaiva caraṇau
nodatiṣṭhat tadā virāṭ
nāḍīr nadyo lohitena
nodatiṣṭhat tadā virāṭ
SYNONYMS
viṣṇuḥ—Lord Viṣṇu; gatyā—with the faculty of locomotion; eva—indeed; caraṇau—His two feet; na—not; udatiṣṭhat—did arise; tadā—even then; virāṭ—the virāṭ-puruṣa; nāḍīḥ—His blood vessels; nadyaḥ—the rivers or river-gods; lohitena—with the blood, with the power of circulation; na—not; udatiṣṭhat—did stir; tadā—even then; virāṭ—the virāṭ-puruṣa.
TRANSLATION
Lord Viṣṇu entered His feet with the faculty of locomotion, but the virāṭ-puruṣa refused to stand up even then. The rivers entered His blood vessels with the blood and the power of circulation, but still the Cosmic Being could not be made to stir.
TEXT -
SB 3.26.68
kṣut-tṛḍbhyām udaraṁ sindhur
nodatiṣṭhat tadā virāṭ
hṛdayaṁ manasā candro
nodatiṣṭhat tadā virāṭ
SYNONYMS
kṣut-tṛḍbhyām—with hunger and thirst; udaram—His abdomen; sindhuḥ—the ocean or ocean-god; na—not; udatiṣṭhat—did arise; tadā—even then; virāṭ—the virāṭ-puruṣa; hṛdayam—His heart; manasā—with the mind; candraḥ—the moon-god; na—not; udatiṣṭhat—did arise; tadā—even then; virāṭ—the virāṭ-puruṣa.
TRANSLATION
The ocean entered His abdomen with hunger and thirst, but the Cosmic Being refused to rise even then. The moon-god entered His heart with the mind, but the Cosmic Being would not be roused.
TEXT -
SB 3.26.69
buddhyā brahmāpi hṛdayaṁ
nodatiṣṭhat tadā virāṭ
rudro 'bhimatyā hṛdayaṁ
nodatiṣṭhat tadā virāṭ
SYNONYMS
buddhyā—with intelligence; brahmā—Lord Brahmā; api—also; hṛdayam—His heart; na—not; udatiṣṭhat—did arise; tadā—even then; virāṭ—the virāṭ-puruṣa; rudraḥ—Lord Śiva; abhimatyā—with the ego; hṛdayam—His heart; na—not; udatiṣṭhat—did arise; tadā—even then; virāṭ—the virāṭ-puruṣa.
TRANSLATION
Brahmā also entered His heart with intelligence, but even then the Cosmic Being could not be prevailed upon to get up. Lord Rudra also entered His heart with the ego, but even then the Cosmic Being did not stir.
TEXT -
SB 3.26.70
cittena hṛdayaṁ caityaḥ
kṣetra-jñaḥ prāviśad yadā
virāṭ tadaiva puruṣaḥ
salilād udatiṣṭhata
SYNONYMS
cittena—along with reason, consciousness; hṛdayam—the heart; caityaḥ—the deity presiding over consciousness; kṣetra-jñaḥ—the knower of the field; prāviśat—entered; yadā—when; virāṭ—the virāṭ-puruṣa; tadā—then; eva—just; puruṣaḥ—the Cosmic Being; salilāt—from the water; udatiṣṭhata—arose.
TRANSLATION
However, when the inner controller, the deity presiding over consciousness, entered the heart with reason, at that very moment the Cosmic Being arose from the causal waters.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.70
Caityaḥ is Vāsudeva, the antaryāmī (kṣetrjñaḥ), for as the Gītā says kṣetrajñañ cāpi māṁ viddhi sarva-kṣetreṣv asthitam: know that I am the knower of the field situated in all bodies. (BG 13.13)
TEXT -
SB 3.26.71
yathā prasuptaṁ puruṣaṁ
prāṇendriya-mano-dhiyaḥ
prabhavanti vinā yena
notthāpayitum ojasā
SYNONYMS
yathā—just as; prasuptam—sleeping; puruṣam—a man; prāṇa—the vital air; indriya—the senses for working and recording knowledge; manaḥ—the mind; dhiyaḥ—the intelligence; prabhavanti—are able; vinā—without; yena—whom (the Supersoul); na—not; utthāpayitum—to arouse; ojasā—by their own power.
TRANSLATION
When a man is sleeping, all his material assets—namely the vital energy, the senses for recording knowledge, the senses for working, the mind and the intelligence—cannot arouse him. He can be aroused only when the Supersoul helps him.
PURPORT
The explanation of Sāṅkhya philosophy is described here in detail in the sense that the virāṭ-puruṣa, or the universal form of the Supreme Personality of Godhead, is the original source of all the various sense organs and their presiding deities. The relationship between the virāṭ-puruṣa and the presiding deities or the living entities is so intricate that simply by exercising the sense organs, which are related to their presiding deities, the virāṭ-puruṣa cannot be aroused. It is not possible to arouse the virāṭ-puruṣa or to link with the Supreme Absolute Personality of Godhead by material activities. Only by devotional service and detachment can one perform the process of linking with the Absolute.
Srila Visvanatha Cakravarti Thakur Commentary -
3.26.71
The goal of explaining the analysis of elements is given. One should contemplate the Supreme Lord), he who can be internally (pratyag) perceived, Paramātmā, in the body, which is a combination of cause and effect, or in the jīvātmā.
Thus ends the commentary on Twenty-sixth Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
TEXT -
SB 3.26.72
tam asmin pratyag-ātmānaṁ
dhiyā yoga-pravṛttayā
bhaktyā viraktyā jñānena
vivicyātmani cintayet
SYNONYMS
tam—upon Him; asmin—in this; pratyak-ātmānam—the Supersoul; dhiyā—with the mind; yoga-pravṛttayā—engaged in devotional service; bhaktyā—through devotion; viraktyā—through detachment; jñānena—through spiritual knowledge; vivicya—considering carefully; ātmani—in the body; cintayet—one should contemplate.
TRANSLATION
Therefore, through devotion, detachment and advancement in spiritual knowledge acquired through concentrated devotional service, one should contemplate that Supersoul as present in this very body although simultaneously apart from it.
PURPORT
One can realize the Supersoul within oneself. He is within one's body but apart from the body, or transcendental to the body. Although sitting in the same body as the individual soul, the Supersoul has no affection for the body, whereas the individual soul does. One has to detach himself, therefore, from this material body, by discharging devotional service. It is clearly mentioned here (bhaktyā) that one has to execute devotional service to the Supreme. As it is stated in the First Canto, Second Chapter, of Śrīmad-Bhāgavatam (1.2.7), vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ. When Vāsudeva, the all-pervading Viṣṇu, the Supreme Personality of Godhead, is served in completely pure devotion, detachment from the material world immediately begins. The purpose of Sāṅkhya is to detach oneself from material contamination. This can be achieved simply by devotional service to the Supreme Personality of Godhead.
When one is detached from the attraction of material prosperity, one can actually concentrate his mind upon the Supersoul. As long as the mind is distracted towards the material, there is no possibility of concentrating one's mind and intelligence upon the Supreme Personality of Godhead or His partial representation, Supersoul. In other words, one cannot concentrate one's mind and energy upon the Supreme unless one is detached from the material world. Following detachment from the material world, one can actually attain transcendental knowledge of the Absolute Truth. As long as one is entangled in sense enjoyment, or material enjoyment, it is not possible to understand the Absolute Truth. This is also confirmed in Bhagavad-gītā (18.54). One who is freed from material contamination is joyful and can enter into devotional service, and by devotional service he can be liberated.
In the Śrīmad-Bhāgavatam, First Canto, it is stated that one becomes joyful by discharging devotional service. In that joyful attitude, one can understand the science of God, or Kṛṣṇa consciousness; otherwise it is not possible. The analytical study of the elements of material nature and the concentration of the mind upon the Supersoul are the sum and substance of the Sāṅkhya philosophical system. The perfection of this sāṅkhya-yoga culminates in devotional service unto the Absolute Truth.
Thus end the Bhaktivedanta
PURPORT
s of the Third Canto, Twenty-sixth Chapter, of the Śrīmad-Bhāgavatam, entitled "Fundamental Principles of Material Nature."
27. Understanding Material Nature
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28-29, 30
TEXT -
SB 3.27.1
śrī-bhagavān uvāca
prakṛti-stho 'pi puruṣo
nājyate prākṛtair guṇaiḥ
avikārād akartṛtvān
nirguṇatvāj jalārkavat
SYNONYMS
śrī-bhagavān uvāca—the Personality of Godhead said; prakṛti-sthaḥ—residing in the material body; api—although; puruṣaḥ—the living entity; na—not; ajyate—is affected; prākṛtaiḥ—of material nature; guṇaiḥ—by the modes; avikārāt—from being without change; akartṛtvāt—by freedom from proprietorship; nirguṇatvāt—from being unaffected by the qualities of material nature; jala—on water; arkavat—like the sun.
TRANSLATION
The Personality of Godhead Kapila continued: When the living entity is thus unaffected by the modes of material nature, because he is unchanging and does not claim proprietorship, he remains apart from the reactions of the modes, although abiding in a material body, just as the sun remains aloof from its reflection on water.
PURPORT
In the previous chapter Lord Kapiladeva has concluded that simply by beginning the discharge of devotional service one can attain detachment and transcendental knowledge for understanding the science of God. Here the same principle is confirmed. A person who is detached from the modes of material nature remains just like the sun reflected on water. When the sun is reflected on water, the movement of the water or the coolness or unsteadiness of the water cannot affect the sun. Similarly, vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ (SB 1.2.7): when one engages fully in the activities of devotional service, bhakti-yoga, he becomes just like the sun reflected on water. Although a devotee appears to be in the material world, actually he is in the transcendental world. As the reflection of the sun appears to be on the water but is many millions of miles away from the water, so one engaged in the bhakti-yoga process is nirguṇa, or unaffected by the qualities of material nature.
Avikārameans "without change." It is confirmed in Bhagavad-gītā that each and every living entity is part and parcel of the Supreme Lord, and thus his eternal position is to cooperate or to dovetail his energy with the Supreme Lord. That is his unchanging position. As soon as he employs his energy and activities for sense gratification, this change of position is called vikāra. Similarly, even in this material body, when he practices devotional service under the direction of the spiritual master, he comes to the position which is without change because that is his natural duty. As stated in the Śrīmad-Bhāgavatam, liberation means reinstatement in one's original position. The original position is one of rendering service to the Lord (bhakti-yogena, bhaktyā). When one becomes detached from material attraction and engages fully in devotional service, that is changlessness. Akartṛtvāt means not doing anything for sense gratification. When one does something at his own risk, there is a sense of proprietorship and therefore a reaction, but when one does everything for Kṛṣṇa, there is no proprietorship over the activities. By changlessness and by not claiming the proprietorship of activities, one can immediately situate himself in the transcendental position in which one is not touched by the modes of material nature, just as the reflection of the sun is unaffected by the water.
Srila Visvanatha Cakravarti Thakur Commentary -
3.27.1
In the Twenty-seventh Chapter, after discussing the method of jñāna mixed with bhakti and distinguishing prakṛti and puruṣa, the method for liberation is described. Kapila shows the difference of the jīva from prakṛti in order to present liberation by discriminating knowledge. Though the jīva is situated in prakṛti, it is not affected because it is not a doer and consequently unchanging, since it is without guṇas in deep sleep and during final devastation. It is like the rays of the sun on the water. The sun is not at all disturbed by the qualities of water. If the water quivers because of wind, the suns rays on the water also quiver. It is said:
jyotir yathaivodaka-pārthiveṣv adaḥ
samīra-vegānugataṁ vibhāvyate
evaṁ sva-māyā-raciteṣv asau pumān
guṇeṣu rāgānugato vimuhyati
When the luminaries in the sky, such as the moon, the sun and the stars, are reflected in liquids like oil or water, they appear to be of different shapes—sometimes round, sometimes long, and so on—because of the movements of the wind. Similarly, when the living entity, the soul, is absorbed in materialistic thoughts, he accepts various manifestations as his own identity because of ignorance. SB 10.1.43
Thus, when there is purification of the mind, the concept of self also becomes pure. The scriptures say that the mind is the cause of bondage and liberation.
TEXT -
SB 3.27.2
sa eṣa yarhi prakṛter
guṇeṣv abhiviṣajjate
ahaṅkriyā-vimūḍhātmā
kartāsmīty abhimanyate
SYNONYMS
saḥ—that very living entity; eṣaḥ—this; yarhi—when; prakṛteḥ—of material nature; guṇeṣu—in the modes; abhiviṣajjate—is absorbed; ahaṅkriyā—by false ego; vimūḍha—bewildered; ātmā—the individual soul; kartā—the doer; asmi—I am; iti—thus; abhimanyate—he thinks.
TRANSLATION
When the soul is under the spell of material nature and false ego, identifying his body as the self, he becomes absorbed in material activities, and by the influence of false ego he thinks that he is the proprietor of everything.
PURPORT
Actually the conditioned soul is forced to act under the pressure of the modes of material nature. The living entity has no independence. When he is under the direction of the Supreme Personality of Godhead he is free, but when, under the impression that he is satisfying his senses, he engages in sense gratificatory activities, he is actually under the spell of material nature. In Bhagavad-gītā it is said, prakṛteḥ kriyamāṇāni: [Bg. 3.27] one acts according to the particular modes of nature he has acquired. Guṇa refers to the qualities of nature. He is under the qualities of nature, but he falsely thinks that he is the proprietor. This false sense of proprietorship can be avoided simply by engaging oneself in devotional service under the direction of the Supreme Lord or His bona fide representative. Arjuna, in Bhagavad-gītā, was trying to accept for himself the responsibility for killing his grandfather and teacher in the fight, but he became freed from that proprietorship of action when he acted under the direction of Kṛṣṇa. He fought, but he was actually freed from the reactions of fighting, although in the beginning, when he was nonviolent, unwilling to fight, the entire responsibility was upon him. That is the difference between liberation and conditioning. A conditioned soul may be very good and act in the mode of goodness, but still he is conditioned under the spell of material nature. A devotee, however, acts completely under the direction of the Supreme Lord. Thus his actions may not appear to be of a very high quality to the common man, but the devotee has no responsibility.
Srila Visvanatha Cakravarti Thakur Commentary -
3.27.2
Two verses describe saṁsāra due to false identity. This takes place during waking and dream states.
TEXT -
SB 3.27.3
tena saṁsāra-padavīm
avaśo 'bhyety anirvṛtaḥ
prāsaṅgikaiḥ karma-doṣaiḥ
sad-asan-miśra-yoniṣu
SYNONYMS
tena—by this; saṁsāra—of repeated birth and death; padavīm—the path; avaśaḥ—helplessly; abhyeti—he undergoes; anirvṛtaḥ—discontented; prāsaṅgikaiḥ—resulting from association with material nature; karma-doṣaiḥ—by faulty actions; sat—good; asat—bad; miśra—mixed; yoniṣu—in different species of life.
TRANSLATION
The conditioned soul therefore transmigrates into different species of life, higher and lower, because of his association with the modes of material nature. Unless he is relieved of material activities, he has to accept this position because of his faulty work.
PURPORT
Here the word karma-doṣaiḥ means "by faulty actions." This refers to any activity, good or bad, performed in this material world—they are all contaminated, faulty actions because of material association. The foolish conditioned soul may think that he is offering charity by opening hospitals for material benefit or by opening an educational institution for material education, but he does not know that all such work is also faulty because it will not give him relief from the process of transmigration from one body to another. It is clearly stated here, sad-asan-miśra-yoniṣu. This means that one may take birth in a very high family or he may take his birth in higher planets, among the demigods, for his so-called pious activities in the material world. But this work is also faulty because it does not give liberation. To take birth in a nice place or a high family does not mean that one avoids undergoing the material tribulations, the pangs of birth, death, old age and disease. A conditioned soul under the spell of material nature cannot understand that any action he performs for sense gratification is faulty and that only his activities in devotional service to the Lord can give him release from the reaction of faulty activities. Because he does not cease such faulty activities, he has to change to different bodies, some high and some low. That is called saṁsāra-padavīm, which means this material world, from which there is no release. One who desires material liberation has to turn his activities to devotional service. There is no alternative.
Srila Visvanatha Cakravarti Thakur Commentary -
3.27.3
He undergoes saṁsāra by faulty action arising from association with prakṛti (prāsaṅikaiḥ).
TEXT -
SB 3.27.4
arthe hy avidyamāne 'pi
saṁsṛtir na nivartate
dhyāyato viṣayān asya
svapne 'narthāgamo yathā
SYNONYMS
arthe—real cause; hi—certainly; avidyamāne—not existing; api—although; saṁsṛtiḥ—the material existential condition; na—not; nivartate—does cease; dhyāyataḥ—contemplating; viṣayān—objects of the senses; asya—of the living entity; svapne—in a dream; anartha—of disadvantages; āgamaḥ—arrival; yathā—like.
TRANSLATION
Actually a 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
The example of a dream is very appropriate. Due to different mental conditions, in dreams we are put into advantageous and disadvantageous positions. Similarly, the spirit soul has nothing to do with this material nature, but because of his mentality of lording it over, he is put into the position of conditional existence.
Conditional existence is described here as dhyāyato viṣayān asya. Viṣaya means "an object of enjoyment." As long as one continues to think that he can enjoy material advantages, he is in conditioned life, but as soon as he comes to his senses, he develops the knowledge that he is not the enjoyer, for the only enjoyer is the Supreme Personality of Godhead. As confirmed in Bhagavad-gītā (5.29), He is the beneficiary for all the results of sacrifices and penances (bhoktāraṁ yajña-tapasām), and He is the proprietor of all the three worlds (sarva-loka-maheśvaram). He is the actual friend of all living entities. But instead of leaving proprietorship, enjoyment and the actual position as the friend of all living entities to the Supreme Personality of Godhead, we claim that we are the proprietors, the enjoyers and the friends. We perform philanthropic work, thinking that we are the friends of human society. Someone may proclaim himself to be a very good national worker, the best friend of the people and of the country, but actually he cannot be the greatest friend of everyone. The only friend is Kṛṣṇa. One should try to raise the consciousness of the conditioned soul to the platform of understanding that Kṛṣṇa is his actual friend. If one makes friendship with Kṛṣṇa, one will never be cheated, and he will get all help needed. Arousing this consciousness of the conditioned soul is the greatest service, not posing oneself as a great friend of another living entity. The power of friendship is limited. Although one claims to be a friend, he cannot be a friend unlimitedly. There are an unlimited number of living entities, and our resources are limited; therefore we cannot be of any real benefit to the people in general. The best service to the people in general is to awaken them to Kṛṣṇa consciousness so that they may know that the supreme enjoyer, the supreme proprietor and the supreme friend is Kṛṣṇa. Then this illusory dream of lording it over material nature will vanish.
Srila Visvanatha Cakravarti Thakur Commentary -
3.27.4
How does the jīva end up bound by karma created by his bodies, even though he actually performs no action, since the jīva is not the doer nor has means of doing anything? Even though action (arthe) does not really exist, the jīva meditates on sense objects by misconceiving himself as a doer. An example is given. It is just like a dream, in which unreal objects become experienced, because of intense thought of objects or actions a person identifies with.
TEXT -
SB 3.27.5
ata eva śanaiś cittaṁ
prasaktam asatāṁ pathi
bhakti-yogena tīvreṇa
viraktyā ca nayed vaśam
SYNONYMS
ataḥ eva—therefore; śanaiḥ—gradually; cittam—mind, consciousness; prasaktam—attached; asatām—of material enjoyments; pathi—on the path; bhakti-yogena—by devotional service; tīvreṇa—very serious; viraktyā—without attachment; ca—and; nayet—he must bring; vaśam—under control.
TRANSLATION
It is the duty of every conditioned soul to engage his polluted consciousness, which is now attached to material enjoyment, in very serious devotional service with detachment. Thus his mind and consciousness will be under full control.
PURPORT
The process of liberation is very nicely explained in this verse. The cause of one's becoming conditioned by material nature is his thinking himself the enjoyer, the proprietor or the friend of all living entities. This false thinking is a result of contemplation on sense enjoyment. When one thinks that he is the best friend to his countrymen, to society or to humanity and he engages in various nationalistic, philanthropic and altruistic activities, all that is just so much concentration on sense gratification. The so-called national leader or humanist does not serve everyone; he serves his senses only. That is a fact. But the conditioned soul cannot understand this because he is bewildered by the spell of material nature. It is therefore recommended in this verse that one engage very seriously in the devotional service of the Lord. This means that one should not think that he is the proprietor, benefactor, friend or enjoyer. He should always be cognizant that the real enjoyer is Kṛṣṇa, the Supreme Personality of Godhead; that is the basic principle of bhakti-yoga. One must be firmly convinced of these three principles: one should always think that Kṛṣṇa is the proprietor, Kṛṣṇa is the enjoyer and Kṛṣṇa is the friend. Not only should he understand these principles himself, but he should try to convince others and propagate Kṛṣṇa consciousness.
As soon as one engages in such serious devotional service of the Lord, naturally the propensity to falsely claim lordship over material nature disappears. That detachment is called vairāgya. Instead of being absorbed in so-called material lordship, one engages in Kṛṣṇa consciousness; that is control of consciousness. The yoga process necessitates controlling the senses. Yoga indriya-saṁyamaḥ. Since the senses are always active, their activities should be engaged in devotional service—one cannot stop their activities. If one wants to artificially stop the activities of the senses, his attempt will be a failure. Even the great yogī Viśvāmitra, who was trying to control his senses by the yoga process, fell victim to the beauty of Menakā. There are many such instances. Unless one's mind and consciousness are fully engaged in devotional service, there is always the opportunity for the mind to become occupied with desires for sense gratification.
One particular point mentioned in this verse is very significant. It is said here, prasaktam asatāṁ pathi: the mind is always attracted by asat, the temporary, material existence. Because we have been associated with material nature since time immemorial, we have become accustomed to our attachment to this temporary material nature. The mind has to be fixed at the eternal lotus feet of the Supreme Lord. Sa vai manaḥ kṛṣṇa-padāravindayoḥ [SB 9.4.18]. One has to fix the mind at the lotus feet of Kṛṣṇa; then everything will be very nice. Thus the seriousness of bhakti-yoga is stressed in this verse.
Srila Visvanatha Cakravarti Thakur Commentary -
3.27.5
Since meditation on objects is the cause of action, the mind must be controlled. That is stated in this verse. Bhakti-yoga is a dvandva compound meaning bhakti and yoga. By strong bhakti and yoga one should bring the mind under control.
TEXT -
SB 3.27.6
yamādibhir yoga-pathair
abhyasañ śraddhayānvitaḥ
mayi bhāvena satyena
mat-kathā-śravaṇena ca
SYNONYMS
yama-ādibhiḥ—beginning with yama; yoga-pathaiḥ—by the yoga system; abhyasan—practicing; śraddhayā anvitaḥ—with great faith; mayi—unto Me; bhāvena—with devotion; satyena—unalloyed; mat-kathā—stories about Me; śravaṇena—by hearing; ca—and.
TRANSLATION
One has to become faithful by practicing the controlling process of the yoga system and must elevate himself to the platform of unalloyed devotional service by chanting and hearing about Me.
PURPORT
Yoga is practiced in eight different stages: yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna and samādhi. Yama and niyama mean practicing the controlling process by following strict regulations, and āsana refers to the sitting postures. These help raise one to the standard of faithfulness in devotional service. The practice of yoga by physical exercise is not the ultimate goal; the real end is to concentrate and to control the mind and train oneself to be situated in faithful devotional service.
Bhāvena,or bhāva, is a very important factor in the practice of yoga or in any spiritual process. Bhāva is explained in Bhagavad-gītā (10.8). Budhā bhāva-samanvitāḥ: one should be absorbed in the thought of love of Kṛṣṇa. When one knows that Kṛṣṇa, the Supreme Personality of Godhead, is the source of everything and that everything emanates from Him (ahaṁ sarvasya prabhavaḥ [Bg. 10.8]), then one understands the Vedānta aphorism janmādy asya yataḥ [SB 1.1.1] ("the original source of everything"), and then he can become absorbed in bhāva, or the preliminary stage of love of Godhead.
Rūpa Gosvāmī explains very nicely in Bhakti-rasāmṛta-sindhu how this bhāva, or preliminary stage of love of God, is achieved. He states that one first of all has to become faithful (śraddhayānvitaḥ). Faith is attained by controlling the senses, either by yoga practice, following the rules and regulations and practicing the sitting postures, or by engaging directly in bhakti-yoga, as recommended in the previous verse. Of the nine different items of bhakti-yoga, the first and foremost is to chant and hear about the Lord. That is also mentioned here. Mat-kathā-śravaṇena ca. One may come to the standard of faithfulness by following the rules and regulations of the yoga system, and the same goal can be achieved simply by chanting and hearing about the transcendental activities of the Lord. The word ca is significant. Bhakti-yoga is direct, and the other process is indirect. But even if the indirect process is taken, there is no success unless one comes fully to the direct process of hearing and chanting the glories of the Lord. Therefore the word satyena is used here. In this connection Svāmī Śrīdhara comments that satyena means niṣkapaṭena, "without duplicity." The impersonalists are full of duplicity. Sometimes they pretend to execute devotional service, but their ultimate idea is to become one with the Supreme. This is duplicity, kapaṭa. The Bhāgavatam does not allow this duplicity. In the beginning of Śrīmad-Bhāgavatam it is clearly stated, paramo nirmatsarāṇām: [SB 1.1.2] "This treatise Śrīmad-Bhāgavatam is meant for those who are completely free from envy." The same point is again stressed here. Unless one is completely faithful to the Supreme Personality of Godhead and engages himself in the process of hearing and chanting the glories of the Lord, there is no possibility for liberation.
Srila Visvanatha Cakravarti Thakur Commentary -
3.27.6
Elaborating on what has just been said, Kapila explains the method of attaining liberation by jñāna. The sentence actually continues till verse 11. Practicing the path of yoga, concentrating the mind, realizing jīva and Paramātmā, one will attain non-duality which contains everything. One should think of the Lord as real (satyena). The Lord is not something false. This misconception is based on the perception that Brahman becomes variegated with forms by illusion only, and the form of the Lord is included in that illusion. The jñānī cannot attain liberation by the offensive mentality of thinking that knowledge and bliss are different from the form of the Lord. This is understood from the following statements.
ye 'nye 'ravindākṣa vimukta-māninas
tvayy asta-bhāvād aviśuddha-buddhayaḥ
āruhya kṛcchreṇa paraṁ padaṁ tataḥ
patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ
Persons who are falsely under the impression of being liberated, without devotional service to the Lord, may reach the goal of the brahmajyoti, but because of their impure consciousness and for want of shelter in the Vaikuṇṭha-lokas, such so-called liberated persons again fall down into material existence. SB 10.2.32
naiṣkarmyam apy acyuta-bhāva-varjitaṁ
na śobhate jñānam alaṁ nirañjanam
kutaḥ punaḥ śaśvad abhadram īśvare
na cārpitaṁ karma yad apy akāraṇam
Even the stage of jñāna without the bondage of karma is not glorious because it is devoid of bhakti to the Supreme Lord. What is the use of having destroyed ignorance? What to speak of sakāma-karma which is suffering during practice and perfection, and niṣkāma-karma, when not offered to the Lord? SB 1.5.12
ya eṣāṁ puruṣaṁ sākṣād
ātma-prabhavam īśvaram
na bhajanty avajānanti
sthānād bhraṣṭāḥ patanty adhaḥ
If any of the members of the four varṇas and four āśramas fail to worship or intentionally disrespect the Lord, who is the source of their own creation, they will fall down from their position into a hellish state of life. SB 11.5.3
avajānanti māṁ mūḍhā
mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto
mama bhūta-maheśvaram
Fools deride me when I descend in the human form. They do not know my transcendental nature and my supreme dominion over all that be. BG 9.11
TEXT -
SB 3.27.7
sarva-bhūta-samatvena
nirvaireṇāprasaṅgataḥ
brahmacaryeṇa maunena
sva-dharmeṇa balīyasā
SYNONYMS
sarva—all; bhūta—living entities; samatvena—by seeing equally; nirvaireṇa—without enmity; aprasaṅgataḥ—without intimate connections; brahma-caryeṇa—by celibacy; maunena—by silence; sva-dharmeṇa—by one's occupation; balīyasā—by offering the result.
TRANSLATION
In executing devotional service, one has to see every living entity equally, without enmity towards anyone yet without intimate connections with anyone. One has to observe celibacy, be grave and execute his eternal activities, offering the results to the Supreme Personality of Godhead.
PURPORT
A devotee of the Supreme Personality of Godhead who seriously engages in devotional service is equal to all living entities. There are various species of living entities, but a devotee does not see the outward covering; he sees the inner soul inhabiting the body. Because each and every soul is part and parcel of the Supreme Personality of Godhead, he does not see any difference. That is the vision of a learned devotee. As explained in Bhagavad-gītā, a devotee or a learned sage does not see any difference between a learned brāhmaṇa, a dog, an elephant or a cow because he knows that the body is the outer covering only and that the soul is actually part and parcel of the Supreme Lord. A devotee has no enmity towards any living entity, but that does not mean that he mixes with everyone. That is prohibited. Aprasaṅgataḥ means "not to be in intimate touch with everyone." A devotee is concerned with his execution of devotional service, and he should therefore mix with devotees only, in order to advance his objective. He has no business mixing with others, for although he does not see anyone as his enemy, his dealings are only with persons who engage in devotional service.
A devotee should observe the vow of celibacy. Celibacy does not necessitate that one be absolutely free from sex life; satisfaction with one's wife is permitted also under the vow of celibacy. The best policy is to avoid sex life altogether. That is preferable. Otherwise, a devotee can get married under religious principles and live peacefully with a wife.
A devotee should not speak needlessly. A serious devotee has no time to speak of nonsense. He is always busy in Kṛṣṇa consciousness. Whenever he speaks, he speaks about Kṛṣṇa. Mauna means "silence." Silence does not mean that one should not speak at all, but that he should not speak of nonsense. He should be very enthusiastic in speaking about Kṛṣṇa. Another important item described here is sva-dharmeṇa, or being exclusively occupied in one's eternal occupation, which is to act as the eternal servitor of the Lord, or to act in Kṛṣṇa consciousness. The next word, balīyasā, means "offering the results of all activities to the Supreme Personality of Godhead." A devotee does not act on his personal account for sense gratification. Whatever he earns, whatever he eats and whatever he does, he offers for the satisfaction of the Supreme Personality of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary -
3.27.7
Mahīyasā means “offered to the Lord.”
TEXT -
SB 3.27.8
yadṛcchayopalabdhena
santuṣṭo mita-bhuṅ muniḥ
vivikta-śaraṇaḥ śānto
maitraḥ karuṇa ātmavān
SYNONYMS
yadṛcchayā—without difficulty; upalabdhena—with what is obtained; santuṣṭaḥ—satisfied; mita—little; bhuk—eating; muniḥ—thoughtful; vivikta-śaraṇaḥ—living in a secluded place; śāntaḥ—peaceful; maitraḥ—friendly; karuṇaḥ—compassionate; ātma-vān—self-possessed, self-realized.
TRANSLATION
For his income a devotee should be satisfied with what he earns without great difficulty. He should not eat more than what is necessary. He should live in a secluded place and always be thoughtful, peaceful, friendly, compassionate and self-realized.
PURPORT
Everyone who has accepted a material body must maintain the necessities of the body by acting or earning some livelihood. A devotee should only work for such income as is absolutely necessary. He should be satisfied always with such income and should not endeavor to earn more and more simply to accumulate the unnecessary. A person in the conditioned state who has no money is always found working very hard to earn some with the object of lording it over material nature. Kapiladeva instructs that we should not endeavor hard for things which may come automatically, without extraneous labor. The exact word used in this connection, yadṛcchayā, means that every living entity has a predestined happiness and distress in his present body; this is called the law of karma. It is not possible that simply by endeavors to accumulate more money a person will be able to do so, otherwise almost everyone would be on the same level of wealth. In reality everyone is earning and acquiring according to his predestined karma. According to the Bhāgavatam conclusion, we are sometimes faced with dangerous or miserable conditions without endeavoring for them, and similarly we may have prosperous conditions without endeavoring for them. We are advised to let these things come as predestined. We should engage our valuable time in prosecuting Kṛṣṇa consciousness. In other words, one should be satisfied by his natural condition. If by predestination one is put into a certain condition of life which is not very prosperous in comparison to another's position, one should not be disturbed. He should simply try to utilize his valuable time to advance in Kṛṣṇa consciousness. Advancement in Kṛṣṇa consciousness does not depend on any materially prosperous or distressed condition; it is free from the conditions imposed by material life. A very poor man can execute Kṛṣṇa consciousness as effectively as a very rich man. One should therefore be very satisfied with his position as offered by the Lord.
Another word here is mita-bhuk. This means that one should eat only as much as necessary to maintain the body and soul together. One should not be gluttonous to satisfy the tongue. Grains, fruits, milk and similar foods are allotted for human consumption. One should not be excessively eager to satisfy the tongue and eat that which is not meant for humanity. Particularly, a devotee should eat only prasāda, or food which is offered to the Personality of Godhead. His position is to accept the remnants of those foodstuffs. Innocent foods like grains, vegetables, fruits, flowers and milk preparations are offered to the Lord, and therefore there is no scope for offering foods which are in the modes of passion and ignorance. A devotee should not be greedy. It is also recommended that the devotee should be muni, or thoughtful; he should always think of Kṛṣṇa and how to render better service to the Supreme Personality of Godhead. That should be his only anxiety. As a materialist is always thoughtful about improving his material condition, a devotee's thoughts should always be engaged in improving his condition in Kṛṣṇa consciousness; therefore he should be a muni.
The next item recommended is that a devotee should live in a secluded place. Generally a common man is interested in pounds, shillings and pence, or materialistic advancement in life, which is unnecessary for a devotee. A devotee should select a place of residence where everyone is interested in devotional service. Generally, therefore, a devotee goes to a sacred place of pilgrimage where devotees live. It is recommended that he live in a place where there is no large number of ordinary men. It is very important to live in a secluded place (vivikta-śaraṇa). The next item is śānta, or peacefulness. The devotee should not be agitated. He should be satisfied with his natural income, eat only as much as he needs to keep his health, live in a secluded place and always remain peaceful. Peace of mind is necessary for prosecuting Kṛṣṇa consciousness.
The next item is maitra, friendliness. A devotee should be friendly to everyone, but his intimate friendship should be with devotees only. With others he should be official. He may say, "Yes, sir, what you say is all right," but he is not intimate with them. A devotee should, however, have compassion for persons who are innocent, who are neither atheistic nor very much advanced in spiritual realization. A devotee should be compassionate towards them and instruct them as far as possible in making advancement in Kṛṣṇa consciousness. A devotee should always remain ātmavān, or situated in his spiritual position. He should not forget that his main concern is to make advancement in spiritual consciousness, or Kṛṣṇa consciousness, and he should not ignorantly identify himself with the body or the mind. Ātmā means the body or the mind, but here the word ātmavān especially means that one should be self-possessed. He should always remain in the pure consciousness that he is spirit soul and not the material body or the mind. That will make him progress confidently in Kṛṣṇa consciousness.
Srila Visvanatha Cakravarti Thakur Commentary -
3.27.8
Ātmavān means determined.
TEXT -
SB 3.27.9
sānubandhe ca dehe 'sminn
akurvann asad-āgraham
jñānena dṛṣṭa-tattvena
prakṛteḥ puruṣasya ca
SYNONYMS
sa-anubandhe—with bodily relationships; ca—and; dehe—towards the body; asmin—this; akurvan—not doing; asat-āgraham—bodily concept of life; jñānena—through knowledge; dṛṣṭa—having seen; tattvena—the reality; prakṛteḥ—of matter; puruṣasya—of spirit; ca—and.
TRANSLATION
One's seeing power should be increased through knowledge of spirit and matter, and one should not unnecessarily identify himself with the body and thus become attracted by bodily relationships.
PURPORT
The conditioned souls are eager to identify with the body and consider that the body is "myself" and that anything in relationship with the body or possessions of the body is "mine." In Sanskrit this is called aham-mamatā, and it is the root cause of all conditional life. A person should see things as the combination of matter and spirit. He should distinguish between the nature of matter and the nature of spirit, and his real identification should be with spirit, not with matter. By this knowledge, one should avoid the false, bodily concept of life.
TEXT -
SB 3.27.10
nivṛtta-buddhy-avasthāno
dūrī-bhūtānya-darśanaḥ
upalabhyātmanātmānaṁ
cakṣuṣevārkam ātma-dṛk
SYNONYMS
nivṛtta—transcended; buddhi-avasthānaḥ—the stages of material consciousness; dūrī-bhūta—far off; anya—other; darśanaḥ—conceptions of life; upalabhya—having realized; ātmanā—by his purified intellect; ātmānam—his own self; cakṣuṣā—with his eyes; iva—as; arkam—the sun; ātma-dṛk—the self-realized.
TRANSLATION
One should be situated in the transcendental position, beyond the stages of material consciousness, and should be aloof from all other conceptions of life. Thus realizing freedom from false ego, one should see his own self just as he sees the sun in the sky.
PURPORT
Consciousness acts in three stages under the material conception of life. When we are awake, consciousness acts in a particular way, when we are asleep it acts in a different way, and when we are in deep sleep, consciousness acts in still another way. To become Kṛṣṇa conscious, one has to become transcendental to these three stages of consciousness. Our present consciousness should be freed from all perceptions of life other than consciousness of Kṛṣṇa, the Supreme Personality of Godhead. This is called dūrī-bhūtānya-darśanaḥ, which means that when one attains perfect Kṛṣṇa consciousness he does not see anything but Kṛṣṇa. In the Caitanya-caritāmṛta it is said that the perfect devotee may see many movable and immovable objects, but in everything he sees that the energy of Kṛṣṇa is acting. As soon as he remembers the energy of Kṛṣṇa, he immediately remembers Kṛṣṇa in His personal form. Therefore in all his observations he sees Kṛṣṇa only. In the Brahma-saṁhitā (5.38) it is stated that when one's eyes are smeared with love of Kṛṣṇa (premāñjana-cchurita), he always sees Kṛṣṇa, outside and inside. This is confirmed here; one should be freed from all other vision, and in that way he is freed from the false egoistic identification and sees himself as the eternal servitor of the Lord. Cakṣuṣevārkam: as we can see the sun without a doubt, one who is fully developed in Kṛṣṇa consciousness sees Kṛṣṇa and His energy. By this vision one becomes ātma-dṛk, or self-realized. When the false ego of identifying the body with the self is removed, actual vision of life is perceivable. The senses, therefore, also become purified. Real service of the Lord begins when the senses are purified. One does not have to stop the activities of the senses, but the false ego of identifying with the body has to be removed. Then the senses automatically become purified, and with purified senses one can actually discharge devotional service.
TEXT -
SB 3.27.11
mukta-liṅgaṁ sad-ābhāsam
asati pratipadyate
sato bandhum asac-cakṣuḥ
sarvānusyūtam advayam
SYNONYMS
mukta-liṅgam—transcendental; sat-ābhāsam—manifest as a reflection; asati—in the false ego; pratipadyate—he realizes; sataḥ bandhum—the support of the material cause; asat-cakṣuḥ—the eye (revealer) of the illusory energy; sarva-anusyūtam—entered into everything; advayam—without a second.
TRANSLATION
A liberated soul realizes the Absolute Personality of Godhead, who is transcendental and who is manifest as a reflection even in the false ego. He is the support of the material cause and He enters into everything. He is absolute, one without a second, and He is the eyes of the illusory energy.
PURPORT
A pure devotee can see the presence of the Supreme Personality of Godhead in everything materially manifested. He is present there only as a reflection, but a pure devotee can realize that in the darkness of material illusion the only light is the Supreme Lord, who is its support. It is confirmed in Bhagavad-gītā that the background of the material manifestation is Lord Kṛṣṇa. And, as confirmed in the Brahma-saṁhitā, Kṛṣṇa is the cause of all causes. In the Brahma-saṁhitā it is stated that the Supreme Lord, by His partial or plenary expansion, is present not only within this universe and each and every universe, but in every atom, although He is one without a second. The word advayam, "without a second," which is used in this verse, indicates that although the Supreme Personality of Godhead is represented in everything, including the atoms, He is not divided. His presence in everything is explained in the next verse.
Srila Visvanatha Cakravarti Thakur Commentary -
3.27.11
Asad-āgraham means “conceptions of me and mine.” He should be free of attachments by knowledge consisting of seeing the truth about prakṛti and puruṣa.
He should be free of states (avasthānaḥ) of intelligence like waking and sleeping.
He sees all objects other than the Lord (anya) from far away. This jñānī (ātma-dṛk) realizes Paramātmā, an ocean full consciousness, by the pure jīvātmā (ātmanā), a particle of consciousness, by bhakti alone, and attains him (pratipadyate). He realizes Paramātmā, like an ocean of light (arkam), by the undiseased eye, a particle of light (cakṣuṣā). The owl does not see the sun by his eyes though it is without disease, but other beings like men can see the sun. Similarly, the jñānī without bhakti, though being a purified jīva, cannot realize Paramātmā, but the person with bhakti can. Bhaktyāham ekayā grāhyaḥ: I am perceived only by devotion. (SB 11.14.21)
bhaktyā māmabhijānāti yāvān yaścāsmi tattvataḥ
tato māṁ tattvato jñātvā viśate tadanantaram
Only by bhakti can a person know me as Brahman. Then, knowing me as Brahman by that bhakti, he merges with me. BG 18.55
What is this Lord? He is known by the liberated person (mukta-liṅgam). He is the object of knowledge and realized by the liberated person. He remains shining in the temporary world (asati) as the antaryāmī. He is the lord (bandhum) of causes (sataḥ). He is the revealer (cakṣuḥ) of the effects (asataḥ) such as mahat-tattva. He is completely full in all effects and causes (sarvānusyūtam). He is one (advayam). These five descriptive terms describe the Lord as the object of knowledge coming from scripture in the state previous to realization.
TEXT -
SB 3.27.12
yathā jala-stha ābhāsaḥ
sthala-sthenāvadṛśyate
svābhāsena tathā sūryo
jala-sthena divi sthitaḥ
SYNONYMS
yathā—as; jala-sthaḥ—situated on water; ābhāsaḥ—a reflection; sthala-sthena—situated on the wall; avadṛśyate—is perceived; sva-ābhāsena—by its reflection; tathā—in that way; sūryaḥ—the sun; jala-sthena—situated on the water; divi—in the sky; sthitaḥ—situated.
TRANSLATION
The presence of the Supreme Lord can be realized just as the sun is realized first as a reflection on water, and again as a second reflection on the wall of a room, although the sun itself is situated in the sky.
PURPORT
The example given herewith is perfect. The sun is situated in the sky, far, far away from the surface of the earth, but its reflection can be seen in a pot of water in the corner of a room. The room is dark, and the sun is far away in the sky, but the sun's reflection on the water illuminates the darkness of the room. A pure devotee can realize the presence of the Supreme Personality of Godhead in everything by the reflection of His energy. In the Viṣṇu Purāṇa it is stated that as the presence of fire is understood by heat and light, so the Supreme Personality of Godhead, although one without a second, is perceived everywhere by the diffusion of His different energies. It is confirmed in the Īśopaniṣad that the presence of the Lord is perceived everywhere by the liberated soul, just as the sunshine and the reflection can be perceived everywhere although the sun is situated far away from the surface of the globe.
Srila Visvanatha Cakravarti Thakur Commentary -
3.27.12
How the jīva can be understood and then how Paramātmā can be understood are explained with an example. When the reflection of the sun in water without disturbance appears on the clean wall of a house, people sitting in a corner of the house first sees the reflection on the wall. They think, “Where is this reflection coming from?” They then infer that it is the reflection of the bright sun on still water, reflected on the wall. Where does the reflection on the water come from? They then infer that the sun is shining in the sky and by is reflection in the water, creates the reflection on the wall. Intelligent people first see the manifestations of Paramātmā in the body, senses and mind since it possesses consciousness. Then they ask “Where does this manifestation of Paramātmā come from?” They infer that the jīvāṭmā, which exists by misidentification in the three fold ahaṅkāra, is a ray of the manifestation of Paramātmā by its reflection in the body, senses and mind. By the presence of jīvātmā, filled with bhakti (sadābhāsena), who is a manifestation of the Paramātmā, one then realizes Paramātmā, full of existence, knowledge and bliss (satyadṛk).
TEXT -
SB 3.27.13
evaṁ trivṛd-ahaṅkāro
bhūtendriya-manomayaiḥ
svābhāsair lakṣito 'nena
sad-ābhāsena satya-dṛk
SYNONYMS
evam—thus; tri-vṛt—the threefold; ahaṅkāraḥ—false ego; bhūta-indriya-manaḥ-mayaiḥ—consisting of body, senses and mind; sva-ābhāsaiḥ—by its own reflections; lakṣitaḥ—is revealed; anena—by this; sat-ābhāsena—by a reflection of Brahman; satya-dṛk—the self-realized soul.
TRANSLATION
The self-realized soul is thus reflected first in the threefold ego and then in the body, senses and mind.
PURPORT
The conditioned soul thinks, "I am this body," but a liberated soul thinks, "I am not this body. I am spirit soul." This "I am" is called ego, or identification of the self. "I am this body" or "Everything in relationship to the body is mine" is called false ego, but when one is self-realized and thinks that he is an eternal servitor of the Supreme Lord, that identification is real ego. One conception is in the darkness of the threefold qualities of material nature—goodness, passion and ignorance—and the other is in the pure state of goodness, called śuddha-sattva or vāsudeva. When we say that we give up our ego, this means that we give up our false ego, but real ego is always present. When one is reflected through the material contamination of the body and mind in false identification, he is in the conditional state, but when he is reflected in the pure stage he is called liberated. The identification of oneself with one's material possessions in the conditional stage must be purified, and one must identify himself in relationship with the Supreme Lord. In the conditioned state one accepts everything as an object of sense gratification, and in the liberated state one accepts everything for the service of the Supreme Lord. Kṛṣṇa consciousness, devotional service, is the actual liberated stage of a living entity. Otherwise, both accepting and rejecting on the material platform or in voidness or impersonalism are imperfect conditions for the pure soul.
By the understanding of the pure soul, called satya-dṛk, one can see everything as a reflection of the Supreme Personality of Godhead. A concrete example can be given in this connection. A conditioned soul sees a very beautiful rose, and he thinks that the nice aromatic flower should be used for his own sense gratification. This is one kind of vision. A liberated soul, however, sees the same flower as a reflection of the Supreme Lord. He thinks, "This beautiful flower is made possible by the superior energy of the Supreme Lord; therefore it belongs to the Supreme Lord and should be utilized in His service." These are two kinds of vision. The conditioned soul sees the flower for his own enjoyment, and the devotee sees the flower as an object to be used in the service of the Lord. In the same way, one can see the reflection of the Supreme Lord in one's own senses, mind and body—in everything. With that correct vision, one can engage everything in the service of the Lord. It is stated in the Bhakti-rasāmṛta-sindhu that one who has engaged everything—his vital energy, his wealth, his intelligence and his words—in the service of the Lord, or who desires to engage all these in the service of the Lord, no matter how he is situated, is to be considered a liberated soul, or satya-dṛk. Such a man has understood things as they are.
TEXT -
SB 3.27.14
bhūta-sūkṣmendriya-mano-
buddhy-ādiṣv iha nidrayā
līneṣv asati yas tatra
vinidro nirahaṅkriyaḥ
SYNONYMS
bhūta—the material elements; sūkṣma—the objects of enjoyment; indriya—the material senses; manaḥ—mind; buddhi—intelligence; ādiṣu—and so on; iha—here; nidrayā—by sleep; līneṣu—merged; asati—in the unmanifest; yaḥ—who; tatra—there; vinidraḥ—awake; nirahaṅkriyaḥ—freed from false ego.
TRANSLATION
Although a devotee appears to be merged in the five material elements, the objects of material enjoyment, the material senses and material mind and intelligence, he is understood to be awake and to be freed from the false ego.
PURPORT
The explanation by Rūpa Gosvāmī in the Bhakti-rasāmṛta-sindhu of how a person can be liberated even in this body is more elaborately explained in this verse. The living entity who has become satya-dṛk, who realizes his position in relationship with the Supreme Personality of Godhead, may remain apparently merged in the five elements of matter, the five material sense objects, the ten senses and the mind and intelligence, but still he is considered to be awake and to be freed from the reaction of false ego. Here the word līna is very significant. The Māyāvādī philosophers recommend merging in the impersonal effulgence of Brahman; that is their ultimate goal, or destination. That merging is also mentioned here. But in spite of merging, one can keep his individuality. The example given by Jīva Gosvāmī is that a green bird that enters a green tree appears to merge in the color of greenness, but actually the bird does not lose its individuality. Similarly, a living entity merged either in the material nature or in the spiritual nature does not give up his individuality. Real individuality is to understand oneself to be the eternal servitor of the Supreme Lord. This information is received from the mouth of Lord Caitanya. He said clearly, upon the inquiry of Sanātana Gosvāmī, that a living entity is the servitor of Kṛṣṇa eternally. Kṛṣṇa also confirms in Bhagavad-gītā that the living entity is eternally His part and parcel. The part and parcel is meant to serve the whole. This is individuality. It is so even in this material existence, when the living entity apparently merges in matter. His gross body is made up of five elements, his subtle body is made of mind, intelligence, false ego and contaminated consciousness, and he has five active senses and five knowledge-acquiring senses. In this way he merges in matter. But even while merged in the twenty-four elements of matter, he can keep his individuality as the eternal servitor of the Lord. Either in the spiritual nature or in the material nature, such a servitor is to be considered a liberated soul. That is the explanation of the authorities, and it is confirmed in this verse.
Srila Visvanatha Cakravarti Thakur Commentary -
3.27.14
“As the sun is perceived by the eye (which is a form of the sun), Paramātmā is realized by the ātmā, who is a jñānī endowed with some bhakti. That we know well. But show me the jīva separate from the three-fold ahaṅkāra directly, just as I can see the eye and ear.” The answer is given in three verses. He who is without ahaṅkāra in the body, mind and senses when merged by sleep in pradhāna (asati), so called because it is unmanifested, realizes the jīva.”
“Well! Though one achieves destruction the mind, intelligence and senses by yoga practice, it is amazing that sleep alone can bring about this result of realizing ātmā!”
When ahaṅkāra and the results of ahaṅkāra-- the sense objects, senses, mind and intelligence-- are destroyed by merging them into prakṛti, the jīva (draṣṭā), thinking that these things have been destroyed since he cannot see them, falsely thinks that he also has been destroyed. The ignorant sleeping jīva is then compared to a person who has lost his wealth. However, the person does not lose his attachment to lost wealth, (and therefore he grieves.)
The meaning is this. With absolute destruction of the elements which create covering on the jīva by yoga practice, the jīva becomes blissful in his own form. This is not like the temporary condition of deep sleep or universal devastation. When a treasure is lost, there can be no bliss in such poverty, but there can be happiness if the person loses his attraction for wealth. Similarly, even though one may destroy material coverings by deep sleep or universal destruction, without the jīva’s detachment from enjoyment, one cannot attain one’s svarūpa, and without bhakti and jñāna, one cannot attain detachment. Thus because of the presence of material impressions and ignorance even during deep sleep, the realization of ātmā is insignificant.
“But in deep sleep one is not aware of anything at all.” That is not so. One may say “I slept happily. I was not aware of anything.” However, without knowledge of particulars, without recollection of one’s ātmā, that statement could not even be uttered. That is expressed in verse 16. Moreover, the jīva is the shelter (avasthānam) of the body, a combination elements and senses with ahaṅkāra. After taking shelter of the jīva, the ahaṅkāra, body, senses, mind and intelligence begin to enjoy the sense objects. The jīva is favored (anugrahaḥ) by the Lord because he is given the quality of being an enjoyer like the Lord.
TEXT -
SB 3.27.15
manyamānas tadātmānam
anaṣṭo naṣṭavan mṛṣā
naṣṭe 'haṅkaraṇe draṣṭā
naṣṭa-vitta ivāturaḥ
SYNONYMS
manyamānaḥ—thinking; tadā—then; ātmānam—himself; anaṣṭaḥ—although not lost; naṣṭa-vat—as lost; mṛṣā—falsely; naṣṭe ahaṅkaraṇe—because of the disappearance of the ego; draṣṭā—the seer; naṣṭa-vittaḥ—one who has lost his fortune; iva—like; āturaḥ—distressed.
TRANSLATION
The living entity can vividly feel his existence as the seer, but because of the disappearance of the ego during the state of deep sleep, he falsely takes himself to be lost, like a man who has lost his fortune and feels distressed, thinking himself to be lost.
PURPORT
Only in ignorance does a living entity think that he is lost. If by attainment of knowledge he comes to the real position of his eternal existence, he knows that he is not lost. An appropriate example is mentioned herein: naṣṭa-vitta ivāturaḥ. A person who has lost a great sum of money may think that he is lost, but actually he is not lost-only his money is lost. But due to his absorption in the money or identification with the money, he thinks that he is lost. Similarly, when we falsely identify with matter as our field of activities, we think that we are lost, although actually we are not. As soon as a person is awakened to the pure knowledge of understanding that he is an eternal servitor of the Lord, his own real position is revived. A living entity can never be lost. When one forgets his identity in deep sleep, he becomes absorbed in dreams, and he may think himself a different person or may think himself lost. But actually his identity is intact. This concept of being lost is due to false ego, and it continues as long as one is not awakened to the sense of his existence as an eternal servitor of the Lord. The Māyāvādī philosophers' concept of becoming one with the Supreme Lord is another symptom of being lost in false ego. One may falsely claim that he is the Supreme Lord, but actually he is not. This is the last snare of māyā's influence upon the living entity. To think oneself equal with the Supreme Lord or to think oneself to be the Supreme Lord Himself is also due to false ego.
TEXT -
SB 3.27.16
evaṁ pratyavamṛśyāsāv
ātmānaṁ pratipadyate
sāhaṅkārasya dravyasya
yo 'vasthānam anugrahaḥ
SYNONYMS
evam—thus; pratyavamṛśya—after understanding; asau—that person; ātmānam—his self; pratipadyate—realizes; sa-ahaṅkārasya—accepted under false ego; dravyasya—of the situation; yaḥ—who; avasthānam—resting place; anugrahaḥ—the manifester.
TRANSLATION
When, by mature understanding, one can realize his individuality, then the situation he accepts under false ego becomes manifest to him.
PURPORT
The Māyāvādī philosophers' position is that at the ultimate issue the individual is lost, everything becomes one, and there is no distinction between the knower, the knowable and knowledge. But by minute analysis we can see that this is not correct. Individuality is never lost, even when one thinks that the three different principles, namely the knower, the knowable and knowledge, are amalgamated or merged into one. The very concept that the three merge into one is another form of knowledge, and since the perceiver of the knowledge still exists, how can one say that the knower, knowledge and knowable have become one? The individual soul who is perceiving this knowledge still remains an individual. Both in material existence and in spiritual existence the individuality continues; the only difference is in the quality of the identity. In the material identity, the false ego acts, and because of false identification, one takes things to be different from what they actually are. That is the basic principle of conditional life. Similarly, when the false ego is purified, one takes everything in the right perspective. That is the state of liberation.
It is stated in the Īśopaniṣad that everything belongs to the Lord. Īśāvāsyam idaṁ sarvam [Īśo mantra 1]. Everything exists on the energy of the Supreme Lord. This is also confirmed in Bhagavad-gītā. Because everything is produced of His energy and exists on His energy, the energy is not different from Him—but still the Lord declares, "I am not there." When one clearly understands one's constitutional position, everything becomes manifest. False egoistic acceptance of things conditions one, whereas acceptance of things as they are makes one liberated. The example given in the previous verse is applicable here: due to absorption of one's identity in his money, when the money is lost he thinks that he is also lost. But actually he is not identical with the money, nor does the money belong to him. When the actual situation is revealed, we understand that the money does not belong to any individual person or living entity, nor is it produced by man. Ultimately the money is the property of the Supreme Lord, and there is no question of its being lost. But as long as one falsely thinks, "I am the enjoyer," or "I am the Lord," this concept of life continues, and one remains conditioned. As soon as this false ego is eliminated, one is liberated. As confirmed in the Bhāgavatam, situation in one's real constitutional position is called mukti, or liberation.
TEXT -
SB 3.27.17
devahūtir uvāca
puruṣaṁ prakṛtir brahman
na vimuñcati karhicit
anyonyāpāśrayatvāc ca
nityatvād anayoḥ prabho
SYNONYMS
devahūtiḥ uvāca—Devahūti said; puruṣam—the spirit soul; prakṛtiḥ—material nature; brahman—O brāhmaṇa; na—not; vimuñcati—does release; karhicit—at any time; anyonya—to one another; apāśrayatvāt—from attraction; ca—and; nityatvāt—from eternality; anayoḥ—of them both; prabho—O my Lord.
TRANSLATION
Śrī Devahūti inquired: My dear brāhmaṇa, does material nature ever give release to the spirit soul? Since one is attracted to the other eternally, how is their separation possible?
PURPORT
Devahūti, the mother of Kapiladeva, here makes her first inquiry. Although one may understand that spirit soul and matter are different, their actual separation is not possible, either by philosophical speculation or by proper understanding. The spirit soul is the marginal potency of the Supreme Lord, and matter is the external potency of the Lord. The two eternal potencies have somehow or other been combined, and since it is so difficult to separate one from the other, how is it possible for the individual soul to become liberated? By practical experience one can see that when the soul is separated from the body, the body has no real existence, and when the body is separated from the soul one cannot perceive the existence of the soul. As long as the soul and the body are combined, we can understand that there is life. But when they are separated, there is no manifested existence of the body or the soul. This question asked by Devahūti of Kapiladeva is more or less impelled by the philosophy of voidism. The voidists say that consciousness is a product of a combination of matter and that as soon as the consciousness is gone, the material combination dissolves, and therefore there is ultimately nothing but voidness. This absence of consciousness is called nirvāṇa in Māyāvāda philosophy.
Srila Visvanatha Cakravarti Thakur Commentary -
3.27.17
“Liberation is rare by jñāna, vairāgya and even by bhakti.” The reason is given here. The Lord, possessing śakti, entrusts to prakṛti his śakti for the purpose of the pastime of creating the material world. Prakṛti takes shelter of the Lord because he possesses the śakti. In this way they have a mutual relationship. “Of the two prakṛti is temporary, so they can separate.” No, the relationship is eternal.
TEXT -
SB 3.27.18
yathā gandhasya bhūmeś ca
na bhāvo vyatirekataḥ
apāṁ rasasya ca yathā
tathā buddheḥ parasya ca
SYNONYMS
yathā—as; gandhasya—of aroma; bhūmeḥ—of earth; ca—and; na—no; bhāvaḥ—existence; vyatirekataḥ—separate; apām—of water; rasasya—of taste; ca—and; yathā—as; tathā—so; buddheḥ—of intelligence; parasya—of consciousness, spirit; ca—and.
TRANSLATION
As there is no separate existence of the earth and its aroma or of water and its taste, there cannot be any separate existence of intelligence and consciousness.
PURPORT
The example is given here that anything material has an aroma. The flower, the earth—everything—has an aroma. If the aroma is separated from the matter, the matter cannot be identified. If there is no taste to water, the water has no meaning; if there is no heat in the fire, the fire has no meaning. Similarly, when there is want of intelligence, spirit has no meaning.
Srila Visvanatha Cakravarti Thakur Commentary -
3.27.18
With separation from earth, there is no existence of fragrance. Because of seeing sometimes decay which leaves odor without earth, another example is given using water. Similarly the Lord cannot be separated from prakṛti (buddheḥ).
TEXT -
SB 3.27.19
akartuḥ karma-bandho 'yaṁ
puruṣasya yad-āśrayaḥ
guṇeṣu satsu prakṛteḥ
kaivalyaṁ teṣv ataḥ katham
SYNONYMS
akartuḥ—of the passive performer, the nondoer; karma-bandhaḥ—bondage to fruitive activities; ayam—this; puruṣasya—of the soul; yat-āśrayaḥ—caused by attachment to the modes; guṇeṣu—while the modes; satsu—are existing; prakṛteḥ—of material nature; kaivalyam—freedom; teṣu—those; ataḥ—hence; katham—how.
TRANSLATION
Hence even though he is the passive performer of all activities, how can there be freedom for the soul as long as material nature acts on him and binds him?
PURPORT
Although the living entity desires freedom from the contamination of matter, he is not given release. Actually, as soon as a living entity puts himself under the control of the modes of material nature, his acts are influenced by the qualities of material nature, and he becomes passive. It is confirmed in Bhagavad-gītā, prakṛteḥ kriyamāṇāni guṇaiḥ:[Bg. 3.27] the living entity acts according to the qualities or modes of material nature. He falsely thinks that he is acting, but unfortunately he is passive. In other words, he has no opportunity to get out of the control of material nature because it has already conditioned him. In Bhagavad-gītā it is also stated that it is very difficult to get out of the clutches of material nature. One may try in different ways to think that everything is void in the ultimate issue, that there is no God and that even if the background of everything is spirit, it is impersonal. This speculation may go on, but actually it is very difficult to get out of the clutches of material nature. Devahūti poses the question that although one may speculate in many ways, where is liberation as long as one is under the spell of material nature? The answer is also found in Bhagavad-gītā (7.14): only one who has surrendered himself unto the lotus feet of the Supreme Lord Kṛṣṇa (mām eva ye prapadyante) can be freed from the clutches of māyā.
Since Devahūti is gradually coming to the point of surrender, her questions are very intelligent. How can one be liberated? How can one be in a pure state of spiritual existence as long as he is strongly held by the modes of material nature? This is also an indication to the false meditator. There are many so-called meditators who think, "I am the Supreme Spirit Soul. I am conducting the activities of material nature. Under my direction the sun is moving and the moon is rising." They think that by such contemplation or meditation they can become free, but it is seen that just three minutes after finishing such nonsensical meditation, they are immediately captured by the modes of material nature. Immediately after his high-sounding meditation, a "meditator" becomes thirsty and wants to smoke or drink. He is under the strong grip of material nature, yet he thinks that he is already free from the clutches of māyā. This question of Devahūti's is for such a person who falsely claims that he is everything, that ultimately everything is void, and that there are no sinful or pious activities. These are all atheistic inventions. Actually, unless a living entity surrenders unto the Supreme Personality of Godhead as instructed in Bhagavad-gītā, there is no liberation or freedom from the clutches of māyā.
Srila Visvanatha Cakravarti Thakur Commentary -
3.27.19
If this is so for the Lord, what to speak of the jīva! How can there be liberation for the jīva, who takes shelter of the guṇas (yat-āśrayaḥ), since the guṇas of prakṛti remain with him?
TEXT -
SB 3.27.20
kvacit tattvāvamarśena
nivṛttaṁ bhayam ulbaṇam
anivṛtta-nimittatvāt
punaḥ pratyavatiṣṭhate
SYNONYMS
kvacit—in a certain case; tattva—the fundamental principles; avamarśena—by reflecting upon; nivṛttam—avoided; bhayam—fear; ulbaṇam—great; anivṛtta—not ceased; nimittatvāt—since the cause; punaḥ—again; pratyavatiṣṭhate—it appears.
TRANSLATION
Even if the great fear of bondage is avoided by mental speculation and inquiry into the fundamental principles, it may still appear again, since its cause has not ceased.
PURPORT
Material bondage is caused by putting oneself under the control of matter because of the false ego of lording it over material nature. Bhagavad-gītā (7.27) states, icchā-dveṣa-samutthena. Two kinds of propensities arise in the living entity. One propensity is icchā, which means desire to lord it over material nature or to be as great as the Supreme Lord. Everyone desires to be the greatest personality in this material world. Dveṣa means "envy." When one becomes envious of Kṛṣṇa, or the Supreme Personality of Godhead, one thinks, "Why should Kṛṣṇa be the all and all? I'm as good as Kṛṣṇa." These two items, desire to be the Lord and envy of the Lord, are the beginning cause of material bondage. As long as a philosopher, salvationist or voidist has some desire to be supreme, to be everything, or to deny the existence of God, the cause remains, and there is no question of his liberation.
Devahūti very intelligently says, "One may theoretically analyze and say that by knowledge he has become freed, but actually, as long as the cause exists, he is not free." Bhagavad-gītā confirms that after performing such speculative activities for many, many births, when one actually comes to his real consciousness and surrenders unto the Supreme Lord, Kṛṣṇa, then the fulfillment of his research in knowledge is actually achieved. There is a gulf of difference between theoretical freedom and actual freedom from material bondage. The Bhāgavatam (10.14.4) says that if one gives up the auspicious path of devotional service and simply tries to know things by speculation, one wastes his valuable time (kliśyanti ye kevala-bodha-labdhaye). The result of such a labor of love is simply labor; there is no other result. The labor of speculation is ended only by exhaustion. The example is given that there is no benefit in husking the skin of an empty paddy; the rice is already gone. Similarly, simply by the speculative process one cannot be freed from material bondage, for the cause still exists. One has to nullify the cause, and then the effect will be nullified. This is explained by the Supreme Personality of Godhead in the following verses.
Srila Visvanatha Cakravarti Thakur Commentary -
3.27.20
Sometimes fear of saṁṣāra is destroyed by considering the elements, but fear then returns because of not destroying saṁṣāra’s cause.
Sometimes though one almost completely destroys saṁsāra, it appears again.
TEXT -
SB 3.27.21
śrī-bhagavān uvāca
animitta-nimittena
sva-dharmeṇāmalātmanā
tīvrayā mayi bhaktyā ca
śruta-sambhṛtayā ciram
SYNONYMS
śrī-bhagavān uvāca—the Supreme Personality of Godhead said; animitta-nimittena—without desiring the fruits of activities; sva-dharmeṇa—by executing one's prescribed duties; amala-ātmanā—with a pure mind; tīvrayā—serious; mayi—unto Me; bhaktyā—by devotional service; ca—and; śruta—hearing; sambhṛtayā—endowed with; ciram—for a long time.
TRANSLATION
The Supreme Personality of Godhead said: One can get liberation by seriously discharging devotional service unto Me and thereby hearing for a long time about Me or from Me. By thus executing one's prescribed duties, there will be no reaction, and one will be freed from the contamination of matter.
PURPORT
Śrīdhara Svāmī comments in this connection that by association with material nature alone one does not become conditioned. Conditional life begins only after one is infected by the modes of material nature. If someone is in contact with the police department, that does not mean that he is a criminal. As long as one does not commit criminal acts, even though there is a police department, he is not punished. Similarly, the liberated soul is not affected, although he is in the material nature. Even the Supreme Personality of Godhead is supposed to be in association with material nature when He descends, but He is not affected. One has to act in such a way that in spite of being in the material nature he is not affected by contamination. Although the lotus flower is in association with water, it does not mix with the water. That is how one has to live, as described here by the Personality of Godhead Kapiladeva (animitta-nimittena sva-dharmeṇāmalātmanā).
One can be liberated from all adverse circumstances simply by seriously engaging in devotional service. How this devotional service develops and becomes mature is explained here. In the beginning one has to perform his prescribed duties with a clean mind. Clean consciousness means Kṛṣṇa consciousness. One has to perform his prescribed duties in Kṛṣṇa consciousness. There is no necessity of changing one's prescribed duties; one simply has to act in Kṛṣṇa consciousness. In discharging Kṛṣṇa conscious duties, one should determine whether, by his professional or occupational duties, Kṛṣṇa, the Supreme Personality of Godhead, is satisfied. In another place in the Bhāgavatam it is said, svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam: [SB 1.2.13] everyone has some prescribed duties to perform, but the perfection of such duties will be reached only if the Supreme Personality of Godhead, Hari, is satisfied by such actions. For example, Arjuna's prescribed duty was to fight, and the perfection of his fighting was tested by the satisfaction of Kṛṣṇa. Kṛṣṇa wanted him to fight, and when he fought for the satisfaction of the Lord, that was the perfection of his professional devotional duty. On the other hand, when, contrary to the wish of Kṛṣṇa, he was not willing to fight, that was imperfect.
If one wants to perfect his life, he should discharge his prescribed duties for the satisfaction of Kṛṣṇa. One must act in Kṛṣṇa consciousness, for such action will never produce any reaction (animitta-nimittena). This is also confirmed in Bhagavad-gītā. Yajñārthāt karmaṇo 'nyatra: all activities should be performed simply for Yajña, or the satisfaction of Viṣṇu. Anything done otherwise, without the satisfaction of Viṣṇu, or Yajña, produces bondage, so here it is also prescribed by Kapila Muni that one can transcend material entanglement by acting in Kṛṣṇa consciousness, which means seriously engaging in devotional service. This serious devotional service can develop by hearing for long periods of time. Chanting and hearing is the beginning of the process of devotional service. One should associate with devotees and hear from them about the Lord's transcendental appearance, activities, disappearance, instructions, etc.
There are two kinds of śruti, or scripture. One is spoken by the Lord, and the other is spoken about the Lord and His devotees. Bhagavad-gītā is the former and Śrīmad-Bhāgavatam the latter. One must hear these scriptures repeatedly from reliable sources in order to become fixed in serious devotional service. Through engagement in such devotional service, one becomes freed from the contamination of māyā. It is stated in the Śrīmad-Bhāgavatam that hearing about the Supreme Personality of Godhead cleanses the heart of all contamination caused by the influence of the three modes of material nature. By continuous, regular hearing, the effects of the contamination of lust and greed to enjoy or lord it over material nature diminish, and when lust and greed diminish, one then becomes situated in the mode of goodness. This is the stage of Brahman realization, or spiritual realization. In this way one becomes fixed on the transcendental platform. Remaining fixed on the transcendental platform is liberation from material entanglement.
Srila Visvanatha Cakravarti Thakur Commentary -
3.27.21
O mother! Prakṛti is not the cause of bondage for the jīva. Imposition of prakṛti’s guṇas on the jīva is the cause. This is caused by ignorance. By destroying ignorance one attains liberation. Sometimes, by faults in practice, the fear of saṁsāra reappears. When Kapila speaks of intense practice, such a condition of fear is excluded. This bhakti should be performed without desire for results (animitta). It purifies the antaḥkaraṇa (amala ātmanā). It should be energetic because of spontaneity (tīvrayā). It should be nourished by hearing about me (śruta-saṁbhṛtayā).
The subtle body (prakrṭiḥ) of the jīva becomes burned up, conquered, destroyed. It is like a stick in relation to a fire. Fire is produced by the kindling stick (araṇiḥ) but destroys the stick. Knowledge is produced by the subtle body (mind) but destroys that subtle body.
TEXT -
SB 3.27.22
jñānena dṛṣṭa-tattvena
vairāgyeṇa balīyasā
tapo-yuktena yogena
tīvreṇātma-samādhinā
SYNONYMS
jñānena—in knowledge; dṛṣṭa-tattvena—with vision of the Absolute Truth; vairāgyeṇa—with renunciation; balīyasā—very strong; tapaḥ-yuktena—by engagement in austerity; yogena—by mystic yoga; tīvreṇa—firmly fixed; ātma-samādhinā—by self-absorption.
TRANSLATION
This devotional service has to be performed strongly in perfect knowledge and with transcendental vision. One must be strongly renounced and must engage in austerity and perform mystic yoga in order to be firmly fixed in self-absorption.
PURPORT
Devotional service in Kṛṣṇa consciousness cannot be performed blindly due to material emotion or mental concoction. It is specifically mentioned here that one has to perform devotional service in full knowledge by visualizing the Absolute Truth. We can understand about the Absolute Truth by evolving transcendental knowledge, and the result of such transcendental knowledge will be manifested by renunciation. That renunciation is not temporary or artificial, but is very strong. It is said that development of Kṛṣṇa consciousness is exhibited by proportionate material detachment, or vairāgya. If one does not separate himself from material enjoyment, it is to be understood that he is not advancing in Kṛṣṇa consciousness. Renunciation in Kṛṣṇa consciousness is so strong that it cannot be deviated by any attractive illusion. One has to perform devotional service in full tapasya, austerity. One should fast on the two Ekādaśī days, which fall on the eleventh day of the waxing and waning moon, and on the birthdays of Lord Kṛṣṇa, Lord Rāma and Caitanya Mahāprabhu. There are many such fasting days. Yogena means "by controlling the senses and mind." Yoga indriya-saṁyamaḥ. Yogena implies that one is seriously absorbed in the self and is able, by development of knowledge, to understand his constitutional position in relationship with the Superself. In this way one becomes fixed in devotional service, and his faith cannot be shaken by any material allurement.
TEXT -
SB 3.27.23
prakṛtiḥ puruṣasyeha
dahyamānā tv ahar-niśam
tiro-bhavitrī śanakair
agner yonir ivāraṇiḥ
SYNONYMS
prakṛtiḥ—the influence of material nature; puruṣasya—of the living entity; iha—here; dahyamānā—being consumed; tu—but; ahaḥ-niśam—day and night; tiraḥ-bhavitrī—disappearing; śanakaiḥ—gradually; agneḥ—of fire; yoniḥ—the cause of appearance; iva—as; araṇiḥ—wooden sticks.
TRANSLATION
The influence of material nature has covered the living entity, and thus it is as if the living entity were always in a blazing fire. But by the process of seriously discharging devotional service, this influence can be removed, just as wooden sticks which cause a fire are themselves consumed by it.
PURPORT
Fire is conserved in wooden sticks, and when circumstances are favorable, the fire is ignited. But the wooden sticks which are the cause of the fire are also consumed by the fire if it is properly dealt with. Similarly, the living entity's conditional life of material existence is due to his desire to lord it over material nature and due to his envy of the Supreme Lord. Thus his main diseases are that he wants to be one with the Supreme Lord or he wants to become the lord of material nature. The karmīs try to utilize the resources of material nature and thus become its lord and enjoy sense gratification, and the jñānīs, the salvationists, who have become frustrated in enjoying the material resources, want to become one with the Supreme Personality of Godhead or merge into the impersonal effulgence. These two diseases are due to material contamination. Material contamination can be consumed by devotional service because in devotional service these two diseases, namely the desire to lord it over material nature and the desire to become one with the Supreme Lord, are absent. Therefore the cause of material existence is at once consumed by the careful discharge of devotional service in Kṛṣṇa consciousness.
A devotee in full Kṛṣṇa consciousness appears superficially to be a great karmī, always working, but the inner significance of the devotee's activities is that they are meant for the satisfaction of the Supreme Lord. This is called bhakti, or devotional service. Arjuna was apparently a fighter but when by his fighting he satisfied the senses of Lord Kṛṣṇa, he became a devotee. Since a devotee also engages in philosophical research to understand the Supreme Person as He is, his activities may thus appear to be like those of a mental speculator, but actually he is trying to understand the spiritual nature and transcendental activities. Thus although the tendency for philosophical speculation exists, the material effects of fruitive activities and empiric speculation do not, because this activity is meant for the Supreme Personality of Godhead.
TEXT -
SB 3.27.24
bhukta-bhogā parityaktā
dṛṣṭa-doṣā ca nityaśaḥ
neśvarasyāśubhaṁ dhatte
sve mahimni sthitasya ca
SYNONYMS
bhukta—enjoyed; bhogā—enjoyment; parityaktā—given up; dṛṣṭa—discovered; doṣā—faultiness; ca—and; nityaśaḥ—always; na—not; īśvarasya—of the independent; aśubham—harm; dhatte—she inflicts; sve mahimni—in his own glory; sthitasya—situated; ca—and.
TRANSLATION
By discovering the faultiness of his desiring to lord it over material nature and by therefore giving it up, the living entity becomes independent and stands in his own glory.
PURPORT
Because the living entity is not actually the enjoyer of the material resources, his attempt to lord it over material nature is, at the ultimate issue, frustrated. As a result of frustration, he desires more power than the ordinary living entity and thus wants to merge into the existence of the supreme enjoyer. In this way he develops a plan for greater enjoyment.
When one is actually situated in devotional service, that is his independent position. Less intelligent men cannot understand the position of the eternal servant of the Lord. Because the word "servant" is used, they become confused; they cannot understand that this servitude is not the servitude of this material world. To be the servant of the Lord is the greatest position. If one can understand this and can thus revive one's original nature of eternal servitorship of the Lord, one stands fully independent. A living entity's independence is lost by material contact. In the spiritual field he has full independence, and therefore there is no question of becoming dependent upon the three modes of material nature. This position is attained by a devotee, and therefore he gives up the tendency for material enjoyment after seeing its faultiness.
The difference between a devotee and an impersonalist is that an impersonalist tries to become one with the Supreme so that he can enjoy without impediment, whereas a devotee gives up the entire mentality of enjoying and engages in the transcendental loving service of the Lord. That is his constitutional glorified position. At that time he is īśvara, fully independent. The real īśvara or īśvaraḥ paramaḥ, the supreme īśvara, or supreme independent, is Kṛṣṇa. The living entity is īśvara only when engaged in the service of the Lord. In other words, transcendental pleasure derived from loving service to the Lord is actual independence.
Srila Visvanatha Cakravarti Thakur Commentary -
3.27.24
The subtle body, even if it remains after being burned like the kindling stick, can do no harm. Since the jīva sees with intelligence the fault in prakṛti, having rejecting all types of enjoyment, though it may sometimes affect him, prakṛti can do no harm to that jīva. He is capable (iśvarasya) by intelligence of seeing the fault in enjoyment and giving it up after enjoying, being situated on the correct path taught by guru (sve mahimni).
TEXT -
SB 3.27.25
yathā hy apratibuddhasya
prasvāpo bahv-anartha-bhṛt
sa eva pratibuddhasya
na vai mohāya kalpate
SYNONYMS
yathā—as; hi—indeed; apratibuddhasya—of one who is sleeping; prasvāpaḥ—the dream; bahu-anartha-bhṛt—bearing many inauspicious things; saḥ eva—that very dream; pratibuddhasya—of one who is awake; na—not; vai—certainly; mohāya—for bewildering; kalpate—is capable.
TRANSLATION
In the dreaming state one's consciousness is almost covered, and one sees many inauspicious things, but when he is awakened and fully conscious, such inauspicious things cannot bewilder him.
PURPORT
In the condition of dreaming, when one's consciousness is almost covered, one may see many unfavorable things which cause disturbance or anxiety, but upon awakening, although he remembers what happened in the dream, he is not disturbed. Similarly the position of self-realization, or understanding of one's real relationship with the Supreme Lord, makes one completely satisfied, and the three modes of material nature, which are the cause of all disturbances, cannot affect him. In contaminated consciousness one sees everything to be for his own enjoyment, but in pure consciousness, or Kṛṣṇa consciousness, he sees that everything exists for the enjoyment of the supreme enjoyer. That is the difference between the dream state and wakefulness. The state of contaminated consciousness is compared to dream consciousness, and Kṛṣṇa consciousness is compared to the awakened stage of life. Actually, as stated in Bhagavad-gītā, the only absolute enjoyer is Kṛṣṇa. One who can understand that Kṛṣṇa is the proprietor of all the three worlds and that He is the friend of everyone is peaceful and independent. As long as a conditioned soul does not have this knowledge, he wants to be the enjoyer of everything; he wants to become a humanitarian or philanthropist and open hospitals and schools for his fellow human beings. This is all illusion, for one cannot benefit anyone by such material activities. If one wishes to benefit his fellow brother, he must awaken his dormant Kṛṣṇa consciousness. The Kṛṣṇa conscious position is that of pratibuddha, which means "pure consciousness."
Srila Visvanatha Cakravarti Thakur Commentary -
3.27.25
What is a cause of problems in the state of lack of discrimination does not exist for a person with discrimination. This is expressed in two verses. The dream (prasvāpaḥ) causes many anxieties such as being bitten by a tiger or snake. The same image, appearing as an impression in the mind, causes no anxiety for a person who is awake.
TEXT -
SB 3.27.26
evaṁ vidita-tattvasya
prakṛtir mayi mānasam
yuñjato nāpakuruta
ātmārāmasya karhicit
SYNONYMS
evam—thus; vidita-tattvasya—to one who knows the Absolute Truth; prakṛtiḥ—material nature; mayi—on Me; mānasam—the mind; yuñjataḥ—fixing; na—not; apakurute—can do harm; ātma-ārāmasya—to one who rejoices in the self; karhicit—at any time.
TRANSLATION
The influence of material nature cannot harm an enlightened soul, even though he engages in material activities, because he knows the truth of the Absolute, and his mind is fixed on the Supreme Personality of Godhead.
PURPORT
Lord Kapila says that mayi mānasam, a devotee whose mind is always fixed upon the lotus feet of the Supreme Personality of Godhead, is called ātmārāma or vidita-tattva. Ātmārāma means "one who rejoices in the self," or "one who enjoys in the spiritual atmosphere." Ātmā, in the material sense, means the body or the mind, but when referring to one whose mind is fixed on the lotus feet of the Supreme Lord, ātmārāma means "one who is fixed in spiritual activities in relationship with the Supreme Soul." The Supreme Soul is the Personality of Godhead, and the individual soul is the living entity. When they engage in reciprocation of service and benediction, the living entity is said to be in the ātmārāma position. This ātmārāma position can be attained by one who knows the truth as it is. The truth is that the Supreme Personality of Godhead is the enjoyer and that the living entities are meant for His service and enjoyment. One who knows this truth, and who tries to engage all resources in the service of the Lord, escapes all material reactions and influences of the modes of material nature.
An example may be cited in this connection. Just as a materialist engages in constructing a big skyscraper, a devotee engages in constructing a big temple for Viṣṇu. Superficially, the skyscraper constructor and temple constructor are on the same level, for both are collecting wood, stone, iron and other building materials. But the person who constructs a skyscraper is a materialist, and the person who constructs a temple of Viṣṇu is ātmārāma. The materialist tries to satisfy himself in relation to his body by constructing a skyscraper, but the devotee tries to satisfy the Superself, the Supreme Personality of Godhead, by constructing the temple. Although both are engaged in the association of material activities, the devotee is liberated, and the materialist is conditioned. This is because the devotee, who is constructing the temple, has fixed his mind upon the Supreme Personality of Godhead, but the nondevotee, who is constructing the skyscraper, has his mind fixed in sense gratification. If, while performing any activity, even in material existence, one's mind is fixed upon the lotus feet of the Personality of Godhead, one will not be entangled or conditioned. The worker in devotional service, in full Kṛṣṇa consciousness, is always independent of the influence of material nature.
TEXT -
SB 3.27.27
yadaivam adhyātma-rataḥ
kālena bahu-janmanā
sarvatra jāta-vairāgya
ābrahma-bhuvanān muniḥ
SYNONYMS
yadā—when; evam—thus; adhyātma-rataḥ—engaged in self-realization; kālena—for many years; bahu-janmanā—for many births; sarvatra—everywhere; jāta-vairāgyaḥ—detachment is born; ā-brahma-bhuvanāt—up to Brahmaloka; muniḥ—a thoughtful person.
TRANSLATION
When a person thus engages in devotional service and self-realization for many, many years and births, he becomes completely reluctant to enjoy any one of the material planets, even up to the highest planet, which is known as Brahmaloka; he becomes fully developed in consciousness.
PURPORT
Anyone engaged in devotional service to the Supreme Personality of Godhead is known as a devotee, but there is a distinction between pure devotees and mixed devotees. A mixed devotee engages in devotional service for the spiritual benefit of being eternally engaged in the transcendental abode of the Lord in full bliss and knowledge. In material existence, when a devotee is not completely purified, he expects material benefit from the Lord in the form of relief from material miseries, or he wants material gain, advancement in knowledge of the relationship between the Supreme Personality of Godhead and the living entity, or knowledge as to the real nature of the Supreme Lord. When a person is transcendental to these conditions, he is called a pure devotee. He does not engage himself in the service of the Lord for any material benefit or for understanding of the Supreme Lord. His one interest is that he loves the Supreme Personality of Godhead, and he spontaneously engages in satisfying Him.
The highest example of pure devotional service is that of the gopīs in Vṛndāvana. They are not interested in understanding Kṛṣṇa, but only in loving Him. That platform of love is the pure state of devotional service. Unless one is advanced to this pure state of devotional service, there is a tendency to desire elevation to a higher material position. A mixed devotee may desire to enjoy a comfortable life on another planet with a greater span of life, such as on Brahmaloka. These are material desires, but because a mixed devotee engages in the service of the Lord, ultimately, after many, many lives of material enjoyment, he undoubtedly develops Kṛṣṇa consciousness, and the symptom of this Kṛṣṇa consciousness is that he is no longer interested in any sort of materially elevated life. He does not even aspire to become a personality like Lord Brahmā.
Srila Visvanatha Cakravarti Thakur Commentary -
3.27.27
Svasaṁsthānam means the svarūpa beyond the material body, called Brahman (kaivalyākhyam). I am the shelter of that Brahman, for it is said brahmaṇo hi pratiṣṭhāham: I am the basis of Brahman. (BG 14.27) When the subtle body is destroyed and doubts are cut by knowledge of the pure ātmā, the yogī does not return.
TEXT -
SB 3.27.28-29
mad-bhaktaḥ pratibuddhārtho
mat-prasādena bhūyasā
niḥśreyasaṁ sva-saṁsthānaṁ
kaivalyākhyaṁ mad-āśrayam
prāpnotīhāñjasā dhīraḥ
sva-dṛśā cchinna-saṁśayaḥ
yad gatvā na nivarteta
yogī liṅgād vinirgame
SYNONYMS
mat-bhaktaḥ—My devotee; pratibuddha-arthaḥ—self-realized; mat-prasādena—by My causeless mercy; bhūyasā—unlimited; niḥśreyasam—the ultimate perfectional goal; sva-saṁsthānam—his abode; kaivalya-ākhyam—called kaivalya; mat-āśrayam—under My protection; prāpnoti—attains; iha—in this life; añjasā—truly; dhīraḥ—steady; sva-dṛśā—by knowledge of the self; chinna-saṁśayaḥ—freed from doubts; yat—to that abode; gatvā—having gone; na—never; nivarteta—comes back; yogī—the mystic devotee; liṅgāt—from the subtle and gross material bodies; vinirgame—after departing.
TRANSLATION
My devotee actually becomes self-realized by My unlimited causeless mercy, and thus, when freed from all doubts, he steadily progresses towards his destined abode, which is directly under the protection of My spiritual energy of unadulterated bliss. That is the ultimate perfectional goal of the living entity. After giving up the present material body, the mystic devotee goes to that transcendental abode and never comes back.
PURPORT
Actual self-realization means becoming a pure devotee of the Lord. The existence of a devotee implies the function of devotion and the object of devotion. Self-realization ultimately means to understand the Personality of Godhead and the living entities; to know the individual self and the reciprocal exchanges of loving service between the Supreme Personality of Godhead and the living entity is real self-realization. This cannot be attained by the impersonalists or other transcendentalists; they cannot understand the science of devotional service. Devotional service is revealed to the pure devotee by the unlimited causeless mercy of the Lord. This is especially spoken of here by the Lord—mat-prasādena, "by My special grace." This is also confirmed in Bhagavad-gītā. Only those who engage in devotional service with love and faith receive the necessary intelligence from the Supreme Personality of Godhead so that gradually and progressively they can advance to the abode of the Personality of Godhead.
Niḥśreyasameans "the ultimate destination." Sva-saṁsthāna indicates that the impersonalists have no particular place to stay. The impersonalists sacrifice their individuality so that the living spark can merge into the impersonal effulgence emanating from the transcendental body of the Lord, but the devotee has a specific abode. The planets rest in the sunshine, but the sunshine itself has no particular resting place. When one reaches a particular planet, then he has a resting place. The spiritual sky, which is known as kaivalya, is simply blissful light on all sides, and it is under the protection of the Supreme Personality of Godhead. As stated in Bhagavad-gītā (14.27), brahmaṇo hi pratiṣṭhāham: the impersonal Brahman effulgence rests on the body of the Supreme Personality of Godhead. In other words, the bodily effulgence of the Supreme Personality of Godhead is kaivalya, or impersonal Brahman. In that impersonal effulgence there are spiritual planets, which are known as Vaikuṇṭhas, chief of which is Kṛṣṇaloka. Some devotees are elevated to the Vaikuṇṭha planets, and some are elevated to the planet Kṛṣṇaloka. According to the desire of the particular devotee, he is offered a particular abode, which is known as sva-saṁsthāna, his desired destination. By the grace of the Lord, the self-realized devotee engaged in devotional service understands his destination even while in the material body. He therefore performs his devotional activities steadily, without doubting, and after quitting his material body he at once reaches the destination for which he has prepared himself. After reaching that abode, he never comes back to this material world.
The words liṅgād vinirgame, which are used here, mean "after being freed from the two kinds of material bodies, subtle and gross." The subtle body is made of mind, intelligence, false ego and contaminated consciousness, and the gross body is made of five elements—earth, water, fire, air and ether. When one is transferred to the spiritual world, he gives up both the subtle and gross bodies of this material world. He enters the spiritual sky in his pure, spiritual body and is stationed in one of the spiritual planets. Although the impersonalists also reach that spiritual sky after giving up the subtle and gross material bodies, they are not placed in the spiritual planets; as they desire, they are allowed to merge in the spiritual effulgence emanating from the transcendental body of the Lord. The word sva-saṁsthānam is also very significant. As a living entity prepares himself, so he attains his abode. The impersonal Brahman effulgence is offered to the impersonalists, but those who want to associate with the Supreme Personality of Godhead in His transcendental form as Nārāyaṇa in the Vaikuṇṭhas, or with Kṛṣṇa in Kṛṣṇaloka, go to those abodes, wherefrom they never return.
TEXT -
SB 3.27.30
yadā na yogopacitāsu ceto
māyāsu siddhasya viṣajjate 'ṅga
ananya-hetuṣv atha me gatiḥ syād
ātyantikī yatra na mṛtyu-hāsaḥ
SYNONYMS
yadā—when; na—not; yoga-upacitāsu—to powers developed by yoga; cetaḥ—the attention; māyāsu—manifestations of māyā; siddhasya—of a perfect yogī; viṣajjate—is attracted; aṅga—My dear mother; ananya-hetuṣu—having no other cause; atha—then; me—to Me; gatiḥ—his progress; syāt—becomes; ātyantikī—unlimited; yatra—where; na—not; mṛtyu-hāsaḥ—power of death.
TRANSLATION
When a perfect yogī's attention is no longer attracted to the by-products of mystic powers, which are manifestations of the external energy, his progress towards Me becomes unlimited, and thus the power of death cannot overcome him.
PURPORT
Yogīs are generally attracted to the by-products of mystic yogic power, for they can become smaller than the smallest or greater than the greatest, achieve anything they desire, have power even to create a planet, or bring anyone they like under their subjection. Yogīs who have incomplete information of the result of devotional service are attracted by these powers, but these powers are material; they have nothing to do with spiritual progress. As other material powers are created by the material energy, mystic yogic powers are also material. A perfect yogīs mind is not attracted by any material power, but is simply attracted by unalloyed service to the Supreme Lord. For a devotee, the process of merging into the Brahman effulgence is considered to be hellish, and yogic power or the preliminary perfection of yogic power, to be able to control the senses, is automatically achieved. As for elevation to higher planets, a devotee considers this to be simply hallucinatory. A devotee's attention is concentrated only upon the eternal loving service of the Lord, and therefore the power of death has no influence over him. In such a devotional state, a perfect yogī can attain the status of immortal knowledge and bliss.
Srila Visvanatha Cakravarti Thakur Commentary -
3.27.30
There are many secondary effects in the form of various enjoyments including the siddhis. The yogī should not be attracted to these. When the yogī does not fix his mind on various abundant (upacitāsu) enjoyments (māyāsu), which are only due to yoga (ananya-hetuṣu), final liberation will take place, in which death’s pride does not exist. Death has pride in the fact that even the perfect yogī is under his control, if the yogī has material attachments.
Thus ends the commentary on Twenty-seventh Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta
PURPORT
s of the Third Canto, Twenty-seventh Chapter, of the Śrīmad-Bhāgavatam, entitled "Understanding Material Nature."
28. Kapila's Instructions on the Execution of Devotional Service
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44
TEXT -
SB 3.28.1
śrī-bhagavān uvāca
yogasya lakṣaṇaṁ vakṣye
sabījasya nṛpātmaje
mano yenaiva vidhinā
prasannaṁ yāti sat-patham
SYNONYMS
śrī-bhagavān uvāca—the Personality of Godhead said; yogasya—of the yoga system; lakṣaṇam—description; vakṣye—I shall explain; sabījasya—authorized; nṛpa-ātma-je—O daughter of the King; manaḥ—the mind; yena—by which; eva—certainly; vidhinā—by practice; prasannam—joyful; yāti—attains; sat-patham—the path of the Absolute Truth.
TRANSLATION
The Personality of Godhead said: My dear mother, O daughter of the King, now I shall explain to you the system of yoga, the object of which is to concentrate the mind. By practicing this system one can become joyful and progressively advance towards the path of the Absolute Truth.
PURPORT
The yoga process explained by Lord Kapiladeva in this chapter is authorized and standard, and therefore these instructions should be followed very carefully. To begin, the Lord says that by yoga practice one can make progress towards understanding the Absolute Truth, the Supreme Personality of Godhead. In the previous chapter it has been clearly stated that the desired result of yoga is not to achieve some wonderful mystic power. One should not be at all attracted by such mystic power, but should attain progressive realization on the path of understanding the Supreme Personality of Godhead. This is also confirmed in Bhagavad-gītā, which states in the last verse of the Sixth Chapter that the greatest yogī is he who constantly thinks of Kṛṣṇa within himself, or he who is Kṛṣṇa conscious.
It is stated here that by following the system of yoga one can become joyful. Lord Kapila, the Personality of Godhead, who is the highest authority on yoga, here explains the yoga system known as aṣṭāṅga-yoga, which comprises eight different practices, namely yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna and samādhi. By all these stages of practice one must realize Lord Viṣṇu, who is the target of all yoga. There are so-called yoga practices in which one concentrates the mind on voidness or on the impersonal, but this is not approved by the authorized yoga system as explained by Kapiladeva. Even Patañjali explains that the target of all yoga is Viṣṇu. Aṣṭāṅga-yoga is therefore part of Vaiṣṇava practice because its ultimate goal is realization of Viṣṇu. The achievement of success in yoga is not acquisition of mystic power, which is condemned in the previous chapter, but, rather, freedom from all material designations and situation in one's constitutional position. That is the ultimate achievement in yoga practice.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.1
In the Twenty-eighth Chapter, meditation in the asṭāṅga-yoga system is described in detail, by which the yogī attains liberation without effort. Teaching devotion to himself (Chapter 26), and speaking about Sāṅkhya mixed with bhakti (Chapter 27,28), the Lord now begins to speak about aṣṭāṅga-yoga mixed with bhakti.
Sabījasya means “taking support.”
TEXT -
SB 3.28.2
sva-dharmācaraṇaṁ śaktyā
vidharmāc ca nivartanam
daivāl labdhena santoṣa
ātmavic-caraṇārcanam
SYNONYMS
sva-dharma-ācaraṇam—executing one's prescribed duties; śaktyā—to the best of one's ability; vidharmāt—unauthorized duties; ca—and; nivartanam—avoiding; daivāt—by the grace of the Lord; labdhena—with what is achieved; santoṣaḥ—satisfied; ātma-vit—of the self-realized soul; caraṇa—the feet; arcanam—worshiping.
TRANSLATION
One should execute his prescribed duties to the best of his ability and avoid performing duties not allotted to him. One should be satisfied with as much gain as he achieves by the grace of the Lord, and one should worship the lotus feet of a spiritual master.
PURPORT
In this verse there are many important words which could be very elaborately explained, but we shall briefly discuss the important aspects of each. The final statement is ātmavic-caraṇārcanam. Ātma-vit means a self-realized soul or bona fide spiritual master. Unless one is self-realized and knows what his relationship with the Supersoul is, he cannot be a bona fide spiritual master. Here it is recommended that one should seek out a bona fide spiritual master and surrender unto him (arcanam), for by inquiring from and worshiping him one can learn spiritual activities.
The first recommendation is sva-dharmācaraṇam. As long as we have this material body there are various duties prescribed for us. Such duties are divided by a system of four social orders: brāhmaṇa, kṣatriya, vaiśya and śūdra. These particular duties are mentioned in the śāstra, and particularly in Bhagavad-gītā. Sva-dharmācaraṇam means that one must discharge the prescribed duties of his particular division of society faithfully and to the best of his ability. One should not accept another's duty. If one is born in a particular society or community, he should perform the prescribed duties for that particular division. If, however, one is fortunate enough to transcend the designation of birth in a particular society or community by being elevated to the standard of spiritual identity, then his sva-dharma, or duty, is solely that of serving the Supreme Personality of Godhead. The actual duty of one who is advanced in Kṛṣṇa consciousness is to serve the Lord. As long as one remains in the bodily concept of life, he may act according to the duties of social convention, but if one is elevated to the spiritual platform, he must simply serve the Supreme Lord; that is the real execution of sva-dharma.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.2
Three verses and two syllables in verse 5 now explain the rules for controlling the mind. Non-violence, truthfulness, not stealing, not accepting more than necessary, celibacy and silence are a description of yama, the first stage of aṣṭāṅga-yoga (verse 4-5). The other items in verses 2, 3 and 4 are part of niyama.
TEXT -
SB 3.28.3
grāmya-dharma-nivṛttiś ca
mokṣa-dharma-ratis tathā
mita-medhyādanaṁ śaśvad
vivikta-kṣema-sevanam
SYNONYMS
grāmya—conventional; dharma—religious practice; nivṛttiḥ—ceasing; ca—and; mokṣa—for salvation; dharma—religious practice; ratiḥ—being attracted to; tathā—in that way; mita—little; medhya—pure; adanam—eating; śaśvat—always; vivikta—secluded; kṣema—peaceful; sevanam—dwelling.
TRANSLATION
One should cease performing conventional religious practices and should be attracted to those which lead to salvation. One should eat very frugally and should always remain secluded so that he can achieve the highest perfection of life.
PURPORT
It is recommended herein that religious practice for economic development or the satisfaction of sense desires should be avoided. Religious practices should be executed only to gain freedom from the clutches of material nature. It is stated in the beginning of Śrīmad-Bhāgavatam that the topmost religious practice is that by which one can attain to the transcendental devotional service of the Lord, without reason or cause. Such religious practice is never hampered by any impediments, and by its performance one actually becomes satisfied. Here this is recommended as mokṣa-dharma, religious practice for salvation, or transcendence of the clutches of material contamination. Generally people execute religious practices for economic development or sense gratification, but that is not recommended for one who wants to advance in yoga.
The next important phrase is mita-medhyādanam, which means that one should eat very frugally. It is recommended in the Vedic literatures that a yogī eat only half what he desires according to his hunger. If one is so hungry that he could devour one pound of foodstuffs, then instead of eating one pound, he should consume only half a pound and supplement this with four ounces of water; one fourth of the stomach should be left empty for passage of air in the stomach. If one eats in this manner, he will avoid indigestion and disease. The yogī should eat in this way, as recommended in the Śrīmad-Bhāgavatam and all other standard scriptures. The yogī should live in a secluded place, where his yoga practice will not be disturbed.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.3
Grāmya-dharma means artha, dharma and kāma. According to the smṛti, moderate quantity of food means the following:
dvau bhāgau pūrayed annais toyenaikaṁ prapūrayet.
mārutasya pracārārthaṁ caturtham avaśeṣayet
One should fill half the stomach with food, one quarter with water. One quarter should remain with air for freedom of movement.
One should select a place which is solitary and free from fear (kṣemam).
TEXT -
SB 3.28.4
ahiṁsā satyam asteyaṁ
yāvad-artha-parigrahaḥ
brahmacaryaṁ tapaḥ śaucaṁ
svādhyāyaḥ puruṣārcanam
SYNONYMS
ahiṁsā—nonviolence; satyam—truthfulness; asteyam—refraining from theft; yāvat-artha—as much as necessary; parigrahaḥ—possessing; brahmacaryam—celibacy; tapaḥ—austerity; śaucam—cleanliness; sva-adhyāyaḥ—study of the Vedas; puruṣa-arcanam—worship of the Supreme Personality of Godhead.
TRANSLATION
One should practice nonviolence and truthfulness, should avoid thieving and be satisfied with possessing as much as he needs for his maintenance. He should abstain from sex life, perform austerity, be clean, study the Vedas and worship the supreme form of the Supreme Personality of Godhead.
PURPORT
The word puruṣārcanam in this verse means worshiping the Supreme Personality of Godhead, especially the form of Lord Kṛṣṇa. In Bhagavad-gītā it is confirmed by Arjuna that Kṛṣṇa is the original puruṣa, or Personality of Godhead, puruṣaṁ śāśvatam. Therefore in yoga practice one not only must concentrate his mind on the person of Kṛṣṇa, but must also worship the form or Deity of Kṛṣṇa daily.
A brahmacārī practices celibacy, controlling his sex life. One cannot enjoy unrestricted sex life and practice yoga; this is rascaldom. So-called yogīs advertise that one can go on enjoying as one likes and simultaneously become a yogī, but this is totally unauthorized. It is very clearly explained here that one must observe celibacy. Brahmacaryam means that one leads his life simply in relationship with Brahman, or in full Kṛṣṇa consciousness. Those who are too addicted to sex life cannot observe the regulations which will lead them to Kṛṣṇa consciousness. Sex life should be restricted to persons who are married. A person whose sex life is restricted in marriage is also called a brahmacārī.
The word asteyam is also very important for a yogī. Asteyam means "to refrain from theft." In the broader sense, everyone who accumulates more than he needs is a thief. According to spiritual communism, one cannot possess more than he needs for his personal maintenance. That is the law of nature. Anyone who accumulates more money or more possessions than he needs is called a thief, and one who simply accumulates wealth without spending for sacrifice or for worship of the Personality of Godhead is a great thief.
Svādhyāyaḥmeans "reading the authorized Vedic scriptures." Even if one is not Kṛṣṇa conscious and is practicing the yoga system, he must read standard Vedic literatures in order to understand. Performance of yoga alone is not sufficient. Narottama dāsa Ṭhākura, a great devotee and ācārya in the Gauḍīya Vaiṣṇava-sampradāya, says that all spiritual activities should be understood from three sources, namely saintly persons, standard scriptures and the spiritual master. These three guides are very important for progress in spiritual life. The spiritual master prescribes standard literature for the prosecution of the yoga of devotional service, and he himself speaks only from scriptural reference. Therefore reading standard scriptures is necessary for executing yoga. Practicing yoga without reading the standard literatures is simply a waste of time.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.4
One should accept what is necessary and not more than that for living.
TEXT -
SB 3.28.5
maunaṁ sad-āsana-jayaḥ
sthairyaṁ prāṇa-jayaḥ śanaiḥ
pratyāhāraś cendriyāṇāṁ
viṣayān manasā hṛdi
SYNONYMS
maunam—silence; sat—good; āsana—yogic postures; jayaḥ—controlling; sthairyam—steadiness; prāṇa-jayaḥ—controlling the vital air; śanaiḥ—gradually; pratyāhāraḥ—withdrawal; ca—and; indriyāṇām—of the senses; viṣayāt—from the sense objects; manasā—with the mind; hṛdi—on the heart.
TRANSLATION
One must observe silence, acquire steadiness by practicing different yogic postures, control the breathing of the vital air, withdraw the senses from sense objects and thus concentrate the mind on the heart.
PURPORT
The yogic practices in general and haṭha-yoga in particular are not ends in themselves; they are means to the end of attaining steadiness. First one must be able to sit properly, and then the mind and attention will become steady enough for practicing yoga. Gradually, one must control the circulation of vital air, and with such control he will be able to withdraw the senses from sense objects. In the previous verse it is stated that one must observe celibacy. The most important aspect of sense control is controlling sex life. That is called brahmacarya. By practicing the different sitting postures and controlling the vital air, one can control and restrain the senses from unrestricted sense enjoyment.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.5
Three verses explain the other aṅgas of yoga. One should attain steadiness by mastering correct āsanas.
TEXT -
SB 3.28.6
sva-dhiṣṇyānām eka-deśe
manasā prāṇa-dhāraṇam
vaikuṇṭha-līlābhidhyānaṁ
samādhānaṁ tathātmanaḥ
SYNONYMS
sva-dhiṣṇyānām—within the vital air circles; eka-deśe—in one spot; manasā—with the mind; prāṇa—the vital air; dhāraṇam—fixing; vaikuṇṭha-līlā—on the pastimes of the Supreme Personality of Godhead; abhidhyānam—concentration; samādhānam—samādhi; tathā—thus; ātmanaḥ—of the mind.
TRANSLATION
Fixing the vital air and the mind in one of the six circles of vital air circulation within the body, thus concentrating one's mind on the transcendental pastimes of the Supreme Personality of Godhead, is called samādhi, or samādhāna, of the mind.
PURPORT
There are six circles of vital air circulation within the body. The first circle is within the belly, the second circle is in the area of the heart, the third is in the area of the lungs, the fourth is on the palate, the fifth is between the eyebrows, and the highest, the sixth circle, is above the brain. One has to fix his mind and the circulation of the vital air and thus think of the transcendental pastimes of the Supreme Lord. It is never mentioned that one should concentrate on the impersonal or void. It is clearly stated, vaikuṇṭha-līlā. Līlā means "pastimes." Unless the Absolute Truth, the Personality of Godhead, has transcendental activities, where is the scope for thinking of these pastimes? It is through the processes of devotional service, chanting and hearing of the pastimes of the Supreme Personality of Godhead, that one can achieve this concentration. As described in the Śrīmad-Bhāgavatam, the Lord appears and disappears according to His relationships with different devotees. The Vedic literatures contain many narrations of the Lord's pastimes, including the Battle of Kurukṣetra and historical facts relating to the life and precepts of devotees like Prahlāda Mahārāja, Dhruva Mahārāja and Ambarīṣa Mahārāja. One need only concentrate his mind on one such narration and become always absorbed in its thought. Then he will be in samādhi. Samādhi is not an artificial bodily state; it is the state achieved when the mind is virtually absorbed in thoughts of the Supreme Personality of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.6
Among the places where prāṇa is situated, starting with the mūlādhāra-cakra, one should fix the prāṇa in one place. This is the stage of dhāraṇā. One should meditate on the limbs starting with the feet of the Lord along with his pastimes (līlābhidhyānam). Ātmanaḥ samādhānam means concentration of the mind.
TEXT -
SB 3.28.7
etair anyaiś ca pathibhir
mano duṣṭam asat-patham
buddhyā yuñjīta śanakair
jita-prāṇo hy atandritaḥ
SYNONYMS
etaiḥ—by these; anyaiḥ—by other; ca—and; pathibhiḥ—processes; manaḥ—the mind; duṣṭam—contaminated; asat-patham—on the path of material enjoyment; buddhyā—by the intelligence; yuñjīta—one must control; śanakaiḥ—gradually; jita-prāṇaḥ—the life air being fixed; hi—indeed; atandritaḥ—alert.
TRANSLATION
By these processes, or any other true process, one must control the contaminated, unbridled mind, which is always attracted by material enjoyment, and thus fix himself in thought of the Supreme Personality of Godhead.
PURPORT
Etair anyaiś ca. The general yoga process entails observing the rules and regulations, practicing the different sitting postures, concentrating the mind on the vital circulation of the air and then thinking of the Supreme Personality of Godhead in His Vaikuṇṭha pastimes. This is the general process of yoga. This same concentration can be achieved by other recommended processes, and therefore anyaiś ca, other methods, also can be applied. The essential point is that the mind, which is contaminated by material attraction, has to be bridled and concentrated on the Supreme Personality of Godhead. It cannot be fixed on something void or impersonal. For this reason, so-called yoga practices of voidism and impersonalism are not recommended in any standard yoga-śāstra. The real yogī is the devotee because his mind is always concentrated on the pastimes of Lord Kṛṣṇa. Therefore Kṛṣṇa consciousness is the topmost yoga system.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.7
Other processes are charity and vows. Yuñjīta means “engage in meditation.”
TEXT -
SB 3.28.8
śucau deśe pratiṣṭhāpya
vijitāsana āsanam
tasmin svasti samāsīna
ṛju-kāyaḥ samabhyaset
SYNONYMS
śucau deśe—in a sanctified place; pratiṣṭhāpya—after placing; vijita-āsanaḥ—controlling the sitting postures; āsanam—a seat; tasmin—in that place; svasti samāsīnaḥ—sitting in an easy posture; ṛju-kāyaḥ—keeping the body erect; samabhyaset—one should practice.
TRANSLATION
After controlling one's mind and sitting postures, one should spread a seat in a secluded and sanctified place, sit there in an easy posture, keeping the body erect, and practice breath control.
PURPORT
Sitting in an easy posture is called svasti samāsīnaḥ. It is recommended in the yoga scripture that one should put the soles of the feet between the two thighs and ankles and sit straight; that posture will help one to concentrate his mind on the Supreme Personality of Godhead. This very process is also recommended in Bhagavad-gītā, Sixth Chapter. It is further suggested that one sit in a secluded, sanctified spot. The seat should consist of deerskin and kuśa grass, topped with cotton.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.8
The āsana and other features are described. The āsana should be kuśa and deer skin, covered with cloth. On that he should sit in svasti position: placing the foot of one leg on the thigh of the other. He should sit and practice controlling the breath.
TEXT -
SB 3.28.9
prāṇasya śodhayen mārgaṁ
pūra-kumbhaka-recakaiḥ
pratikūlena vā cittaṁ
yathā sthiram acañcalam
SYNONYMS
prāṇasya—of vital air; śodhayet—one should clear; mārgam—the passage; pūra-kumbhaka-recakaiḥ—by inhaling, retaining and exhaling; pratikūlena—by reversing; vā—or; cittam—the mind; yathā—so that; sthiram—steady; acañcalam—free from disturbances.
TRANSLATION
The yogī should clear the passage of vital air by breathing in the following manner: first he should inhale very deeply, then hold the breath in, and finally exhale. Or, reversing the process, the yogi can first exhale, then hold the breath outside, and finally inhale. This is done so that the mind may become steady and free from external disturbances.
PURPORT
These breathing exercises are performed to control the mind and fix it on the Supreme Personality of Godhead. Sa vai manaḥ kṛṣṇa-padāravindayoḥ: [SB 9.4.18] the devotee Ambarīṣa Mahārāja fixed his mind on the lotus feet of Kṛṣṇa twenty-four hours a day. The process of Kṛṣṇa consciousness is to chant Hare Kṛṣṇa and to hear the sound attentively so that the mind is fixed upon the transcendental vibration of Kṛṣṇa's name, which is nondifferent from Kṛṣṇa the personality. The real purpose of controlling the mind by the prescribed method of clearing the passage of the life air is achieved immediately if one fixes his mind directly on the lotus feet of Kṛṣṇa. The haṭha-yoga system, or breathing system, is especially recommended for those who are very absorbed in the concept of bodily existence, but one who can perform the simple process of chanting Hare Kṛṣṇa can fix the mind more easily.
Three different activities are recommended for clearing the passage of breath: pūraka, kumbhaka and recaka. Inhaling the breath is called pūraka, sustaining it within is called kumbhaka, and finally exhaling it is called recaka. These recommended processes can also be performed in the reverse order. After exhaling, one can keep the air outside for some time and then inhale. The nerves through which inhalation and exhalation are conducted are technically called iḍā and piṅgalā. The ultimate purpose of clearing the iḍā and piṅgalā passages is to divert the mind from material enjoyment. As stated in Bhagavad-gītā, one's mind is his enemy, and one's mind is also his friend; its position varies according to the different dealings of the living entity. If we divert our mind to thoughts of material enjoyment, then our mind becomes an enemy, and if we concentrate our mind on the lotus feet of Kṛṣṇa, then our mind is a friend. By the yoga system of pūraka, kumbhaka and recaka or by directly fixing the mind on the sound vibration of Kṛṣṇa or on the form of Kṛṣṇa, the same purpose is achieved. In Bhagavad-gītā it is said that one must practice the breathing exercise (abhyāsa-yoga-yuktena [Bg. 8.8]). by virtue of these processes of control, the mind cannot wander to external thoughts (cetasā nānya-gāminā). Thus one can fix his mind constantly on the Supreme Personality of Godhead and can attain (yāti) Him.
Practicing the yoga system of exercise and breath control is very difficult for a person in this age, and therefore Lord Caitanya recommended, kīrtanīyaḥ sadā hariḥ: [Cc. Ādi 17.31] one should always chant the holy name of the Supreme Lord, Kṛṣṇa, because Kṛṣṇa is the most suitable name of the Supreme Personality of Godhead. The name Kṛṣṇa and the Supreme Person Kṛṣṇa are nondifferent. Therefore, if one concentrates his mind on hearing and chanting Hare Kṛṣṇa, the same result is achieved.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.9
Inhaling through the left nostril is called pūraka. Holding the breath is called kumbhaka. Exhaling through the right nostril is called recaka. Reversing the process means to exhale, hold the breath and then inhale. By this means the unsteady mind becomes steady.
TEXT -
SB 3.28.10
mano 'cirāt syād virajaṁ
jita-śvāsasya yoginaḥ
vāyv-agnibhyāṁ yathā lohaṁ
dhmātaṁ tyajati vai malam
SYNONYMS
manaḥ—the mind; acirāt—soon; syāt—can be; virajam—free from disturbances; jita-śvāsasya—whose breathing is controlled; yoginaḥ—of the yogī; vāyu-agnibhyām—by air and fire; yathā—just as; loham—gold; dhmātam—fanned; tyajati—becomes freed from; vai—certainly; malam—impurity.
TRANSLATION
The yogīs who practice such breathing exercises are very soon freed from all mental disturbances, just as gold, when put into fire and fanned with air, becomes free from all impurities.
PURPORT
This process of purifying the mind is also recommended by Lord Caitanya; He says that one should chant Hare Kṛṣṇa. He says further, paraṁ vijayate: "All glories to Śrī Kṛṣṇa saṅkīrtana!" All glories are given to the chanting of the holy names of Kṛṣṇa because as soon as one begins this process of chanting, the mind becomes purified. Ceto-darpaṇa-mārjanam: [Cc. Antya 20.12] by chanting the holy name of Kṛṣṇa one is cleansed of the dirt that accumulates in the mind. One can purify the mind either by the breathing process or by the chanting process, just as one can purify gold by putting it in a fire and fanning it with a bellows.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.10
Loham means gold. Dhmātam means heated.
TEXT -
SB 3.28.11
prāṇāyāmair dahed doṣān
dhāraṇābhiś ca kilbiṣān
pratyāhāreṇa saṁsargān
dhyānenānīśvarān guṇān
SYNONYMS
prāṇāyāmaiḥ—by practice of prāṇāyāma; dahet—one can eradicate; doṣān—contaminations; dhāraṇābhiḥ—by concentrating the mind; ca—and; kilbiṣān—sinful activities; pratyāhāreṇa—by restraining the senses; saṁsargān—material association; dhyānena—by meditating; anīśvarān guṇān—the modes of material nature.
TRANSLATION
By practicing the process of prāṇāyāma, one can eradicate the contamination of his physiological condition, and by concentrating the mind one can become free from all sinful activities. By restraining the senses one can free himself from material association, and by meditating on the Supreme Personality of Godhead one can become free from the three modes of material attachment.
PURPORT
According to Āyur-vedic medical science the three items kapha, pitta and vāyu (phlegm, bile and air) maintain the physiological condition of the body. Modern medical science does not accept this physiological analysis as valid, but the ancient Āyur-vedic process of treatment is based upon these items. Āyur-vedic treatment concerns itself with the cause of these three elements, which are mentioned in many places in the Bhāgavatam as the basic conditions of the body. Here it is recommended that by practicing the breathing process of prāṇāyāma one can be released from contamination created by the principal physiological elements, by concentrating the mind one can become free from sinful activities, and by withdrawing the senses one can free himself from material association.
Ultimately, one has to meditate on the Supreme Personality of Godhead in order to be elevated to the transcendental position where he is no longer affected by the three modes of material nature. It is also confirmed in Bhagavad-gītā that one who engages himself in unalloyed devotional service at once becomes transcendental to the three modes of material nature and immediately realizes his identification with Brahman. Sa guṇān samatītyaitān brahma-bhūyāya kalpate [Bg. 14.26]. For every item in the yoga system there is a parallel activity in bhakti-yoga, but the practice of bhakti-yoga is easier for this age. What was introduced by Lord Caitanya is not a new interpretation. Bhakti-yoga is a feasible process that begins with chanting and hearing. Bhakti-yoga and other yogas have as their ultimate goal the same Personality of Godhead, but one is practical, and the others are difficult. One has to purify his physiological condition by concentration and by restraint of the senses; then he can fix his mind upon the Supreme Personality of Godhead. That is called samādhi.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.11
The effects of these practices are described. Doṣān means vāta, sleṣma and pitta, humours of the body. Kilbiṣāni means sins. Saṁsargān “means association with sense objects.” Anīśvarān means attraction, hatred etc.
TEXT -
SB 3.28.12
yadā manaḥ svaṁ virajaṁ
yogena susamāhitam
kāṣṭhāṁ bhagavato dhyāyet
sva-nāsāgrāvalokanaḥ
SYNONYMS
yadā—when; manaḥ—the mind; svam—own; virajam—purified; yogena—by yoga practice; su-samāhitam—controlled; kāṣṭhām—the plenary expansion; bhagavataḥ—of the Supreme Personality of Godhead; dhyāyet—one should meditate upon; sva-nāsā-agra—the tip of one's nose; avalokanaḥ—looking at.
TRANSLATION
When the mind is perfectly purified by this practice of yoga, one should concentrate on the tip of the nose with half-closed eyes and see the form of the Supreme Personality of Godhead.
PURPORT
It is clearly mentioned here that one has to meditate upon the expansion of Viṣṇu. The word kaṣṭhām refers to Paramātmā, the expansion of the expansion of Viṣṇu. Bhagavataḥ refers to Lord Viṣṇu, the Supreme Personality of Godhead. The Supreme Godhead is Kṛṣṇa; from Him comes the first expansion, Baladeva, and from Baladeva come Saṅkarṣaṇa, Aniruddha and many other forms, followed by the puruṣa-avatāras. As mentioned in the previous verses (puruṣārcanam), this puruṣa is represented as the Paramātmā, or Supersoul. A description of the Supersoul, upon whom one must meditate, will be given in the following verses. In this verse it is clearly stated that one must meditate by fixing the vision on the tip of the nose and concentrating one's mind on the kalā, or the plenary expansion, of Viṣṇu.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.12
Yogena means “by yama and other aṅgas.” Kāṣṭhām means “attractive form.” One looks at the nose to avoid sleep and wandering mind.
TEXT -
SB 3.28.13
prasanna-vadanāmbhojaṁ
padma-garbhāruṇekṣaṇam
nīlotpala-dala-śyāmaṁ
śaṅkha-cakra-gadā-dharam
SYNONYMS
prasanna—cheerful; vadana—countenance; ambhojam—lotuslike; padma-garbha—the interior of a lotus; aruṇa—ruddy; īkṣaṇam—with eyes; nīla-utpala—blue lotus; dala—petals; śyāmam—swarthy; śaṅkha—conch; cakra—discus; gadā—club; dharam—bearing.
TRANSLATION
The Supreme Personality of Godhead has a cheerful, lotuslike countenance with ruddy eyes like the interior of a lotus and a swarthy body like the petals of a blue lotus. He bears a conch, discus and mace in three of His hands.
PURPORT
It is definitely recommended herein that one concentrate his mind upon the form of Viṣṇu. There are twelve different forms of Viṣṇu, which are described in Teachings of Lord Caitanya. One cannot concentrate his mind on anything void or impersonal; the mind should be fixed on the personal form of the Lord, whose attitude is cheerful, as described in this verse. Bhagavad-gītā states that meditation on the impersonal or void features is very troublesome to the meditator. Those who are attached to the impersonal or void features of meditation have to undergo a difficult process because we are not accustomed to concentrating our minds upon anything impersonal. Actually such concentration is not even possible. Bhagavad-gītā also confirms that one should concentrate his mind on the Personality of Godhead.
The color of the Personality of Godhead, Kṛṣṇa, is described here as nīlotpala-dala, meaning that it is like that of a lotus flower with petals tinted blue and white. People always ask why Kṛṣṇa is blue. The color of the Lord has not been imagined by an artist. It is described in authoritative scripture. In the Brahma-saṁhitā also, the color of Kṛṣṇa's body is compared to that of a bluish cloud. The color of the Lord is not poetical imagination. There are authoritative descriptions in the Brahma-saṁhitā, Śrīmad-Bhāgavatam, Bhagavad-gītā and many of the purāṇas of the Lord's body, His weapons and all other paraphernalia. The Lord's appearance is described here as padma-garbhāruṇekṣaṇam. His eyes resemble the inside of a lotus flower, and in His four hands He holds the four symbols: conchshell, discus, mace and lotus.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.13
Meditation on the Lord, the third aṅga of the nine-limbed bhakti process (smaranam), becomes the seventh process in aṣṭāṅga-yoga. In yoga, this is for attaining liberation. Taking this opportunity, Kapila describes the form used by both devotees and yogīs for meditation. Though only three items are mentioned in the Lord’s hand, the fourth item, the lotus should also be included.
TEXT -
SB 3.28.14
lasat-paṅkaja-kiñjalka-
pīta-kauśeya-vāsasam
śrīvatsa-vakṣasaṁ bhrājat
kaustubhāmukta-kandharam
SYNONYMS
lasat—shining; paṅkaja—of a lotus; kiñjalka—filaments; pīta—yellow; kauśeya—silk cloth; vāsasam—whose garment; śrīvatsa—bearing the mark of Śrīvatsa; vakṣasam—breast; bhrājat—brilliant; kaustubha—Kaustubha gem; āmukta—put on; kandharam—His neck.
TRANSLATION
His loins are covered by a shining cloth, yellowish like the filaments of a lotus. On His breast He bears the mark of Śrīvatsa, a curl of white hair. The brilliant Kaustubha gem is suspended from His neck.
PURPORT
The exact color of the garment of the Supreme Lord is described as saffron-yellow, just like the pollen of a lotus flower. The Kaustubha gem hanging on His chest is also described. His neck is beautifully decorated with jewels and pearls. The Lord is full in six opulences, one of which is wealth. He is very richly dressed with valuable jewels which are not visible within this material world.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.14
The Kaustubha is tied (āmukta) around his neck (kandhara) by a gold thread.
TEXT -
SB 3.28.15
matta-dvirepha-kalayā
parītaṁ vana-mālayā
parārdhya-hāra-valaya-
kirīṭāṅgada-nūpuram
SYNONYMS
matta—intoxicated; dvi-repha—with bees; kalayā—humming; parītam—garlanded; vana-mālayā—with a garland of forest flowers; parārdhya—priceless; hāra—pearl necklace; valaya—bracelets; kirīṭa—a crown; aṅgada—armlets; nūpuram—anklets.
TRANSLATION
He also wears around His neck a garland of attractive sylvan flowers, and a swarm of bees, intoxicated by its delicious fragrance, hums about the garland. He is further superbly adorned with a pearl necklace, a crown and pairs of armlets, bracelets and anklets.
PURPORT
From this description it appears that the flower garland of the Supreme Personality of Godhead is fresh. Actually, in Vaikuṇṭha, or the spiritual sky, there is nothing but freshness. Even the flowers picked from the trees and plants remain fresh, for everything in the spiritual sky retains its originality and does not fade. The fragrance of the flowers picked from the trees and made into garlands does not fade, for both the trees and the flowers are spiritual. When the flower is taken from the tree, it remains the same; it does not lose its aroma. The bees are equally attracted to the flowers whether they are on the garland or on the trees. The significance of spirituality is that everything is eternal and inexhaustible. Everything taken from everything remains everything, or, as has been stated, in the spiritual world one minus one equals one, and one plus one equals one. The bees hum around the fresh flowers, and their sweet sound is enjoyed by the Lord. The Lord's bangles, necklace, crown and anklets are all bedecked with invaluable jewels. Since the jewels and pearls are spiritual, there is no material calculation of their value.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.15
The garland has the sweet sound of intoxicated bees. Parārdhya means “of maximum price.”
TEXT -
SB 3.28.16
kāñcī-guṇollasac-chroṇiṁ
hṛdayāmbhoja-viṣṭaram
darśanīyatamaṁ śāntaṁ
mano-nayana-vardhanam
SYNONYMS
kāñcī—girdle; guṇa—quality; ullasat—brilliant; śroṇim—His loins and hips; hṛdaya—heart; ambhoja—lotus; viṣṭaram—whose seat; darśanīya-tamam—most charming to look at; śāntam—serene; manaḥ—minds, hearts; nayana—eyes; vardhanam—gladdening.
TRANSLATION
His loins and hips encircled by a girdle, He stands on the lotus of His devotee's heart. He is most charming to look at, and His serene aspect gladdens the eyes and souls of the devotees who behold Him.
PURPORT
The word darśanīyatamam, which is used in this verse, means that the Lord is so beautiful that the devotee-yogī does not wish to see anything else. His desire to see beautiful objects is completely satisfied by the sight of the Lord. In the material world we want to see beauty, but the desire is never satisfied. Because of material contamination, all the propensities we feel in the material world are ever unsatisfied. But when our desires to see, hear, touch, etc., are dovetailed for the satisfaction of the Supreme Personality of Godhead, they are on the level of the topmost perfection.
Although the Supreme Personality of Godhead in His eternal form is so beautiful and pleasing to the heart of the devotee, He does not attract the impersonalists, who want to meditate on His impersonal aspect. Such impersonal meditation is simply fruitless labor. The actual yogīs, with half-closed eyes, fix on the form of the Supreme Personality of Godhead, not upon anything void or impersonal.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.16
He has a waist shining with cords of his belt. His seat (viṣṭaram) is the lotus heart of the devotees. He is peaceful (śāntam).
TEXT -
SB 3.28.17
apīcya-darśanaṁ śaśvat
sarva-loka-namaskṛtam
santaṁ vayasi kaiśore
bhṛtyānugraha-kātaram
SYNONYMS
apīcya-darśanam—very beautiful to see; śaśvat—eternal; sarva-loka—by all the inhabitants of every planet; namaḥ-kṛtam—worshipable; santam—situated; vayasi—in youth; kaiśore—in boyhood; bhṛtya—upon His devotee; anugraha—to bestow blessings; kātaram—eager.
TRANSLATION
The Lord is eternally very beautiful, and He is worshipable by all the inhabitants of every planet. He is ever youthful and always eager to bestow His blessing upon His devotees.
PURPORT
The word sarva-loka-namaskṛtam means that He is worshipable by everyone on every planet. There are innumerable planets in the material world and innumerable planets in the spiritual world as well. On each planet there are innumerable inhabitants who worship the Lord, for the Lord is worshipable by all but the impersonalists. The Supreme Lord is very beautiful. The word śaśvat is significant. It is not that He appears beautiful to the devotees but is ultimately impersonal. Śaśvat means "ever existing." That beauty is not temporary. It is ever existing—He is always youthful. In the Brahma-saṁhitā (5.33) it is also stated: advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca. The original person is one without a second, yet He never appears old; He always appears as ever fresh as a blooming youth.
The Lord's facial expression always indicates that He is ready to show favor and benediction to the devotees; for the nondevotees, however, He is silent. As stated in Bhagavad-gītā, although He acts equally to everyone because He is the Supreme Personality of Godhead and because all living entities are His sons, He is especially inclined to those engaged in devotional service. The same fact is confirmed here: He is always anxious to show favor to the devotees. Just as the devotees are always eager to render service unto the Supreme Personality of Godhead, the Lord is also very eager to bestow benediction upon the pure devotees.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.17
He is beautiful to see. He is eternally situated at fifteen years (kaiśore).
TEXT -
SB 3.28.18
kīrtanya-tīrtha-yaśasaṁ
puṇya-śloka-yaśaskaram
dhyāyed devaṁ samagrāṅgaṁ
yāvan na cyavate manaḥ
SYNONYMS
kīrtanya—worth singing; tīrtha-yaśasam—the glories of the Lord; puṇya-śloka—of the devotees; yaśaḥ-karam—enhancing the glory; dhyāyet—one should meditate; devam—upon the Lord; samagra-aṅgam—all the limbs; yāvat—as much as; na—not; cyavate—deviates; manaḥ—the mind.
TRANSLATION
The glory of the Lord is always worth singing, for His glories enhance the glories of His devotees. One should therefore meditate upon the Supreme Personality of Godhead and upon His devotees. One should meditate on the eternal form of the Lord until the mind becomes fixed.
PURPORT
One has to fix his mind on the Supreme Personality of Godhead constantly. When one is accustomed to thinking of one of the innumerable forms of the Lord—Kṛṣṇa, Viṣṇu, Rāma, Nārāyaṇa, etc.—he has reached the perfection of yoga. This is confirmed in the Brahma-saṁhitā: a person who has developed pure love for the Lord, and whose eyes are smeared with the ointment of transcendental loving exchange, always sees within his heart the Supreme Personality of Godhead. The devotees especially see the Lord in the beautiful blackish form of Śyāmasundara. That is the perfection of yoga. This yoga system should be continued until the mind does not vacillate for a moment. Oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ: the form of Viṣṇu is the highest individuality and is always visible to sages and saintly persons.
The same purpose is served when a devotee worships the form of the Lord in the temple. There is no difference between devotional service in the temple and meditation on the form of the Lord, since the form of the Lord is the same whether He appears within the mind or in some concrete element. There are eight kinds of forms recommended for the devotees to see. The forms may be made out of sand, clay, wood or stone, they may be contemplated within the mind or made of jewels, metal or painted colors, but all the forms are of the same value. It is not that one who meditates on the form within the mind sees differently from one who worships the form in the temple. The Supreme Personality of Godhead is absolute, and there is therefore no difference between the two. The impersonalists, who desire to disregard the eternal form of the Lord, imagine some round figure. They especially prefer the oṁkāra, which also has form. In Bhagavad-gītā it is stated that oṁkāra is the letter form of the Lord. Similarly, there are statue forms and painting forms of the Lord.
Another significant word in this verse is puṇya-śloka-yaśaskaram. The devotee is called puṇya-śloka. As one becomes purified by chanting the holy name of the Lord, so one can become purified simply by chanting the name of a holy devotee. The pure devotee of the Lord and the Lord Himself are nondifferent. It is sometimes feasible to chant the name of a holy devotee. This is a very sanctified process. Lord Caitanya was once chanting the holy names of the gopīs when His students criticized Him: "Why are You chanting the names of the gopīs? Why not 'Kṛṣṇa'?" Lord Caitanya was irritated by the criticism, and so there was some misunderstanding between Him and His students. He wanted to chastise them for desiring to instruct Him on the transcendental process of chanting.
The beauty of the Lord is that the devotees who are connected with His activities are also glorified. Arjuna, Prahlāda, Janaka Mahārāja, Bali Mahārāja and many other devotees were not even in the renounced order of life, but were householders. Some of them, such as Prahlāda Mahārāja and Bali Mahārāja, were born of demoniac families. Prahlāda Mahārāja's father was a demon, and Bali Mahārāja was the grandson of Prahlāda Mahārāja, but still they have become famous because of their association with the Lord. Anyone who is eternally associated with the Lord is glorified with the Lord. The conclusion is that a perfect yogī should always be accustomed to seeing the form of the Lord, and unless the mind is fixed in that way, he should continue practicing yoga.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.18
His form (tīrtha) is worthy of glorification.
TEXT -
SB 3.28.19
sthitaṁ vrajantam āsīnaṁ
śayānaṁ vā guhāśayam
prekṣaṇīyehitaṁ dhyāyec
chuddha-bhāvena cetasā
SYNONYMS
sthitam—standing; vrajantam—moving; āsīnam—sitting; śayānam—lying down; vā—or; guhā-āśayam—the Lord dwelling in the heart; prekṣaṇīya—beautiful; īhitam—pastimes; dhyāyet—he should visualize; śuddha-bhāvena—pure; cetasā—by the mind.
TRANSLATION
Thus always merged in devotional service, the yogī visualizes the Lord standing, moving, lying down or sitting within him, for the pastimes of the Supreme Lord are always beautiful and attractive.
PURPORT
The process of meditating on the form of the Supreme Personality of Godhead within oneself and the process of chanting the glories and pastimes of the Lord are the same. The only difference is that hearing and fixing the mind on the pastimes of the Lord is easier than visualizing the form of the Lord within one's heart because as soon as one begins to think of the Lord, especially in this age, the mind becomes disturbed, and due to so much agitation, the process of seeing the Lord within the mind is interrupted. When there is sound vibrated praising the transcendental pastimes of the Lord, however, one is forced to hear. That hearing process enters into the mind, and the practice of yoga is automatically performed. For example, even a child can hear and derive the benefit of meditating on the pastimes of the Lord simply by listening to a reading from the Bhāgavatam that describes the Lord as He is going to the pasturing ground with His cows and friends. Hearing includes applying the mind. In this age of Kali-yuga, Lord Caitanya has recommended that one should always engage in chanting and hearing Bhagavad-gītā. The Lord also says that the mahātmās, or great souls, always engage in the process of chanting the glories of the Lord, and just by hearing, others derive the same benefit. Yoga necessitates meditation on the transcendental pastimes of the Lord, whether He is standing, moving, lying down, etc.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.19
Incidentally, this verse can be interpreted as a description of the pastimes for meditation of the rāgānuga-bhaktas. One should meditate on the Lord situated in Vaikuṇṭha or at base of a desire tree in Vṛndāvana, or as he goes out of Vaikuṇṭha, or goes from the cow pens to the forest. One should meditate on the Lord sitting on his jewel throne or on the peak of Govardhana. One should meditate on the Lord sleeping on Śeṣa or in a cave on Govardhana. His pastimes (īhitam) are worthy of being seen, by gazing outside at the Lord from the lattice windows with hearts of pure love.
TEXT -
SB 3.28.20
tasmil̐ labdha-padaṁ cittaṁ
sarvāvayava-saṁsthitam
vilakṣyaikatra saṁyujyād
aṅge bhagavato muniḥ
SYNONYMS
tasmin—on the form of the Lord; labdha-padam—fixed; cittam—the mind; sarva—all; avayava—limbs; saṁsthitam—fixed upon; vilakṣya—having distinguished; ekatra—in one place; saṁyujyāt—should fix the mind; aṅge—on each limb; bhagavataḥ—of the Lord; muniḥ—the sage.
TRANSLATION
In fixing his mind on the eternal form of the Lord, the yogī should not take a collective view of all His limbs, but should fix the mind on each individual limb of the Lord.
PURPORT
The word muni is very significant. Muni means one who is very expert in mental speculation or in thinking, feeling and willing. He is not mentioned here as a devotee or yogī. Those who try to meditate on the form of the Lord are called munis, or less intelligent, whereas those who render actual service to the Lord are called bhakti-yogīs. The thought process described below is for the education of the muni. In order to convince the yogī that the Absolute Truth, or Supreme Personality of Godhead, is never impersonal at any time, the following verses prescribe observing the Lord in His personal form, limb after limb. To think of the Lord as a whole may sometimes be impersonal; therefore, it is recommended here that one first think of His lotus feet, then His ankles, then the thighs, then the waist, then the chest, then the neck, then the face and so on. One should begin from the lotus feet and gradually rise to the upper limbs of the transcendental body of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.20
Having described the whole form for meditation, Kapila now describes meditation on individual limbs is described. Tasmin means “on the Lord’s form.”
TEXT -
SB 3.28.21
sañcintayed bhagavataś caraṇāravindaṁ
vajrāṅkuśa-dhvaja-saroruha-lāñchanāḍhyam
uttuṅga-rakta-vilasan-nakha-cakravāla-
jyotsnābhir āhata-mahad-dhṛdayāndhakāram
SYNONYMS
sañcintayet—he should concentrate; bhagavataḥ—of the Lord; caraṇa-aravindam—on the lotus feet; vajra—thunderbolt; aṅkuśa—goad (rod for driving elephants); dhvaja—banner; saroruha—lotus; lāñchana—marks; āḍhyam—adorned with; uttuṅga—prominent; rakta—red; vilasat—brilliant; nakha—nails; cakravāla—the circle of the moon; jyotsnābhiḥ—with splendor; āhata—dispelled; mahat—thick; hṛdaya—of the heart; andhakāram—darkness.
TRANSLATION
The devotee should first concentrate his mind on the Lord's lotus feet, which are adorned with the marks of a thunderbolt, a goad, a banner and a lotus. The splendor of their beautiful ruby nails resembles the orb of the moon and dispels the thick gloom of one's heart.
PURPORT
The Māyāvādī says that because one is unable to fix his mind on the impersonal existence of the Absolute Truth, one can imagine any form he likes and fix his mind on that imaginary form; but such a process is not recommended here. Imagination is always imagination and results only in further imagination.
A concrete description of the eternal form of the Lord is given here. The Lord's sole is depicted with distinctive lines resembling a thunderbolt, a flag, a lotus flower and a goad. The luster of His toenails, which are brilliantly prominent, resembles the light of the moon. If a yogī looks upon the marks of the Lord's sole and on the blazing brilliance of His nails, then he can be freed from the darkness of ignorance in material existence. This liberation is not achieved by mental speculation, but by seeing the light emanating from the lustrous toenails of the Lord. In other words, one has to fix his mind first on the lotus feet of the Lord if he wants to be freed from the darkness of ignorance in material existence.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.21
Meditation on the limbs beginning from the feet is now described. One should meditate on the elephant goad below the little toe of the right foot. This foot is seen by the devotees, as Kṛṣṇa stands in the pose with three bends beneath a desire tree. Below the elephant goad is a thunder bolt. Below the next toe is a lotus and below the lotus is a flag. Below the big toe is a barley corn, a cakra and other items. The foot is adorned (āḍhyam) with such marks (lāñchana).
TEXT -
SB 3.28.22
yac-chauca-niḥsṛta-sarit-pravarodakena
tīrthena mūrdhny adhikṛtena śivaḥ śivo 'bhūt
dhyātur manaḥ-śamala-śaila-nisṛṣṭa-vajraṁ
dhyāyec ciraṁ bhagavataś caraṇāravindam
SYNONYMS
yat—the Lord's lotus feet; śauca—washing; niḥsṛta—gone forth; sarit-pravara—of the Ganges; udakena—by the water; tīrthena—holy; mūrdhni—on his head; adhikṛtena—borne; śivaḥ—Lord Śiva; śivaḥ—auspicious; abhūt—became; dhyātuḥ—of the meditator; manaḥ—in the mind; śamala-śaila—the mountain of sin; nisṛṣṭa—hurled; vajram—thunderbolt; dhyāyet—one should meditate; ciram—for a long time; bhagavataḥ—of the Lord; caraṇa-aravindam—on the lotus feet.
TRANSLATION
The blessed Lord Śiva becomes all the more blessed by bearing on his head the holy waters of the Ganges, which has its source in the water that washed the Lord's lotus feet. The Lord's feet act like thunderbolts hurled to shatter the mountain of sin stored in the mind of the meditating devotee. One should therefore meditate on the lotus feet of the Lord for a long time.
PURPORT
In this verse the position of Lord Śiva is specifically mentioned. The impersonalist suggests that the Absolute Truth has no form and that one can therefore equally imagine the form of Viṣṇu or Lord Śiva or the goddess Durgā or their son Gaṇeśa. But actually the Supreme Personality of Godhead is the supreme master of everyone. In the Caitanya-caritāmṛta (Ādi 5.142) it is said, ekale īśvara kṛṣṇa, ara saba bhṛtya: the Supreme Lord is Kṛṣṇa, and everyone else, including Lord Śiva and Lord Brahmā—not to mention other demigods—is a servant of Kṛṣṇa. The same principle is described here. Lord Śiva is important because he is holding on his head the holy Ganges water, which has its origin in the foot-wash of Lord Viṣṇu. In the Hari-bhakti-vilāsa, by Sanātana Gosvāmī, it is said that anyone who puts the Supreme Lord and the demigods, including Lord Śiva and Lord Brahmā, on the same level, at once becomes a pāṣaṇḍī, or atheist. We should never consider that the Supreme Lord Viṣṇu and the demigods are on an equal footing.
Another significant point of this verse is that the mind of the conditioned soul, on account of its association with the material energy from time immemorial, contains heaps of dirt in the form of desires to lord it over material nature. This dirt is like a mountain, but a mountain can be shattered when hit by a thunderbolt. Meditating on the lotus feet of the Lord acts like a thunderbolt on the mountain of dirt in the mind of the yogī. If a yogī wants to shatter the mountain of dirt in his mind, he should concentrate on the lotus feet of the Lord and not imagine something void or impersonal. Because the dirt has accumulated like a solid mountain, one must meditate on the lotus feet of the Lord for quite a long time. For one who is accustomed to thinking of the lotus feet of the Lord constantly, however, it is a different matter. The devotees are so fixed on the lotus feet of the Lord that they do not think of anything else. Those who practice the yoga system must meditate on the lotus feet of the Lord for a long time after following the regulative principles and thereby controlling the senses.
It is specifically mentioned here, bhagavataś caraṇāravindam: one has to think of the lotus feet of the Lord. The Māyāvādīs imagine that one can think of the lotus feet of Lord Śiva or Lord Brahmā or the goddess Durgā to achieve liberation, but this is not so. Bhagavataḥ is specifically mentioned. Bhagavataḥ means "of the Supreme Personality of Godhead, Viṣṇu," and no one else. Another significant phrase in this verse is śivaḥ śivo 'bhūt. By his constitutional position, Lord Śiva is always great and auspicious, but since he has accepted on his head the Ganges water, which emanated from the lotus feet of the Lord, he has become even more auspicious and important. The stress is on the lotus feet of the Lord. A relationship with the lotus feet of the Lord can even enhance the importance of Lord Śiva, what to speak of other, ordinary living entities.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.22
After describing the sweetness of the Lord’s feet, Kapila describes the power of his feet. Śiva becomes additionally auspicious (adhikrṭena) on his head by the sacred water of the Gaṅgā flowing as wash water from the Lord’s feet. Or Śiva becomes blessed by attaining the qualification to hold on his head the water of the Gaṅgā. Śiva thinks “I have become fortunate.” The devotee meditates on the foot marked with the thunderbolt being released upon a mountain of sins of the meditator. The devotee meditates as well on the elephant goad to lead the elephant of his mind on the right path. He meditates on the lotus on the Lord’s foot to ornament the lake of his mind. He meditates on the flag to give the highest kingdom to the mind. He meditates on the barley corn to give the highest fame. He meditates on the umbrella to give relief from the three miseries. He meditates on the cakra to give complete protection.
TEXT -
SB 3.28.23
jānu-dvayaṁ jalaja-locanayā jananyā
lakṣmyākhilasya sura-vanditayā vidhātuḥ
ūrvor nidhāya kara-pallava-rociṣā yat
saṁlālitaṁ hṛdi vibhor abhavasya kuryāt
SYNONYMS
jānu-dvayam—up to the knees; jalaja-locanayā—lotus-eyed; jananyā—mother; lakṣmyā—by Lakṣmī; akhilasya—of the entire universe; sura-vanditayā—worshiped by the demigods; vidhātuḥ—of Brahmā; ūrvoḥ—at the thighs; nidhāya—having placed; kara-pallava-rociṣā—with her lustrous fingers; yat—which; saṁlālitam—massaged; hṛdi—in the heart; vibhoḥ—of the Lord; abhavasya—transcendental to material existence; kuryāt—one should meditate.
TRANSLATION
The yogī should fix in his heart the activities of Lakṣmī, the goddess of fortune, who is worshiped by all demigods and is the mother of the supreme person, Brahmā. She can always be found massaging the legs and thighs of the transcendental Lord, very carefully serving Him in this way.
PURPORT
Brahmā is the appointed lord of the universe. Because his father is Garbhodakaśāyī Viṣṇu, Lakṣmī, the goddess of fortune, is automatically his mother. Lakṣmījī is worshiped by all demigods and by the inhabitants of other planets as well. Human beings are also eager to receive favor from the goddess of fortune. Lakṣmī is always engaged in massaging the legs and thighs of the Supreme Personality of Godhead Nārāyaṇa, who is lying on the ocean of Garbha within the universe. Brahmā is described here as the son of the goddess of fortune, but actually he was not born of her womb. Brahmā takes his birth from the abdomen of the Lord Himself. A lotus flower grows from the abdomen of Garbhodakaśāyī Viṣṇu, and Brahmā is born there. Therefore Lakṣmījī's massaging of the thighs of the Lord should not be taken as the behavior of an ordinary wife. The Lord is transcendental to the behavior of the ordinary male and female. The word abhavasya is very significant, for it indicates that He could produce Brahmā without the assistance of the goddess of fortune.
Since transcendental behavior is different from mundane behavior, it should not be taken that the Lord receives service from His wife just as a demigod or human being might receive service from his wife. It is advised here that the yogī always keep this picture in his heart. The devotee always thinks of this relationship between Lakṣmī and Nārāyaṇa; therefore he does not meditate on the mental plane as impersonalists and voidists do.
Bhavameans "one who accepts a material body," and abhava means "one who does not accept a material body but descends in the original, spiritual body." Lord Nārāyaṇa is not born of anything material. Matter is generated from matter, but He is not born of matter. Brahmā is born after the creation, but since the Lord existed before the creation, the Lord has no material body.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.23
It has already been said that one should meditate on the Lord lying down in verse 19. One should fix in the mind the Lord’s legs from foot to knee as he lies on his bed of Ananta. His leg is made beautiful (saṁlālitam) by the yellow and pink color of the lotus hands, skilful at massage, of lotus-eyed Lakṣmī, who is the mother of Brahmā, and who is worshipped by the devatās. Her eyes are mentioned because without disturbance she can relish the beauty of the Lord. The yogī should relish the sweetness and the power of his feet and knees. The yogī should relish the rest of the limbs in the same way. The Lord extinguishes material life (abhavasya).
TEXT -
SB 3.28.24
ūrū suparṇa-bhujayor adhi śobhamānāv
ojo-nidhī atasikā-kusumāvabhāsau
vyālambi-pīta-vara-vāsasi vartamāna-
kāñcī-kalāpa-parirambhi nitamba-bimbam
SYNONYMS
ūrū—the two thighs; suparṇa—of Garuḍa; bhujayoḥ—the two shoulders; adhi—on; śobhamānau—beautiful; ojaḥ-nidhī—the storehouse of all energy; atasikā-kusuma—of the linseed flower; avabhāsau—like the luster; vyālambi—extending down; pīta—yellow; vara—exquisite; vāsasi—on the cloth; vartamāna—being; kāñcī-kalāpa—by a girdle; parirambhi—encircled; nitamba-bimbam—His rounded hips.
TRANSLATION
Next, the yogi should fix his mind in meditation on the Personality of Godhead's thighs, the storehouse of all energy. The Lord's thighs are whitish blue, like the luster of the linseed flower, and appear most graceful when the Lord is carried on the shoulders of Garuḍa. Also the yogī should contemplate His rounded hips, which are encircled by a girdle that rests on the exquisite yellow silk cloth that extends down to His ankles.
PURPORT
The Personality of Godhead is the reservoir of all strength, and His strength rests on the thighs of His transcendental body. His whole body is full of opulences: all riches, all strength, all fame, all beauty, all knowledge and all renunciation. The yogī is advised to meditate upon the transcendental form of the Lord, beginning from the soles of the feet and then gradually rising to the knees, to the thighs, and finally arriving at the face. The system of meditating on the Supreme Personality of Godhead begins from His feet.
The description of the transcendental form of the Lord is exactly represented in the arcā-vigraha, the statue in the temples. Generally, the lower part of the body of the statue of the Lord is covered with yellow silk. That is the Vaikuṇṭha dress, or the dress the Lord wears in the spiritual sky. This cloth extends down to the Lord's ankles. Thus, since the yogī has so many transcendental objectives on which to meditate, there is no reason for his meditating on something imaginary, as is the practice of the so-called yogīs whose objective is impersonal.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.24
It has already been said that one should meditate on the Lord moving in verse 19. One should meditate on the two thighs of the Lord mounted on Garuḍa going to give blessings to Pṛthu and Dhruva. Bhūjayor adhi means “upon the shoulders.” Nitamba-bimbam means “the area of his hips.”
TEXT -
SB 3.28.25
nābhi-hradaṁ bhuvana-kośa-guhodara-sthaṁ
yatrātma-yoni-dhiṣaṇākhila-loka-padmam
vyūḍhaṁ harin-maṇi-vṛṣa-stanayor amuṣya
dhyāyed dvayaṁ viśada-hāra-mayūkha-gauram
SYNONYMS
nābhi-hradam—the navel lake; bhuvana-kośa—of all the worlds; guhā—the foundation; udara—on the abdomen; stham—situated; yatra—where; ātma-yoni—of Brahmā; dhiṣaṇa—residence; akhila-loka—containing all planetary systems; padmam—lotus; vyūḍham—sprang up; harit-maṇi—like emeralds; vṛṣa—most exquisite; stanayoḥ—of nipples; amuṣya—of the Lord; dhyāyet—he should meditate on; dvayam—the pair; viśada—white; hāra—of pearl necklaces; mayūkha—from the light; gauram—whitish.
TRANSLATION
The yogī should then meditate on His moonlike navel in the center of His abdomen. From His navel, which is the foundation of the entire universe, sprang the lotus stem containing all the different planetary systems. The lotus is the residence of Brahmā, the first created being. In the same way, the yogī should concentrate his mind on the Lord's nipples, which resemble a pair of most exquisite emeralds and which appear whitish because of the rays of the milk-white pearl necklaces adorning His chest.
PURPORT
The yogī is advised next to meditate upon the navel of the Lord, which is the foundation of all material creation. Just as a child is connected to his mother by the umbilical cord, so the first-born living creature, Brahmā, by the supreme will of the Lord, is connected to the Lord by a lotus stem. In the previous verse it was stated that the goddess of fortune, Lakṣmī, who engages in massaging the legs, ankles and thighs of the Lord, is called the mother of Brahmā, but actually Brahmā is born from the abdomen of the Lord, not from the abdomen of his mother. These are inconceivable conceptions of the Lord, and one should not think materially, "How can the father give birth to a child?"
It is explained in the Brahma-saṁhitā that each limb of the Lord has the potency of every other limb; because everything is spiritual, His parts are not conditioned. The Lord can see with His ears. The material ear can hear but cannot see, but we understand from the Brahma-saṁhitā that the Lord can also see with His ears and hear with His eyes. Any organ of His transcendental body can function as any other organ. His abdomen is the foundation of all the planetary systems. Brahmā holds the post of the creator of all planetary systems, but his engineering energy is generated from the abdomen of the Lord. Any creative function in the universe always has a direct connecting link with the Lord. The necklace of pearls which decorates the upper portion of the Lord's body is also spiritual, and therefore the yogī is advised to gaze at the whitish luster of the pearls decorating His chest.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.25
One should meditate on the navel lake of Garbhodakaśāyī, situated on his abdomen, which is the foundation fro all of the worlds, from which sprang up the lotus residence of Brahmā, containing all the planets. One should meditate on the two nipples of the Lord, circular in shape, like the best (vṛṣa) emeralds, or which have righteousness (vṛṣa), and are the color of emeralds, since his right breast represents dharma. The nipples become white by the light from the shining pearl necklace. One should also meditate on the Śrīvatsa mark, turning to the right, above his right nipple, which glows white like the pearl necklace.
TEXT -
SB 3.28.26
vakṣo 'dhivāsam ṛṣabhasya mahā-vibhūteḥ
puṁsāṁ mano-nayana-nirvṛtim ādadhānam
kaṇṭhaṁ ca kaustubha-maṇer adhibhūṣaṇārthaṁ
kuryān manasy akhila-loka-namaskṛtasya
SYNONYMS
vakṣaḥ—the chest; adhivāsam—the abode; ṛṣabhasya—of the Supreme Personality of Godhead; mahā-vibhūteḥ—of Mahā-Lakṣmī; puṁsām—of persons; manaḥ—to the mind; nayana—to the eyes; nirvṛtim—transcendental pleasure; ādadhānam—bestowing; kaṇṭham—the neck; ca—also; kaustubha-maṇeḥ—of the Kaustubha gem; adhibhūṣaṇa-artham—which enhances the beauty; kuryāt—he should meditate on; manasi—in the mind; akhila-loka—by the entire universe; namaskṛtasya—who is adored.
TRANSLATION
The yogī should then meditate on the chest of the Supreme Personality of Godhead, the abode of goddess Mahā-Lakṣmī. The Lord's chest is the source of all transcendental pleasure for the mind and full satisfaction for the eyes. The yogī should then imprint on his mind the neck of the Personality of Godhead, who is adored by the entire universe. The neck of the Lord serves to enhance the beauty of the Kaustubha gem, which hangs on His chest.
PURPORT
In the Upaniṣads it is said that the various energies of the Lord are working to create, destroy and maintain. These inconceivable varieties of energy are stored in the bosom of the Lord. As people generally say, God is all-powerful. That prowess is represented by Mahā-Lakṣmī, the reservoir of all energies, who is situated on the bosom of the transcendental form of the Lord. The yogī who can meditate perfectly on that spot on the transcendental form of the Lord can derive many material powers, which comprise the eight perfections of the yoga system.
It is stated herein that the beauty of the neck of the Lord enhances the beauty of the Kaustubha gem rather than vice versa. The gem itself becomes more beautiful because it is situated on the neck of the Lord. A yogī is therefore recommended to meditate upon the Lord's neck. The Lord's transcendental form can either be meditated upon in the mind or placed in a temple in the form of a statue and decorated in such a way that everyone can contemplate it. Temple worship, therefore, is meant for persons who are not so advanced that they can meditate upon the form of the Lord. There is no difference between constantly visiting the temple and directly seeing the transcendental form of the Lord; they are of equal value. The advantageous position of the yogī is that he can sit anywhere in a solitary place and meditate upon the form of the Lord. A less advanced person, however, has to go to the temple, and as long as he does not go to the temple he is unable to see the form of the Lord. Either by hearing, seeing or meditating, the objective is the transcendental form of the Lord; there is no question of voidness or impersonalism. The Lord can bestow the blessings of transcendental pleasure upon either the visitor of the temple, the meditator-yogī or one who hears about the Lord's transcendental form from scriptures like the Śrīmad-Bhāgavatam or Bhagavad-gītā. There are nine processes for executing devotional service, of which smaraṇam, or meditation, is one. Yogīs take advantage of the process of smaraṇam, whereas bhakti-yogīs take special advantage of the process of hearing and chanting.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.26
One should meditate on the chest of the Lord whose left side is the special place of Mahālakṣmī. One should meditate on the neck, ornamented additionally (adhi) by the Kaustubha.
TEXT -
SB 3.28.27
bāhūṁś ca mandara-gireḥ parivartanena
nirṇikta-bāhu-valayān adhiloka-pālān
sañcintayed daśa-śatāram asahya-tejaḥ
śaṅkhaṁ ca tat-kara-saroruha-rāja-haṁsam
SYNONYMS
bāhūn—the arms; ca—and; mandara-gireḥ—of Mount Mandara; parivartanena—by the revolving; nirṇikta—polished; bāhu-valayān—the arm ornaments; adhiloka-pālān—the source of the controllers of the universe; sañcintayet—one should meditate on; daśa-śata-aram—the Sudarśana disc (ten hundred spokes); asahya-tejaḥ—dazzling luster; śaṅkham—the conch; ca—also; tat-kara—in the hand of the Lord; saroruha—lotuslike; rāja-haṁsam—like a swan.
TRANSLATION
The yogī should further meditate upon the Lord's four arms, which are the source of all the powers of the demigods who control the various functions of material nature. Then the yogi should concentrate on the polished ornaments, which were burnished by Mount Mandara as it revolved. He should also duly contemplate the Lord's discus, the Sudarśana cakra, which contains one thousand spokes and a dazzling luster, as well as the conch, which looks like a swan in His lotuslike palm.
PURPORT
All departments of law and order emanate from the arms of the Supreme Personality of Godhead. The law and order of the universe is directed by different demigods, and it is here said to emanate from the Lord's arms. Mandara Hill is mentioned here because when the ocean was churned by the demons on one side and the demigods on the other, Mandara Hill was taken as the churning rod. The Lord in His tortoise incarnation became the pivot for the churning rod, and thus His ornaments were polished by the turning of Mandara Hill. In other words, the ornaments on the arms of the Lord are as brilliant and lustrous as if they had been polished very recently. The wheel in the hand of the Lord, called the Sudarśana cakra, has one thousand spokes. The yogī is advised to meditate upon each of the spokes. He should meditate upon each and every one of the component parts of the transcendental form of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.27
One should meditate on the arms of the Lord which churned the milk ocean. His arm bands become polished by the turning of the mountain. By his arms, devotees become designated as protectors of the planets. One should also meditate on the four arms of the Lord in Vaikuṇṭha holding the four weapons, and also on his garland and Kaustubha. The sentence continues into the next verse. Daśaśatāram means cakra.
TEXT -
SB 3.28.28
kaumodakīṁ bhagavato dayitāṁ smareta
digdhām arāti-bhaṭa-śoṇita-kardamena
mālāṁ madhuvrata-varūtha-giropaghuṣṭāṁ
caityasya tattvam amalaṁ maṇim asya kaṇṭhe
SYNONYMS
kaumodakīm—the club named Kaumodakī; bhagavataḥ—of the Personality of Godhead; dayitām—very dear; smareta—one should remember; digdhām—smeared; arāti—of the enemies; bhaṭa—soldiers; śoṇita-kardamena—with the bloodstains; mālām—the garland; madhuvrata—of bumblebees; varūtha—of a swarm; girā—with the sound; upaghuṣṭām—surrounded; caityasya—of the living entity; tattvam—principle, truth; amalam—pure; maṇim—the pearl necklace; asya—of the Lord; kaṇṭhe—on the neck.
TRANSLATION
The yogī should meditate upon His club, which is named Kaumodakī and is very dear to Him. This club smashes the demons, who are always inimical soldiers, and is smeared with their blood. One should also concentrate on the nice garland on the neck of the Lord, which is always surrounded by bumblebees, with their nice buzzing sound, and one should meditate upon the pearl necklace on the Lord's neck, which is considered to represent the pure living entities who are always engaged in His service.
PURPORT
The yogī must contemplate the different parts of the transcendental body of the Lord. Here it is stated that the constitutional position of the living entities should be understood. There are two kinds of living entities mentioned here. One is called the arāti. They are averse to understanding the pastimes of the Supreme Personality of Godhead. For them, the Lord appears with His hand clutching the terrible mace, which is always smeared with bloodstains from His killing of demons. Demons are also sons of the Supreme Personality of Godhead. As stated in Bhagavad-gītā, all the different species of living entities are sons of the Supreme Personality of Godhead. There are, however, two classes of living entities, who act in two different ways. The Supreme Lord keeps on His neck those living entities who are pure, as one protects the jewels and pearls on the bosom and neck of one's body. Those living entities in pure Kṛṣṇa consciousness are symbolized by the pearls on His neck. Those who are demons and are inimical towards the pastimes of the Supreme Personality of Godhead are punished by His mace, which is always smeared with the blood of such fallen living entities. The club of the Lord is very dear to Him because He uses this instrument to smash the bodies of the demons and mix their blood. As mud is kneaded with water and earth, so the earthly bodies of the enemies of the Lord, or the atheists, are smashed by the club of the Lord, which becomes muddied with the blood of such demons.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.28
Digdhām means smeared. Upaghuṣṭām means buzzing. Citta means “to be visible, to appear.” Though the word caitya everywhere means the Paramātmā, in this case it means the jīva, since the jīva is his śakti. The Kaustubha is the tattva of jīva-śakti. It is said in the Viṣṇu Purāṇa:
ātmānam asya jagato nirlepam aguṇāmalaṁ
vibharti kaustabha-maṇi-svarūpaṁ bhagavān hariḥ
The Supreme Lord distributes the form of the Kaustubha jewel, uncontaminated and pure, as the ātmā in the universe.
Thus the Kaustubha represents the unlimited rays or jīvas.
TEXT -
SB 3.28.29
bhṛtyānukampita-dhiyeha gṛhīta-mūrteḥ
sañcintayed bhagavato vadanāravindam
yad visphuran-makara-kuṇḍala-valgitena
vidyotitāmala-kapolam udāra-nāsam
SYNONYMS
bhṛtya—for the devotees; anukampita-dhiyā—out of compassion; iha—in this world; gṛhīta-mūrteḥ—who presents different forms; sañcintayet—one should meditate on; bhagavataḥ—of the Personality of Godhead; vadana—countenance; aravindam—lotuslike; yat—which; visphuran—glittering; makara—alligator-shaped; kuṇḍala—of His earrings; valgitena—by the oscillation; vidyotita—illuminated; amala—crystal clear; kapolam—His cheeks; udāra—prominent; nāsam—His nose.
TRANSLATION
The yogī should then meditate on the lotuslike countenance of the Lord, who presents His different forms in this world out of compassion for the anxious devotees. His nose is prominent, and His crystal-clear cheeks are illuminated by the oscillation of His glittering alligator-shaped earrings.
PURPORT
The Lord descends to the material world out of His deep compassion for His devotees. There are two reasons for the Lord's appearance or incarnation in the material world. Whenever there is a discrepancy in the discharge of religious principles and there is prominence of irreligion, the Lord descends for the protection of the devotees and the destruction of the nondevotees. When He appears, His main purpose is to give solace to His devotees. He does not have to come Himself to destroy the demons, for He has many agents; even the external energy, māyā, has sufficient strength to kill them. But when He comes to show compassion to His devotees, He kills the nondevotees as a matter of course.
The Lord appears in the particular form loved by a particular type of devotee. There are millions of forms of the Lord, but they are one Absolute. As stated in the Brahma-saṁhitā, advaitam acyutam anādim ananta-rūpam: [Bs. 5.33] all the different forms of the Lord are one, but some devotees want to see Him in the form of Rādhā and Kṛṣṇa, others prefer Him as Sītā and Rāmacandra, others would see Him as Lakṣmī-Nārāyaṇa, and others want to see Him as four-handed Nārāyaṇa, Vāsudeva. The Lord has innumerable forms, and He appears in a particular form as preferred by a particular type of devotee. A yogī is advised to meditate upon the forms that are approved by devotees. A yogī cannot imagine a form for meditation. Those so-called yogīs who manufacture a circle or target are engaged in nonsense. Actually, a yogī must meditate upon the form of the Supreme Personality of Godhead that has been experienced by the Lord's pure devotees. Yogī means devotee. Yogīs who are not actually pure devotees should follow in the footsteps of devotees. It is especially mentioned here that the yogī should meditate upon the form which is thus approved; he cannot manufacture a form of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.29
Anukampita belong to the tārakādi class and means “filled with compassion.” The Lord accepts forms in this world by being filled with compassion for his servants, or he accepts forms along with his compassion which will live with him there. “O mercy, essence of my svarūpa-śakti! Among my many forms, accept that form which you like, as your living place.” Thinking in this way he accepts forms. His earrings sway because of the wind created by the cāmaras waved by two servants at the Lord’s sides. Or his earrings sway because of his head shaking caused by clever answers given by his close associates. Or he tilts his head to indicate the skilfulness as he relishes the dancing, singing, instrumental music with various rhythms. The two eyes, dancing with the reflections of the two moving earrings on his cheeks which are mirrors made of the best jewels, become dancing instructors, and make the four makaras (on the earrings and the reflections in the eyes) who have come to their classroom dance. This image should be understood. His nose is raised. Udāra means great and generous. Because of its good manners in tasting, the nose gives full self generously.
TEXT -
SB 3.28.30
yac chrī-niketam alibhiḥ parisevyamānaṁ
bhūtyā svayā kuṭila-kuntala-vṛnda-juṣṭam
mīna-dvayāśrayam adhikṣipad abja-netraṁ
dhyāyen manomayam atandrita ullasad-bhru
SYNONYMS
yat—which face of the Lord; śrī-niketam—a lotus; alibhiḥ—by bees; parisevyamānam—surrounded; bhūtyā—by elegance; svayā—its; kuṭila—curly; kuntala—of hair; vṛnda—by a multitude; juṣṭam—adorned; mīna—of fish; dvaya—a pair; āśrayam—dwelling; adhikṣipat—putting to shame; abja—a lotus; netram—having eyes; dhyāyet—one should meditate on; manaḥ-mayam—formed in the mind; atandritaḥ—attentive; ullasat—dancing; bhru—having eyebrows.
TRANSLATION
The yogi then meditates upon the beautiful face of the Lord, which is adorned with curly hair and decorated by lotuslike eyes and dancing eyebrows. A lotus surrounded by swarming bees and a pair of swimming fish would be put to shame by its elegance.
PURPORT
One important statement here is dhyāyen manomayam. Manomayam is not imagination. Impersonalists think that the yogī can imagine any form he likes, but, as stated here, the yogī must meditate upon the form of the Lord which is experienced by devotees. Devotees never imagine a form of the Lord. They are not satisfied by something imaginary. The Lord has different eternal forms; each devotee likes a particular form and thus engages himself in the service of the Lord by worshiping that form. The Lord's form is depicted in different ways according to scriptures. As already discussed, there are eight kinds of representations of the original form of the Lord. These representations can be produced by the use of clay, stone, wood, paint, sand, etc., depending upon the resources of the devotee.
Manomayamis a carving of the form of the Lord within the mind. This is included as one of the eight different carvings of the form of the Lord. It is not imagination. Meditation on the actual form of the Lord may be manifested in different manners, but one should not conclude that one has to imagine a form. There are two comparisons in this verse: first the Lord's face is compared to a lotus, and then His black hair is compared to humming bees swarming around the lotus, and His two eyes are compared to two fish swimming about. A lotus flower on the water is very beautiful when surrounded by humming bees and fish. The Lord's face is self-sufficient and complete. His beauty defies the natural beauty of a lotus.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.30
One should meditate on the lotus face of the Lord (śrī-niketanam), the abode of beauty, which rivals a lotus served by bees and accompanied by two fish. By its beauty that face defeats any lotus. The face is surrounded by curly locks which are compared to a swarm of bees. The two eyes like lotus petals are compared to two fish. His eyebrows dance because they are indicating mercy to his devotees. This face is attained by the mind which identifies completely with it out of great taste.
TEXT -
SB 3.28.31
tasyāvalokam adhikaṁ kṛpayātighora-
tāpa-trayopaśamanāya nisṛṣṭam akṣṇoḥ
snigdha-smitānuguṇitaṁ vipula-prasādaṁ
dhyāyec ciraṁ vipula-bhāvanayā guhāyām
SYNONYMS
tasya—of the Personality of Godhead; avalokam—glances; adhikam—frequent; kṛpayā—with compassion; atighora—most fearful; tāpa-traya—threefold agonies; upaśamanāya—soothing; nisṛṣṭam—cast; akṣṇoḥ—from His eyes; snigdha—loving; smita—smiles; anuguṇitam—accompanied by; vipula—abundant; prasādam—full of grace; dhyāyet—he should contemplate; ciram—for a long time; vipula—full; bhāvanayā—with devotion; guhāyām—in the heart.
TRANSLATION
The yogīs should contemplate with full devotion the compassionate glances frequently cast by the Lord's eyes, for they soothe the most fearful threefold agonies of His devotees. His glances, accompanied by loving smiles, are full of abundant grace.
PURPORT
As long as one is in conditional life, in the material body, it is natural that he will suffer from anxieties and agonies. One cannot avoid the influence of material energy, even when one is on the transcendental plane. Sometimes disturbances come, but the agonies and anxieties of the devotees are at once mitigated when they think of the Supreme Personality of Godhead in His beautiful form or the smiling face of the Lord. The Lord bestows innumerable favors upon His devotee, and the greatest manifestation of His grace is His smiling face, which is full of compassion for His pure devotees.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.31
One should meditate on the Lord’s glance made by his two eyes to relieve the meditator of the three frightful miseries. One should meditate on the Lord’s glance which smiles affectionately, representing all the sweetness of the Lord, which first doubles, then triple, and final multiples millions and millions times.
TEXT -
SB 3.28.32
hāsaṁ harer avanatākhila-loka-tīvra-
śokāśru-sāgara-viśoṣaṇam atyudāram
sammohanāya racitaṁ nija-māyayāsya
bhrū-maṇḍalaṁ muni-kṛte makara-dhvajasya
SYNONYMS
hāsam—the smile; hareḥ—of Lord Śrī Hari; avanata—bowed; akhila—all; loka—for persons; tīvra-śoka—caused by intense grief; aśru-sāgara—the ocean of tears; viśoṣaṇam—drying up; ati-udāram—most benevolent; sammohanāya—for charming; racitam—manifested; nija-māyayā—by His internal potency; asya—His; bhrū-maṇḍalam—arched eyebrows; muni-kṛte—for the good of the sages; makara-dhvajasya—of the sex-god.
TRANSLATION
A yogī should similarly meditate on the most benevolent smile of Lord Śrī Hari, a smile which, for all those who bow to Him, dries away the ocean of tears caused by intense grief. The yogī should also meditate on the Lord's arched eyebrows, which are manifested by His internal potency in order to charm the sex-god for the good of the sages.
PURPORT
The entire universe is full of miseries, and therefore the inhabitants of this material universe are always shedding tears out of intense grief. There is a great ocean of water made from such tears, but for one who surrenders unto the Supreme Personality of Godhead, the ocean of tears is at once dried up. One need only see the charming smile of the Supreme Lord. In other words, the bereavement of material existence immediately subsides when one sees the charming smile of the Lord.
It is stated in this verse that the charming eyebrows of the Lord are so fascinating that they cause one to forget the charms of sense attraction. The conditioned souls are shackled to material existence because they are captivated by the charms of sense gratification, especially sex life. The sex-god is called Makara-dhvaja. The charming brows of the Supreme Personality of Godhead protect the sages and devotees from being charmed by material lust and sex attraction. Yāmunācārya, a great ācārya, said that ever since he had seen the charming pastimes of the Lord, the charms of sex life had become abominable for him, and the mere thought of sex enjoyment would cause him to spit and turn his face. Thus if anyone wants to be aloof from sex attraction, he must see the charming smile and fascinating eyebrows of the Supreme Personality of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.32
One should meditate on the Lord’s generous smile, which completely (vi) dries up the intense ocean of tears of grief caused by separation in all the devotees (avanata akhila-loka) with dāsya, sakhya or other bhāvas. The generous smile lifts the devotees from the ocean of grief and drowns them in the ocean of bliss. Or the smile dries up the ocean of tears caused by material suffering, and increases the ocean of bliss in prema which is far beyond the material world. This is astonishing even for the moon. The famous moon increases only the Milk Ocean. One should meditate on the brows of the Lord, which were produced to bewilder Cupid. Why should the brows bewildered Cupid? Cupid agitates the sages who are doing austerities of eating only leaves and water. The image is made with anger directed towards Cupid.
TEXT -
SB 3.28.33
dhyānāyanaṁ prahasitaṁ bahulādharoṣṭha-
bhāsāruṇāyita-tanu-dvija-kunda-paṅkti
dhyāyet svadeha-kuhare 'vasitasya viṣṇor
bhaktyārdrayārpita-manā na pṛthag didṛkṣet
SYNONYMS
dhyāna-ayanam—easily meditated upon; prahasitam—the laughter; bahula—abundant; adhara-oṣṭha—of His lips; bhāsa—by the splendor; aruṇāyita—rendered rosy; tanu—small; dvija—teeth; kunda-paṅkti—like a row of jasmine buds; dhyāyet—he should meditate upon; sva-deha-kuhare—in the core of his heart; avasitasya—who resides; viṣṇoḥ—of Viṣṇu; bhaktyā—with devotion; ārdrayā—steeped in love; arpita-manāḥ—his mind being fixed; na—not; pṛthak—anything else; didṛkṣet—he should desire to see.
TRANSLATION
With devotion steeped in love and affection, the yogī should meditate within the core of his heart upon the laughter of Lord Viṣṇu. The laughter of Viṣṇu is so captivating that it can be easily meditated upon. When the Supreme Lord is laughing, one can see His small teeth, which resemble jasmine buds rendered rosy by the splendor of His lips. Once devoting his mind to this, the yogī should no longer desire to see anything else.
PURPORT
It is recommended that the yogī visualize the laughter of the Lord after studying His smile very carefully. These particular descriptions of meditation on the smile, laughter, face, lips and teeth all indicate conclusively that God is not impersonal. It is described herein that one should meditate on the laughter or smiling of Viṣṇu. There is no other activity that can completely cleanse the heart of the devotee. The exceptional beauty of the laughter of Lord Viṣṇu is that when He smiles His small teeth, which resemble the buds of jasmine flowers, at once become reddish, reflecting His rosy lips. If the yogī is able to place the beautiful face of the Lord in the core of his heart, he will be completely satisfied. In other words, when one is absorbed in seeing the beauty of the Lord within himself, the material attraction can no longer disturb him.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.33
It has been said that one should meditate on the Lord’s pastimes in verse 19. The Lord sits on his flower bed, unable to give up closeness to his beloved’s ears, eyes nose and mouth out of greed for the fragrance of his beloved. He watches as she becomes frightened of a humming of a bee, and starts waving her arms and cloth, and moving her neck and eyes about restlessly. Pitifully she cries out, “O king of enjoyers! I fall at your feet. Please drive this evil thing away!” One should meditate on loud laugher of the Lord as he says, “O king of the bees! Do not leave her. Enjoy her!”
Without effort, spontaneously, this becomes the object of meditation (dhyānāyanam). That is because of its sweetness. With the laughter one can see the profuse splendour of his lips and his row of fine teeth like jasmine buds. One should not desire to see anything else in ones heart except Viṣṇu who is seen in the heart. One should not desire to know anything else in one’s heart, since there is nothing greater than this essence of all goals. This bewilderment through tasting bliss is the highest samādhi for the devotees. The third aṅga of nine-fold bhakti consisting of meditation on the sweet form, qualities, and pastimes of the avataras of the Lord has been described in the present con
TEXT of aṣṭāṅga-yoga to attract the great yogīs and drown them in the ocean of bhakti-rasa.
pariniṣṭhito 'pi nairguṇya uttama-śloka-līlayā
gṛhīta-cetā rājarṣe ākhyānaṁ yad adhītavān
Though I was fixed in brahman and beyond the guṇas, my mind became attracted to the pastimes of the Lord. I thus learned his pastimes. SB 2.1.9
advaita-vīthī-pathikair upāsyāḥ
svānanda-siṁhāsana-labdha-dīkṣāḥ
śaṭhena kenāpi vayaṁ haṭhena
dāsī-kṛtā gopa-vadhū-viṭena
Although I was worshiped by those on the path of monism and initiated into self-realization through the yoga system, I have nonetheless been forcibly turned into a maidservant by some cunning boy who is always joking with the gopīs. Bilvamaṅgala, quoted in Bhakti-rasāmṛta-sindhu 3.1.44
These verses show that great yogīs like Śukadeva and Bilvamaṅgala drowned in bhakti-rasa by the mercy of great devotees.
TEXT -
SB 3.28.34
evaṁ harau bhagavati pratilabdha-bhāvo
bhaktyā dravad-dhṛdaya utpulakaḥ pramodāt
autkaṇṭhya-bāṣpa-kalayā muhur ardyamānas
tac cāpi citta-baḍiśaṁ śanakair viyuṅkte
SYNONYMS
evam—thus; harau—towards Lord Hari; bhagavati—the Personality of Godhead; pratilabdha—developed; bhāvaḥ—pure love; bhaktyā—by devotional service; dravat—melting; hṛdayaḥ—his heart; utpulakaḥ—experiencing standing of the hairs of the body; pramodāt—from excessive joy; autkaṇṭhya—occasioned by intense love; bāṣpa-kalayā—by a stream of tears; muhuḥ—constantly; ardyamānaḥ—being afflicted; tat—that; ca—and; api—even; citta—the mind; baḍiśam—hook; śanakaiḥ—gradually; viyuṅkte—withdraws.
TRANSLATION
By following this course, the yogī gradually develops pure love for the Supreme Personality of Godhead, Hari. In the course of his progress in devotional service, the hairs on his body stand erect through excessive joy, and he is constantly bathed in a stream of tears occasioned by intense love. Gradually, even the mind, which he used as a means to attract the Lord, as one attracts a fish to a hook, withdraws from material activity.
PURPORT
Here it is clearly mentioned that meditation, which is an action of the mind, is not the perfect stage of samādhi, or absorption. In the beginning the mind is employed in attracting the form of the Supreme Personality of Godhead, but in the higher stages there is no question of using the mind. A devotee becomes accustomed to serving the Supreme Lord by purification of his senses. In other words, the yoga principles of meditation are required as long as one is not situated in pure devotional service. The mind is used to purify the senses, but when the senses are purified by meditation, there is no need to sit in a particular place and try to meditate upon the form of the Lord. One becomes so habituated that he automatically engages in the personal service of the Lord. When the mind forcibly is engaged upon the form of the Lord, this is called nirbīja-yoga, or lifeless yoga, for the yogī does not automatically engage in the personal service of the Lord. But when he is constantly thinking of the Lord, that is called sabīja-yoga, or living yoga. One has to be promoted to the platform of living yoga.
One should engage in the service of the Lord twenty-four hours a day, as confirmed in the Brahma-saṁhitā. The stage of premāñjana-cchurita can be attained by developing complete love. When one's love for the Supreme Personality of Godhead in devotional service is fully developed, one always sees the Lord, even without artificially meditating on His form. His vision is divine because he has no other engagement. At this stage of spiritual realization it is not necessary to engage the mind artificially. Since the meditation recommended in the lower stages is a means to come to the platform of devotional service, those already engaged in the transcendental loving service of the Lord are above such meditation. This stage of perfection is called Kṛṣṇa consciousness.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.34
The foolish yogī, who, receiving great mercy and experiencing the sweetness of meditation on the Lord’s pastimes, rejects it because he is not fixed in that taste, is considered low class among yogīs, even though he is steady in yoga. He is cheated of bhakti-rasa. By bhakti alone, he attains liberation with realization of pratyag-ātmā (individual soul) while destroying twenty-one types of suffering. But he does not attain liberation with realization of Paramātmā.[257] That is explained starting in this verse and until the end of the chapter.
This yogī has attained bhāva for the Supreme Lord , Bhagavān, full of the nectar of all sweetness and powers, since the Lord is most attractive (harau), possessing the six bhagas (bhagavati). Pratilabdha besides meaning “to attain” suggests that he receives, but does not response appropriately. The word api later in the verse applies to all the previous words. Thus the meaning is “Though he received bhāva for the sweet form of the Lord, though his heart melted, though his hairs stood on end, and though he was constantly afflicted with streams of tears caused by longing, he withdraws the hook of his mind from that form (tad api).” It is said that one should give up jñāna to attain liberation (jñānañ ca mayi sannyaset, SB 11.19.1), but there is no rule to give up bhakti to attain liberation. On the contrary, it is forbidden to give up bhakti, for it has just been said in the previous verse “One should not desire to see anything except the Viṣṇu who is present in one’s heart with a mind steeped in mature devotion.” Therefore, the yogī gives up that sweet form only by his own foolish decision. He does so without following rules. Because his heart is like a hook, he gives up that sweet form. This means that the heart which was inundated with the sweetness of the Lord then begins to negate that eagerness for sweetness of the Lord, in order to distance itself from eagerness for rasa for material objects. He does so gradually, because it is difficult to withdraw, since the heart has directly experienced that sweetness. Even if he has no direct experience of the sweetness, he can only withdraw his mind by repeated effort, two times, three times, four times, five times, seven or eight times.
The hook is made of iron. It does not melt like gold, silver or butter. It softens a little by applying great heat, but immediately becomes hard again. Thus the verse states that his heart is in the process of melting (dravat), rather than being fully fluid. The hook, though always bathed in the waters of the sacred Gaṅgā, remains permanently crooked, without appreciation of rasa. It is also a cheater, because it covers its point with bits of sweet food for attracting greedy fish. The yogī’s heart is thus condemned by this analogy. Though purified by the holy place, it remains hard and crooked, and makes a show, covering its nature with devotional meditation to attract the Lord.
In commenting on dharamaḥ projjhita-kaitavaḥ (SB 1.1.2), Śrīdhara Svāmī says that the word pra indicates that even the desire for liberation, the desire for merging in the Lord, is rejected as cheating, for in that liberation, even Bhakti-devī, the highest object of meditation, worshipped as a mere aṅga of yoga, is finally rejected. The touch of that hook of the yogī’s heart is uncomfortable for the Lord as well. Thus, after the withdrawal from the Lord, the Lord gives liberation with realization of pratyagātmā while destroying twenty-one type o f suffering to the fisherman yogī with his withdrawn hook-like heart. He does not give liberation with realization of Paramātmā.
The relishers of the Bhāgavatam say that the yogī described in the Gītā does not reject meditation on the Lord, and thus the Lord awards him liberation with realization of the form of Paramātmā, since that yogī never desires to withdraw from the sweet form of the Lord, the object of his meditation. Parīkṣit says:
dhautātmā puruṣaḥ kṛṣṇa-pāda-mūlaṁ na muñcati
mukta-sarva-parikleśaḥ pānthaḥ sva-śaraṇaṁ yathā
A pure devotee of the Lord whose heart has once been cleansed by the process of devotional service never relinquishes the lotus feet of Lord Kṛṣṇa, for they fully satisfy him, as a traveler is satisfied at home after a troubled journey. SB 2.8.6
Uddhava says:
taṁ tvākhilātma-dayiteśvaram āśritānāṁ
sarvārtha-daṁ sva-kṛta-vid visṛjeta ko nu
ko vā bhajet kim api vismṛtaye 'nu bhūtyai
kiṁ vā bhaven na tava pāda-rajo-juṣāṁ naḥ
What person who knows the mercy you show to your devotees could reject you, the most dear among all souls, the Supreme Lord of all, who give all possible perfections to the devotees who take shelter of you? Who would reject you and accept something for the sake of material enjoyment or liberation, 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? SB 11.29.5
Nārada says:
na vai jano jātu kathañcanāvrajen
mukunda-sevy anyavad aṅga saṁsṛtim
smaran mukundāṅghry-upagūhanaṁ punar
vihātum icchen na rasa-graho janaḥ
Oh! The person who serves Mukunda will never under any condition return to the material world, unlike practitioners of other processes. Remembering the embrace of the Lord’s lotus feet, eager for that taste he has experienced, he will not desire to give up those feet again. SB 1.5.19
Even among the yogīs, Śukadeva and others were pleased with hearing about the Lord. They were rasa-graha, enjoyers of the taste of the Lord. In the previous verse also it was said that yogī whose mind is offered up with bhakti should not see anything accept the Lord. If the yogī offers his mind to the Lord, the mind belongs only to the Lord. If that is so, how can that mind reject the Lord? And how can he, once giving the mind, take it back? Such a person can only be condemned! And the Lord resides only in the hearts of the devotees, not in the hearts of the yogīs. Brahmā says:
ye tu tvadīya-caraṇāmbuja-kośa-gandhaṁ
jighranti karṇa-vivaraiḥ śruti-vāta-nītam
bhaktyā gṛhīta-caraṇaḥ parayā ca teṣāṁ
nāpaiṣi nātha hṛdayāmburuhāt sva-puṁsām
O my Lord, persons who smell the aroma of your lotus feet, carried by the air of Vedic sound through the holes of the ears, accept your devotional service. For them you are never separated from the lotus of their hearts. SB 3.9.5
Āvirhotra says:
visṛjati hṛdayaṁ na yasya sākṣād
dharir avaśābhihito 'py aghaugha-nāśaḥ
praṇaya-rasanayā dhṛtāṅghri-padmaḥ
sa bhavati bhāgavata-pradhāna uktaḥ
He who binds the lotus feet of the Lord by ropes of love, and whose heart the Lord, destroyer of heaps of sin, called even unconsciously, does not leave, is called the best of devotees. SB 11.2.55
TEXT -
SB 3.28.35
muktāśrayaṁ yarhi nirviṣayaṁ viraktaṁ
nirvāṇam ṛcchati manaḥ sahasā yathārciḥ
ātmānam atra puruṣo 'vyavadhānam ekam
anvīkṣate pratinivṛtta-guṇa-pravāhaḥ
SYNONYMS
mukta-āśrayam—situated in liberation; yarhi—at which time; nirviṣayam—detached from sense objects; viraktam—indifferent; nirvāṇam—extinction; ṛcchati—obtains; manaḥ—the mind; sahasā—immediately; yathā—like; arciḥ—the flame; ātmānam—the mind; atra—at this time; puruṣaḥ—a person; avyavadhānam—without separation; ekam—one; anvīkṣate—experiences; pratinivṛtta—freed; guṇa-pravāhaḥ—from the flow of material qualities.
TRANSLATION
When the mind is thus completely freed from all material contamination and detached from material objectives, it is just like the flame of a lamp. At that time the mind is actually dovetailed with that of the Supreme Lord and is experienced as one with Him because it is freed from the interactive flow of the material qualities.
PURPORT
In the material world the activities of the mind are acceptance and rejection. As long as the mind is in material consciousness, it must be forcibly trained to accept meditation on the Supreme Personality of Godhead, but when one is actually elevated to loving the Supreme Lord, the mind is automatically absorbed in thought of the Lord. In such a position a yogī has no other thought than to serve the Lord. This dovetailing of the mind with the desires of the Supreme Personality of Godhead is called nirvāṇa, or making the mind one with the Supreme Lord.
The best example of nirvāṇa is cited in Bhagavad-gītā. In the beginning the mind of Arjuna deviated from Kṛṣṇa's. Kṛṣṇa wanted Arjuna to fight, but Arjuna did not want to, so there was disagreement. But after hearing Bhagavad-gītā from the Supreme Personality of Godhead, Arjuna dovetailed his mind with Kṛṣṇa's desire. This is called oneness. This oneness, however, did not cause Arjuna and Kṛṣṇa to lose their individualities. The Māyāvādī philosophers cannot understand this. They think that oneness necessitates loss of individuality. Actually, however, we find in Bhagavad-gītā that individuality is not lost. When the mind is completely purified in love of Godhead, the mind becomes the mind of the Supreme Personality of Godhead. The mind at that time does not act separately, nor does it act without inspiration to fulfill the desire of the Lord. The individual liberated soul has no other activity. pratinivṛtta-guṇa-pravāhaḥ. In the conditioned state the mind is always engaged in activity impelled by the three modes of the material world, but in the transcendental stage, the material modes cannot disturb the mind of the devotee. The devotee has no other concern than to satisfy the desires of the Lord. That is the highest stage of perfection, called nirvāṇa or nirvāṇa-mukti. At this stage the mind becomes completely free from material desire.
Yathārciḥ.Arciḥ means "flame." When a lamp is broken or the oil is finished, we see that the flame of the lamp goes out. But according to scientific understanding, the flame is not extinguished; it is conserved. This is conservation of energy. Similarly, when the mind stops functioning on the material platform, it is conserved in the activities of the Supreme Lord. The Māyāvādī philosophers' conception of cessation of the functions of the mind is explained here: cessation of the mental functions means cessation of activities conducted under the influence of the three modes of material nature.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.35
Having described the conduct of the inferior yogī, Kapila now describes the condition of the mind which gives up the form of the Lord. When the mind becomes devoid of objects, it still is under the shelter of the Lord (muktāśrayam),
since a meditator cannot exist without some relationship with the Lord. It will not meditate on material sounds or forms as previously, since it is completely detached from those things. Though the mind has experienced the highest bliss, the mind does not again make the form of bliss his object of meditation, since the mind has withdrawn from that. In the previous verse, the foolish yogī made repeated attempts to withdraw his mind (śanakaiḥ). The mind then achieves destruction (layam), just as a lamp deprived of oil and wick gets extinguished. In this state (atra) the jīva (puruṣaḥ), having destroyed his mind, sees the pure ātmā, pratyagātmā (ekam), without obstruction, since the covering of the subtle body has been destroyed. Then he no longer takes birth. His misconceptions of body etc. have been destroyed (pratinivṛtta-guṇa-prabvāhaḥ).
TEXT -
SB 3.28.36
so 'py etayā caramayā manaso nivṛttyā
tasmin mahimny avasitaḥ sukha-duḥkha-bāhye
hetutvam apy asati kartari duḥkhayor yat
svātman vidhatta upalabdha-parātma-kāṣṭhaḥ
SYNONYMS
saḥ—the yogī; api—moreover; etayā—by this; caramayā—ultimate; manasaḥ—of the mind; nivṛttyā—by cessation of material reaction; tasmin—in his; mahimni—ultimate glory; avasitaḥ—situated; sukha-duḥkha-bāhye—outside of happiness and distress; hetutvam—the cause; api—indeed; asati—a product of ignorance; kartari—in the false ego; duḥkhayoḥ—of pleasure and pain; yat—which; sva-ātman—to his own self; vidhatte—he attributes; upalabdha—realized; para-ātma—of the Personality of Godhead; kāṣṭhaḥ—the highest truth.
TRANSLATION
Thus situated in the highest transcendental stage, the mind ceases from all material reaction and becomes situated in its own glory, transcendental to all material conceptions of happiness and distress. At that time the yogī realizes the truth of his relationship with the Supreme Personality of Godhead. He discovers that pleasure and pain as well as their interactions, which he attributed to his own self, are actually due to the false ego, which is a product of ignorance.
PURPORT
Forgetfulness of one's relationship with the Supreme Personality of Godhead is a product of ignorance. By yoga practice one can eradicate this ignorance of thinking oneself independent of the Supreme Lord. One's actual relationship is eternally that of love. The living entity is meant to render transcendental loving service to the Lord. Forgetfulness of that sweet relationship is called ignorance, and in ignorance one is impelled by the three material modes of nature to think himself the enjoyer. When the devotee's mind is purified and he understands that his mind has to be dovetailed with the desires of the Supreme Personality of Godhead, he has attained the perfectional, transcendental stage, which is beyond the perception of material distress and happiness.
As long as one acts on his own account, he is subject to all the material perceptions of so-called happiness and distress. Actually there is no happiness. Just as there is no happiness in any of the activities of a madman, so in material activities the mental concoctions of happiness and distress are false. Actually everything is distress.
When the mind is dovetailed to act according to the desire of the Lord, one has attained the transcendental stage. The desire to lord it over material nature is the cause of ignorance, and when that desire is completely extinguished and the desires are dovetailed with those of the Supreme Lord, one has reached the perfectional stage. Upalabdha-parātma-kāṣṭhaḥ. Upalabdha means "realization." Realization necessarily indicates individuality. In the perfectional, liberated stage, there is actual realization. Nivṛttyā means that the living entity keeps his individuality; oneness means that he realizes happiness in the happiness of the Supreme Lord. In the Supreme Lord there is nothing but happiness. Ānandamayo 'bhyāsāt: the Lord is by nature full of transcendental happiness. In the liberated stage, oneness with the Supreme Lord means that one has no realization other than happiness. But the individual still exists, otherwise this word upalabdha, indicating individual realization of transcendental happiness, would not have been used.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.36
Extinction of all designations is similar to a state of deep sleep. The jīva, because of destroying the mind, is situated in his svarūpa of bliss of knowledge, in his glory because of having destroyed the mind. Previously the mind had stolen his glory, but by destroying the mind, he regains that glory. Final (caramayā) destruction has taken place, devoid of all ignorance. This distinguishes it from deep sleep. In deep sleep, ignorance remains, but in this state there is no ignorance. The cause is mentioned. It is because of yoga practice (etayā). His position is beyond happiness and distress. Because by its very nature his condition is beyond happiness and distress, the jīvātmā is beyond happiness and distress.
“It is seen that the very nature of the atmā is happiness and distress. Therefore how can the ātmā be completely beyond happiness and distress?” The cause of happiness and distress is the ahaṅkāra (kartari) produced by ignorance (asati). The conception of being the doer of actions is the cause of happiness and distress. The jīva, realizing his condition as ātmā (upalabhda-parātma-kāṣṭhaḥ), see the ahaṅkāra as the cause of his previous condition of being the doer and enjoyer. Because he is devoid of ahaṅkāra, the pure jīva sees this condition.
TEXT -
SB 3.28.37
dehaṁ ca taṁ na caramaḥ sthitam utthitaṁ vā
siddho vipaśyati yato 'dhyagamat svarūpam
daivād upetam atha daiva-vaśād apetaṁ
vāso yathā parikṛtaṁ madirā-madāndhaḥ
SYNONYMS
deham—material body; ca—and; tam—that; na—not; caramaḥ—last; sthitam—sitting; utthitam—rising; vā—or; siddhaḥ—the realized soul; vipaśyati—can conceive; yataḥ—because; adhyagamat—he has achieved; sva-rūpam—his real identity; daivāt—according to destiny; upetam—arrived; atha—moreover; daiva-vaśāt—according to destiny; apetam—departed; vāsaḥ—clothing; yathā—as; parikṛtam—put on; madirā-mada-andhaḥ—one who is blinded by intoxication.
TRANSLATION
Because he has achieved his real identity, the perfectly realized soul has no conception of how the material body is moving or acting, just as an intoxicated person cannot understand whether or not he has clothing on his body.
PURPORT
This stage of life is explained by Rūpa Gosvāmī in his Bhakti-rasāmṛta-sindhu. A person whose mind is completely dovetailed with the desire of the Supreme Personality of Godhead, and who engages one hundred percent in the service of the Lord, forgets his material bodily demands.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.37
Two verses describe the state of the jīvan-mukta. Having achieved the final state, he does not see the body. This means that he does not experience happiness and distress, because he has attained (adhyagamat) his svarūpa. Parikṛtam means clothed. Like a drunk man he does not understand whether he has risen from a chair or not or is still there or gone.
TEXT -
SB 3.28.38
deho 'pi daiva-vaśagaḥ khalu karma yāvat
svārambhakaṁ pratisamīkṣata eva sāsuḥ
taṁ sa-prapañcam adhirūḍha-samādhi-yogaḥ
svāpnaṁ punar na bhajate pratibuddha-vastuḥ
SYNONYMS
dehaḥ—the body; api—moreover; daiva-vaśa-gaḥ—under the control of the Personality of Godhead; khalu—indeed; karma—activities; yāvat—as much as; sva-ārambhakam—begun by himself; pratisamīkṣate—continues to function; eva—certainly; sa-asuḥ—along with the senses; tam—the body; sa-prapañcam—with its expansions; adhirūḍha-samādhi-yogaḥ—being situated in samādhi by yoga practice; svāpnam—born in a dream; punaḥ—again; na—not; bhajate—he does accept as his own; pratibuddha—awake; vastuḥ—to his constitutional position.
TRANSLATION
The body of such a liberated yogī, along with the senses, is taken charge of by the Supreme Personality of Godhead, and it functions until its destined activities are finished. The liberated devotee, being awake to his constitutional position and thus situated in samādhi, the highest perfectional stage of yoga, does not accept the by-products of the material body as his own. Thus he considers his bodily activities to be like the activities of a body in a dream.
PURPORT
The following questions may be posed. As long as the liberated soul is in contact with the body, why don't the bodily activities affect him? Doesn't he actually become contaminated by the action and reaction of material activities? In answer to such questions, this verse explains that the material body of a liberated soul is taken charge of by the Supreme Personality of Godhead. It is not acting due to the living force of the living entity; it is simply acting as a reaction to past activities. Even after being switched off, an electric fan moves for some time. That movement is not due to the electric current, but is a continuation of the last movement; similarly, although a liberated soul appears to be acting just like an ordinary man, his actions are to be accepted as the continuation of past activities. In a dream one may see himself expanded through many bodies, but when awake he can understand that those bodies were all false. Similarly, although a liberated soul has the by-products of the body-children, wife, house, etc.—he does not identify himself with those bodily expansions. He knows that they are all products of the material dream. The gross body is made of the gross elements of matter, and the subtle body is made of mind, intelligence, ego and contaminated consciousness. If one can accept the subtle body of a dream as false and not identify oneself with that body, then certainly an awake person need not identify with the gross body. As one who is awake has no connection with the activities of the body in a dream, an awakened, liberated soul has no connection with the activities of the present body. In other words, because he is acquainted with his constitutional position, he never accepts the bodily concept of life.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.38
How does this body continue to live? The body along with the senses (sāsuḥ) continues to live as long as the body is under the control of previous impressions (daiva-vaśa-gah). Will he again develop material attraction? He does not enjoy again his body or its extensions as sons etc. because he does not identify with I and mind, just as one does not identify with a dream body. This is because he has attained the perfection of yoga, samādhi, and has realization of his position as ātmā (vastu).
TEXT -
SB 3.28.39
yathā putrāc ca vittāc ca
pṛthaṅ martyaḥ pratīyate
apy ātmatvenābhimatād
dehādeḥ puruṣas tathā
SYNONYMS
yathā—as; putrāt—from a son; ca—and; vittāt—from wealth; ca—also; pṛthak—differently; martyaḥ—a mortal man; pratīyate—is understood; api—even; ātmatvena—by nature; abhimatāt—for which one has affection; deha-ādeḥ—from his material body, senses and mind; puruṣaḥ—the liberated soul; tathā—similarly.
TRANSLATION
Because of great affection for family and wealth, one accepts a son and some money as his own, and due to affection for the material body, one thinks that it is his. But actually, as one can understand that his family and wealth are different from him, the liberated soul can understand that he and his body are not the same.
PURPORT
The status of real knowledge is explained in this verse. There are many children, but we accept some children as our sons and daughters because of our affection for them, although we know very well that these children are different from us. Similarly, because of great affection for money, we accept some amount of wealth in the bank as ours. In the same way, we claim that the body is ours because of affection for it. I say that it is "my" body. I then extend that possessive concept and say, "It is my hand, my leg," and further, "It is my bank balance, my son, my daughter." But actually I know that the son and the money are separate from me. It is the same with the body; I am separate from my body. It is a question of understanding, and the proper understanding is called pratibuddha. By obtaining knowledge in devotional service, or Kṛṣṇa consciousness, one can become a liberated soul.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.39
In order to gain knowledge, those aspiring for liberation should always think in the following manner, explained in three verses. Just as a father is different from his son, though he regards the son as himself out of affection, so the jīva is different from his body.
TEXT -
SB 3.28.40
yatholmukād visphuliṅgād
dhūmād vāpi sva-sambhavāt
apy ātmatvenābhimatād
yathāgniḥ pṛthag ulmukāt
SYNONYMS
yathā—as; ulmukāt—from the flames; visphuliṅgāt—from the sparks; dhūmāt—from the smoke; vā—or; api—even; sva-sambhavāt—produced from itself; api—although; ātmatvena—by nature; abhimatāt—intimately connected; yathā—as; agniḥ—the fire; pṛthak—different; ulmukāt—from the flames.
TRANSLATION
The blazing fire is different from the flames, from the sparks and from the smoke, although all are intimately connected because they are born from the same blazing wood.
PURPORT
Although the blazing firewood, the sparks, the smoke and the flame cannot stay apart because each of them is part and parcel of the fire, still they are different from one another. A less intelligent person accepts the smoke as fire, although fire and smoke are completely different. The heat and light of the fire are separate, although one cannot differentiate fire from heat and light.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.40
“Though the father can be perceived to be different from the son and wealth, since they are separately situated, the same does not apply to the jīva and his body and senses. And how can the Paramātmā be understood to be different from the jīva?”[258] Though not situated separately, the jīva is different from the products of māyā, and Paramātmā is different from the jīva. An example is given.
An explanation will be given which accounts for the repetition of the two words yathā and ulmukaḥ. Fire is different from wood which is burning, and just as it is different from wood, it is different from sparks, and just as it is different sparks, it different from smoke, its product. The foolish person however will think that the wood, spark and smoke are fire, because of imagining (abhimatāt) them to be the svarūpa of fire. Similarly, Paramātmā is different from the jīva. Or, the second yathā can stand for yathāvat (correctly) and the second ulmukāt can be a combination of ulmuka and the verb at meaning “to eat.” It thus means “blazing” which modifies the word “fire.” Thus the verse means “Just as blazing fire is correctly different from wood, sparks and fire, though by imagination they are considered the same, so Paramātmā is different from jīva.”
The last part of the example is in the second verse. Pradhāna is compared to the wood. The jīva is compared to the spark, since it has consciousness (saṁjñitāt). The body, senses and antaḥkaraṇa are compared to the smoke. Paramāmtā (ātmā) is compared to the fire. Paramātmā is different from pradhāna, the jīva, the body, senses and antaḥkaraṇa because he is the witness (drastā). Because he sees everything else, he is different. Though situated together with the other items, he is not contaminated, because he possesses inconceivable powers (bhagavān). He also appears as Brahman: to some persons of certain qualification, he makes an appearance as consciousness alone without qualities.
TEXT -
SB 3.28.41
bhūtendriyāntaḥ-karaṇāt
pradhānāj jīva-saṁjñitāt
ātmā tathā pṛthag draṣṭā
bhagavān brahma-saṁjñitaḥ
SYNONYMS
bhūta—the five elements; indriya—the senses; antaḥ-karaṇāt—from the mind; pradhānāt—from the pradhāna; jīva-saṁjñitāt—from the jīva soul; ātmā—the Paramātmā; tathā—so; pṛthak—different; draṣṭā—the seer; bhagavān—the Personality of Godhead; brahma-saṁjñitaḥ—called Brahman.
TRANSLATION
The Supreme Personality of Godhead, who is known as Parambrahma, is the seer. He is different from the jīva soul, or individual living entity, who is combined with the senses, the five elements and consciousness.
PURPORT
A clear conception of the complete whole is given herewith. The living entity is different from the material elements, and the supreme living entity, the Personality of Godhead, who is the creator of the material elements, is also different from the individual living entity. This philosophy is propounded by Lord Caitanya as acintya-bhedābheda-tattva. Everything is simultaneously one with and different from everything else. The cosmic manifestation created by the Supreme Lord by His material energy is also simultaneously different and nondifferent from Him. The material energy is nondifferent from the Supreme Lord, but at the same time, because that energy is acting in a different way, it is different from Him. Similarly, the individual living entity is one with and different from the Supreme Lord. This "simultaneously one and different" philosophy is the perfect conclusion of the Bhāgavata school, as confirmed here by Kapiladeva.
Living entities are compared to the sparks of a fire. As stated in the previous verse, fire, flame, smoke and firewood are combined together. Here the living entity, the material elements and the Supreme Personality of Godhead are combined together. The exact position of the living entities is just like that of the sparks of a fire; they are part and parcel. The material energy is compared to the smoke. The fire is also part and parcel of the Supreme Lord. In the Viṣṇu Purāṇa it is said that whatever we can see or experience, either in the material or spiritual world, is an expansion of the different energies of the Supreme Lord. As fire distributes its light and heat from one place, the Supreme Personality of Godhead distributes His different energies all over His creation.
The four principles of the Vaiṣṇava philosophic doctrine are śuddha-advaita (purified oneness), dvaita-advaita (simultaneous oneness and difference), viśiṣṭa-advaita and dvaita. All four principles of Vaiṣṇava philosophy are based on the thesis of Śrīmad-Bhāgavatam explained in these two verses.
TEXT -
SB 3.28.42
sarva-bhūteṣu cātmānaṁ
sarva-bhūtāni cātmani
īkṣetānanya-bhāvena
bhūteṣv iva tad-ātmatām
SYNONYMS
sarva-bhūteṣu—in all manifestations; ca—and; ātmānam—the soul; sarva-bhūtāni—all manifestations; ca—also; ātmani—in the Supreme Spirit; īkṣeta—he should see; ananya-bhāvena—with equal vision; bhūteṣu—in all manifestations; iva—as; tat-ātmatām—the nature of itself.
TRANSLATION
A yogi should see the same soul in all manifestations, for all that exists is a manifestation of different energies of the Supreme. In this way the devotee should see all living entities without distinction. That is realization of the Supreme Soul.
PURPORT
As stated in the Brahma-saṁhitā, not only does the Supreme Soul enter each and every universe, but He enters even the atoms. The Supreme Soul is present everywhere in the dormant stage, and when one can see the presence of the Supreme Soul everywhere, one is liberated from material designations.
The word sarva-bhūteṣu is to be understood as follows. There are four different divisions of species-living entities which sprout from the earth, living entities born of fermentation or germination, living entities which come from eggs and living entities which come from the embryo. These four divisions of living entities are expanded in 8,400,000 species of life. A person who is freed from material designations can see the same quality of spirit present everywhere or in every manifested living entity. Less intelligent men think that plants and grass grow out of the earth automatically, but one who is actually intelligent and has realized the self can see that this growth is not automatic; the cause is the soul, and the forms come out in material bodies under different conditions. By fermentation in the laboratory many germs are born, but this is due to the presence of the soul. The material scientist thinks that eggs are lifeless, but that is not a fact. From Vedic scripture we can understand that living entities in different forms are generated under different conditions. Birds evolve from eggs, and beasts and human beings are born from the embryo. The perfect vision of the yogī or devotee is that he sees the presence of the living entity everywhere.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.42
Contemplating that Paramātmā is different from all else, one should see him as the cause and ultimate resting place of all things. One sees Paramātmā in all beings because the cause is present in the effect. One sees all beings in Paramātmā because all of the effects merge into him at final destruction of the universe. Tad-ātmatām means “made of the five great elements.”
TEXT -
SB 3.28.43
sva-yoniṣu yathā jyotir
ekaṁ nānā pratīyate
yonīnāṁ guṇa-vaiṣamyāt
tathātmā prakṛtau sthitaḥ
SYNONYMS
sva-yoniṣu—in forms of wood; yathā—as; jyotiḥ—fire; ekam—one; nānā—differently; pratīyate—is exhibited; yonīnām—of different wombs; guṇa-vaiṣamyāt—from the different conditions of the modes; tathā—so; ātmā—the spirit soul; prakṛtau—in the material nature; sthitaḥ—situated.
TRANSLATION
As fire is exhibited in different forms of wood, so, under different conditions of the modes of material nature, the pure spirit soul manifests itself in different bodies.
PURPORT
It is to be understood that the body is designated. Prakṛti is an interaction by the three modes of material nature, and according to these modes, someone has a small body, and someone has a very large body. For example, the fire in a big piece of wood appears very big, and in a stick the fire appears small. Actually, the quality of fire is the same everywhere, but the manifestation of material nature is such that according to the fuel, the fire appears bigger and smaller. Similarly, the soul in the universal body, although of the same quality, is different from the soul in the smaller body.
The small particles of soul are just like sparks of the larger soul. The greatest soul is the Supersoul, but the Supersoul is quantitatively different from the small soul. The Supersoul is described in the Vedic literature as the supplier of all necessities of the smaller soul (nityo nityānām). One who understands this distinction between the Supersoul and the individual soul is above lamentation and is in a peaceful position. When the smaller soul thinks himself quantitatively as big as the larger soul, he is under the spell of māyā, for that is not his constitutional position. No one can become the greater soul simply by mental speculation.
The smallness or greatness of different souls is described in the Varāha Purāṇa as svāṁśa-vibhinnāṁśa. The svāṁśa soul is the Supreme Personality of Godhead, and the vibhinnāṁśa souls, or small particles, are eternally small particles, as confirmed in Bhagavad-gītā (mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ [Bg. 15.7]). The small living entities are eternally part and parcel, and therefore it is not possible for them to be quantitatively as great as the Supersoul.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.43
The perception of various forms of the Paramātmā because he is in all bodies and perception of Paramātmā possessing good or bad bodies is not actual. One fire (jyotih) in various types of wood (sva-yoniṣu) is perceived to be various because of different qualities in the wood. It may have long or short wood, crooked or straight wood, with different odors and colors. Similarly Paramātmā (ātmā), though residing in different bodies, is one.
TEXT -
SB 3.28.44
tasmād imāṁ svāṁ prakṛtiṁ
daivīṁ sad-asad-ātmikām
durvibhāvyāṁ parābhāvya
svarūpeṇāvatiṣṭhate
SYNONYMS
tasmāt—thus; imām—this; svām—own; prakṛtim—material energy; daivīm—divine; sat-asat-ātmikām—consisting of cause and effect; durvibhāvyām—difficult to understand; parābhāvya—after conquering; sva-rūpeṇa—in the self-realized position; avatiṣṭhate—he remains.
TRANSLATION
Thus the yogī can be in the self-realized position after conquering the insurmountable spell of māyā, who presents herself as both the cause and effect of this material manifestation and is therefore very difficult to understand.
PURPORT
It is stated in Bhagavad-gītā that the spell of māyā, which covers the knowledge of the living entity, is insurmountable. However, one who surrenders unto Kṛṣṇa, the Supreme Personality of Godhead, can conquer this seemingly insurmountable spell of māyā. Here also it is stated that the daivī prakṛti, or the external energy of the Supreme Lord, is durvibhāvyā, very difficult to understand and very difficult to conquer. One must, however, conquer this insurmountable spell of māyā, and this is possible, by the grace of the Lord, when God reveals Himself to the surrendered soul. It is also stated here, svarūpeṇāvatiṣṭhate. Svarūpa means that one has to know that he is not the Supreme Soul, but rather, part and parcel of the Supreme Soul; that is self-realization. To think falsely that one is the Supreme Soul and that one is all-pervading is not svarūpa. This is not realization of his actual position. The real position is that one is part and parcel. It is recommended here that one remain in that position of actual self-realization. In Bhagavad-gītā this understanding is defined as Brahman realization.
After Brahman realization, one can engage in the activities of Brahman. As long as one is not self-realized, he engages in activities based on false identification with the body. When one is situated in his real self, then the activities of Brahman realization begin. The Māyāvādī philosophers say that after Brahman realization, all activities stop, but that is not actually so. If the soul is so active in its abnormal condition, existing under the covering of matter, how can one deny its activity when free? An example may be cited here. If a man in a diseased condition is very active, how can one imagine that when he is free from the disease he will be inactive? Naturally the conclusion is that when one is free from all disease his activities are pure. It may be said that the activities of Brahman realization are different from those of conditional life, but that does not stop activity. This is indicated in Bhagavad-gītā (18.54): after one realizes oneself to be Brahman, devotional service begins. Mad-bhaktiṁ labhate parām: [Bg. 18.54] after Brahman realization, one can engage in the devotional service of the Lord. Therefore devotional service of the Lord is activity in Brahman realization.
For those who engage in devotional service there is no spell of māyā, and their situation is all-perfect. The duty of the living entity, as a part and parcel of the whole, is to render devotional service to the whole. That is the ultimate perfection of life.
Srila Visvanatha Cakravarti Thakur Commentary -
3.28.44
Because prakṛti shows itself in a variety of forms and is thus the cause of many problems (tasmāt), one should conquer prakṛti. Prakṛti is self-supporting (svām). It is composed of karma or fate (daivīm), or is a śakti of the Lord (deva). It is hard to conquer, but one should conquer it. This is explained in the Gītā:
daivī hyena guṇamayī mama māyā duratyayā
māmeva ye prapadyante māyāmetāṁ taranti te
My māyā made of the guṇas, fit for the jīva’s pleasure, is hard to surpass, but those who surrender to me alone can cross over this māyā. BG 7.14
Having conquered prakṛti, the jīva is situated as a form of consciousness uncovered by matter.
Thus ends the commentary on Twenty-eighth Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta
PURPORT
s of the Third Canto, Twenty-eighth Chapter, of the Śrīmad-Bhāgavatam, entitled "Lord Kapila's Instructions on the Execution of Devotional Service."
29. Explanation of Devotional Service by Lord Kapila
verses: 1-2, 3, 4, 5, 6, 7, 8, 9, 10, 11-12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45
TEXT -
SB 3.29.1-2
devahūtir uvāca
lakṣaṇaṁ mahad-ādīnāṁ
prakṛteḥ puruṣasya ca
svarūpaṁ lakṣyate 'mīṣāṁ
yena tat-pāramārthikam
yathā sāṅkhyeṣu kathitaṁ
yan-mūlaṁ tat pracakṣate
bhakti-yogasya me mārgaṁ
brūhi vistaraśaḥ prabho
SYNONYMS
devahūtiḥ uvāca—Devahūti said; lakṣaṇam—symptoms; mahat-ādīnām—of the mahat-tattva and so on; prakṛteḥ—of material nature; puruṣasya—of the spirit; ca—and; svarūpam—the nature; lakṣyate—is described; amīṣām—of those; yena—by which; tat-pārama-arthikam—the true nature of them; yathā—as; sāṅkhyeṣu—in Sāṅkhya philosophy; kathitam—is explained; yat—of which; mūlam—ultimate end; tat—that; pracakṣate—they call; bhakti-yogasya—of devotional service; me—to me; mārgam—the path; brūhi—please explain; vistaraśaḥ—at length; prabho—my dear Lord Kapila.
TRANSLATION
Devahūti inquired: My dear Lord, You have already very scientifically described the symptoms of the total material nature and the characteristics of the spirit according to the Sāṅkhya system of philosophy. Now I shall request You to explain the path of devotional service, which is the ultimate end of all philosophical systems.
PURPORT
In this Twenty-ninth Chapter, the glories of devotional service are elaborately explained, and the influence of time on the conditioned soul is also described. The purpose of elaborately describing the influence of time is to detach the conditioned soul from his material activities, which are considered to be simply a waste of time. In the previous chapter, material nature, the spirit and the Supreme Lord, or Supersoul, are analytically studied, and in this chapter the principles of bhakti-yoga, or devotional service—the execution of activities in the eternal relationship between the living entities and the Personality of Godhead—are explained.
Bhakti-yoga, devotional service, is the basic principle of all systems of philosophy; all philosophy which does not aim for devotional service to the Lord is considered merely mental speculation. But of course bhakti-yoga with no philosophical basis is more or less sentiment. There are two classes of men. Some consider themselves intellectually advanced and simply speculate and meditate, and others are sentimental and have no philosophical basis for their propositions. Neither of these can achieve the highest goal of life-or, if they do, it will take them many, many years. Vedic literature therefore suggests that there are three elements-namely the Supreme Lord, the living entity and their eternal relationship-and the goal of life is to follow the principles of bhakti, or devotional service, and ultimately attain to the planet of the Supreme Lord in full devotion and love as an eternal servitor of the Lord.
Sāṅkhya philosophy is the analytical study of all existence. One has to understand everything by examining its nature and characteristics. This is called acquirement of knowledge. But one should not simply acquire knowledge without reaching the goal of life or the basic principle for acquiring knowledge-bhakti-yoga. If we give up bhakti-yoga and simply busy ourselves in the analytical study of the nature of things as they are, then the result will be practically nil. It is stated in the Bhāgavatam that such engagement is something like husking a paddy. There is no use beating the husk if the grain has already been removed. By the scientific study of material nature, the living entity and the Supersoul, one has to understand the basic principle of devotional service to the Lord.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.1-2
The Twenty-ninth Chapter describes bhakti affected by the guṇas and pure bhakti, as well as giving respect to living beings and the power of time.
Having heard about Sāṅkya and yoga, Devahūti again desires to about bhakti with its different types, since she should perform that process, though she has already heard about. Thus she inquires. You have described the characteristics of the elements such as mahat-tattva, by which their very natures, in divisions, are known. You should tell me about bhakti, the root cause of knowledge of those elements, without which they cannot be known.
TEXT -
SB 3.29.3
virāgo yena puruṣo
bhagavan sarvato bhavet
ācakṣva jīva-lokasya
vividhā mama saṁsṛtīḥ
SYNONYMS
virāgaḥ—detached; yena—by which; puruṣaḥ—a person; bhagavan—my dear Lord; sarvataḥ—completely; bhavet—may become; ācakṣva—please describe; jīva-lokasya—for the people in general; vividhāḥ—manifold; mama—for myself; saṁsṛtīḥ—repetition of birth and death.
TRANSLATION
Devahūti continued: My dear Lord, please also describe in detail, both for me and for people in general, the continual process of birth and death, for by hearing of such calamities we may become detached from the activities of this material world.
PURPORT
In this verse the word saṁsṛtīḥ is very important. Śreyaḥ-sṛti means the prosperous path of advancement towards the Supreme Personality of Godhead, and saṁsṛti means the continued journey on the path of birth and death towards the darkest region of material existence. People who have no knowledge of this material world, God and their actual intimate relationship with Him are actually going to the darkest region of material existence in the name of progress in the material advancement of civilization. To enter the darkest region of material existence means to enter into a species of life other than the human species. Ignorant men do not know that after this life they are completely under the grip of material nature and will be offered a life which may not be very congenial. How a living entity gets different kinds of bodies will be explained in the next chapter. This continual change of bodies in birth and death is called saṁsāra. Devahūti requests her glorious son, Kapila Muni, to explain about this continued journey to impress upon the conditioned souls that they are undergoing a path of degradation by not understanding the path of bhakti-yoga, devotional service.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.3
To begin bhakti one needs a little detachment. Thus she asks about detachment. Please tell about saṁsāra, by whose explanations one becomes detached.
TEXT -
SB 3.29.4
kālasyeśvara-rūpasya
pareṣāṁ ca parasya te
svarūpaṁ bata kurvanti
yad-dhetoḥ kuśalaṁ janāḥ
SYNONYMS
kālasya—of time; īśvara-rūpasya—a representation of the Lord; pareṣām—of all others; ca—and; parasya—the chief; te—of You; svarūpam—the nature; bata—oh; kurvanti—perform; yat-hetoḥ—by whose influence; kuśalam—pious activities; janāḥ—people in general.
TRANSLATION
Please also describe eternal time, which is a representation of Your form and by whose influence people in general engage in the performance of pious activities.
PURPORT
However ignorant one may be regarding the path of good fortune and the path down to the darkest region of ignorance, everyone is aware of the influence of eternal time, which devours all the effects of our material activities. The body is born at a certain time, and immediately the influence of time acts upon it. From the date of the birth of the body, the influence of death is also acting; the advancement of age entails the influence of time on the body. If a man is thirty or fifty years old, then the influence of time has already devoured thirty or fifty years of the duration of his life.
Everyone is conscious of the last stage of life, when he will meet the cruel hands of death, but some consider their age and circumstances, concern themselves with the influence of time and thus engage in pious activities so that in the future they will not be put into a low family or an animal species. Generally, people are attached to sense enjoyment and so aspire for life on the heavenly planets. Therefore, they engage themselves in charitable or other pious activities, but actually, as stated in Bhagavad-gītā, one cannot get relief from the chain of birth and death even if he goes to the highest planet, Brahmaloka, because the influence of time is present everywhere within this material world. In the spiritual world, however, the time factor has no influence.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.4
Also explain about time, which is one of your forms (te). By fear of time people perform auspicious acts.
TEXT -
SB 3.29.5
lokasya mithyābhimater acakṣuṣaś
ciraṁ prasuptasya tamasy anāśraye
śrāntasya karmasv anuviddhayā dhiyā
tvam āvirāsīḥ kila yoga-bhāskaraḥ
SYNONYMS
lokasya—of the living entities; mithyā-abhimateḥ—deluded by false ego; acakṣuṣaḥ—blind; ciram—for a very long time; prasuptasya—sleeping; tamasi—in darkness; anāśraye—without shelter; śrāntasya—fatigued; karmasu—to material activities; anuviddhayā—attached; dhiyā—with the intelligence; tvam—You; āvirāsīḥ—have appeared; kila—indeed; yoga—of the yoga system; bhāskaraḥ—the sun.
TRANSLATION
My dear Lord, You are just like the sun, for You illuminate the darkness of the conditional life of the living entities. Because their eyes of knowledge are not open, they are sleeping eternally in that darkness without Your shelter, and therefore they are falsely engaged by the actions and reactions of their material activities, and they appear to be very fatigued.
PURPORT
It appears that Śrīmatī Devahūti, the glorious mother of Lord Kapiladeva, is very compassionate for the regrettable condition of people in general, who, not knowing the goal of life, are sleeping in the darkness of illusion. It is the general feeling of the Vaiṣṇava, or devotee of the Lord, that he should awaken them. Similarly, Devahūti is requesting her glorious son to illuminate the lives of the conditioned souls so that their most regrettable conditional life may be ended. The Lord is described herein as yoga-bhāskara, the sun of the system of all yoga. Devahūti has already requested her glorious son to describe bhakti-yoga, and the Lord has described bhakti-yoga as the ultimate yoga system.
Bhakti-yogais the sunlike illumination for delivering the conditioned souls, whose general condition is described here. They have no eyes to see their own interests. They do not know that the goal of life is not to increase the material necessities of existence, because the body will not exist more than a few years. The living beings are eternal, and they have their eternal need. If one engages only in caring for the necessities of the body, not caring for the eternal necessities of life, then he is part of a civilization whose advancement puts the living entities in the darkest region of ignorance. Sleeping in that darkest region, one does not get any refreshment, but, rather, gradually becomes fatigued. He invents many processes to adjust this fatigued condition, but he fails and thus remains confused. The only path for mitigating his fatigue in the struggle for existence is the path of devotional service, or the path of Kṛṣṇa consciousness.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.5
For destroying the false material identity (mithyābhimateḥ) for giving enlightenment (acakṣusaḥ), for destroying darkness of sleep in material life (tamasi prasuptasya), for drying up the pool of exhaustion caused by thoughts of attachment to action, you, the revealer of the lotus of bhakti, jñāna and yoga, have appeared.
TEXT -
SB 3.29.6
maitreya uvāca
iti mātur vacaḥ ślakṣṇaṁ
pratinandya mahā-muniḥ
ābabhāṣe kuru-śreṣṭha
prītas tāṁ karuṇārditaḥ
SYNONYMS
maitreyaḥ uvāca—Maitreya said; iti—thus; mātuḥ—of His mother; vacaḥ—the words; ślakṣṇam—gentle; pratinandya—welcoming; mahā-muniḥ—the great sage Kapila; ābabhāṣe—spoke; kuru-śreṣṭha—O best among the Kurus, Vidura; prītaḥ—pleased; tām—to her; karuṇā—with compassion; arditaḥ—moved.
TRANSLATION
Śrī Maitreya said: O best amongst the Kurus, the great sage Kapila, moved by great compassion and pleased by the words of His glorious mother, spoke as follows.
PURPORT
Lord Kapila was very satisfied by the request of His glorious mother because she was thinking not only in terms of her personal salvation but in terms of all the fallen conditioned souls. The Lord is always compassionate towards the fallen souls of this material world, and therefore He comes Himself or sends His confidential servants to deliver them. Since He is perpetually compassionate towards them, if some of His devotees also become compassionate towards them, He is very pleased with the devotees. In Bhagavad-gītā it is clearly stated that persons who are trying to elevate the condition of the fallen souls by preaching the conclusion of Bhagavad-gītā—namely, full surrender unto the Personality of Godhead—are very dear to Him. Thus when the Lord saw that His beloved mother was very compassionate towards the fallen souls, He was pleased, and He also became compassionate towards her.
TEXT -
SB 3.29.7
śrī-bhagavān uvāca
bhakti-yogo bahu-vidho
mārgair bhāmini bhāvyate
svabhāva-guṇa-mārgeṇa
puṁsāṁ bhāvo vibhidyate
SYNONYMS
śrī-bhagavān uvāca—the Personality of Godhead replied; bhakti-yogaḥ—devotional service; bahu-vidhaḥ—multifarious; mārgaiḥ—with paths; bhāmini—O noble lady; bhāvyate—is manifest; svabhāva—nature; guṇa—qualities; mārgeṇa—in terms of behavior; puṁsām—of the executors; bhāvaḥ—the appearance; vibhidyate—is divided.
TRANSLATION
Lord Kapila, the Personality of Godhead, replied: O noble lady, there are multifarious paths of devotional service in terms of the different qualities of the executor.
PURPORT
Pure devotional service in Kṛṣṇa consciousness is one because in pure devotional service there is no demand from the devotee to be fulfilled by the Lord. But generally people take to devotional service with a purpose. As stated in Bhagavad-gītā, people who are not purified take to devotional service with four purposes. A person who is distressed because of material conditions becomes a devotee of the Lord and approaches the Lord for mitigation of his distress. A person in need of money approaches the Lord to ask for some improvement in his monetary condition. Others, who are not in distress or in need of monetary assistance but are seeking knowledge in order to understand the Absolute Truth, also take to devotional service, and they inquire into the nature of the Supreme Lord. This is very nicely described in Bhagavad-gītā (7.16). Actually the path of devotional service is one without a second, but according to the devotees' condition, devotional service appears in multifarious varieties, as will be nicely explained in the following verses.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.7
Kapila has already spoken of pure bhakti beyond the guṇas:
devānāṁ guṇa-liṅgānām ānuśravika-karmaṇām
sattva evaika-manaso vṛttiḥ svābhāvikī tu yā
animittā bhāgavatī bhaktiḥ siddher garīyasī
Bhakti to the Supreme Lord without material desires, composed of actions of the senses to reveal senses objects related to the Lord and which conform to guru’s instructions, with mind dedicated exclusively to the Lord, and which include actions on the spontaneous level, is superior to liberation. SB 3.25.32
Now Kapila begins to speak about bhakti which is contaminated by the guṇas. Bhakti-yoga, of one nature, is known to have many forms with particular methods, according to the intention of the particular person (bhāvini). That intention becomes classified by differing actions of the guṇas arising from one’s nature. Though bhakti in its essential nature is beyond the guṇas, it becomes called tamasic bhakti etc. when it is contaminated by one’s natural guṇas such as tamas.
TEXT -
SB 3.29.8
abhisandhāya yo hiṁsāṁ
dambhaṁ mātsaryam eva vā
saṁrambhī bhinna-dṛg bhāvaṁ
mayi kuryāt sa tāmasaḥ
SYNONYMS
abhisandhāya—having in view; yaḥ—he who; hiṁsām—violence; dambham—pride; mātsaryam—envy; eva—indeed; vā—or; saṁrambhī—angry; bhinna—separate; dṛk—whose vision; bhāvam—devotional service; mayi—to Me; kuryāt—may do; saḥ—he; tāmasaḥ—in the mode of ignorance.
TRANSLATION
Devotional service executed by a person who is envious, proud, violent and angry, and who is a separatist, is considered to be in the mode of darkness.
PURPORT
It has already been stated in the Śrīmad-Bhāgavatam, First Canto, Second Chapter, that the highest, most glorious religion is the attainment of causeless, unmotivated devotional service. In pure devotional service, the only motive should be to please the Supreme Personality of Godhead. That is not actually a motive; that is the pure condition of the living entity. In the conditioned stage, when one engages in devotional service, he should follow the instruction of the bona fide spiritual master in full surrender. The spiritual master is the manifested representation of the Supreme Lord because he receives and presents the instructions of the Lord, as they are, by disciplic succession. It is described in Bhagavad-gītā that the teachings therein should be received by disciplic succession, otherwise there is adulteration. To act under the direction of a bona fide spiritual master with a motive to satisfy the Supreme Personality of Godhead is pure devotional service. But if one has a motive for personal sense gratification, his devotional service is manifested differently. Such a man may be violent, proud, envious and angry, and his interests are separate from the Lord's.
One who approaches the Supreme Lord to render devotional service, but who is proud of his personality, envious of others or vengeful, is in the mode of anger. He thinks that he is the best devotee. Devotional service executed in this way is not pure; it is mixed and is of the lowest grade, tāmasaḥ. Śrīla Viśvanātha Cakravartī Ṭhākura advises that a Vaiṣṇava who is not of good character should be avoided. A Vaiṣṇava is one who has taken the Supreme Personality of Godhead as the ultimate goal of life, but if one is not pure and still has motives, then he is not a Vaiṣṇava of the first order of good character. One may offer his respects to such a Vaiṣṇava because he has accepted the Supreme Lord as the ultimate goal of life, but one should not keep company with a Vaiṣṇava who is in the mode of ignorance.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.8
First tamasic bhakti is described. One should not say that bhakti becomes tamasic. Rather the particular person in question is tamasic. He is angry (saṁrambhī). He does not see happiness and distress equally in himself and others (bhinna-dṛk). In other words he is without compassion. With a goal of violence, pride and hatred, the angry person with no compassion who performs bhakti (bhāvam) to me is tamasic. He is of three types. These three types are clearly described in the Bṛhan-nāradīya Purāṇa:
yaś cānyasya vināśārthaṁ bhajate śraddhayā harim
phalavat pṛthivī-pāla sā bhaktis tāmasādhamā
yo ’rccayet kaitava-dhiyā svairiṇī sva-patiṁ yathā
nārāyaṇaṁ jagannāthaṁ sā vai tāmasa-madhyamā
deva-pūjāparān dṛṣṭvā sparddhayā yo ’rccayed dharim
śṛṇuṣva pṛthivī-pāla sā bhaktis tāmasottamā
O King! He who worships with faith the Lord with the goal to destroy another person has tamasic bhakti of low grade. He who, like a prostitute, worships his master, Nārāyaṇa, Lord of the universe, with cheating mentality, has tamasic bhakti of medium grade. He who worships the Lord in a competitive mood, after seeing the worship of devatās, has tamasic bhakti of the highest type.
One should see the same work for rajasic and sattvic bhakti of three types.
TEXT -
SB 3.29.9
viṣayān abhisandhāya
yaśa aiśvaryam eva vā
arcādāv arcayed yo māṁ
pṛthag-bhāvaḥ sa rājasaḥ
SYNONYMS
viṣayān—sense objects; abhisandhāya—aiming at; yaśaḥ—fame; aiśvaryam—opulence; eva—indeed; vā—or; arcā-ādau—in worship of the Deity and so on; arcayet—may worship; yaḥ—he who; mām—Me; pṛthak-bhāvaḥ—a separatist; saḥ—he; rājasaḥ—in the mode of passion.
TRANSLATION
The worship of Deities in the temple by a separatist, with a motive for material enjoyment, fame and opulence, is devotion in the mode of passion.
PURPORT
The word "separatist" must be understood carefully. The Sanskrit words in this connection are bhinna-dṛk and pṛthag-bhāvaḥ. A separatist is one who sees his interest as separate from that of the Supreme Lord. Mixed devotees, or devotees in the modes of passion and ignorance, think that the interest of the Supreme Lord is supplying the orders of the devotee; the interest of such devotees is to draw from the Lord as much as possible for their sense gratification. This is the separatist mentality. Actually, pure devotion is explained in the previous chapter: the mind of the Supreme Lord and the mind of the devotee should be dovetailed. A devotee should not wish anything but to execute the desire of the Supreme. That is oneness. When the devotee has an interest or will different from the interest of the Supreme Lord, his mentality is that of a separatist. When the so-called devotee desires material enjoyment, without reference to the interest of the Supreme Lord, or he wants to become famous or opulent by utilizing the mercy or grace of the Supreme Lord, he is in the mode of passion.
Māyāvādīs, however, interpret this word "separatist" in a different way. They say that while worshiping the Lord, one should think himself one with the Supreme Lord. This is another adulterated form of devotion within the modes of material nature. The conception that the living entity is one with the Supreme is in the mode of ignorance. Oneness is actually based on oneness of interest. A pure devotee has no interest but to act on behalf of the Supreme Lord. When one has even a tinge of personal interest, his devotion is mixed with the three modes of material nature.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.9
Pṛthag-bhāvaḥ means he has desires for objects other than me.
TEXT -
SB 3.29.10
karma-nirhāram uddiśya
parasmin vā tad-arpaṇam
yajed yaṣṭavyam iti vā
pṛthag-bhāvaḥ sa sāttvikaḥ
SYNONYMS
karma—fruitive activities; nirhāram—freeing himself from; uddiśya—with the purpose of; parasmin—to the Supreme Personality of Godhead; vā—or; tat-arpaṇam—offering the result of activities; yajet—may worship; yaṣṭavyam—to be worshiped; iti—thus; vā—or; pṛthak-bhāvaḥ—separatist; saḥ—he; sāttvikaḥ—in the mode of goodness.
TRANSLATION
When a devotee worships the Supreme Personality of Godhead and offers the results of his activities in order to free himself from the inebrieties of fruitive activities, his devotion is in the mode of goodness.
PURPORT
The brāhmaṇas, kṣatriyas, vaiśyas and śūdras, along with the brahmacārīs, gṛhasthas, vānaprasthas and sannyāsīs, are the members of the eight divisions of varṇas and āśramas, and they have their respective duties to perform for the satisfaction of the Supreme Personality of Godhead. When such activities are performed and the results are offered to the Supreme Lord, they are called karmārpaṇam, duties performed for the satisfaction of the Lord. If there is any inebriety or fault, it is atoned for by this offering process. But if this offering process is in the mode of goodness rather than in pure devotion, then the interest is different. The four āśramas and the four varṇas act for some benefit in accordance with their personal interests. Therefore such activities are in the mode of goodness; they cannot be counted in the category of pure devotion. Pure devotional service as described by Rūpa Gosvāmī is free from all material desires. Anyābhilāṣitā-śūnyam [Cc. Madhya 19.167]. There can be no excuse for personal or material interest. Devotional activities should be transcendental to fruitive activities and empiric philosophical speculation. Pure devotional service is transcendental to all material qualities.
Devotional service in the modes of ignorance, passion and goodness can be divided into eighty-one categories. There are different devotional activities, such as hearing, chanting, remembering, worshiping, offering prayer, rendering service and surrendering everything, and each of them can be divided into three qualitative categories. There is hearing in the mode of passion, in the mode of ignorance and in the mode of goodness. Similarly, there is chanting in the mode of ignorance, passion and goodness, etc. Three multiplied by nine equals twenty-seven, and when again multiplied by three it becomes eighty-one. One has to transcend all such mixed materialistic devotional service in order to reach the standard of pure devotional service, as explained in the next verses.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.10
He worships with the intention of destroying karma; his goal in bhakti is to destroy karma. He worships in such a way that his actions are offered to the Lord; he performs bhakti of hearing and chanting but filled with offering of occupational duties. He worships out of duty, having obtained rules for daily rites. He worships while performing his duties of his āśrama, thinking that his worship is similar to his execution of āśrama duties. He has the desire for liberation (pṛthak-bhāvaḥ). The nine types of bhakti (three types of tamasic, rajasic and sattvic bhakti), sakāma-bhakti, are successively superior. Sattvic bhakti produces some sort of knowledge. When jñāna is secondary and bhakti is primary or predominant, it is called jñāna-miśra-bhakti, which produces śānti-rati, beyond the three guṇas. If jñāna predominates and bhakti is secondary, bhakti being a mere aṅga of jñāna, then it produces sāyujya-mukti. Bhakti mixed with karmas such a horse sacrifice with desire for material gain, with some offering of actions, and attachment to results, but not offering of all actions, produces sālokya liberation with happiness and powers. If one performs bhakti and offers some karmas without desire for results, it produces śānti-rati. Though rajasic and tamasic bhakti produce results, the performers generally get material results. However, the results will be greater than usual, because of the power of bhakti. In terms of yielding devotion results, in some cases such bhakti will with time become pure bhakti, as illustrated by the following verse.
satyaṁ diśaty arthitam arthito nṛṇāṁ
naivārthado yat punar arthitā yataḥ
svayaṁ vidhatte bhajatām anicchatām
icchāpidhānaṁ nija-pāda-pallavam
The Lord certainly gives desired objects to devotees who request them, but he does not give in such a way that the devotee will ask again after finishing his enjoyment. He gives his lotus feet, which include all desirables, to those worshippers who do not desire them. SB 5.19.27
TEXT -
SB 3.29.11-12
mad-guṇa-śruti-mātreṇa
mayi sarva-guhāśaye
mano-gatir avicchinnā
yathā gaṅgāmbhaso 'mbudhau
lakṣaṇaṁ bhakti-yogasya
nirguṇasya hy udāhṛtam
ahaituky avyavahitā
yā bhaktiḥ puruṣottame
SYNONYMS
mat—of Me; guṇa—qualities; śruti—by hearing; mātreṇa—just; mayi—towards Me; sarva-guhā-āśaye—residing in everyone's heart; manaḥ-gatiḥ—the heart's course; avicchinnā—continuous; yathā—as; gaṅgā—of the Ganges; ambhasaḥ—of the water; ambudhau—towards the ocean; lakṣaṇam—the manifestation; bhakti-yogasya—of devotional service; nirguṇasya—unadulterated; hi—indeed; udāhṛtam—exhibited; ahaitukī—causeless; avyavahitā—not separated; yā—which; bhaktiḥ—devotional service; puruṣa-uttame—towards the Supreme Personality of Godhead.
TRANSLATION
The manifestation of unadulterated devotional service is exhibited when one's mind is at once attracted to hearing the transcendental name and qualities of the Supreme Personality of Godhead, who is residing in everyone's heart. Just as the water of the Ganges flows naturally down towards the ocean, such devotional ecstasy, uninterrupted by any material condition, flows towards the Supreme Lord.
PURPORT
The basic principle of this unadulterated, pure devotional service is love of Godhead. Mad-guṇa-śruti-mātreṇa means "just after hearing about the transcendental qualities of the Supreme Personality of Godhead." These qualities are called nirguṇa. The Supreme Lord is uncontaminated by the modes of material nature; therefore He is attractive to the pure devotee. There is no need to practice meditation to attain such attraction; the pure devotee is already in the transcendental stage, and the affinity between him and the Supreme Personality of Godhead is natural and is compared to the Ganges water flowing towards the sea. The flow of the Ganges water cannot be stopped by any condition; similarly, a pure devotee's attraction for the transcendental name, form and pastimes of the Supreme Godhead cannot be stopped by any material condition. The word avicchinnā, "without interruptions," is very important in this connection. No material condition can stop the flow of the devotional service of a pure devotee.
The word ahaitukī means "without reason." A pure devotee does not render loving service to the Personality of Godhead for any cause or for any benefit, material or spiritual. This is the first symptom of unalloyed devotion. Anyābhilāṣitā-śūnyam: [Cc. Madhya 19.167] he has no desire to fulfill by rendering devotional service. Such devotional service is meant for the puruṣottama, the Supreme Personality, and not for anyone else. Sometimes pseudodevotees show devotion to many demigods, thinking the forms of the demigods to be the same as the Supreme Personality of Godhead's form. It is specifically mentioned herein, however, that bhakti, devotional service, is meant only for the Supreme Personality of Godhead, Nārāyaṇa, Viṣṇu, or Kṛṣṇa, not for anyone else.
Avyavahitāmeans "without cessation." A pure devotee must engage in the service of the Lord twenty-four hours a day, without cessation; his life is so molded that at every minute and every second he engages in some sort of devotional service to the Supreme Personality of Godhead. Another meaning of the word avyavahitā is that the interest of the devotee and the interest of the Supreme Lord are on the same level. The devotee has no interest but to fulfill the transcendental desire of the Supreme Lord. Such spontaneous service unto the Supreme Lord is transcendental and is never contaminated by the material modes of nature. These are the symptoms of pure devotional service, which is free from all contamination of material nature.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.11-12
The qualities of pure bhakti mentioned in SB 3.25.32 are here mentioned again for easy understanding. The mind continually flows to me, the Supreme Lord, situated in all antaḥkaraṇas, and thus the easy object of meditation, just by hearing about my qualities. Because of this, it is said to be the quality of bhakti-yoga. The sentence continues in two verses. Thus the meaning is “Because the mind flows continuously to me just by bhakti-yoga with hearing and other processes beyond the guṇas, the quality of bhakti is said to be ahaitukī and avyavhitā.” Just as the water of the Gaṅgā, even though turned back by the ocean’s waves, heads into the ocean, the mind flows only to me though allured by me with offerings of kingdom, sārṣṭi, sālokya and other results. Also the example of the Gaṅgā suggests that the mind of the devotee, like the Gaṅgā, is swift, cooling, pure and worthy of worship. What are bhakti’s qualities? It is devoid of having other results in mind (ahaitukī). It is not like jñāna or yoga, since it independent of other processes, and is itself the result. (Bhakti is the process and bhakti is the result.) It has been explained in the First Canto that the first and twelfth stages of bhakti, sadhu-saṅga and prema, should not be considered cause and effect.[260] This bhakti is unobstructed (avyavahitā), devoid of blockage by jñāna or karma (sattva and rajoguṇa). This means it is beyond the guṇas. It is explained in the Eleventh Canto that the devotee (who is the abode of faith and bhakti), the happiness of bhakti and other items are all beyond the guṇas:
sāttvikaḥ kārako 'saṅgī rāgāndho rājasaḥ smṛtaḥ
tāmasaḥ smṛti-vibhraṣṭo nirguṇo mad-apāśrayaḥ
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. SB 11.25.26
sāttviky ādhyātmikī śraddhā karma-śraddhā tu rājasī
tāmasy adharme yā śraddhā mat-sevāyāṁ tu nirguṇā
Faith directed toward ātmā is in sattva, faith rooted in prescribed karma is in rajas, faith residing in irreligious activities is in tamas, but faith in my devotional service is purely transcendental. SB 11.25.27
TEXT -
SB 3.29.13
sālokya-sārṣṭi-sāmīpya-
sārūpyaikatvam apy uta
dīyamānaṁ na gṛhṇanti
vinā mat-sevanaṁ janāḥ
SYNONYMS
sālokya—living on the same planet; sārṣṭi—having the same opulence; sāmīpya—to be a personal associate; sārūpya—having the same bodily features; ekatvam—oneness; api—also; uta—even; dīyamānam—being offered; na—not; gṛhṇanti—do accept; vinā—without; mat—My; sevanam—devotional service; janāḥ—pure devotees.
TRANSLATION
A pure devotee does not accept any kind of liberation—sālokya, sārṣṭi, sāmīpya, sārūpya or ekatva—even though they are offered by the Supreme Personality of Godhead.
PURPORT
Lord Caitanya teaches us how to execute pure devotional service out of spontaneous love for the Supreme Personality of Godhead. In the Śikṣāṣṭaka, He prays to the Lord: "O Lord, I do not wish to gain from You any wealth, nor do I wish to have a beautiful wife, nor do I wish to have many followers. All I want from You is that in life after life I may remain a pure devotee at Your lotus feet." There is a similarity between the prayers of Lord Caitanya and the statements of Śrīmad-Bhāgavatam. Lord Caitanya prays, "in life after life," indicating that a devotee does not even desire the cessation of birth and death. The yogīs and empiric philosophers desire cessation of the process of birth and death, but a devotee is satisfied to remain even in this material world and execute devotional service.
It is clearly stated herein that a pure devotee does not desire ekatva, oneness with the Supreme Lord, as desired by the impersonalists, the mental speculators and the meditators. To become one with the Supreme Lord is beyond the dream of a pure devotee. Sometimes he may accept promotion to the Vaikuṇṭha planets to serve the Lord there, but he will never accept merging into the Brahman effulgence, which he considers worse than hellish. Such ekatva, or merging into the effulgence of the Supreme Lord, is called kaivalya, but the happiness derived from kaivalya is considered by the pure devotee to be hellish. The devotee is so fond of rendering service to the Supreme Lord that the five kinds of liberation are not important to him. If one is engaged in pure transcendental loving service to the Lord, it is understood that he has already achieved the five kinds of liberation.
When a devotee is promoted to the spiritual world, Vaikuṇṭha, he receives four kinds of facilities. One of these is sālokya, living on the same planet as the Supreme Personality. The Supreme Person, in His different plenary expansions, lives on innumerable Vaikuṇṭha planets, and the chief planet is Kṛṣṇaloka. Just as within the material universe the chief planet is the sun, in the spiritual world the chief planet is Kṛṣṇaloka. From Kṛṣṇaloka, the bodily effulgence of Lord Kṛṣṇa is distributed not only to the spiritual world but to the material world as well; it is covered by matter, however, in the material world. In the spiritual world there are innumerable Vaikuṇṭha planets, and on each one the Lord is the predominating Deity. A devotee can be promoted to one such Vaikuṇṭha planet to live with the Supreme Personality of Godhead.
In sārṣṭi liberation the opulence of the devotee is equal to the opulence of the Supreme Lord. Sāmīpya means to be a personal associate of the Supreme Lord. In sārūpya liberation the bodily features of the devotee are exactly like those of the Supreme Person but for two or three symptoms found exclusively on the transcendental body of the Lord. Śrīvatsa, for example, the hair on the chest of the Lord, particularly distinguishes Him from His devotees.
A pure devotee does not accept these five kinds of spiritual existence, even if they are offered, and he certainly does not hanker after material benefits, which are all insignificant in comparison with spiritual benefits. When Prahlāda Mahārāja was offered some material benefit, he stated: "My Lord, I have seen that my father achieved all kinds of material benefits, and even the demigods were afraid of his opulence, but still, in a second, You have finished his life and all his material prosperity." For a devotee there is no question of desiring any material or spiritual prosperity. He simply aspires to serve the Lord. That is his highest happiness.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.13
To make clear the meaning illustrated by the example of the Gaṅgā water, Kapila explains the lack of material desire in the devotees who have pure bhakti, by the method of kaimutya-nyāya. (The devotees do not accept even spiritual benedictions, what to speak of accepting material things!). Sālokya means living on the same planet as the Lord. Sārṣṭi means having powers similar to the Lord’s. Sāmīpya means staying near the Lord. Sārūpya means having a form similar to the Lord’s. Ekatvam means merging with the Lord. Even if these are offered, the devotees do not accept them. What is the use of such things? They do not accept them without service to me. This means that if some devotees do accept these things, they accept for service to me.
TEXT -
SB 3.29.14
sa eva bhakti-yogākhya
ātyantika udāhṛtaḥ
yenātivrajya tri-guṇaṁ
mad-bhāvāyopapadyate
SYNONYMS
saḥ—this; eva—indeed; bhakti-yoga—devotional service; ākhyaḥ—called; ātyantikaḥ—the highest platform; udāhṛtaḥ—explained; yena—by which; ativrajya—overcoming; tri-guṇam—the three modes of material nature; mat-bhāvāya—to My transcendental stage; upapadyate—one attains.
TRANSLATION
By attaining the highest platform of devotional service, as I have explained, one can overcome the influence of the three modes of material nature and be situated in the transcendental stage, as is the Lord.
PURPORT
Śrīpāda Śaṅkarācārya, who is supposed to be the leader of the impersonalist school of philosophers, has admitted in the beginning of his comments on Bhagavad-gītā that Nārāyaṇa, the Supreme Personality of Godhead, is beyond the material creation; except for Him, everything is within the material creation. It is also confirmed in the Vedic literature that before the creation there was only Nārāyaṇa; neither Lord Brahmā nor Lord Śiva existed. Only Nārāyaṇa, or the Supreme Personality of Godhead, Viṣṇu, or Kṛṣṇa, is always in the transcendental position, beyond the influence of material creation.
The material qualities of goodness, passion and ignorance cannot affect the position of the Supreme Personality of Godhead; therefore He is called nirguṇa (free from all tinges of material qualities). Here the same fact is confirmed by Lord Kapila: one who is situated in pure devotional service is transcendentally situated, as is the Lord. Just as the Lord is unaffected by the influence of the material modes, so too are His pure devotees. One who is not affected by the three modes of material nature is called a liberated soul, or brahma-bhūta soul [SB 4.30.20]. Brahma-bhūtaḥ prasannātmā [Bg. 18.54] is the stage of liberation. Ahaṁ brahmāsmi: "I am not this body." This is applicable only to the person who constantly engages in the devotional service of Kṛṣṇa and is thus in the transcendental stage; he is above the influence of the three modes of material nature.
It is the misconception of the impersonalists that one can worship any imaginary form of the Lord, or Brahman, and at the end merge in the Brahman effulgence. Of course, to merge into the bodily effulgence (Brahman) of the Supreme Lord is also liberation, as explained in the previous verse. Ekatva is also liberation, but that sort of liberation is never accepted by any devotee, for qualitative oneness is immediately attained as soon as one is situated in devotional service. For a devotee, that qualitative equality, which is the result of impersonal liberation, is already attained; he does not have to try for it separately. It is clearly stated here that simply by pure devotional service one becomes qualitatively as good as the Lord Himself.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.14
Then why do they perform bhakti? They perform bhakti because it gives the highest result. Āyantika means the state at the very end. It indicates the most excellent result. “But ātyantika means merging in Brahman.” This ātyantika is called bhakti (bhakti-yogākhyaḥ), for sometimes bhakti is also called apavarga, Brahman or nirvāṇa.
apavargaśca bhavati yo ’sau bhagavaty-ananya-nimitta-bhakti-yoga-lakṣaṇa
That bhakti-yoga, devotional service to Lord Vāsudeva, is the real path of liberation (apavarga). SB 5.19.20
tad brahma-nirvāṇa-sukhaṁ vidur budhās
Those who are wise understand the happiness of Brahman or nirvāna. SB 7.7.37
harāvaikāntikīṁ bhaktiṁ mokṣam āhur manīṣiṇaḥ
The wise say that pure bhakti to the Lord is mokṣa.
bhaktir asya bhajanaṁ tad ihāmutropādhi-nairāsyenāmuṣmin manaḥ kalpanam etad eva naiṣkarmyam
Bhakti to the Lord means worship concentrating the mind on the Lord with rejection of objects of this world and the next. It is the state without karma (naiskārmya). Gopāla-tāpanī Upaniṣad
”But liberation from the bondage of the three guṇas alone is famous as the final result.” That is true. That is a by-product of bhakti. Thus the verse says, “By bhakti one surpasses the guṇas.” But surpassing the guṇas is achieved without seeking it, since simply by taking shelter of the Lord’s feet the ocean of saṁsāra becomes as small as the water in calf’s hoof print. And by that bhakti one attains prema directed to me (madbhāvāya).
TEXT -
SB 3.29.15
niṣevitenānimittena
sva-dharmeṇa mahīyasā
kriyā-yogena śastena
nātihiṁsreṇa nityaśaḥ
SYNONYMS
niṣevitena—executed; animittena—without attachment to the result; sva-dharmeṇa—by one's prescribed duties; mahīyasā—glorious; kriyā-yogena—by devotional activities; śastena—auspicious; na—without; atihiṁsreṇa—excessive violence; nityaśaḥ—regularly.
TRANSLATION
A devotee must execute his prescribed duties, which are glorious, without material profit. Without excessive violence, one should regularly perform one's devotional activities.
PURPORT
One has to execute his prescribed duties according to his social position as a brāhmaṇa, kṣatriya, vaiśya or śūdra. The prescribed duties of the four classes of men in human society are also described in Bhagavad-gītā. The activities of brāhmaṇas are to control the senses and to become simple, clean, learned devotees. The kṣatriyas have the spirit for ruling, they are not afraid on the battlefield, and they are charitable. The vaiśyas, or the mercantile class of men, trade in commodities, protect cows and develop agricultural produce. The śūdras, or laborer class, serve the higher classes because they themselves are not very intelligent.
From every position, as confirmed in Bhagavad-gītā, sva-karmaṇā tam abhyarcya: [Bg. 18.46] one can serve the Supreme Lord by performing one's prescribed duty. It is not that only the brāhmaṇas can serve the Supreme Lord and not the śūdras. Anyone can serve the Supreme Lord by performing his prescribed duties under the direction of a spiritual master, or representative of the Supreme Personality of Godhead. No one should think that his prescribed duties are inferior. A brāhmaṇa can serve the Lord by using his intelligence, and the kṣatriya can serve the Supreme Lord by using his military arts, just as Arjuna served Kṛṣṇa. Arjuna was a warrior; he had no time to study Vedānta or other highly intellectual books. The damsels in Vrajadhāma were girls born of the vaiśya class, and they engaged in protecting cows and producing agriculture. Kṛṣṇa's foster father, Nanda Mahārāja, and his associates were all vaiśyas. They were not at all educated, but they could serve Kṛṣṇa by loving Him and by offering everything to Him. Similarly, there are many instances in which caṇḍālas, or those lower than śūdras, have served Kṛṣṇa. Also, the sage Vidura was considered a śūdra because his mother happened to be śūdra. There are no distinctions, for it is declared by the Lord in Bhagavad-gītā that anyone engaged specifically in devotional service is elevated to the transcendental position without a doubt. Everyone's prescribed duty is glorious if it is performed in devotional service of the Lord, without desire for profit. Such loving service must be performed without reason, without impediment, and spontaneously. Kṛṣṇa is lovable, and one has to serve Him in whatever capacity one can. That is pure devotional service.
Another significant phrase in this verse is nātihiṁsreṇa ("with minimum violence or sacrifice of life"). Even if a devotee has to commit violence, it should not be done beyond what is necessary. Sometimes the question is put before us: "You ask us not to eat meat, but you are eating vegetables. Do you think that is not violence?" The answer is that eating vegetables is violence, and vegetarians are also committing violence against other living entities because vegetables also have life. Nondevotees are killing cows, goats and so many other animals for eating purposes, and a devotee, who is vegetarian, is also killing. But here, significantly, it is stated that every living entity has to live by killing another entity; that is the law of nature. Jīvo jīvasya jīvanam: one living entity is the life for another living entity. But for a human being, that violence should be committed only as much as necessary.
A human being is not to eat anything which is not offered to the Supreme Personality of Godhead. Yajña-śiṣṭāśinaḥ santaḥ: one becomes freed from all sinful reactions by eating foodstuffs which are offered to Yajña, the Supreme Personality of Godhead. A devotee therefore eats only prasāda, or foodstuffs offered to the Supreme Lord, and Kṛṣṇa says that when a devotee offers Him foodstuffs from the vegetable kingdom, with devotion, He eats that. A devotee is to offer to Kṛṣṇa foodstuffs prepared from vegetables. If the Supreme Lord wanted foodstuffs prepared from animal food, the devotee could offer this, but He does not order to do that.
We have to commit violence; that is a natural law. We should not, however, commit violence extravagantly, but only as much as ordered by the Lord. Arjuna engaged in the art of killing, and although killing is, of course, violence, he killed the enemy simply on Kṛṣṇa's order. In the same way, if we commit violence as it is necessary, by the order of the Lord, that is called nātihiṁsā. We cannot avoid violence, for we are put into a conditional life in which we have to commit violence, but we should not commit more violence than necessary or than ordered by the Supreme Personality of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.15
Now the aṅgas or components of bhakti are described. The mind is purified by executing varṇāśrama duties approved by (niṣevitaḥ) the previous pure devotees, without expectation of results. However, it should be understood that one should follow the rules of smrṭi (varṇāśrama) for purity of body, cloth and utensils by earth, water and other agents, without mantra, which are suitable for bhakti processes like arcana. Otherwise, if one were to follow all aspects of varṇāśrama, statements such as the following would be meaningless:
mayy ananyena bhāvena bhaktiṁ kurvanti ye dṛḍhām
mat-kṛte tyakta-karmāṇas tyakta-svajana-bāndhavāḥ
They perform steady bhakti to me with exclusive devotion, giving up all actions to attain me, giving up friends and relatives. SB 3.25.22
ājñāyaivaṁ guṇān doṣān mayādiṣṭān api svakān
dharmān santyajya yaḥ sarvān māṁ bhajet sa ca sattamaḥ
A person who, understanding good and bad aspects of dharma as taught by me, gives up all his duties and simply worships me is the best of all. SB 11.11.32
The mind is purified by the process of pañcarātrika-pūja (kriya-yogena), considering what is best in terms of place etc. (śastena). One should follow this process without excessive violence. It is understood from this statement that there is no harm in destroying leaves, roots and fruit, and small living entities which are hard to avoid or hard to see, in preparing various foods for the deity, cleaning the temple, and applying decorations on the floors.
TEXT -
SB 3.29.16
mad-dhiṣṇya-darśana-sparśa-
pūjā-stuty-abhivandanaiḥ
bhūteṣu mad-bhāvanayā
sattvenāsaṅgamena ca
SYNONYMS
mat—My; dhiṣṇya—statue; darśana—seeing; sparśa—touching; pūjā—worshiping; stuti—praying to; abhivandanaiḥ—by offering obeisances; bhūteṣu—in all living entities; mat—of Me; bhāvanayā—with thought; sattvena—by the mode of goodness; asaṅgamena—with detachment; ca—and.
TRANSLATION
The devotee should regularly see My statues in the temple, touch My lotus feet and offer worshipable paraphernalia and prayer. He should see in the spirit of renunciation, from the mode of goodness, and see every living entity as spiritual.
PURPORT
Temple worship is one of the duties of a devotee. It is especially recommended for neophytes, but those who are advanced should not refrain from temple worship. There is a distinction in the manner a neophyte and an advanced devotee appreciate the Lord's presence in the temple. A neophyte considers the arcā-vigraha (the statue of the Lord) to be different from the original Personality of Godhead; he considers it a representation of the Supreme Lord in the form of a Deity. But an advanced devotee accepts the Deity in the temple as the Supreme Personality of Godhead. He does not see any difference between the original form of the Lord and the statue, or arcā form of the Lord, in the temple. This is the vision of a devotee whose devotional service is in the highest stage of bhāva, or love of Godhead, whereas a neophyte's worship in the temple is a matter of routine duty.
Temple Deity worship is one of the functions of a devotee. He goes regularly to see the Deity nicely decorated, and with veneration and respect he touches the lotus feet of the Lord and presents offerings of worship, such as fruits, flowers and prayers. At the same time, to advance in devotional service, a devotee should see other living entities as spiritual sparks, parts and parcels of the Supreme Lord. A devotee is to offer respect to every entity that has a relationship with the Lord. Because every living entity originally has a relationship with the Lord as part and parcel, a devotee should try to see all living entities on the same equal level of spiritual existence. As stated in Bhagavad-gītā, a paṇḍita, one who is learned, sees equally a very learned brāhmaṇa, a śūdra, a hog, a dog and a cow. He does not see the body, which is only an outward dress. He does not see the dress of a brāhmaṇa, or that of a cow or of a hog. He sees the spiritual spark, part and parcel of the Supreme Lord. If a devotee does not see every living entity as part and parcel of the Supreme Lord, he is considered prākṛta-bhakta, a materialistic devotee. He is not completely situated on the spiritual platform; rather, he is in the lowest stage of devotion. He does, however, show all respect to the Deity.
Although a devotee sees all living entities on the level of spiritual existence, he is not interested in associating with everyone. Simply because a tiger is part and parcel of the Supreme Lord does not mean that we embrace him because of his spiritual relationship with the Supreme Lord. We must associate only with persons who have developed Kṛṣṇa consciousness.
We should befriend and offer special respect to persons who are developed in Kṛṣṇa consciousness. Other living entities are undoubtedly part and parcel of the Supreme Lord, but because their consciousness is still covered and not developed in Kṛṣṇa consciousness, we should renounce their association. It is said by Viśvanātha Cakravartī Ṭhākura that even if one is a Vaiṣṇava, if he is not of good character his company should be avoided, although he may be offered the respect of a Vaiṣṇava. Anyone who accepts Viṣṇu as the Supreme Personality of Godhead is accepted as a Vaiṣṇava, but a Vaiṣṇava is expected to develop all the good qualities of the demigods.
The exact meaning of the word sattvena is given by Śrīdhara Svāmī as being synonymous with dhairyeṇa, or patience. One must perform devotional service with great patience. One should not give up the execution of devotional service because one or two attempts have not been successful. One must continue. Śrī Rūpa Gosvāmī also confirms that one should be very enthusiastic and execute devotional service with patience and confidence. Patience is necessary for developing the confidence that "Kṛṣṇa will certainly accept me because I am engaging in devotional service." One has only to execute service according to the rules and regulations to insure success.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.16
One should give up bad association (asaṅgamena) with determination (sattvena).
TEXT -
SB 3.29.17
mahatāṁ bahu-mānena
dīnānām anukampayā
maitryā caivātma-tulyeṣu
yamena niyamena ca
SYNONYMS
mahatām—to the great souls; bahu-mānena—with great respect; dīnānām—to the poor; anukampayā—with compassion; maitryā—with friendship; ca—also; eva—certainly; ātma-tulyeṣu—to persons who are equals; yamena—with control of the senses; niyamena—with regulation; ca—and.
TRANSLATION
The pure devotee should execute devotional service by giving the greatest respect to the spiritual master and the ācāryas. He should be compassionate to the poor and make friendship with persons who are his equals, but all his activities should be executed under regulation and with control of the senses.
PURPORT
In Bhagavad-gītā, Thirteenth Chapter, it is clearly stated that one should execute devotional service and advance on the path of spiritual knowledge by accepting the ācārya. Ācāryopāsanam: one should worship an ācārya, a spiritual master who knows things as they are. The spiritual master must be in the disciplic succession from Kṛṣṇa. The predecessors of the spiritual master are his spiritual master, his grand spiritual master, his great-grand spiritual master and so on, who form the disciplic succession of ācāryas.
It is recommended herewith that all the ācāryas be given the highest respect. It is stated, guruṣu nara-matiḥ. Guruṣu means "unto the ācāryas," and nara-matiḥ means "thinking like a common man." To think of the Vaiṣṇavas, the devotees, as belonging to a particular caste or community, to think of the ācāryas as ordinary men or to think of the Deity in the temple as being made of stone, wood or metal, is condemned. Niyamena: one should offer the greatest respect to the ācāryas according to the standard regulations. A devotee should also be compassionate to the poor. This does not refer to those who are poverty-stricken materially. According to devotional vision, a man is poor if he is not in Kṛṣṇa consciousness. A man may be very rich materially, but if he is not Kṛṣṇa conscious, he is considered poor. On the other hand, many ācāryas, such as Rūpa Gosvāmī and Sanātana Gosvāmī, used to live beneath trees every night. Superficially it appeared that they were poverty-stricken, but from their writings we can understand that in spiritual life they were the richest personalities.
A devotee shows compassion to those poor souls who are wanting in spiritual knowledge by enlightening them in order to elevate them to Kṛṣṇa consciousness. That is one of the duties of a devotee. He should also make friendship with persons who are on an equal level with himself or who have the same understanding that he does. For a devotee, there is no point in making friendships with ordinary persons; he should make friendship with other devotees so that by discussing among themselves, they may elevate one another on the path of spiritual understanding. This is called iṣṭa-goṣṭhī.
In Bhagavad-gītā there is reference to bodhayantaḥ parasparam, "discussing among themselves." Generally pure devotees utilize their valuable time in chanting and discussing various activities of Lord Kṛṣṇa or Lord Caitanya amongst themselves. There are innumerable books, such as the purāṇas, Mahābhārata, Bhāgavatam, Bhagavad-gītā and Upaniṣads, which contain countless subjects for discussion among two devotees or more. Friendship should be cemented between persons with mutual interests and understanding. Such persons are said to be sva jāti, "of the same caste." The devotee should avoid a person whose character is not fixed in the standard understanding; even though he may be a Vaiṣṇava, or a devotee of Kṛṣṇa, if his character is not correctly representative, then he should be avoided. One should steadily control the senses and the mind and strictly follow the rules and regulations, and he should make friendship with persons of the same standard.
TEXT -
SB 3.29.18
ādhyātmikānuśravaṇān
nāma-saṅkīrtanāc ca me
ārjavenārya-saṅgena
nirahaṅkriyayā tathā
SYNONYMS
ādhyātmika—spiritual matters; anuśravaṇāt—from hearing; nāma-saṅkīrtanāt—from chanting the holy name; ca—and; me—My; ārjavena—with straightforward behavior; ārya-saṅgena—with association of saintly persons; nirahaṅkriyayā—without false ego; tathā—thus.
TRANSLATION
A devotee should always try to hear about spiritual matters and should always utilize his time in chanting the holy name of the Lord. His behavior should always be straightforward and simple, and although he is not envious but friendly to everyone, he should avoid the company of persons who are not spiritually advanced.
PURPORT
In order to advance in spiritual understanding, one has to hear from authentic sources about spiritual knowledge. One can understand the reality of spiritual life by following strict regulative principles and by controlling the senses. To have control it is necessary that one be nonviolent and truthful, refrain from stealing, abstain from sex life and possess only that which is absolutely necessary for keeping the body and soul together. One should not eat more than necessary, he should not collect more paraphernalia than necessary, he should not talk unnecessarily with common men, and he should not follow the rules and regulations without purpose. He should follow the rules and regulations so that he may actually make advancement.
There are eighteen qualifications mentioned in Bhagavad-gītā, among which is simplicity. One should be without pride; one should not demand unnecessary respect from others, and one should be nonviolent. Amānitvam adambhitvam ahiṁsā [Bg. 13.8]. One should be very tolerant and simple, one should accept the spiritual master, and one should control the senses. These are mentioned here and in Bhagavad-gītā as well. One should hear from authentic sources how to advance in spiritual life; such instructions should be taken from the ācārya and should be assimilated.
It is especially mentioned here, nāma-saṅkīrtanāc ca: one should chant the holy names of the Lord—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—either individually or with others. Lord Caitanya has given special stress to chanting of these holy names of the Lord as the basic principle of spiritual advancement. Another word used here is ārjavena, meaning "without diplomacy." A devotee should not make plans out of self-interest. Of course, preachers sometimes have to make some plan to execute the mission of the Lord under proper guidance, but regarding personal self-interest, a devotee should always be without diplomacy, and he should avoid the company of persons who are not advancing in spiritual life. Another word is ārya. Āryans are persons who are advancing in knowledge of Kṛṣṇa consciousness as well as in material prosperity. The difference between the Āryan and non-Āryan, the sura and asura, is in their standards of spiritual advancement. Association with persons who are not spiritually advanced is forbidden. Lord Caitanya advised, asat-saṅga-tyāga: one should avoid persons who are attached to the temporary. Asat is one who is too materially attached, who is not a devotee of the Lord and who is too attached to women or enjoyable material things. Such a person, according to Vaiṣṇava philosophy, is a persona non grata.
A devotee should not be proud of his acquisitions. The symptoms of a devotee are meekness and humility. Although spiritually very advanced, he will always remain meek and humble, as Kavirāja Gosvāmī and all the other Vaiṣṇavas have taught us by personal example. Caitanya Mahāprabhu taught that one should be humbler than the grass on the street and more tolerant than the tree. One should not be proud or falsely puffed up. In this way one will surely advance in spiritual life.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.18
The mind should become purified by continually hearing about the good and bad qualities of the antaḥkaraṇa. To perform bhakti using the antaḥkaraṇa, one must hear about its good and bad qualities. Understanding one has bad qualities like pride, one can conquer those bad qualities by worship of great devotees. The devotees should engage in such a practice.
TEXT -
SB 3.29.19
mad-dharmaṇo guṇair etaiḥ
parisaṁśuddha āśayaḥ
puruṣasyāñjasābhyeti
śruta-mātra-guṇaṁ hi mām
SYNONYMS
mat-dharmaṇaḥ—of My devotee; guṇaiḥ—with the attributes; etaiḥ—these; parisaṁśuddhaḥ—completely purified; āśayaḥ—consciousness; puruṣasya—of a person; añjasā—instantly; abhyeti—approaches; śruta—by hearing; mātra—simply; guṇam—quality; hi—certainly; mām—Me.
TRANSLATION
When one is fully qualified with all these transcendental attributes and his consciousness is thus completely purified, he is immediately attracted simply by hearing My name or hearing of My transcendental quality.
PURPORT
In the beginning of this instruction, the Lord explained to His mother that mad-guṇa-śruti-mātreṇa, simply by hearing of the name, quality, form, etc., of the Supreme Personality of Godhead, one is immediately attracted. A person becomes fully qualified with all transcendental qualities by following the rules and regulations, as recommended in different scriptures. We have developed certain unnecessary qualities by material association, and by following the above process we become free from that contamination. To develop transcendental qualities, as explained in the previous verse, one must become free from these contaminated qualities.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.19
The mind of a person who performs activities of hearing and chanting about me (mad-dharmaṇaḥ), purified by these methods, approaches the perfection of bhakti-yoga represented by hearing about my qualities, which is the same as attaining me.
TEXT -
SB 3.29.20
yathā vāta-ratho ghrāṇam
āvṛṅkte gandha āśayāt
evaṁ yoga-rataṁ ceta
ātmānam avikāri yat
SYNONYMS
yathā—as; vāta—of air; rathaḥ—the chariot; ghrāṇam—sense of smell; āvṛṅkte—catches; gandhaḥ—aroma; āśayāt—from the source; evam—similarly; yoga-ratam—engaged in devotional service; cetaḥ—consciousness; ātmānam—the Supreme Soul; avikāri—unchanging; yat—which.
TRANSLATION
As the chariot of air carries an aroma from its source and immediately catches the sense of smell, similarly, one who constantly engages in devotional service, in Kṛṣṇa consciousness, can catch the Supreme Soul, who is equally present everywhere.
PURPORT
As a breeze carrying a pleasant fragrance from a garden of flowers at once captures the organ of smell, so one's consciousness, saturated with devotion, can at once capture the transcendental existence of the Supreme Personality of Godhead, who, in His Paramātmā feature, is present everywhere, even in the heart of every living being. It is stated in Bhagavad-gītā that the Supreme Personality of Godhead is kṣetra jña, present within this body, but He is also simultaneously present in every other body. Since the individual soul is present only in a particular body, he is altered when another individual soul does not cooperate with him. The Supersoul, however, is equally present everywhere. Individual souls may disagree, but the Supersoul, being equally present in every body, is called unchanging, or avikāri. The individual soul, when fully saturated with Kṛṣṇa consciousness, can understand the presence of the Supersoul. It is confirmed in Bhagavad-gītā that (bhaktyā mām abhijānāti [Bg. 18.55]) a person saturated with devotional service in full Kṛṣṇa consciousness can understand the Supreme Personality of Godhead, either as Supersoul or as the Supreme Person.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.20
An example of attaining without endeavor is given. The fragrance, carried by the air, goes to the nose from the source of smell (āśayāt). Similarly the heart engaged in bhakti-yoga, goes to Paramātmā (ātmānam). Just as wind takes the fragrance in a lotus goes to the nose, all the aṅgas of bhakti make the heart which ifixed in bhakti-yoga (yoga-ratam) attain the Lord.
TEXT -
SB 3.29.21
ahaṁ sarveṣu bhūteṣu
bhūtātmāvasthitaḥ sadā
tam avajñāya māṁ martyaḥ
kurute 'rcā-viḍambanam
SYNONYMS
aham—I; sarveṣu—in all; bhūteṣu—living entities; bhūta-ātmā—the Supersoul in all beings; avasthitaḥ—situated; sadā—always; tam—that Supersoul; avajñāya—disregarding; mām—Me; martyaḥ—a mortal man; kurute—performs; arcā—of worship of the Deity; viḍambanam—imitation.
TRANSLATION
I am present in every living entity as the Supersoul. If someone neglects or disregards that Supersoul everywhere and engages himself in the worship of the Deity in the temple, that is simply imitation.
PURPORT
In purified consciousness, or Kṛṣṇa consciousness, one sees the presence of Kṛṣṇa everywhere. If, therefore, one only engages in Deity worship in the temple and does not consider other living entities, then he is in the lowest grade of devotional service. One who worships the Deity in the temple and does not show respect to others is a devotee on the material platform, in the lowest stage of devotional service. A devotee should try to understand everything in relationship with Kṛṣṇa and try to serve everything in that spirit. To serve everything means to engage everything in the service of Kṛṣṇa. If a person is innocent and does not know his relationship with Kṛṣṇa, an advanced devotee should try to engage him in the service of Kṛṣṇa. One who is advanced in Kṛṣṇa consciousness can engage not only the living being but everything in the service of Kṛṣṇa.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.21
However, in such bhakti, offence creates restriction. Offence generally stems from disrespect to the great devotees. Though such devotees are difficult to see, many exist. In order to avoid offences to them, one should pay respects to all living entities, thinking that the Lord is present in all of them. Without doing so, even worshiping the deity forms of the Lord will not give any result. Since he is the Supreme Lord, Kapila then speaks in six verses somewhat angrily, out of affection, to benefit his devotee who does not respect all beings. In these verses disrespect, disregard, hatred and criticism are forbidden. This person performs imitation worship of my deity forms (arcā-viḍambaṇam).
TEXT -
SB 3.29.22
yo māṁ sarveṣu bhūteṣu
santam ātmānam īśvaram
hitvārcāṁ bhajate mauḍhyād
bhasmany eva juhoti saḥ
SYNONYMS
yaḥ—one who; mām—Me; sarveṣu—in all; bhūteṣu—living entities; santam—being present; ātmānam—the Paramātmā; īśvaram—the Supreme Lord; hitvā—disregarding; arcām—the Deity; bhajate—worships; mauḍhyāt—because of ignorance; bhasmani—into ashes; eva—only; juhoti—offers oblations; saḥ—he.
TRANSLATION
One who worships the Deity of Godhead in the temples but does not know that the Supreme Lord, as Paramātmā, is situated in every living entity's heart, must be in ignorance and is compared to one who offers oblations into ashes.
PURPORT
It is stated clearly herein that the Supreme Personality of Godhead, in His plenary expansion of Supersoul, is present in all living entities. The living entities have 8,400,000 different kinds of bodies, and the Supreme Personality of Godhead is living in every body both as the individual soul and as the Supersoul. Since the individual soul is part and parcel of the Supreme Lord, in that sense the Lord is living in every body, and, as Supersoul, the Lord is also present as a witness. In both cases the presence of God in every living entity is essential. Therefore persons who profess to belong to some religious sect but who do not feel the presence of the Supreme Personality of Godhead in every living entity, and everywhere else, are in the mode of ignorance.
If, without this preliminary knowledge of the Lord's omnipresence, one simply attaches himself to the rituals in a temple, church or mosque, it is as if he were offering butter into ashes rather than into the fire. One offers sacrifices by pouring clarified butter into a fire and chanting Vedic mantras, but even if there are Vedic mantras and all conditions are favorable, if the clarified butter is poured on ashes, then such a sacrifice will be useless. In other words, a devotee should not ignore any living entity. The devotee must know that in every living entity, however insignificant he may be, even in an ant, God is present, and therefore every living entity should be kindly treated and should not be subjected to any violence. In modern civilized society, slaughterhouses are regularly maintained and supported by a certain type of religious principle. But without knowledge of the presence of God in every living entity, any so-called advancement of human civilization, either spiritual or material, is to be understood as being in the mode of ignorance.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.22
Because he is the master, Kapila, to teach his devotees, scolds them. Similarly he calls the worshipper a donkey if he is attached to his land.
yasyātma-buddhiḥ kuṇape tri-dhātuke
sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ
yat-tīrtha-buddhiḥ salile na karhicij
janeṣv abhijñeṣu sa eva go-kharaḥ
A human being who identifies this body made of three elements with his self, who considers the by-products of the body to be his kinsmen, who considers the land of birth worshipable, and who goes to the place of pilgrimage simply to take a bath rather than meet men of transcendental knowledge there, is to be considered like an ass or a cow. SB 10.84.13
Even some present day guru, seeing a trace of offence in other devotees, sometimes scolds his dear disciple who serves him well by saying “You serve me but your service is useless like ashes. You cause me only suffering.” Actually the sages never talk in this manner. It is also said:
arcāyām eva haraye pūjāṁ yaḥ śraddhayehate
na tad-bhakteṣu cānyeṣu sa bhaktaḥ prākṛtaḥ smṛtaḥ
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 neophyte devotee. SB 11.2.47
Śrīdhara Svāmī explains: he does not behave well with the devotees and even with other people. Prākṛta means “new or unrefined in nature.” Now, in verse 25, it will be explained that the new, immature devotee gradually becomes the highest devotee.
TEXT -
SB 3.29.23
dviṣataḥ para-kāye māṁ
mānino bhinna-darśinaḥ
bhūteṣu baddha-vairasya
na manaḥ śāntim ṛcchati
SYNONYMS
dviṣataḥ—of one who is envious; para-kāye—towards the body of another; mām—unto Me; māninaḥ—offering respect; bhinna-darśinaḥ—of a separatist; bhūteṣu—towards living entities; baddha-vairasya—of one who is inimical; na—not; manaḥ—the mind; śāntim—peace; ṛcchati—attains.
TRANSLATION
One who offers Me respect but is envious of the bodies of others and is therefore a separatist never attains peace of mind, because of his inimical behavior towards other living entities.
PURPORT
In this verse, two phrases, bhūteṣu baddha-vairasya ("inimical towards others") and dviṣataḥ para-kāye ("envious of another's body"), are significant. One who is envious of or inimical towards others never experiences any happiness. A devotee's vision, therefore, must be perfect. He should ignore bodily distinctions and should see only the presence of the part and parcel of the Supreme Lord, and the Lord Himself in His plenary expansion as Supersoul. That is the vision of a pure devotee. The bodily expression of a particular type of living entity is always ignored by the devotee.
It is expressed herein that the Lord is always eager to deliver the conditioned souls, who have been encaged within material bodies. Devotees are expected to carry the message or desire of the Lord to such conditioned souls and enlighten them with Kṛṣṇa consciousness. Thus they may be elevated to transcendental, spiritual life, and the mission of their lives will be successful. Of course this is not possible for living entities who are lower than human beings, but in human society it is feasible that all living entities can be enlightened with Kṛṣṇa consciousness. Even living entities who are lower than human can be raised to Kṛṣṇa consciousness by other methods. For example, Śivānanda Sena, a great devotee of Lord Caitanya, delivered a dog by feeding him prasāda. Distribution of prasāda, or remnants of foodstuffs offered to the Lord, even to the ignorant masses of people and to animals, gives such living entities the chance for elevation to Kṛṣṇa consciousness. Factually it happened that the same dog, when met by Lord Caitanya at Purī, was liberated from the material condition.
It is especially mentioned here that a devotee must be free from all violence (jīvāhiṁsā). Lord Caitanya has recommended that a devotee not commit violence to any living entity. Sometimes the question is raised that since vegetables also have life and devotees take vegetable foodstuffs, isn't that violence? Firstly, however, taking some leaves, twigs or fruit from a tree or plant does not kill the plant. Besides that, jīvāhiṁsā means that since every living entity has to pass through a particular type of body according to his past karma, although every living entity is eternal, he should not be disturbed in his gradual evolution. A devotee has to execute the principles of devotional service exactly as they are, and he must know that however insignificant a living entity may be, the Lord is present within him. A devotee must realize this universal presence of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.23
Bhinna-darśinaḥ means one who does not recognize that his own suffering is also felt the same way in others.
TEXT -
SB 3.29.24
aham uccāvacair dravyaiḥ
kriyayotpannayānaghe
naiva tuṣye 'rcito 'rcāyāṁ
bhūta-grāmāvamāninaḥ
SYNONYMS
aham—I; ucca-avacaiḥ—with various; dravyaiḥ—paraphernalia; kriyayā—by religious rituals; utpannayā—accomplished; anaghe—O sinless mother; na—not; eva—certainly; tuṣye—am pleased; arcitaḥ—worshiped; arcāyām—in the Deity form; bhūta-grāma—to other living entities; avamāninaḥ—with those who are disrespectful.
TRANSLATION
My dear Mother, even if he worships with proper rituals and paraphernalia, a person who is ignorant of My presence in all living entities never pleases Me by the worship of My Deities in the temple.
PURPORT
There are sixty-four different prescriptions for worship of the Deity in the temple. There are many items offered to the Deity, some valuable and some less valuable. It is prescribed in Bhagavad-gītā: "If a devotee offers Me a small flower, a leaf, some water or a little fruit, I will accept it." The real purpose is to exhibit one's loving devotion to the Lord; the offerings themselves are secondary. If one has not developed loving devotion to the Lord and simply offers many kinds of foodstuffs, fruits and flowers without real devotion, the offering will not be accepted by the Lord. We cannot bribe the Personality of Godhead. He is so great that our bribery has no value. Nor has He any scarcity; since He is full in Himself, what can we offer Him? Everything is produced by Him. We simply offer to show our love and gratitude to the Lord.
This gratitude and love for God is exhibited by a pure devotee, who knows that the Lord lives in every living entity. As such, temple worship necessarily includes distribution of prasāda. It is not that one should create a temple in his private apartment or private room, offer something to the Lord, and then eat. Of course, that is better than simply cooking foodstuffs and eating without understanding one's relationship with the Supreme Lord; people who act in this manner are just like animals. But the devotee who wants to elevate himself to the higher level of understanding must know that the Lord is present in every living entity, and, as stated in the previous verse, one should be compassionate to other living entities. A devotee should worship the Supreme Lord, be friendly to persons who are on the same level and be compassionate to the ignorant. One should exhibit his compassion for ignorant living entities by distributing prasāda. Distribution of prasāda to the ignorant masses of people is essential for persons who make offerings to the Personality of Godhead.
Real love and devotion is accepted by the Lord. Many valuable foodstuffs may be presented to a person, but if the person is not hungry, all such offerings are useless for him. Similarly, we may offer many valuable items to the Deity, but if we have no real sense of devotion and no real sense of the Lord's presence everywhere, then we are lacking in devotional service; in such a state of ignorance, we cannot offer anything acceptable to the Lord.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.24
Avamaninaḥ means “of one who criticizes.” One who criticizes others is worse than one who hates others because it is said:
na tathā tapyate viddhaḥ pumān bāṇais tu marma-gaiḥ
yathā tudanti marma-sthā hy asatāṁ paruṣeṣavaḥ
Sharp arrows which pierce one’s chest and reach the heart do not cause as much suffering as the arrows of harsh, insulting words spoken by materialists that become lodged within the heart. SB 11.23.3
TEXT -
SB 3.29.25
arcādāv arcayet tāvad
īśvaraṁ māṁ sva-karma-kṛt
yāvan na veda sva-hṛdi
sarva-bhūteṣv avasthitam
SYNONYMS
arcā-ādau—beginning with worship of the Deity; arcayet—one should worship; tāvat—so long; īśvaram—the Supreme Personality of Godhead; mām—Me; sva—his own; karma—prescribed duties; kṛt—performing; yāvat—as long as; na—not; veda—he realizes; sva-hṛdi—in his own heart; sarva-bhūteṣu—in all living entities; avasthitam—situated.
TRANSLATION
Performing his prescribed duties, one should worship the Deity of the Supreme Personality of Godhead until one realizes My presence in his own heart and in the hearts of other living entities as well.
PURPORT
Worship of the Deity of the Supreme Personality of Godhead is prescribed herewith even for persons who are simply discharging their prescribed duties. There are prescribed duties for the different social classes of men—the brāhmaṇas, the vaiśyas, the kṣatriyas and the śūdras—and for the different āśramas-brahmacarya, gṛhastha, vānaprastha and sannyāsa. One should worship the Deity of the Lord until one appreciates the presence of the Lord in every living entity. In other words, one should not be satisfied simply by discharging his duties properly; he must realize his relationship and the relationship of all other living entities with the Supreme Personality of Godhead. If he does not understand this, then even though he discharges his prescribed duties properly, it is to be understood that he is simply laboring without profit.
The word sva-karma-kṛt in this verse is very significant. Sva-karma-kṛt is one who engages in discharging his prescribed duties. It is not that one who has become a devotee of the Lord or who engages in devotional service should give up his prescribed duties. No one should be lazy under the plea of devotional service. One has to execute devotional service according to his prescribed duties. Sva-karma-kṛt means that one should discharge the duties prescribed for him without neglect.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.25
Since those practicing pure bhakti by their nature have pure antaḥkaraṇas, they generally do not disrespect any living being. However, karma-miśra-bhaktas can disrespect other living entities. Until the impurities of the antaḥkaraṇa no longer remain disrespect is possible. When the antaḥkaraṇa is pure, disrespect is not possible. At that time he should no longer perform karma with his bhakti. Sva-karma-kṛt means the person performs karma-miśra-bhakti in sattva-guṇa. With the appearance of the state of seeing the Lord in all beings, the person should no longer perform karma-miśra-bhakti, since he is no longer qualified for karma. Performing jñāna-miśra-bhakti, he should worship my deity form.
TEXT -
SB 3.29.26
ātmanaś ca parasyāpi
yaḥ karoty antarodaram
tasya bhinna-dṛśo mṛtyur
vidadhe bhayam ulbaṇam
SYNONYMS
ātmanaḥ—of himself; ca—and; parasya—of another; api—also; yaḥ—one who; karoti—discriminates; antarā—between; udaram—the body; tasya—of him; bhinna-dṛśaḥ—having a differential outlook; mṛtyuḥ—as death; vidadhe—I cause; bhayam—fear; ulbaṇam—great.
TRANSLATION
As the blazing fire of death, I cause great fear to whoever makes the least discrimination between himself and other living entities because of a differential outlook.
PURPORT
There are bodily differentiations among all varieties of living entities, but a devotee should not distinguish between one living entity and another on such a basis; a devotee's outlook should be that both the soul and Supersoul are equally present in all varieties of living entities.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.26
In the form of death, I give great fear to the person who makes distinction between his own belly and the bellies of others.
For the person who differentiates between his own stomach (udaram) and others’ stomachs, I appear in the form of death. One should understand that just as one has a stomach afflicted by hunger, so other people also have stomachs afflicted with hunger. If one does not understand this, he cannot surpass fear of death.
TEXT -
SB 3.29.27
atha māṁ sarva-bhūteṣu
bhūtātmānaṁ kṛtālayam
arhayed dāna-mānābhyāṁ
maitryābhinnena cakṣuṣā
SYNONYMS
atha—therefore; mām—Me; sarva-bhūteṣu—in all creatures; bhūta-ātmānam—the Self in all beings; kṛta-ālayam—abiding; arhayet—one should propitiate; dāna-mānābhyām—through charity and respect; maitryā—through friendship; abhinnena—equal; cakṣuṣā—by viewing.
TRANSLATION
Therefore, through charitable gifts and attention, as well as through friendly behavior and by viewing all to be alike, one should propitiate Me, who abide in all creatures as their very Self.
PURPORT
It should not be misunderstood that because the Supersoul is dwelling within the heart of a living entity, the individual soul has become equal to Him. The equality of the Supersoul and the individual soul is misconceived by the impersonalist. Here it is distinctly mentioned that the individual soul should be recognized in relationship with the Supreme Personality of Godhead. The method of worshiping the individual soul is described here as either giving charitable gifts or behaving in a friendly manner, free from any separatist outlook. The impersonalist sometimes accepts a poor individual soul as being daridra-nārāyaṇa, meaning that Nārāyaṇa, the Supreme Personality of Godhead, has become poor. This is a contradiction. The Supreme Personality of Godhead is full in all opulences. He can agree to live with a poor soul or even with an animal, but this does not make Him poor.
There are two Sanskrit words used here, māna and dāna. Māna indicates a superior, and dāna indicates one who gives charitable gifts or is compassionate towards an inferior. We cannot treat the Supreme Personality of Godhead as an inferior who is dependent on our charitable gifts. When we give charity, it is to a person who is inferior in his material or economic condition. Charity is not given to a rich man. Similarly, it is explicitly stated here that māna, respect, is offered to a superior, and charity is offered to an inferior. The living entities, according to different results of fruitive activities, may become rich or poor, but the Supreme Personality of Godhead is unchangeable; He is always full in six opulences. Treating a living entity equally does not mean treating him as one would treat the Supreme Personality of Godhead. Compassion and friendliness do not necessitate falsely elevating someone to the exalted position of the Supreme Personality of Godhead. We should not, at the same time, misunderstand that the Supersoul situated in the heart of an animal like a hog and the Supersoul situated in the heart of a learned brāhmaṇa are different. The Supersoul in all living entities is the same Supreme Personality of Godhead. By His omnipotency, He can live anywhere, and He can create His Vaikuṇṭha situation everywhere. That is His inconceivable potency. Therefore, when Nārāyaṇa is living in the heart of a hog, He does not become a hog-Nārāyaṇa. He is always Nārāyaṇa and is unaffected by the body of the hog.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.27
“All the starving jīvas on the earth, hearing that there is one who can satisfy their hunger, will go to him. Who will have patience like King Rantideva to feed them all?” In answer to this is said, that on the contrary (atha), they should worship those living entities with gifts as much as they can. Medini says atha can used to indicate doubt, authority, auspiciousness, with meanings of alternative, question, completeness, beginning, or totality. They should not abuse those who criticize them and try to beat them because they are hungry. They should respect them with praise, giving them greater respect than themselves. The Lord himself says:
ye brāhmaṇān mayi dhiyā kṣipato 'rcayantas
tuṣyad-dhṛdaḥ smita-sudhokṣita-padma-vaktrāḥ
vāṇyānurāga-kalayātmajavad gṛṇantaḥ
sambodhayanty aham ivāham upāhṛtas taiḥ
Just as I am controlled by you, I am controlled by those who worship the brāhmaṇas who have offended others, who see those brāhmaṇas as non-different from me, who remain pleased in heart in spite of their harsh words, showing lotus faces moistened with sweet smiles, and who pacify them by praising them with words filled with love, just as a son praises an angry father. SB 3.16.11
They should treat them as friends, equal to themselves, without speaking and with sincerity, for the Lord, treating all beings without duplicity, situated within, does not get angry, even though people become angry at him.
TEXT -
SB 3.29.28
jīvāḥ śreṣṭhā hy ajīvānāṁ
tataḥ prāṇa-bhṛtaḥ śubhe
tataḥ sa-cittāḥ pravarās
tataś cendriya-vṛttayaḥ
SYNONYMS
jīvāḥ—living entities; śreṣṭhāḥ—better; hi—indeed; ajīvānām—than inanimate objects; tataḥ—than them; prāṇa-bhṛtaḥ—entities with life symptoms; śubhe—O blessed mother; tataḥ—than them; sa-cittāḥ—entities with developed consciousness; pravarāḥ—better; tataḥ—than them; ca—and; indriya-vṛttayaḥ—those with sense perception.
TRANSLATION
Living entities are superior to inanimate objects, O blessed mother, and among them, living entities who display life symptoms are better. Animals with developed consciousness are better than them, and better still are those who have developed sense perception.
PURPORT
In the previous verse it was explained that living entities should be honored by charitable gifts and friendly behavior, and in this verse and in the following verses, the description of different grades of living entities is given so that one can know when to behave friendly and when to give charity. For example, a tiger is a living entity, part and parcel of the Supreme Personality of Godhead, and the Supreme Lord is living in the heart of the tiger as Supersoul. But does this mean that we have to treat the tiger in a friendly manner? Certainly not. We have to treat him differently, giving him charity in the form of prasāda. The many saintly persons in the jungles do not treat the tigers in a friendly way, but they supply prasāda foodstuffs to them. The tigers come, take the food and go away, just as a dog does. According to the Vedic system, a dog is not allowed to enter the house. Because of their uncleanliness, cats and dogs are not allowed within the apartment of a gentleman, but are so trained that they stand outside. The compassionate householder will supply prasāda to the dogs and cats, who eat outside and then go away. We must treat the lower living entities compassionately, but this does not mean that we have to treat them in the same way we treat other human beings. The feeling of equality must be there, but the treatment should be discriminating. Just how discrimination should be maintained is given in the following six verses concerning the different grades of living conditions.
The first division is made between dead, stonelike matter and the living organism. A living organism is sometimes manifested even in stone. Experience shows that some hills and mountains grow. This is due to the presence of the soul within that stone. Above that, the next manifestation of the living condition is development of consciousness, and the next manifestation is the development of sense perception. In the Mokṣa-dharma section of the Mahābhārata it is stated that trees have developed sense perception; they can see and smell. We know by experience that trees can see. Sometimes in its growth a large tree changes its course of development to avoid some hindrances. This means that a tree can see, and according to Mahābhārata, a tree can also smell. This indicates the development of sense perception.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.28
Unlike the jñānī, my devotee does not have to see everything completely with equal vision, but with graduations. Six and half verses show the graduations of living beings. Superior to non-living things like withered grass are living things like fresh grass. Superior to them are beings with active prāṇa, situated on earth, forms with intake and expelling of water, such as living stones. Superior to them are conscious mountains with ears and teeth, which in the beginningt had movement such as flying but were stunned by Indra’s thunderbolt. Superior to them are entities with senses. This indicates trees which have awareness of sprouting and seeing. In Mokṣa-dharma it is said tasmāt paśyanti pādapās tasmāj jighranti pādapā: higher than these are the trees which see; higher than these are the trees which smell.
TEXT -
SB 3.29.29
tatrāpi sparśa-vedibhyaḥ
pravarā rasa-vedinaḥ
tebhyo gandha-vidaḥ śreṣṭhās
tataḥ śabda-vido varāḥ
SYNONYMS
tatra—among them; api—moreover; sparśa-vedibhyaḥ—than those perceiving touch; pravarāḥ—better; rasa-vedinaḥ—those perceiving taste; tebhyaḥ—than them; gandha-vidaḥ—those perceiving smell; śreṣṭhāḥ—better; tataḥ—than them; śabda-vidaḥ—those perceiving sound; varāḥ—better.
TRANSLATION
Among the living entities who have developed sense perception, those who have developed the sense of taste are better than those who have developed only the sense of touch. Better than them are those who have developed the sense of smell, and better still are those who have developed the sense of hearing.
PURPORT
Although Westerners accept that Darwin first expounded the doctrine of evolution, the science of anthropology is not new. The development of the evolutionary process was known long before from the Bhāgavatam, which was written five thousand years ago. There are records of the statements of Kapila Muni, who was present almost in the beginning of the creation. This knowledge has existed since the Vedic time, and all these sequences are disclosed in Vedic literature; the theory of gradual evolution or anthropology is not new to the Vedas.
It is said here that amongst the trees there are also evolutionary processes; the different kinds of trees have touch perception. It is said that better than the trees are the fish because fish have developed the sense of taste. Better than the fish are the bees, who have developed the sense of smell, and better than them are the serpents because serpents have developed the sense of hearing. In the darkness of night a snake can find its eatables simply by hearing the frog's very pleasant cry. The snake can understand, "There is the frog," and he captures the frog simply because of its sound vibration. This example is sometimes given for persons who vibrate sounds simply for death. One may have a very nice tongue that can vibrate sound like the frogs, but that kind of vibration is simply calling death. The best use of the tongue and of sound vibration is to chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. That will protect one from the hands of cruel death.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.29
Those with taste sensation, conscious of what is suitable or unsuitable as food, such as worms, are superior to the trees with touch sensation. Entities with a sense of smell, such as small insects in flowers, are superior. Superior to them are entities who protect themselves by hearing, such as some water insects.
TEXT -
SB 3.29.30
rūpa-bheda-vidas tatra
tataś cobhayato-dataḥ
teṣāṁ bahu-padāḥ śreṣṭhāś
catuṣ-pādas tato dvi-pāt
SYNONYMS
rūpa-bheda—distinctions of form; vidaḥ—those who perceive; tatra—than them; tataḥ—than them; ca—and; ubhayataḥ—in both jaws; dataḥ—those with teeth; teṣām—of them; bahu-padāḥ—those who have many legs; śreṣṭhāḥ—better; catuḥ-pādaḥ—four-legged; tataḥ—than them; dvi-pāt—two-legged.
TRANSLATION
Better than those living entities who can perceive sound are those who can distinguish between one form and another. Better than them are those who have developed upper and lower sets of teeth, and better still are those who have many legs. Better than them are the quadrupeds, and better still are the human beings.
PURPORT
It is said that certain birds, such as crows, can distinguish one form from another. Living entities that have many legs, like the wasp, are better than plants and grasses, which have no legs. Four-legged animals are better than many-legged living entities, and better than the animals is the human being, who has only two legs.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.30
Beings who can distinguish forms such as crows are superior. Entities with upper and lower teeth such as snakes are superior. Those with many legs such as bees are superior. It should be understood that they have two sets of teeth since they can cut flowers or wood. Four legged animals are superior and two legged human beings are superior to them. Those beings later in the list are in general superior because of superior qualities. By knowledge from scriptures, it is understood that mountains like Govardhana and Veṅkatācala, and plants like tulasī, are superior and more worthy of respect because of even greater qualities, such as residing at the Lord’s abodes.
TEXT -
SB 3.29.31
tato varṇāś ca catvāras
teṣāṁ brāhmaṇa uttamaḥ
brāhmaṇeṣv api veda-jño
hy artha-jño 'bhyadhikas tataḥ
SYNONYMS
tataḥ—among them; varṇāḥ—classes; ca—and; catvāraḥ—four; teṣām—of them; brāhmaṇaḥ—a brāhmaṇa; uttamaḥ—best; brāhmaṇeṣu—among the brāhmaṇas; api—moreover; veda—the Vedas; jñaḥ—one who knows; hi—certainly; artha—the purpose; jñaḥ—one who knows; abhyadhikaḥ—better; tataḥ—than him.
TRANSLATION
Among human beings, the society which is divided according to quality and work is best, and in that society, the intelligent men, who are designated as brāhmaṇas, are best. Among the brāhmaṇas, one who has studied the Vedas is the best, and among the brāhmaṇas who have studied the Vedas, one who knows the actual
PURPORT
of Veda is the best.
PURPORT
The system of four classifications in human society according to quality and work is very scientific. This system of brāhmaṇas, kṣatriyas, vaiśyas and śūdras has now become vitiated as the present caste system in India, but it appears that this system has been current a very long time, since it is mentioned in Śrīmad-Bhāgavatam and Bhagavad-gītā. Unless there is such a division of the social orders in human society, including the intelligent class, the martial class, the mercantile class and the laborer class, there is always confusion as to who is to work for what purpose. A person trained to the stage of understanding the Absolute Truth is a brāhmaṇa, and when such a brāhmaṇa is veda jña, he understands the purpose of Veda. The purpose of Veda is to understand the Absolute. One who understands the Absolute Truth in three phases, namely Brahman, Paramātmā and Bhagavān, and who understands the term Bhagavān to mean the Supreme Personality of Godhead, is considered to be the best of the brāhmaṇas, or a Vaiṣṇava.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.31
Tataḥ means among the humans.
TEXT -
SB 3.29.32
artha-jñāt saṁśaya-cchettā
tataḥ śreyān sva-karma-kṛt
mukta-saṅgas tato bhūyān
adogdhā dharmam ātmanaḥ
SYNONYMS
artha-jñāt—than one who knows the purpose of the Vedas; saṁśaya—doubts; chettā—one who cuts off; tataḥ—than him; śreyān—better; sva-karma—his prescribed duties; kṛt—one who executes; mukta-saṅgaḥ—liberated from material association; tataḥ—than him; bhūyān—better; adogdhā—not executing; dharmam—devotional service; ātmanaḥ—for himself.
TRANSLATION
Better than the brāhmaṇa who knows the purpose of the Vedas is he who can dissipate all doubts, and better than him is one who strictly follows the brahminical principles. Better than him is one who is liberated from all material contamination, and better than him is a pure devotee, who executes devotional service without expectation of reward.
PURPORT
Artha jña brāhmaṇa refers to one who has made a thorough analytical study of the Absolute Truth and who knows that the Absolute Truth is realized in three different phases, namely Brahman, Paramātmā and Bhagavān. If someone not only has this knowledge but is able to clear all doubts if questioned about the Absolute Truth, he is considered better. Further, there may be a learned brāhmaṇa-Vaiṣṇava who can explain clearly and eradicate all doubts, but if he does not follow the Vaiṣṇava principles, then he is not situated on a higher level. One must be able to clear all doubts and simultaneously be situated in the brahminical characteristics. Such a person, who knows the purpose of the Vedic injunctions, who can employ the principles laid down in the Vedic literatures and who teaches his disciples in that way, is called an ācārya. The position of an ācārya is that he executes devotional service with no desire for elevation to a higher position of life.
The highest perfectional brāhmaṇa is the Vaiṣṇava. A Vaiṣṇava who knows the science of the Absolute Truth but is not able to preach such knowledge to others is described as being in the lower stage, one who not only understands the principles of the science of God but can also preach is in the second stage, and one who not only can preach but who also sees everything in the Absolute Truth and the Absolute Truth in everything is in the highest class of Vaiṣṇavas. It is mentioned here that a Vaiṣṇava is already a brāhmaṇa; in fact, the highest stage of brahminical perfection is reached when one becomes a Vaiṣṇava.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.32
Better than the knower of the meaning of the Vedas is the brāhmaṇa who can cut doubts. Better than the one who cuts doubts is the brāhmaṇa who also performs his duties completely. Better still is the jñānī who does not enjoy the results of his previous actions of dharma.
Better than the cutter of doubts, but does not perform all his duties, is a person who performs all his duties (and also cuts doubts). The liberated soul or jñānī is superior, because he does not accept the results of his previous actions of dharma.
TEXT -
SB 3.29.33
tasmān mayy arpitāśeṣa-
kriyārthātmā nirantaraḥ
mayy arpitātmanaḥ puṁso
mayi sannyasta-karmaṇaḥ
na paśyāmi paraṁ bhūtam
akartuḥ sama-darśanāt
SYNONYMS
tasmāt—than him; mayi—unto Me; arpita—offered; aśeṣa—all; kriyā—actions; artha—wealth; ātmā—life, soul; nirantaraḥ—without cessation; mayi—unto Me; arpita—offered; ātmanaḥ—whose mind; puṁsaḥ—than a person; mayi—unto Me; sannyasta—dedicated; karmaṇaḥ—whose activities; na—not; paśyāmi—I see; param—greater; bhūtam—living entity; akartuḥ—without proprietorship; sama—same; darśanāt—whose vision.
TRANSLATION
Therefore I do not find a greater person than he who has no interest outside of Mine and who therefore engages and dedicates all his activities and all his life—everything—unto Me without cessation.
PURPORT
In this verse the word sama-darśanāt means that he no longer has any separate interest; the devotee's interest and the Supreme Personality of Godhead's interest are one. For example, Lord Caitanya, in the role of a devotee, also preached the same philosophy. He preached that Kṛṣṇa is the worshipful Lord, the Supreme Personality of Godhead, and that the interest of His pure devotees is the same as His own.
Sometimes Māyāvādī philosophers, due to a poor fund of knowledge, define the word sama-darśanāt to mean that a devotee should see himself as one with the Supreme Personality of Godhead. This is foolishness. When one thinks himself one with the Supreme Personality of Godhead, there is no question of serving Him. When there is service, there must be a master. Three things must be present for there to be service: the master, the servant and the service. Here it is clearly stated that he who has dedicated his life, all his activities, his mind and his soul—everything—for the satisfaction of the Supreme Lord, is considered to be the greatest person.
The word akartuḥ means "without any sense of proprietorship." Everyone wants to act as the proprietor of his actions so that he can enjoy the result. A devotee, however, has no such desire; he acts because the Personality of Godhead wants him to act in a particular way. He has no personal motive. When Lord Caitanya preached Kṛṣṇa consciousness, it was not with the purpose that people would call Him Kṛṣṇa, the Supreme Personality of Godhead; rather, He preached that Kṛṣṇa is the Supreme Personality of Godhead and should be worshiped as such. A devotee who is a most confidential servant of the Lord never does anything for his personal account, but does everything for the satisfaction of the Supreme Lord. It is clearly stated, therefore, mayi sannyasta-karmaṇaḥ: the devotee works, but he works for the Supreme. It is also stated, mayy arpitātmanaḥ: "He gives his mind unto Me." These are the qualifications of a devotee, who, according to this verse, is accepted as the highest of all human beings.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.33
Superior to the jñānī is the person who engages in worship of my name and forms, and offers his wealth (artha), identity of I and mine, mind and intelligence (ātmā) to me, without the impurity of karma or jñāna (nirantara). He renounces all karmas in order to attain me (mayi sannyasta-karmaṇaḥ), having given up varṇāśrama, for it has been said:
mayy ananyena bhāvenabhaktiṁ kurvanti ye dṛḍhām
mat-kṛte tyakta-karmāṇas tyakta-svajana-bāndhavāḥ
They perform firm bhakti to me with exclusive devotion, giving up all actions to attain me, giving up friends and relatives. SB 3.25.22
He is a non-doer (akartuḥ). Since he is without identity as an independent doer, he thinks, “Even in my performance of bhakti, the Supreme Lord produces my bhakti.” He sees all others’ happiness and distress as his own (sama-darśanāt). The Lord himself says:
ātmaupamyena sarvatra samaṁ paśyati yo ’rjuna |
sukhaṁ vā yadi vā duḥkhaṁ sa yogī paramo mataḥ
I consider that practicing yogī who sees equally everything as equal to himself in all circumstances, whether in happiness or suffering, to be the topmost yogī. BG 6.32
Sama-darśana does not have the same meaning as the Gītā verse describing the person who sees the brāhmaṇa, cow, elephant, dog and dog-eater as equal (BG 5.18), since that interpretation would contradict the present section of classification of inferior and superior beings.
TEXT -
SB 3.29.34
manasaitāni bhūtāni
praṇamed bahu-mānayan
īśvaro jīva-kalayā
praviṣṭo bhagavān iti
SYNONYMS
manasā—with the mind; etāni—to these; bhūtāni—living entities; praṇamet—he offers respects; bahu-mānayan—showing regard; īśvaraḥ—the controller; jīva—of the living entities; kalayā—by His expansion as the Supersoul; praviṣṭaḥ—has entered; bhagavān—the Supreme Personality of Godhead; iti—thus.
TRANSLATION
Such a perfect devotee offers respects to every living entity because he is under the firm conviction that the Supreme Personality of Godhead has entered the body of every living entity as the Supersoul, or controller.
PURPORT
A perfect devotee, as described above, does not make the mistake of thinking that because the Supreme Personality of Godhead as Paramātmā has entered into the body of every living entity, every living entity has become the Supreme Personality of Godhead. This is foolishness. Suppose a person enters into a room; that does not mean that the room has become that person. Similarly, that the Supreme Lord has entered into each of the 8,400,000 particular types of material bodies does not mean that each of these bodies has become the Supreme Lord. Because the Supreme Lord is present, however, a pure devotee accepts each body as the temple of the Lord, and since the devotee offers respect to such temples in full knowledge, he gives respect to every living entity in relationship with the Lord. Māyāvādī philosophers wrongly think that because the Supreme Person has entered the body of a poor man, the Supreme Lord has become daridra-nārāyaṇa, or poor Nārāyaṇa. These are all blasphemous statements of atheists and nondevotees.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.34
Jīva-kalayā means “with his portion, the jīva.”
TEXT -
SB 3.29.35
bhakti-yogaś ca yogaś ca
mayā mānavy udīritaḥ
yayor ekatareṇaiva
puruṣaḥ puruṣaṁ vrajet
SYNONYMS
bhakti-yogaḥ—devotional service; ca—and; yogaḥ—mystic yoga; ca—also; mayā—by Me; mānavi—O daughter of Manu; udīritaḥ—described; yayoḥ—of which two; ekatareṇa—by either one; eva—alone; puruṣaḥ—a person; puruṣam—the Supreme Person; vrajet—can achieve.
TRANSLATION
My dear mother, O daughter of Manu, a devotee who applies the science of devotional service and mystic yoga in this way can achieve the abode of the Supreme Person simply by that devotional service.
PURPORT
Herein the Supreme Personality of Godhead Kapiladeva perfectly explains that the mystic yoga system, consisting of eight different kinds of yoga activities, has to be performed with the aim of coming to the perfectional stage of bhakti-yoga. It is not acceptable for one to be satisfied simply by practicing the sitting postures and thinking himself complete. By meditation one must attain the stage of devotional service. As previously described, a yogī is advised to meditate on the form of Lord Viṣṇu from point to point, from the ankles to the legs to the knees to the thighs to the chest to the neck, and in this way gradually up to the face and then to the ornaments. There is no question of impersonal meditation.
When, by meditation on the Supreme Personality of Godhead in all detail, one comes to the point of love of God, that is the point of bhakti-yoga, and at that point he must actually render service to the Lord out of transcendental love. Anyone who practices yoga and comes to the point of devotional service can attain the Supreme Personality of Godhead in His transcendental abode. Here it is clearly stated, puruṣaḥ puruṣaṁ vrajet: the puruṣa, the living entity, goes to the Supreme Person. The Supreme Personality of Godhead and the living entity are qualitatively one; both are defined as puruṣa. The quality of puruṣa exists both in the Supreme Godhead and in the living entity. puruṣa means "enjoyer," and the spirit of enjoyment is present both in the living entity and in the Supreme Lord. The difference is that the quantity of enjoyment is not equal. The living entity cannot experience the same quantity of enjoyment as the Supreme Personality of Godhead. An analogy may be made with a rich man and a poor man: the propensity for enjoyment is present in both, but the poor man cannot enjoy in the same quantity as the rich man. When the poor man dovetails his desires with those of the rich man, however, and when there is cooperation between the poor man and the rich man, or between the big and the small man, then the enjoyment is shared equally. That is like bhakti-yoga. puruṣaḥ puruṣaṁ vrajet: when the living entity enters into the kingdom of God and cooperates with the Supreme Lord by giving Him enjoyment, he enjoys the same facility or the same amount of pleasure as the Supreme Personality of Godhead.
On the other hand, when the living entity wants to enjoy by imitating the Supreme Personality of Godhead, his desire is called māyā, and it puts him in the material atmosphere. A living entity who wants to enjoy on his personal account and not cooperate with the Supreme Lord is engaged in materialistic life. As soon as he dovetails his enjoyment with the Supreme Personality of Godhead, he is engaged in spiritual life. An example may be cited here: The different limbs of the body cannot enjoy life independently; they must cooperate with the whole body and supply food to the stomach. In so doing, all the different parts of the body enjoy equally in cooperation with the whole body. That is the philosophy of acintya-bhedābheda, simultaneous oneness and difference. The living entity cannot enjoy life in opposition to the Supreme Lord; he has to dovetail his activities with the Lord by practicing bhakti-yoga.
It is said herein that one can approach the Supreme Personality of Godhead by either the yoga process or the bhakti-yoga process. This indicates that factually there is no difference between yoga and bhakti-yoga because the target of both is Viṣṇu. In the modern age, however, a yoga process has been manufactured which aims at something void and impersonal. Actually, yoga means meditation on the form of Lord Viṣṇu. If the yoga practice is actually performed according to the standard direction, there is no difference between yoga and bhakti-yoga.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.35
Kapila concludes the topic of bhakti-yoga, just explained, along with aṣṭāṅga-yoga that he had explained in the previous chapter. The person should attain the Supreme Lord. That means that he will directly meet the Lord’s form full of consciousness by bhakt-yoga. By aṣṭāṅga-yoga, he can directly experience the impersonal Brahman aspect of the Lord. Both of these accomplishments are indicated by the phrase “attaining me” according to the scriptures.
TEXT -
SB 3.29.36
etad bhagavato rūpaṁ
brahmaṇaḥ paramātmanaḥ
paraṁ pradhānaṁ puruṣaṁ
daivaṁ karma-viceṣṭitam
SYNONYMS
etat—this; bhagavataḥ—of the Supreme Personality of Godhead; rūpam—form; brahmaṇaḥ—of Brahman; parama-ātmanaḥ—of Paramātmā; param—transcendental; pradhānam—chief; puruṣam—personality; daivam—spiritual; karma-viceṣṭitam—whose activities.
TRANSLATION
This puruṣa whom the individual soul must approach is the eternal form of the Supreme Personality of Godhead, who is known as Brahman and Paramātmā. He is the transcendental chief personality, and His activities are all spiritual.
PURPORT
In order to distinguish the personality whom the individual soul must approach, it is described herein that this puruṣa, the Supreme Personality of Godhead, is the chief amongst all living entities and is the ultimate form of the impersonal Brahman effulgence and Paramātmā manifestation. Since He is the origin of the Brahman effulgence and Paramātmā manifestation, He is described herewith as the chief personality. It is confirmed in the Kaṭha Upaniṣad, nityo nityānām: there are many eternal living entities, but He is the chief maintainer. This is confirmed in Bhagavad-gītā also, where Lord Kṛṣṇa says, ahaṁ sarvasya prabhavaḥ: [Bg. 10.8] "I am the origin of everything, including the Brahman effulgence and Paramātmā manifestation." His activities are transcendental, as confirmed in Bhagavad-gītā. Janma karma ca me divyam: [Bg. 4.9] the activities and the appearance and disappearance of the Supreme Personality of Godhead are transcendental; they are not to be considered material. Anyone who knows this fact—that the appearance, disappearance and activities of the Lord are beyond material activities or material conception—is liberated. Yo vetti tattvataḥ/ tyaktvā dehaṁ punar janma: [Bg. 4.9] such a person, after quitting his body, does not come back again to this material world, but goes to the Supreme Person. It is confirmed here, puruṣaḥ puruṣaṁ vrajet: the living entity goes to the Supreme Personality simply by understanding His transcendental nature and activities.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.36
“You have said that one attains the Supreme Lord by either process. You do not say ‘One attains me, the Supreme Lord.’ Who is that person?” In response Kapila puts his forefinger on his chest and clarifies the point. The meaning is this. He who becomes Bhagavān to the devotees becomes Brahman to the jñānīs and Paramāṭmā to the yogīs. That also is a form beyond prakṛti (param). The meaning is “I, your son, am that Supreme Lord.” Not only that, but prakṛti, the jīva (puruṣa), fate and time are my form. I am pradhāna and its instigator the jīva (puruṣa). I am the fate or karma of the jīva (daiva)--the various reactions (viceṣṭitam) arising by pious or sinful actions. I am time, my form which has astonishing influence (divyam), which is the cause (āspadam) of objects transforming (rūpa-bheda). It has already been said:
kālād guṇa-vyatikaraḥ pariṇāmaḥ svabhāvataḥ
karmaṇo janma mahataḥ puruṣādhiṣṭhitād abhūt
The guṇas are agitated from a state of equilibrium by time. They are transformed into another state by svabhāva. The mahat-tattva appears by karma of the jīvas. All this is under the direction of the Lord. SB 2.5.22
Kapila begins to explain about the qualities of time previously explained, since Devahūti asked. The jīvas who identify with mahat-tattva (mahat) and other elements, whose identities have a creation (adi), middle and end, who are covered with ignorance (bhinna-dṛśām) develop fear of time.
TEXT -
SB 3.29.37
rūpa-bhedāspadaṁ divyaṁ
kāla ity abhidhīyate
bhūtānāṁ mahad-ādīnāṁ
yato bhinna-dṛśāṁ bhayam
SYNONYMS
rūpa-bheda—of the transformation of forms; āspadam—the cause; divyam—divine; kālaḥ—time; iti—thus; abhidhīyate—is known; bhūtānām—of living entities; mahat-ādīnām—beginning with Lord Brahmā; yataḥ—because of which; bhinna-dṛśām—with separate vision; bhayam—fear.
TRANSLATION
The time factor, who causes the transformation of the various material manifestations, is another feature of the Supreme Personality of Godhead. Anyone who does not know that time is the same Supreme Personality is afraid of the time factor.
PURPORT
Everyone is afraid of the activities of time, but a devotee who knows that the time factor is another representation or manifestation of the Supreme Personality of Godhead has nothing to fear from the influence of time. The phrase rūpa-bhedāspadam is very significant. By the influence of time, so many forms are changing. For example, when a child is born his form is small, but in the course of time that form changes into a larger form, the body of a boy, and then the body of a young man. Similarly, everything is changed and transformed by the time factor, or by the indirect control of the Supreme Personality of Godhead. Usually, we do not see any difference between the body of a child and the body of a boy or young man because we know that these changes are due to the action of the time factor. There is cause for fear for a person who does not know how time acts.
TEXT -
SB 3.29.38
yo 'ntaḥ praviśya bhūtāni
bhūtair atty akhilāśrayaḥ
sa viṣṇv-ākhyo 'dhiyajño 'sau
kālaḥ kalayatāṁ prabhuḥ
SYNONYMS
yaḥ—He who; antaḥ—within; praviśya—entering; bhūtāni—living entities; bhūtaiḥ—by living entities; atti—annihilates; akhila—of everyone; āśrayaḥ—the support; saḥ—He; viṣṇu—Viṣṇu; ākhyaḥ—named; adhiyajñaḥ—the enjoyer of all sacrifices; asau—that; kālaḥ—time factor; kalayatām—of all masters; prabhuḥ—the master.
TRANSLATION
Lord Viṣṇu, the Supreme Personality of Godhead, who is the enjoyer of all sacrifices, is the time factor and the master of all masters. He enters everyone's heart, He is the support of everyone, and He causes every being to be annihilated by another.
PURPORT
Lord Viṣṇu, the Supreme Personality of Godhead, is clearly described in this passage. He is the supreme enjoyer, and all others are working as His servants. As stated in the Caitanya caritāmṛta (Ādi 5.14), ekale īśvara kṛṣṇa: the only Supreme Lord is Viṣṇu. Āra saba bhṛtya: all others are His servants. Lord Brahmā, Lord Śiva and other demigods are all servants. The same Viṣṇu enters everyone's heart as Paramātmā, and He causes the annihilation of every being through another being.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.38
This verse describes the method of creating fear. Entering into all beings, he destroys them by other living beings. Time called Viṣṇu is the giver of results of sacrifice since he is the controller of sacrifice (adhiyajñaḥ). He is the master of those controlled.
TEXT -
SB 3.29.39
na cāsya kaścid dayito
na dveṣyo na ca bāndhavaḥ
āviśaty apramatto 'sau
pramattaṁ janam anta-kṛt
SYNONYMS
na—not; ca—and; asya—of the Supreme Personality of Godhead; kaścit—anyone; dayitaḥ—dear; na—not; dveṣyaḥ—enemy; na—not; ca—and; bāndhavaḥ—friend; āviśati—approaches; apramattaḥ—attentive; asau—He; pramattam—inattentive; janam—persons; anta-kṛt—the destroyer.
TRANSLATION
No one is dear to the Supreme Personality of Godhead, nor is anyone His enemy or friend. But He gives inspiration to those who have not forgotten Him and destroys those who have.
PURPORT
Forgetfulness of one's relationship with Lord Viṣṇu, the Supreme Personality of Godhead, is the cause of one's repeated birth and death. A living entity is as eternal as the Supreme Lord, but due to his forgetfulness he is put into this material nature and transmigrates from one body to another, and when the body is destroyed, he thinks that he is also destroyed. Actually, this forgetfulness of his relationship with Lord Viṣṇu is the cause of his destruction. Anyone who revives his consciousness of the original relationship receives inspiration from the Lord. This does not mean that the Lord is someone's enemy and someone else's friend. He helps everyone; one who is not bewildered by the influence of material energy is saved, and one who is bewildered is destroyed. It is said, therefore, hariṁ vinā na mṛtim taranti: no one can be saved from the repetition of birth and death without the help of the Supreme Lord. It is therefore the duty of all living entities to take shelter of the lotus feet of Viṣṇu and thus save themselves from the cycle of birth and death.
TEXT -
SB 3.29.40
yad-bhayād vāti vāto 'yaṁ
sūryas tapati yad-bhayāt
yad-bhayād varṣate devo
bha-gaṇo bhāti yad-bhayāt
SYNONYMS
yat—of whom (the Supreme Personality of Godhead); bhayāt—out of fear; vāti—blows; vātaḥ—the wind; ayam—this; sūryaḥ—sun; tapati—shines; yat—of whom; bhayāt—out of fear; yat—of whom; bhayāt—out of fear; varṣate—sends rains; devaḥ—the god of rain; bha-gaṇaḥ—the host of heavenly bodies; bhāti—shine; yat—of whom; bhayāt—out of fear.
TRANSLATION
Out of fear of the Supreme Personality of Godhead the wind blows, out of fear of Him the sun shines, out of fear of Him the rain pours forth showers, and out of fear of Him the host of heavenly bodies shed their luster.
PURPORT
The Lord states in Bhagavad-gītā, mayādhyakṣeṇa prakṛtiḥ sūyate:[Bg. 9.10] "Nature is working under My direction." The foolish person thinks that nature is working automatically, but such an atheistic theory is not supported in the Vedic literature. Nature is working under the superintendence of the Supreme Personality of Godhead. That is confirmed in Bhagavad-gītā, and we also find here that the sun shines under the direction of the Lord, and the cloud pours forth showers of rain under the direction of the Lord. All natural phenomena are under superintendence of the Supreme Personality of Godhead, Viṣṇu.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.40
Yad stands for yasmāt. Time represents the Lord.
TEXT -
SB 3.29.41
yad vanaspatayo bhītā
latāś cauṣadhibhiḥ saha
sve sve kāle 'bhigṛhṇanti
puṣpāṇi ca phalāni ca
SYNONYMS
yat—because of whom; vanaḥ-patayaḥ—the trees; bhītāḥ—fearful; latāḥ—creepers; ca—and; oṣadhibhiḥ—herbs; saha—with; sve sve kāle—each in its own season; abhigṛhṇanti—bear; puṣpāṇi—flowers; ca—and; phalāni—fruits; ca—also.
TRANSLATION
Out of fear of the Supreme Personality of Godhead the trees, creepers, herbs and seasonal plants and flowers blossom and fructify, each in its own season.
PURPORT
As the sun rises and sets and the seasonal changes ensue at their appointed times by the superintendence of the Supreme Personality of Godhead, so the seasonal plants, flowers, herbs and trees all grow under the direction of the Supreme Lord. It is not that plants grow automatically, without any cause, as the atheistic philosophers say. Rather, they grow in pursuance of the supreme order of the Supreme Personality of Godhead. It is confirmed in the Vedic literature that the Lord's diverse energies are working so nicely that it appears that everything is being done automatically.
TEXT -
SB 3.29.42
sravanti sarito bhītā
notsarpaty udadhir yataḥ
agnir indhe sa-giribhir
bhūr na majjati yad-bhayāt
SYNONYMS
sravanti—flow; saritaḥ—rivers; bhītāḥ—fearful; na—not; utsarpati—overflows; uda-dhiḥ—the ocean; yataḥ—because of whom; agniḥ—fire; indhe—burns; sa-giribhiḥ—with its mountains; bhūḥ—the earth; na—not; majjati—sinks; yat—of whom; bhayāt—out of fear.
TRANSLATION
Out of fear of the Supreme Personality of Godhead the rivers flow, and the ocean never overflows. Out of fear of Him only does fire burn and does the earth, with its mountains, not sink in the water of the universe.
PURPORT
We can understand from the Vedic literature that this universe is half filled with water, on which Garbhodakaśāyī Viṣṇu is lying. From His abdomen a lotus flower has grown, and within the stem of that lotus flower all the different planets exist. The material scientist explains that all these different planets are floating because of the law of gravity or some other law; but the actual lawmaker is the Supreme Personality of Godhead. When we speak of law, we must understand that there must be a lawmaker. The material scientists can discover laws of nature, but they are unable to recognize the lawmaker. From Śrīmad-Bhāgavatam and Bhagavad-gītā we can know who the lawmaker is: the lawmaker is the Supreme Personality of Godhead.
It is said here that the planets do not sink. Since they are floating under the order or energy of the Supreme Godhead, they do not fall down into the water which covers half the universe. All the planets are heavy, with their various mountains, seas, oceans, cities, palaces and buildings, and yet they are floating. It is understood from this passage that all the other planets that are floating in the air have oceans and mountains similar to those on this planet.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.42
Fire burns (indhe). Though overburdened with sinful people, the earth with its mountains does not sink, but in great difficulty, being very tolerant, the earth in the form of a cow complains of her miserable condition at the end of Dvāparā-yuga to the Lord.
TEXT -
SB 3.29.43
nabho dadāti śvasatāṁ
padaṁ yan-niyamād adaḥ
lokaṁ sva-dehaṁ tanute
mahān saptabhir āvṛtam
SYNONYMS
nabhaḥ—the sky; dadāti—gives; śvasatām—to the living entities; padam—abode; yat—of whom (the Supreme Personality of Godhead); niyamāt—under the control; adaḥ—that; lokam—the universe; sva-deham—own body; tanute—expands; mahān—the mahat-tattva; saptabhiḥ—with the seven (layers); āvṛtam—covered.
TRANSLATION
Subject to the control of the Supreme Personality of Godhead, the sky allows outer space to accommodate all the various planets, which hold innumerable living entities. The total universal body expands with its seven coverings under His supreme control.
PURPORT
It is understood from this verse that all the planets in outer space are floating, and they all hold living entities. The word śvasatām means "those who breathe," or the living entities. In order to accommodate them, there are innumerable planets. Every planet is a residence for innumerable living entities, and the necessary space is provided in the sky by the supreme order of the Lord. It is also stated here that the total universal body is increasing. It is covered by seven layers, and as there are five elements within the universe, so the total elements, in layers, cover the outside of the universal body. The first layer is of earth, and it is ten times greater in size than the space within the universe; the second layer is water, and that is ten times greater than the earthly layer; the third covering is fire, which is ten times greater than the water covering. In this way each layer is ten times greater than the previous one.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.43
On the order of time, the sky gives space (padam) for the living entities (śvasatām), those who are breathing, not those who are dead. By the order of time, Brahmā, made of mahat-tattva (mahān), spreads out his body in the form of the vairāja-rūpa (universal form), with planets like earth, covered by seven layers.
TEXT -
SB 3.29.44
guṇābhimānino devāḥ
sargādiṣv asya yad-bhayāt
vartante 'nuyugaṁ yeṣāṁ
vaśa etac carācaram
SYNONYMS
guṇa—the modes of material nature; abhimāninaḥ—in charge of; devāḥ—the demigods; sarga-ādiṣu—in the matter of creation and so on; asya—of this world; yat-bhayāt—out of fear of whom; vartante—carry out functions; anuyugam—according to the yugas; yeṣām—of whom; vaśe—under the control; etat—this; cara-acaram—everything animate and inanimate.
TRANSLATION
Out of fear of the Supreme Personality of Godhead, the directing demigods in charge of the modes of material nature carry out the functions of creation, maintenance and destruction; everything animate and inanimate within this material world is under their control.
PURPORT
The three modes of material nature, namely goodness, passion and ignorance, are under the control of three deities—Brahmā, Viṣṇu and Lord Śiva. Lord Viṣṇu is in charge of the mode of goodness, Lord Brahmā is in charge of the mode of passion, and Lord Śiva is in charge of the mode of ignorance. Similarly, there are many other demigods in charge of the air department, the water department, the cloud department, etc. Just as the government has many different departments, so, within this material world, the government of the Supreme Lord has many departments, and all these departments function in proper order out of fear of the Supreme Personality of Godhead. Demigods are undoubtedly controlling all matter, animate and inanimate, within the universe, but above them the supreme controller is the Personality of Godhead. Therefore in the Brahma-saṁhitā it is said, īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]. Undoubtedly there are many controllers in the departmental management of this universe, but the supreme controller is Kṛṣṇa.
There are two kinds of dissolutions. One kind of dissolution takes place when Brahmā goes to sleep during his night, and the final dissolution takes place when Brahmā dies. As long as Brahmā does not die, creation, maintenance and destruction are actuated by different demigods under the superintendence of the Supreme Lord.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.44
Out of fear of time, the devatās in charge of the guṇas such as Brahmā, Dharma and Śiva carry out creation and destruction in very kalpa.
TEXT -
SB 3.29.45
so 'nanto 'nta-karaḥ kālo
'nādir ādi-kṛd avyayaḥ
janaṁ janena janayan
mārayan mṛtyunāntakam
SYNONYMS
saḥ—that; anantaḥ—endless; anta-karaḥ—destroyer; kālaḥ—time; anādiḥ—without beginning; ādi-kṛt—the creator; avyayaḥ—not liable to change; janam—persons; janena—by persons; janayan—creating; mārayan—destroying; mṛtyunā—by death; antakam—the lord of death.
TRANSLATION
The eternal time factor has no beginning and no end. It is the representative of the Supreme Personality of Godhead, the maker of the criminal world. It brings about the end of the phenomenal world, it carries on the work of creation by bringing one individual into existence from another, and likewise it dissolves the universe by destroying even the lord of death, Yamarāja.
PURPORT
By the influence of eternal time, which is a representative of the Supreme Personality of Godhead, the father begets a son, and the father dies by the influence of cruel death. But by time's influence, even the lord of cruel death is killed. In other words, all the demigods within the material world are temporary, like ourselves. Our lives last for one hundred years at the most, and similarly, although their lives may last for millions and billions of years, the demigods are not eternal. No one can live within this material world eternally. The phenomenal world is created, maintained and destroyed by the finger signal of the Supreme Personality of Godhead. Therefore a devotee does not desire anything in this material world. A devotee desires only to serve the Supreme Personality of Godhead. This servitude exists eternally; the Lord exists eternally, His servitor exists eternally, and the service exists eternally.
Srila Visvanatha Cakravarti Thakur Commentary -
3.29.45
Time, creating population through people, mothers and fathers, is the creator (ādi-kṛt).
Thus ends the commentary on Twenty-ninth Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta
PURPORT
s of the Third Canto, Twenty-ninth Chapter, of the Śrīmad-Bhāgavatam, entitled "Explanation of Devotional Service by Lord Kapila."
30. Description by Lord Kapila of Adverse Fruitive Activities
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34
TEXT -
SB 3.30.1
kapila uvāca
tasyaitasya jano nūnaṁ
nāyaṁ vedoru-vikramam
kālyamāno 'pi balino
vāyor iva ghanāvaliḥ
SYNONYMS
kapilaḥ uvāca—Lord Kapila said; tasya etasya—of this very time factor; janaḥ—person; nūnam—certainly; na—not; ayam—this; veda—knows; uru-vikramam—the great strength; kālyamānaḥ—being carried off; api—although; balinaḥ—powerful; vāyoḥ—of the wind; iva—like; ghana—of clouds; āvaliḥ—a mass.
TRANSLATION
The Personality of Godhead said: As a mass of clouds does not know the powerful influence of the wind, a person engaged in material consciousness does not know the powerful strength of the time factor, by which he is being carried.
PURPORT
The great politician-paṇḍita named Cāṇakya said that even one moment of time cannot be returned even if one is prepared to pay millions of dollars. One cannot calculate the amount of loss there is in wasting valuable time. Either materially or spiritually, one should be very alert in utilizing the time which he has at his disposal. A conditioned soul lives in a particular body for a fixed measurement of time, and it is recommended in the scriptures that within that small measurement of time one has to finish Kṛṣṇa consciousness and thus gain release from the influence of the time factor. But, unfortunately, those who are not in Kṛṣṇa consciousness are carried away by the strong power of time without their knowledge, as clouds are carried by the wind.
Srila Visvanatha Cakravarti Thakur Commentary -
3.30.1
Kapila has shown to his mother in five chapters bhakti mixed with guṇas, pure bhakti, as well jñāna and aṣṭāṅga-yoga in sattva-guṇa. In three chapters he now shows, one after the other, results arising from activities of tamas, rajas and sattva. In the Thirtieth Chapter Kapila explains the pains in youth, old age, death and hell of persons agitated by attachment to wife and sons.
Kapila explains now in three chapters the suffering of material life produced by various actions without bhakti to the Lord. Tasya refers to time. Instead of balinaḥ the word balinā (with force) is sometimes seen.
TEXT -
SB 3.30.2
yaṁ yam artham upādatte
duḥkhena sukha-hetave
taṁ taṁ dhunoti bhagavān
pumāñ chocati yat-kṛte
SYNONYMS
yam yam—whatever; artham—object; upādatte—one acquires; duḥkhena—with difficulty; sukha-hetave—for happiness; tam tam—that; dhunoti—destroys; bhagavān—the Supreme Personality of Godhead; pumān—the person; śocati—laments; yat-kṛte—for which reason.
TRANSLATION
Whatever is produced by the materialist with great pain and labor for so-called happiness, the Supreme Personality, as the time factor, destroys, and for this reason the conditioned soul laments.
PURPORT
The main function of the time factor, which is a representative of the Supreme Personality of Godhead, is to destroy everything. The materialists, in material consciousness, are engaged in producing so many things in the name of economic development. They think that by advancing in satisfying the material needs of man they will be happy, but they forget that everything they have produced will be destroyed in due course of time. From history we can see that there were many powerful empires on the surface of the globe that were constructed with great pain and great perseverance, but in due course of time they have all been destroyed. Still the foolish materialists cannot understand that they are simply wasting time in producing material necessities, which are destined to be vanquished in due course of time. This waste of energy is due to the ignorance of the mass of people, who do not know that they are eternal and that they have an eternal engagement also. They do not know that this span of life in a particular type of body is but a flash in the eternal journey. Not knowing this fact, they take the small flash of life to be everything, and they waste time in improving economic conditions.
Srila Visvanatha Cakravarti Thakur Commentary -
3.30.2
Bhagavān refers to time.
TEXT -
SB 3.30.3
yad adhruvasya dehasya
sānubandhasya durmatiḥ
dhruvāṇi manyate mohād
gṛha-kṣetra-vasūni ca
SYNONYMS
yat—because; adhruvasya—temporary; dehasya—of the body; sa-anubandhasya—with that which is related; durmatiḥ—a misguided person; dhruvāṇi—permanent; manyate—thinks; mohāt—because of ignorance; gṛha—home; kṣetra—land; vasūni—wealth; ca—and.
TRANSLATION
The misguided materialist does not know that his very body is impermanent and that the attractions of home, land and wealth, which are in relationship to that body, are also temporary. Out of ignorance only, he thinks that everything is permanent.
PURPORT
The materialist thinks that persons engaged in Kṛṣṇa consciousness are crazy fellows wasting time by chanting Hare Kṛṣṇa, but actually he does not know that he himself is in the darkest region of craziness because of accepting his body as permanent. And, in relation to his body, he accepts his home, his country, his society and all other paraphernalia as permanent. This materialistic acceptance of the permanency of home, land, etc., is called the illusion of māyā. This is clearly mentioned here. Mohād gṛha-kṣetra-vasūni: out of illusion only does the materialist accept his home, his land and his money as permanent. Out of this illusion, the family life, national life and economic development, which are very important factors in modern civilization, have grown. A Kṛṣṇa conscious person knows that this economic development of human society is but temporary illusion.
In another part of Śrīmad-Bhāgavatam, the acceptance of the body as oneself, the acceptance of others as kinsmen in relationship to this body and the acceptance of the land of one's birth as worshipable are declared to be the products of an animal civilization. When, however, one is enlightened in Kṛṣṇa consciousness, he can use these for the service of the Lord. That is a very suitable proposition. Everything has a relationship with Kṛṣṇa. When all economic development and material advancement are utilized to advance the cause of Kṛṣṇa consciousness, a new phase of progressive life arises.
Srila Visvanatha Cakravarti Thakur Commentary -
3.30.3
What is the reason for his lamentation? Yad means because. Sānubhandasya means “along with wife and others.”
TEXT -
SB 3.30.4
jantur vai bhava etasmin
yāṁ yāṁ yonim anuvrajet
tasyāṁ tasyāṁ sa labhate
nirvṛtiṁ na virajyate
SYNONYMS
jantuḥ—the living entity; vai—certainly; bhave—in worldly existence; etasmin—this; yām yām—whatever; yonim—species; anuvrajet—he may obtain; tasyām tasyām—in that; saḥ—he; labhate—achieves; nirvṛtim—satisfaction; na—not; virajyate—is averse.
TRANSLATION
The living entity, in whatever species of life he appears, finds a particular type of satisfaction in that species, and he is never averse to being situated in such a condition.
PURPORT
The satisfaction of the living entity in a particular type of body, even if it is most abominable, is called illusion. A man in a higher position may feel dissatisfaction with the standard of life of a lower-grade man, but the lower-grade man is satisfied in that position because of the spell of māyā, the external energy. Māyā has two phases of activities. One is called prakṣepātmikā, and the other is called āvaraṇātmikā. Āvaraṇātmikā means "covering," and prakṣepātmikā means "pulling down." In any condition of life, the materialistic person or animal will be satisfied because his knowledge is covered by the influence of māyā. In the lower grade or lower species of life, the development of consciousness is so poor that one cannot understand whether he is happy or distressed. This is called āvaraṇātmikā. Even a hog, who lives by eating stool, finds himself happy, although a person in a higher mode of life sees that the hog is eating stool. How abominable that life is!
Srila Visvanatha Cakravarti Thakur Commentary -
3.30.4
This verse shows his foolishness.
TEXT -
SB 3.30.5
naraka-stho 'pi dehaṁ vai
na pumāṁs tyaktum icchati
nārakyāṁ nirvṛtau satyāṁ
deva-māyā-vimohitaḥ
SYNONYMS
naraka—in hell; sthaḥ—situated; api—even; deham—body; vai—indeed; na—not; pumān—person; tyaktum—to leave; icchati—wishes; nārakyām—hellish; nirvṛtau—enjoyment; satyām—when existing; deva-māyā—by the illusory energy of Viṣṇu; vimohitaḥ—deluded.
TRANSLATION
The conditioned living entity is satisfied in his own particular species of life; while deluded by the covering influence of the illusory energy, he feels little inclined to cast off his body, even when in hell, for he takes delight in hellish enjoyment.
PURPORT
It is said that once Indra, the King of heaven, was cursed by his spiritual master, Bṛhaspati, on account of his misbehavior, and he became a hog on this planet. After many days, when Brahmā wanted to recall him to his heavenly kingdom, Indra, in the form of a hog, forgot everything of his royal position in the heavenly kingdom, and he refused to go back. This is the spell of māyā. Even Indra forgets his heavenly standard of life and is satisfied with the standard of a hog's life. By the influence of māyā the conditioned soul becomes so affectionate towards his particular type of body that if he is offered, "Give up this body, and immediately you will have a king's body," he will not agree. This attachment strongly affects all conditioned living entities. Lord Kṛṣṇa is personally canvassing, "Give up everything in this material world. Come to Me, and I shall give you all protection," but we are not agreeable. We think, "We are quite all right. Why should we surrender unto Kṛṣṇa and go back to His kingdom?" This is called illusion, or māyā. Everyone is satisfied with his standard of living, however abominable it may be.
Srila Visvanatha Cakravarti Thakur Commentary -
3.30.5
The enjoyments of hell (nārakyām) are the food, association with women and items he obtains there.
TEXT -
SB 3.30.6
ātma-jāyā-sutāgāra-
paśu-draviṇa-bandhuṣu
nirūḍha-mūla-hṛdaya
ātmānaṁ bahu manyate
SYNONYMS
ātma—body; jāyā—wife; suta—children; agāra—home; paśu—animals; draviṇa—wealth; bandhuṣu—in friends; nirūḍha-mūla—deep-rooted; hṛdayaḥ—his heart; ātmānam—himself; bahu—highly; manyate—he thinks.
TRANSLATION
Such satisfaction with one's standard of living is due to deep-rooted attraction for body, wife, home, children, animals, wealth and friends. In such association, the conditioned soul thinks himself quite perfect.
PURPORT
This so-called perfection of human life is a concoction. Therefore, it is said that the materialist, however materially qualified he may be, is worthless because he is hovering on the mental plane, which will drag him again to the material existence of temporary life. One who acts on the mental plane cannot get promotion to the spiritual. Such a person is always sure to glide down again to material life. In the association of so-called society, friendship and love, the conditioned soul appears completely satisfied.
Srila Visvanatha Cakravarti Thakur Commentary -
3.30.6
Nirūḍha-mūla-hṛdayaḥ means “he whose heart has grown roots of attachment.”
TEXT -
SB 3.30.7
sandahyamāna-sarvāṅga
eṣām udvahanādhinā
karoty avirataṁ mūḍho
duritāni durāśayaḥ
SYNONYMS
sandahyamāna—burning; sarva—all; aṅgaḥ—his limbs; eṣām—these family members; udvahana—for maintaining; ādhinā—with anxiety; karoti—he performs; aviratam—always; mūḍhaḥ—the fool; duritāni—sinful activities; durāśayaḥ—evil-minded.
TRANSLATION
Although he is always burning with anxiety, such a fool always performs all kinds of mischievous activities, with a hope which is never to be fulfilled, in order to maintain his so-called family and society.
PURPORT
It is said that it is easier to maintain a great empire than to maintain a small family, especially in these days, when the influence of Kali-yuga is so strong that everyone is harassed and full of anxieties because of accepting the false presentation of māyā's family. The family we maintain is created by māyā; it is the perverted reflection of the family in Kṛṣṇaloka. In Kṛṣṇaloka there are also family, friends, society, father and mother; everything is there, but they are eternal. Here, as we change bodies, our family relationships also change. Sometimes we are in a family of human beings, sometimes in a family of demigods, sometimes a family of cats, or sometimes a family of dogs. Family, society and friendship are flickering, and so they are called asat. It is said that as long as we are attached to this asat, temporary, nonexisting society and family, we are always full of anxieties. The materialists do not know that the family, society and friendship here in this material world are only shadows, and thus they become attached. Naturally their hearts are always burning, but in spite of all inconvenience, they still work to maintain such false families because they have no information of the real family association with Kṛṣṇa.
Srila Visvanatha Cakravarti Thakur Commentary -
3.30.7
Udvahanādhinā means “with worries about protecting, feeding, showing affection, marrying off his family members.”
TEXT -
SB 3.30.8
ākṣiptātmendriyaḥ strīṇām
asatīnāṁ ca māyayā
raho racitayālāpaiḥ
śiśūnāṁ kala-bhāṣiṇām
SYNONYMS
ākṣipta—charmed; ātma—heart; indriyaḥ—his senses; strīṇām—of women; asatīnām—false; ca—and; māyayā—by māyā; rahaḥ—in a solitary place; racitayā—displayed; ālāpaiḥ—by the talking; śiśūnām—of the children; kala-bhāṣiṇām—with sweet words.
TRANSLATION
He gives heart and senses to a woman, who falsely charms him with māyā. He enjoys solitary embraces and talking with her, and he is enchanted by the sweet words of the small children.
PURPORT
Family life within the kingdom of illusory energy, māyā, is just like a prison for the eternal living entity. In prison a prisoner is shackled by iron chains and iron bars. Similarly, a conditioned soul is shackled by the charming beauty of a woman, by her solitary embraces and talks of so-called love, and by the sweet words of his small children. Thus he forgets his real identity.
In this verse the words strīṇām asatīnām indicate that womanly love is just to agitate the mind of man. Actually, in the material world there is no love. Both the woman and the man are interested in their sense gratification. For sense gratification a woman creates an illusory love, and the man becomes enchanted by such false love and forgets his real duty. When there are children as the result of such a combination, the next attraction is to the sweet words of the children. The love of the woman at home and the talk of the children make one a secure prisoner, and thus he cannot leave his home. Such a person is termed, in Vedic language, a gṛhamedhī, which means "one whose center of attraction is home." Gṛhastha refers to one who lives with family, wife and children, but whose real purpose of living is to develop Kṛṣṇa consciousness. One is therefore advised to become a gṛhastha and not a gṛhamedhī. The gṛhastha's concern is to get out of the family life created by illusion and enter into real family life with Kṛṣṇa, whereas the gṛhamedhi s business is to repeatedly chain himself to so-called family life, in one life after another, and perpetually remain in the darkness of māyā.
TEXT -
SB 3.30.9
gṛheṣu kūṭa-dharmeṣu
duḥkha-tantreṣv atandritaḥ
kurvan duḥkha-pratīkāraṁ
sukhavan manyate gṛhī
SYNONYMS
gṛheṣu—in family life; kūṭa-dharmeṣu—involving the practice of falsehood; duḥkha-tantreṣu—spreading miseries; atandritaḥ—attentive; kurvan—doing; duḥkha-pratīkāram—counteraction of miseries; sukha-vat—as happiness; manyate—thinks; gṛhī—the householder.
TRANSLATION
The attached householder remains in his family life, which is full of diplomacy and politics. Always spreading miseries and controlled by acts of sense gratification, he acts just to counteract the reactions of all his miseries, and if he can successfully counteract such miseries, he thinks that he is happy.
PURPORT
In Bhagavad-gītā the Personality of Godhead Himself certifies the material world as an impermanent place that is full of miseries. There is no question of happiness in this material world, either individually or in terms of family, society or country. If something is going on in the name of happiness, that is also illusion. Here in this material world, happiness means successful counteraction to the effects of distress. The material world is so made that unless one becomes a clever diplomat, his life will be a failure. Not to speak of human society, even the society of lower animals, the birds and bees, cleverly manages its bodily demands of eating, sleeping and mating. Human society competes nationally or individually, and in the attempt to be successful the entire human society becomes full of diplomacy. We should always remember that in spite of all diplomacy and all intelligence in the struggle for our existence, everything will end in a second by the supreme will. Therefore, all our attempts to become happy in this material world are simply a delusion offered by māyā.
Srila Visvanatha Cakravarti Thakur Commentary -
3.30.9
Kūṭa-dharmeṣu means “having practices filled with cheating for wealth.” These family affairs predominantly give misery (duḥkha-tantreṣu).
TEXT -
SB 3.30.10
arthair āpāditair gurvyā
hiṁsayetas-tataś ca tān
puṣṇāti yeṣāṁ poṣeṇa
śeṣa-bhug yāty adhaḥ svayam
SYNONYMS
arthaiḥ—by wealth; āpāditaiḥ—secured; gurvyā—great; hiṁsayā—by violence; itaḥ-tataḥ—here and there; ca—and; tān—them (family members); puṣṇāti—he maintains; yeṣām—of whom; poṣeṇa—because of the maintenance; śeṣa—remnants; bhuk—eating; yāti—he goes; adhaḥ—downwards; svayam—himself.
TRANSLATION
He secures money by committing violence here and there, and although he employs it in the service of his family, he himself eats only a little portion of the food thus purchased, and he goes to hell for those for whom he earned the money in such an irregular way.
PURPORT
There is a Bengali proverb, "The person for whom I have stolen accuses me of being a thief." The family members, for whom an attached person acts in so many criminal ways, are never satisfied. In illusion an attached person serves such family members, and by serving them he is destined to enter into a hellish condition of life. For example, a thief steals something to maintain his family, and he is caught and imprisoned. This is the sum and substance of material existence and attachment to material society, friendship and love. Although an attached family man is always engaged in getting money by hook or by crook for the maintenance of his family, he cannot enjoy more than what he could consume even without such criminal activities. A man who eats eight ounces of foodstuffs may have to maintain a big family and earn money by any means to support that family, but he himself is not offered more than what he can eat, and sometimes he eats the remnants that are left after his family members are fed. Even by earning money by unfair means, he cannot enjoy life for himself. That is called the covering illusion of māyā.
The process of illusory service to society, country and community is exactly the same everywhere; the same principle is applicable even to big national leaders. A national leader who is very great in serving his country is sometimes killed by his countrymen because of irregular service. In other words, one cannot satisfy his dependents by this illusory service, although one cannot get out of the service because servant is his constitutional position. A living entity is constitutionally part and parcel of the Supreme Being, but he forgets that he has to render service to the Supreme Being and diverts his attention to serving others; this is called māyā. By serving others he falsely thinks that he is master. The head of a family thinks of himself as the master of the family, or the leader of a nation thinks of himself as the master of the nation, whereas actually he is serving, and by serving māyā he is gradually going to hell. Therefore, a sane man should come to the point of Kṛṣṇa consciousness and engage in the service of the Supreme Lord, applying his whole life, all of his wealth, his entire intelligence and his full power of speaking.
Srila Visvanatha Cakravarti Thakur Commentary -
3.30.10
He eats or enjoys whatever is left after his members have eaten. This means that his enjoyment is rare.
TEXT -
SB 3.30.11
vārtāyāṁ lupyamānāyām
ārabdhāyāṁ punaḥ punaḥ
lobhābhibhūto niḥsattvaḥ
parārthe kurute spṛhām
SYNONYMS
vārtāyām—when his occupation; lupyamānāyām—is hampered; ārabdhāyām—undertaken; punaḥ punaḥ—again and again; lobha—by greed; abhibhūtaḥ—overwhelmed; niḥsattvaḥ—ruined; para-arthe—for the wealth of others; kurute spṛhām—he longs.
TRANSLATION
When he suffers reverses in his occupation, he tries again and again to improve himself, but when he is baffled in all attempts and is ruined, he accepts money from others because of excessive greed.
Srila Visvanatha Cakravarti Thakur Commentary -
3.30.11
Vārtāyām means “in maintaining himself.”
TEXT -
SB 3.30.12
kuṭumba-bharaṇākalpo
manda-bhāgyo vṛthodyamaḥ
śriyā vihīnaḥ kṛpaṇo
dhyāyañ chvasiti mūḍha-dhīḥ
SYNONYMS
kuṭumba—his family; bharaṇa—in maintaining; akalpaḥ—unable; manda-bhāgyaḥ—the unfortunate man; vṛthā—in vain; udyamaḥ—whose effort; śriyā—beauty, wealth; vihīnaḥ—bereft of; kṛpaṇaḥ—wretched; dhyāyan—grieving; śvasiti—he sighs; mūḍha—bewildered; dhīḥ—his intelligence.
TRANSLATION
Thus the unfortunate man, unsuccessful in maintaining his family members, is bereft of all beauty. He always thinks of his failure, grieving very deeply.
Srila Visvanatha Cakravarti Thakur Commentary -
3.30.12
He meditates on how to maintain his children.
TEXT -
SB 3.30.13
evaṁ sva-bharaṇākalpaṁ
tat-kalatrādayas tathā
nādriyante yathā pūrvaṁ
kīnāśā iva go-jaram
SYNONYMS
evam—thus; sva-bharaṇa—to maintain them; akalpam—unable; tat—his; kalatra—wife; ādayaḥ—and so on; tathā—so; na—not; ādriyante—do respect; yathā—as; pūrvam—before; kīnāśāḥ—farmers; iva—like; go-jaram—an old ox.
TRANSLATION
Seeing him unable to support them, his wife and others do not treat him with the same respect as before, even as miserly farmers do not accord the same treatment to their old and worn-out oxen.
PURPORT
Not only in the present age but from time immemorial, no one has liked an old man who is unable to earn in the family. Even in the modern age, in some communities or states, the old men are given poison so that they will die as soon as possible. In some cannibalistic communities, the old grandfather is sportingly killed, and a feast is held in which his body is eaten. The example is given that a farmer does not like an old bull who has ceased to work. Similarly, when an attached person in family life becomes old and is unable to earn, he is no longer liked by his wife, sons, daughters and other kinsmen, and he is consequently neglected, what to speak of not being given respect. It is judicious, therefore, to give up family attachment before one attains old age and take shelter of the Supreme Personality of Godhead. One should employ himself in the Lord's service so that the Supreme Lord can take charge of him, and he will not be neglected by his so-called kinsmen.
Srila Visvanatha Cakravarti Thakur Commentary -
3.30.13
Kīnāśāḥ means farmers. Go-jaraṁ means an old bull.
TEXT -
SB 3.30.14
tatrāpy ajāta-nirvedo
bhriyamāṇaḥ svayam bhṛtaiḥ
jarayopātta-vairūpyo
maraṇābhimukho gṛhe
SYNONYMS
tatra—there; api—although; ajāta—not arisen; nirvedaḥ—aversion; bhriyamāṇaḥ—being maintained; svayam—by himself; bhṛtaiḥ—by those who were maintained; jarayā—by old age; upātta—obtained; vairūpyaḥ—deformation; maraṇa—death; abhimukhaḥ—approaching; gṛhe—at home.
TRANSLATION
The foolish family man does not become averse to family life although he is maintained by those whom he once maintained. Deformed by the influence of old age, he prepares himself to meet ultimate death.
PURPORT
Family attraction is so strong that even if one is neglected by family members in his old age, he cannot give up family affection, and he remains at home just like a dog. In the Vedic way of life one has to give up family life when he is strong enough. It is advised that before getting too weak and being baffled in material activities, and before becoming diseased, one should give up family life and engage oneself completely in the service of the Lord for the remaining days of his life. It is enjoined, therefore, in the Vedic scriptures, that as soon as one passes fifty years of age, he must give up family life and live alone in the forest. After preparing himself fully, he should become a sannyāsī to distribute the knowledge of spiritual life to each and every home.
TEXT -
SB 3.30.15
āste 'vamatyopanyastaṁ
gṛha-pāla ivāharan
āmayāvy apradīptāgnir
alpāhāro 'lpa-ceṣṭitaḥ
SYNONYMS
āste—he remains; avamatyā—negligently; upanyastam—what is placed; gṛha-pālaḥ—a dog; iva—like; āharan—eating; āmayāvī—diseased; apradīpta-agniḥ—having dyspepsia; alpa—little; āhāraḥ—eating; alpa—little; ceṣṭitaḥ—his activity.
TRANSLATION
Thus he remains at home just like a pet dog and eats whatever is so negligently given to him. Afflicted with many illnesses, such as dyspepsia and loss of appetite, he eats only very small morsels of food, and he becomes an invalid, who cannot work any more.
PURPORT
Before meeting death one is sure to become a diseased invalid, and when he is neglected by his family members, his life becomes less than a dog's because he is put into so many miserable conditions. Vedic literatures enjoin, therefore, that before the arrival of such miserable conditions, one should leave home and die without the knowledge of his family members. If a man leaves home and dies without his family's knowing, that is considered to be a glorious death. But an attached family man wants his family members to carry him in a great procession even after his death, and although he will not be able to see how the procession goes, he still desires that his body be taken gorgeously in procession. Thus he is happy without even knowing where he has to go when he leaves his body for the next life.
Srila Visvanatha Cakravarti Thakur Commentary -
3.30.15
Maintained by his sons and others, he becomes like a stone. He, like a dog, eats what is placed disrespectfully in front of him. He becomes diseased (āmayāvī).
TEXT -
SB 3.30.16
vāyunotkramatottāraḥ
kapha-saṁruddha-nāḍikaḥ
kāsa-śvāsa-kṛtāyāsaḥ
kaṇṭhe ghura-ghurāyate
SYNONYMS
vāyunā—by air; utkramatā—bulging out; uttāraḥ—his eyes; kapha—with mucus; saṁruddha—congested; nāḍikaḥ—his windpipe; kāsa—coughing; śvāsa—breathing; kṛta—done; āyāsaḥ—difficulty; kaṇṭhe—in the throat; ghura-ghurāyate—he produces a sound like ghura-ghura.
TRANSLATION
In that diseased condition, one's eyes bulge due to the pressure of air from within, and his glands become congested with mucus. He has difficulty breathing, and upon exhaling and inhaling he produces a sound like ghura-ghura, a rattling within the throat.
Srila Visvanatha Cakravarti Thakur Commentary -
3.30.16
The pupils of his eyes bulge out because of vāyu, caused kapha in the nāḍis, caused by cough and other symptoms. His throat rattles.
TEXT -
SB 3.30.17
śayānaḥ pariśocadbhiḥ
parivītaḥ sva-bandhubhiḥ
vācyamāno 'pi na brūte
kāla-pāśa-vaśaṁ gataḥ
SYNONYMS
śayānaḥ—lying down; pariśocadbhiḥ—lamenting; parivītaḥ—surrounded; sva-bandhubhiḥ—by his relatives and friends; vācyamānaḥ—being urged to speak; api—although; na—not; brūte—he speaks; kāla—of time; pāśa—the noose; vaśam—under the control of; gataḥ—gone.
TRANSLATION
In this way he comes under the clutches of death and lies down, surrounded by lamenting friends and relatives, and although he wants to speak with them, he no longer can because he is under the control of time.
PURPORT
For formality's sake, when a man is lying on his deathbed, his relatives come to him, and sometimes they cry very loudly, addressing the dying man: "Oh, my father!" "Oh, my friend!" or "Oh, my husband!" In that pitiable condition the dying man wants to speak with them and instruct them of his desires, but because he is fully under the control of the time factor, death, he cannot express himself, and that causes him inconceivable pain. He is already in a painful condition because of disease, and his glands and throat are choked up with mucus. He is already in a very difficult position, and when he is addressed by his relatives in that way, his grief increases.
TEXT -
SB 3.30.18
evaṁ kuṭumba-bharaṇe
vyāpṛtātmājitendriyaḥ
mriyate rudatāṁ svānām
uru-vedanayāsta-dhīḥ
SYNONYMS
evam—thus; kuṭumba-bharaṇe—in maintaining a family; vyāpṛta—engrossed; ātmā—his mind; ajita—uncontrolled; indriyaḥ—his senses; mriyate—he dies; rudatām—while crying; svānām—his relatives; uru—great; vedanayā—with pain; asta—bereft of; dhīḥ—consciousness.
TRANSLATION
Thus the man, who engaged with uncontrolled senses in maintaining a family, dies in great grief, seeing his relatives crying. He dies most pathetically, in great pain and without consciousness.
PURPORT
In Bhagavad-gītā it is said that at the time of death one will be absorbed in the thoughts which he cultivated during his lifetime. A person who had no other idea than to properly maintain his family members must have family affairs in his last thoughts. That is the natural sequence for a common man. The common man does not know the destiny of his life; he is simply busy in his flash of life, maintaining his family. At the last stage, no one is satisfied with how he has improved the family economic condition; everyone thinks that he could not provide sufficiently. Because of his deep family affection, he forgets his main duty of controlling the senses and improving his spiritual consciousness. Sometimes a dying man entrusts the family affairs to either his son or some relative, saying, "I am going. Please look after the family." He does not know where he is going, but even at the time of death he is anxious about how his family will be maintained. Sometimes it is seen that a dying man requests the physician to increase his life at least for a few years so that the family maintenance plan which he has begun can be completed. These are the material diseases of the conditioned soul. He completely forgets his real engagement—to become Kṛṣṇa conscious—and is always serious about planning to maintain his family, although he changes families one after another.
Srila Visvanatha Cakravarti Thakur Commentary -
3.30.18
Ast-dhīḥ means “losing his senses.”
TEXT -
SB 3.30.19
yama-dūtau tadā prāptau
bhīmau sarabhasekṣaṇau
sa dṛṣṭvā trasta-hṛdayaḥ
śakṛn-mūtraṁ vimuñcati
SYNONYMS
yama-dūtau—two messengers of Yamarāja; tadā—at that time; prāptau—arrived; bhīmau—terrible; sa-rabhasa—full of wrath; īkṣaṇau—their eyes; saḥ—he; dṛṣṭvā—seeing; trasta—frightened; hṛdayaḥ—his heart; śakṛt—stool; mūtram—urine; vimuñcati—he passes.
TRANSLATION
At death, he sees the messengers of the lord of death come before him, their eyes full of wrath, and in great fear he passes stool and urine.
PURPORT
There are two kinds of transmigration of a living entity after passing away from the present body. One kind of transmigration is to go to the controller of sinful activities, who is known as Yamarāja, and the other is to go to the higher planets, up to Vaikuṇṭha. Here Lord Kapila describes how persons engaged in activities of sense gratification to maintain a family are treated by the messengers of Yamarāja, called Yamadūtas. At the time of death the Yamadūtas become the custodians of those persons who have strongly gratified their senses. They take charge of the dying man and take him to the planet where Yamarāja resides. The conditions there are described in the following verses.
Srila Visvanatha Cakravarti Thakur Commentary -
3.30.19
Now the destination of a dying person who is sinful is described. While dying, he passes urine and stool.
TEXT -
SB 3.30.20
yātanā-deha āvṛtya
pāśair baddhvā gale balāt
nayato dīrgham adhvānaṁ
daṇḍyaṁ rāja-bhaṭā yathā
SYNONYMS
yātanā—for punishment; dehe—his body; āvṛtya—covering; pāśaiḥ—with ropes; baddhvā—binding; gale—by the neck; balāt—by force; nayataḥ—they lead; dīrgham—long; adhvānam—distance; daṇḍyam—a criminal; rāja-bhaṭāḥ—the king's soldiers; yathā—as.
TRANSLATION
As a criminal is arrested for punishment by the constables of the state, a person engaged in criminal sense gratification is similarly arrested by the Yamadūtas, who bind him by the neck with strong rope and cover his subtle body so that he may undergo severe punishment.
PURPORT
Every living entity is covered by a subtle and gross body. The subtle body is the covering of mind, ego, intelligence and consciousness. It is said in the scriptures that the constables of Yamarāja cover the subtle body of the culprit and take him to the abode of Yamarāja to be punished in a way that he is able to tolerate. He does not die from this punishment because if he died, then who would suffer the punishment? It is not the business of the constables of Yamarāja to put one to death. In fact, it is not possible to kill a living entity because factually he is eternal; he simply has to suffer the consequences of his activities of sense gratification.
The process of punishment is explained in the Caitanya-caritāmṛta. Formerly the king's men would take a criminal in a boat in the middle of the river. They would dunk him by grasping a bunch of his hair and thrusting him completely underwater, and when he was almost suffocated, the king's constables would take him out of the water and allow him to breathe for some time, and then they would again dunk him in the water to suffocate. This sort of punishment is inflicted upon the forgotten soul by Yamarāja, as will be described in the following verses.
Srila Visvanatha Cakravarti Thakur Commentary -
3.30.20
Pulling him out of his gross body and putting him a body suitable for punishment, they take him away.
TEXT -
SB 3.30.21
tayor nirbhinna-hṛdayas
tarjanair jāta-vepathuḥ
pathi śvabhir bhakṣyamāṇa
ārto 'ghaṁ svam anusmaran
SYNONYMS
tayoḥ—of the Yamadūtas; nirbhinna—broken; hṛdayaḥ—his heart; tarjanaiḥ—by the threatening; jāta—arisen; vepathuḥ—trembling; pathi—on the road; śvabhiḥ—by dogs; bhakṣyamāṇaḥ—being bitten; ārtaḥ—distressed; agham—sins; svam—his; anusmaran—remembering.
TRANSLATION
While carried by the constables of Yamarāja, he is overwhelmed and trembles in their hands. While passing on the road he is bitten by dogs, and he can remember the sinful activities of his life. He is thus terribly distressed.
PURPORT
It appears from this verse that while passing from this planet to the planet of Yamarāja, the culprit arrested by Yamarāja's constables meets many dogs, which bark and bite just to remind him of his criminal activities of sense gratification. It is said in Bhagavad-gītā that one becomes almost blind and is bereft of all sense when he is infuriated by the desire for sense gratification. He forgets everything. Kāmais tais tair hṛta jñānāḥ [Bg. 7.20]. One is bereft of all intelligence when he is too attracted by sense gratification, and he forgets that he has to suffer the consequences also. Here the chance for recounting his activities of sense gratification is given by the dogs engaged by Yamarāja. While we live in the gross body, such activities of sense gratification are encouraged even by modern government regulations. In every state all over the world, such activities are encouraged by the government in the form of birth control. Women are supplied pills, and they are allowed to go to a clinical laboratory to get assistance for abortions. This is going on as a result of sense gratification. Actually sex life is meant for begetting a good child, but because people have no control over the senses and there is no institution to train them to control the senses, the poor fellows fall victim to the criminal offenses of sense gratification, and they are punished after death as described in these pages of Śrīmad-Bhāgavatam.
Srila Visvanatha Cakravarti Thakur Commentary -
3.30.21
By their (tayoḥ) scolding he trembles. He remembers “I now experience the results of my sins.”
TEXT -
SB 3.30.22
kṣut-tṛṭ-parīto 'rka-davānalānilaiḥ
santapyamānaḥ pathi tapta-vāluke
kṛcchreṇa pṛṣṭhe kaśayā ca tāḍitaś
calaty aśakto 'pi nirāśramodake
SYNONYMS
kṣut-tṛṭ—by hunger and thirst; parītaḥ—afflicted; arka—sun; dava-anala—forest fires; anilaiḥ—by winds; santapyamānaḥ—being scorched; pathi—on a road; tapta-vāluke—of hot sand; kṛcchreṇa—painfully; pṛṣṭhe—on the back; kaśayā—with a whip; ca—and; tāḍitaḥ—beaten; calati—he moves; aśaktaḥ—unable; api—although; nirāśrama-udake—without shelter or water.
TRANSLATION
Under the scorching sun, the criminal has to pass through roads of hot sand with forest fires on both sides. He is whipped on the back by the constables because of his inability to walk, and he is afflicted by hunger and thirst, but unfortunately there is no drinking water, no shelter and no place for rest on the road.
Srila Visvanatha Cakravarti Thakur Commentary -
3.30.22
On the path there is no resting place with water (nirāśramodake).
TEXT -
SB 3.30.23
tatra tatra patañ chrānto
mūrcchitaḥ punar utthitaḥ
pathā pāpīyasā nītas
tarasā yama-sādanam
SYNONYMS
tatra tatra—here and there; patan—falling; śrāntaḥ—fatigued; mūrcchitaḥ—unconscious; punaḥ—again; utthitaḥ—risen; pathā—by the road; pāpīyasā—very inauspicious; nītaḥ—brought; tarasā—quickly; yama-sādanam—to the presence of Yamarāja.
TRANSLATION
While passing on that road to the abode of Yamarāja, he falls down in fatigue, and sometimes he becomes unconscious, but he is forced to rise again. In this way he is very quickly brought to the presence of Yamarāja.
TEXT -
SB 3.30.24
yojanānāṁ sahasrāṇi
navatiṁ nava cādhvanaḥ
tribhir muhūrtair dvābhyāṁ vā
nītaḥ prāpnoti yātanāḥ
SYNONYMS
yojanānām—of yojanas; sahasrāṇi—thousands; navatim—ninety; nava—nine; ca—and; adhvanaḥ—from a distance; tribhiḥ—three; muhūrtaiḥ—within moments; dvābhyām—two; vā—or; nītaḥ—brought; prāpnoti—he receives; yātanāḥ—punishments.
TRANSLATION
Thus he has to pass ninety-nine thousand yojanas within two or three moments, and then he is at once engaged in the torturous punishment which he is destined to suffer.
PURPORT
One yojana is calculated to be eight miles, and he has to pass along a road which is therefore as much as 792,000 miles. Such a long distance is passed over within a few moments only. The subtle body is covered by the constables so that the living entity can pass such a long distance quickly and at the same time tolerate the suffering. This covering, although material, is of such fine elements that material scientists cannot discover what the coverings are made of. To pass 792,000 miles within a few moments seems wonderful to the modern space travelers. They have so far traveled at a speed of 18,000 miles per hour, but here we see that a criminal passes 792,000 miles within a few seconds only, although the process is not spiritual but material.
Srila Visvanatha Cakravarti Thakur Commentary -
3.30.24
The path is ninety-nine thousand yojanas. Because of greater sin, it takes only two moments[261] to traverse the path.
TEXT -
SB 3.30.25
ādīpanaṁ sva-gātrāṇāṁ
veṣṭayitvolmukādibhiḥ
ātma-māṁsādanaṁ kvāpi
sva-kṛttaṁ parato 'pi vā
SYNONYMS
ādīpanam—setting on fire; sva-gātrāṇām—of his own limbs; veṣṭayitvā—having been surrounded; ulmuka-ādibhiḥ—by pieces of burning wood and so on; ātma-māṁsa—of his own flesh; adanam—eating; kva api—sometimes; sva-kṛttam—done by himself; parataḥ—by others; api—else; vā—or.
TRANSLATION
He is placed in the midst of burning pieces of wood, and his limbs are set on fire. In some cases he is made to eat his own flesh or have it eaten by others.
PURPORT
From this verse through the next three verses the description of punishment will be narrated. The first description is that the criminal has to eat his own flesh, burning with fire, or allow others like himself who are present there to eat. In the last great war, people in concentration camps sometimes ate their own stool, so there is no wonder that in the Yamasādana, the abode of Yamarāja, one who had a very enjoyable life eating others' flesh has to eat his own flesh.
Srila Visvanatha Cakravarti Thakur Commentary -
3.30.25
His punishment is described. The verb “attains” should be supplied. He is made to eat his own flesh or others (parataḥ) eat it.
TEXT -
SB 3.30.26
jīvataś cāntrābhyuddhāraḥ
śva-gṛdhrair yama-sādane
sarpa-vṛścika-daṁśādyair
daśadbhiś cātma-vaiśasam
SYNONYMS
jīvataḥ—alive; ca—and; antra—of his entrails; abhyuddhāraḥ—pulling out; śva-gṛdhraiḥ—by dogs and vultures; yama-sādane—in the abode of Yamarāja; sarpa—by serpents; vṛścika—scorpions; daṁśa—gnats; ādyaiḥ—and so on; daśadbhiḥ—biting; ca—and; ātma-vaiśasam—torment of himself.
TRANSLATION
His entrails are pulled out by the hounds and vultures of hell, even though he is still alive to see it, and he is subjected to torment by serpents, scorpions, gnats and other creatures that bite him.
TEXT -
SB 3.30.27
kṛntanaṁ cāvayavaśo
gajādibhyo bhidāpanam
pātanaṁ giri-śṛṅgebhyo
rodhanaṁ cāmbu-gartayoḥ
SYNONYMS
kṛntanam—cutting off; ca—and; avayavaśaḥ—limb by limb; gaja-ādibhyaḥ—by elephants and so on; bhidāpanam—tearing; pātanam—hurling down; giri—of hills; śṛṅgebhyaḥ—from the tops; rodhanam—enclosing; ca—and; ambu-gartayoḥ—in water or in a cave.
TRANSLATION
Next his limbs are lopped off and torn asunder by elephants. He is hurled down from hilltops, and he is also held captive either in water or in a cave.
TEXT -
SB 3.30.28
yās tāmisrāndha-tāmisrā
rauravādyāś ca yātanāḥ
bhuṅkte naro vā nārī vā
mithaḥ saṅgena nirmitāḥ
SYNONYMS
yāḥ—which; tāmisra—the name of a hell; andha-tāmisrāḥ—the name of a hell; raurava—the name of a hell; ādyāḥ—and so on; ca—and; yātanāḥ—punishments; bhuṅkte—undergoes; naraḥ—man; vā—or; nārī—woman; vā—or; mithaḥ—mutual; saṅgena—by association; nirmitāḥ—caused.
TRANSLATION
Men and women whose lives were built upon indulgence in illicit sex life are put into many kinds of miserable conditions in the hells known as Tāmisra, Andha-tāmisra and Raurava.
PURPORT
Materialistic life is based on sex life. The existence of all the materialistic people, who are undergoing severe tribulation in the struggle for existence, is based on sex. Therefore, in the Vedic civilization sex life is allowed only in a restricted way; it is for the married couple and only for begetting children. But when sex life is indulged in for sense gratification illegally and illicitly, both the man and the woman await severe punishment in this world or after death. In this world also they are punished by virulent diseases like syphilis and gonorrhea, and in the next life, as we see in this passage of Śrīmad-Bhāgavatam, they are put into different kinds of hellish conditions to suffer. In Bhagavad-gītā, First Chapter, illicit sex life is also very much condemned, and it is said that one who produces children by illicit sex life is sent to hell. It is confirmed here in the Bhāgavatam that such offenders are put into hellish conditions of life in Tāmisra, Andha-tāmisra and Raurava.
TEXT -
SB 3.30.29
atraiva narakaḥ svarga
iti mātaḥ pracakṣate
yā yātanā vai nārakyas
tā ihāpy upalakṣitāḥ
SYNONYMS
atra—in this world; eva—even; narakaḥ—hell; svargaḥ—heaven; iti—thus; mātaḥ—O mother; pracakṣate—they say; yāḥ—which; yātanāḥ—punishments; vai—certainly; nārakyaḥ—hellish; tāḥ—they; iha—here; api—also; upalakṣitāḥ—visible.
TRANSLATION
Lord Kapila continued: My dear mother, it is sometimes said that we experience hell or heaven on this planet, for hellish punishments are sometimes visible on this planet also.
PURPORT
Sometimes unbelievers do not accept these statements of scripture regarding hell. They disregard such authorized descriptions. Lord Kapila therefore confirms them by saying that these hellish conditions are also visible on this planet. It is not that they are only on the planet where Yamarāja lives. On the planet of Yamarāja, the sinful man is given the chance to practice living in the hellish conditions which he will have to endure in the next life, and then he is given a chance to take birth on another planet to continue his hellish life. For example, if a man is to be punished to remain in hell and eat stool and urine, then first of all he practices such habits on the planet of Yamarāja, and then he is given a particular type of body, that of a hog, so that he can eat stool and think that he is enjoying life. It is stated previously that in any hellish condition, the conditioned soul thinks he is happy. Otherwise, it would not be possible for him to suffer hellish life.
Srila Visvanatha Cakravarti Thakur Commentary -
3.30.29
The experiences of hell are not impossible, for there are examples in this world. Even in this world when a king punishes someone, he may tear off limbs. Or sometimes there may be enjoyments such as garlands, sandalwood or women.
TEXT -
SB 3.30.30
evaṁ kuṭumbaṁ bibhrāṇa
udaram bhara eva vā
visṛjyehobhayaṁ pretya
bhuṅkte tat-phalam īdṛśam
SYNONYMS
evam—in this way; kuṭumbam—family; bibhrāṇaḥ—he who maintained; udaram—stomach; bharaḥ—he who maintained; eva—only; vā—or; visṛjya—after giving up; iha—here; ubhayam—both of them; pretya—after death; bhuṅkte—he undergoes; tat—of that; phalam—result; īdṛśam—such.
TRANSLATION
After leaving this body, the man who maintained himself and his family members by sinful activities suffers a hellish life, and his relatives suffer also.
PURPORT
The mistake of modern civilization is that man does not believe in the next life. But whether he believes or not, the next life is there, and one has to suffer if one does not lead a responsible life in terms of the injunctions of authoritative scriptures like the Vedas and purāṇas. Species lower than human beings are not responsible for their actions because they are made to act in a certain way, but in the developed life of human consciousness, if one is not responsible for his activities, then he is sure to get a hellish life, as described herein.
Srila Visvanatha Cakravarti Thakur Commentary -
3.30.30
Ubhayam refers to family and stomach. Pretya means “having died.”
TEXT -
SB 3.30.31
ekaḥ prapadyate dhvāntaṁ
hitvedaṁ sva-kalevaram
kuśaletara-pātheyo
bhūta-droheṇa yad bhṛtam
SYNONYMS
ekaḥ—alone; prapadyate—he enters; dhvāntam—darkness; hitvā—after quitting; idam—this; sva—his; kalevaram—body; kuśala-itara—sin; pātheyaḥ—his passage money; bhūta—to other living entities; droheṇa—by injury; yat—which body; bhṛtam—was maintained.
TRANSLATION
He goes alone to the darkest regions of hell after quitting the present body, and the money he acquired by envying other living entities is the passage money with which he leaves this world.
PURPORT
When a man earns money by unfair means and maintains his family and himself with that money, the money is enjoyed by many members of the family, but he alone goes to hell. A person who enjoys life by earning money or by envying another's life, and who enjoys with family and friends, will have to enjoy alone the resultant sinful reactions accrued from such violent and illicit life. For example, if a man secures some money by killing someone and with that money maintains his family, those who enjoy the black money earned by him are also partially responsible and are also sent to hell, but he who is the leader is especially punished. The result of material enjoyment is that one takes with him the sinful reaction only, and not the money. The money he earned is left in this world, and he takes only the reaction.
In this world also, if a person acquires some money by murdering someone, the family is not hanged, although its members are sinfully contaminated. But the man who commits the murder and maintains his family is himself hanged as a murderer. The direct offender is more responsible for sinful activities than the indirect enjoyer. The great learned scholar Cāṇakya Paṇḍita says, therefore, that whatever one has in his possession had better be spent for the cause of sat, or the Supreme Personality of Godhead, because one cannot take his possessions with him. They remain here, and they will be lost. Either we leave the money or the money leaves us, but we will be separated. The best use of money as long as it is within our possession is to spend it to acquire Kṛṣṇa consciousness.
Srila Visvanatha Cakravarti Thakur Commentary -
3.30.31
Pātheyaḥ means “he who has a sinful path of death experience.” He gives up a gross body nourished (yad bhṛtam) by violence to other beings.
TEXT -
SB 3.30.32
daivenāsāditaṁ tasya
śamalaṁ niraye pumān
bhuṅkte kuṭumba-poṣasya
hṛta-vitta ivāturaḥ
SYNONYMS
daivena—by the arrangement of the Supreme Personality of Godhead; āsāditam—obtained; tasya—his; śamalam—sinful reaction; niraye—in a hellish condition; pumān—the man; bhuṅkte—undergoes; kuṭumba-poṣasya—of maintaining a family; hṛta-vittaḥ—one whose wealth is lost; iva—like; āturaḥ—suffering.
TRANSLATION
Thus, by the arrangement of the Supreme Personality of Godhead, the maintainer of kinsmen is put into a hellish condition to suffer for his sinful activities, like a man who has lost his wealth.
PURPORT
The example set herein is that the sinful person suffers just like a man who has lost his wealth. The human form of body is achieved by the conditioned soul after many, many births and is a very valuable asset. Instead of utilizing this life to get liberation, if one uses it simply for the purpose of maintaining his so-called family and therefore performs foolish and unauthorized action, he is compared to a man who has lost his wealth and who, upon losing it, laments. When wealth is lost, there is no use lamenting, but as long as there is wealth, one has to utilize it properly and thereby gain eternal profit. It may be argued that when a man leaves his money earned by sinful activities, he also leaves his sinful activities here with his money. But it is especially mentioned herein that by superior arrangement (daivenāsāditam), although the man leaves behind him his sinfully earned money, he carries the effect of it. When a man steals some money, if he is caught and agrees to return it, he is not freed from the criminal punishment. By the law of the state, even though he returns the money, he has to undergo the punishment. Similarly, the money earned by a criminal process may be left by the man when dying, but by superior arrangement he carries with him the effect, and therefore he has to suffer hellish life.
Srila Visvanatha Cakravarti Thakur Commentary -
3.30.32
By the arrangement of karma, he experiences the fault (śamalam) of maintaining his family by sin, without his family, like a man who has lost his wealth.
TEXT -
SB 3.30.33
kevalena hy adharmeṇa
kuṭumba-bharaṇotsukaḥ
yāti jīvo 'ndha-tāmisraṁ
caramaṁ tamasaḥ padam
SYNONYMS
kevalena—simply; hi—certainly; adharmeṇa—by irreligious activities; kuṭumba—family; bharaṇa—to maintain; utsukaḥ—eager; yāti—goes; jīvaḥ—a person; andha-tāmisram—to Andha-tāmisra; caramam—ultimate; tamasaḥ—of darkness; padam—region.
TRANSLATION
Therefore a person who is very eager to maintain his family and kinsmen simply by black methods certainly goes to the darkest region of hell, which is known as Andha-tāmisra.
PURPORT
Three words in this verse are very significant. Kevalena means "only by black methods," adharmeṇa means "unrighteous" or "irreligious," and kuṭumba-bharaṇa means "family maintenance." Maintaining one's family is certainly the duty of a householder, but one should be eager to earn his livelihood by the prescribed method, as stated in the scriptures. In Bhagavad-gītā it is described that the Lord has divided the social system into four classifications of castes, or varṇas, according to quality and work. Apart from Bhagavad-gītā, in every society a man is known according to his quality and work. For example, when a man is constructing wooden furniture, he is called a carpenter, and a man who works with an anvil and iron is called a blacksmith. Similarly, a man who is engaged in the medical or engineering fields has a particular duty and designation. All these human activities have been divided by the Supreme Lord into four varṇas, namely brāhmaṇa, kṣatriya, vaiśya and śūdra. In Bhagavad-gītā and in other Vedic literatures, the specific duties of the brāhmaṇa, kṣatriya, vaiśya and śūdra are mentioned.
One should work honestly according to his qualification. He should not earn his livelihood unfairly, by means for which he is not qualified. If a brāhmaṇa who works as a priest so that he may enlighten his followers with the spiritual way of life is not qualified as a priest, then he is cheating the public. One should not earn by such unfair means. The same is applicable to a kṣatriya or to a vaiśya. It is especially mentioned that the means of livelihood of those who are trying to advance in Kṛṣṇa consciousness must be very fair and uncomplicated. Here it is mentioned that he who earns his livelihood by unfair means (kevalena) is sent to the darkest hellish region. Otherwise, if one maintains his family by prescribed methods and honest means, there is no objection to one's being a family man.
Srila Visvanatha Cakravarti Thakur Commentary -
3.30.33
He goes to a place of hell (tamasaḥ padam).
TEXT -
SB 3.30.34
adhastān nara-lokasya
yāvatīr yātanādayaḥ
kramaśaḥ samanukramya
punar atrāvrajec chuciḥ
SYNONYMS
adhastāt—from below; nara-lokasya—human birth; yāvatīḥ—as many; yātanā—punishments; ādayaḥ—and so on; kramaśaḥ—in a regular order; samanukramya—having gone through; punaḥ—again; atra—here, on this earth; āvrajet—he may return; śuciḥ—pure.
TRANSLATION
Having gone through all the miserable, hellish conditions and having passed in a regular order through the lowest forms of animal life prior to human birth, and having thus been purged of his sins, one is reborn again as a human being on this earth.
PURPORT
Just as a prisoner, who has undergone troublesome prison life, is set free again, the person who has always engaged in impious and mischievous activities is put into hellish conditions, and when he has undergone different hellish lives, namely those of lower animals like cats, dogs and hogs, by the gradual process of evolution he again comes back as a human being. In Bhagavad-gītā it is stated that even though a person engaged in the practice of the yoga system may not finish perfectly and may fall down for some reason or other, his next life as a human being is guaranteed. It is stated that such a person, who has fallen from the path of yoga practice, is given a chance in his next life to take birth in a very rich family or in a very pious family. It is interpreted that "rich family" refers to a big mercantile family because generally people who engage in trades and mercantile business are very rich. One who engaged in the process of self-realization, or connecting with the Supreme Absolute Truth, but fell short is allowed to take birth in such a rich family, or he is allowed to take birth in the family of pious brāhmaṇas; either way, he is guaranteed to appear in human society in his next life. It can be concluded that if someone is not willing to enter into hellish life, as in Tāmisra or Andha-tāmisra, then he must take to the process of Kṛṣṇa consciousness, which is the first-class yoga system, because even if one is unable to attain complete Kṛṣṇa consciousness in this life, he is guaranteed at least to take his next birth in a human family. He cannot be sent into a hellish condition. Kṛṣṇa consciousness is the purest life, and it protects all human beings from gliding down to hell to take birth in a family of dogs or hogs.
Srila Visvanatha Cakravarti Thakur Commentary -
3.30.34
Yāvatīḥ yātanā (so many punishments) means that after attaining births as dog and pig gradually and experiencing those lives, he becomes purified of his sin. Then he takes birth again on earth as a human.
Thus ends the commentary on Thirtieth Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta
PURPORT
s of the Third Canto, Thirtieth Chapter, of the Śrīmad-Bhāgavatam, entitled "Description by Lord Kapila of Adverse Fruitive Activities."
31. Lord Kapila's Instructions on the Movements of the Living Entities
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45-46, 47, 48
TEXT -
SB 3.31.1
śrī-bhagavān uvāca
karmaṇā daiva-netreṇa
jantur dehopapattaye
striyāḥ praviṣṭa udaraṁ
puṁso retaḥ-kaṇāśrayaḥ
SYNONYMS
śrī-bhagavān uvāca—the Supreme Personality of Godhead said; karmaṇā—by the result of work; daiva-netreṇa—under the supervision of the Lord; jantuḥ—the living entity; deha—a body; upapattaye—for obtaining; striyāḥ—of a woman; praviṣṭaḥ—enters; udaram—the womb; puṁsaḥ—of a man; retaḥ—of semen; kaṇa—a particle; āśrayaḥ—dwelling in.
TRANSLATION
The Personality of Godhead said: Under the supervision of the Supreme Lord and according to the result of his work, the living entity, the soul, is made to enter into the womb of a woman through the particle of male semen to assume a particular type of body.
PURPORT
As stated in the last chapter, after suffering different kinds of hellish conditions, a man comes again to the human form of body. The same topic is continued in this chapter. In order to give a particular type of human form to a person who has already suffered hellish life, the soul is transferred to the semen of a man who is just suitable to become his father. During sexual intercourse, the soul is transferred through the semen of the father into the mother's womb in order to produce a particular type of body. This process is applicable to all embodied living entities, but it is especially mentioned for the man who was transferred to the Andha-tāmisra hell. After suffering there, when he who has had many types of hellish bodies, like those of dogs and hogs, is to come again to the human form, he is given the chance to take his birth in the same type of body from which he degraded himself to hell.
Everything is done by the supervision of the Supreme Personality of Godhead. Material nature supplies the body, but it does so under the direction of the Supersoul. It is said in Bhagavad-gītā that a living entity is wandering in this material world on a chariot made by material nature. The Supreme Lord, as Supersoul, is always present with the individual soul. He directs material nature to supply a particular type of body to the individual soul according to the result of his work, and the material nature supplies it. Here one word, retaḥ-kaṇāśrayaḥ, is very significant because it indicates that it is not the semen of the man that creates life within the womb of a woman; rather, the living entity, the soul, takes shelter in a particle of semen and is then pushed into the womb of a woman. Then the body develops. There is no possibility of creating a living entity without the presence of the soul simply by sexual intercourse. The materialistic theory that there is no soul and that a child is born simply by material combination of the sperm and ovum is not very feasible. It is unacceptable.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.1
In the Thirty-first Chapter the pains in the womb, at birth, as an infant, and as a child, as well as bhakti of the jīva as it speaks in the womb are explained.
Now Kapila shows how the living entity again returns to the human species. The jīva enters a human body by previous karmas, which are put into action (netra) by the Lord.
TEXT -
SB 3.31.2
kalalaṁ tv eka-rātreṇa
pañca-rātreṇa budbudam
daśāhena tu karkandhūḥ
peśy aṇḍaṁ vā tataḥ param
SYNONYMS
kalalam—mixing of the sperm and ovum; tu—then; eka-rātreṇa—on the first night; pañca-rātreṇa—by the fifth night; budbudam—a bubble; daśa-ahena—in ten days; tu—then; karkandhūḥ—like a plum; peśī—a lump of flesh; aṇḍam—an egg; vā—or; tataḥ—thence; param—afterwards.
TRANSLATION
On the first night, the sperm and ovum mix, and on the fifth night the mixture ferments into a bubble. On the tenth night it develops into a form like a plum, and after that, it gradually turns into a lump of flesh or an egg, as the case may be.
PURPORT
The body of the soul develops in four different ways according to its different sources. One kind of body, that of the trees and plants, sprouts from the earth; the second kind of body grows from perspiration, as with flies, germs and bugs; the third kind of body develops from eggs; and the fourth develops from an embryo. This verse indicates that after emulsification of the ovum and sperm, the body gradually develops either into a lump of flesh or into an egg, as the case may be. In the case of birds it develops into an egg, and in the case of animals and human beings it develops into a lump of flesh.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.2
Kalalam is a mixture of semen and blood. Budbudam is the shape of a bubble. Karkandhū is the shape of a hard badarī fruit.
TEXT -
SB 3.31.3
māsena tu śiro dvābhyāṁ
bāhv-aṅghry-ādy-aṅga-vigrahaḥ
nakha-lomāsthi-carmāṇi
liṅga-cchidrodbhavas tribhiḥ
SYNONYMS
māsena—within a month; tu—then; śiraḥ—a head; dvābhyām—in two months; bāhu—arms; aṅghri—feet; ādi—and so on; aṅga—limbs; vigrahaḥ—form; nakha—nails; loma—body hair; asthi—bones; carmāṇi—and skin; liṅga—organ of generation; chidra—apertures; udbhavaḥ—appearance; tribhiḥ—within three months.
TRANSLATION
In the course of a month, a head is formed, and at the end of two months the hands, feet and other limbs take shape. By the end of three months, the nails, fingers, toes, body hair, bones and skin appear, as do the organ of generation and the other apertures in the body, namely the eyes, nostrils, ears, mouth and anus.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.3
By two months the form develops limbs.
TEXT -
SB 3.31.4
caturbhir dhātavaḥ sapta
pañcabhiḥ kṣut-tṛḍ-udbhavaḥ
ṣaḍbhir jarāyuṇā vītaḥ
kukṣau bhrāmyati dakṣiṇe
SYNONYMS
caturbhiḥ—within four months; dhātavaḥ—ingredients; sapta—seven; pañcabhiḥ—within five months; kṣut-tṛṭ—of hunger and thirst; udbhavaḥ—appearance; ṣaḍbhiḥ—within six months; jarāyuṇā—by the amnion; vītaḥ—enclosed; kukṣau—in the abdomen; bhrāmyati—moves; dakṣiṇe—on the right side.
TRANSLATION
Within four months from the date of conception, the seven essential ingredients of the body, namely chyle, blood, flesh, fat, bone, marrow and semen, come into existence. At the end of five months, hunger and thirst make themselves felt, and at the end of six months, the fetus, enclosed by the amnion, begins to move on the right side of the abdomen.
PURPORT
When the body of the child is completely formed at the end of six months, the child, if he is male, begins to move on the right side, and if female, she tries to move on the left side.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.4
The body is surrounded (vītaḥ) by the womb covering (jarāyuṇā). The right side is mentioned because the subject being dealt with is a male. It is well know that the male fetus moves to the right and the female fetus moves to the left.
TEXT -
SB 3.31.5
mātur jagdhānna-pānādyair
edhad-dhātur asammate
śete viṇ-mūtrayor garte
sa jantur jantu-sambhave
SYNONYMS
mātuḥ—of the mother; jagdha—taken; anna-pāna—by the food and drink; ādyaiḥ—and so on; edhat—increasing; dhātuḥ—the ingredients of his body; asammate—abominable; śete—remains; viṭ-mūtrayoḥ—of stools and urine; garte—in a hollow; saḥ—that; jantuḥ—fetus; jantu—of worms; sambhave—the breeding place.
TRANSLATION
Deriving its nutrition from the food and drink taken by the mother, the fetus grows and remains in that abominable residence of stools and urine, which is the breeding place of all kinds of worms.
PURPORT
In the Mārkaṇḍeya Purāṇa it is said that in the intestine of the mother the umbilical cord, which is known as āpyāyanī, joins the mother to the abdomen of the child, and through this passage the child within the womb accepts the mother's assimilated foodstuff. In this way the child is fed by the mother's intestine within the womb and grows from day to day. The statement of the Mārkaṇḍeya Purāṇa about the child's situation within the womb is exactly corroborated by modern medical science, and thus the authority of the purāṇas cannot be disproved, as is sometimes attempted by the Māyāvādī philosophers.
Since the child depends completely on the assimilated foodstuff of the mother, during pregnancy there are restrictions on the food taken by the mother. Too much salt, chili, onion and similar food is forbidden for the pregnant mother because the child's body is too delicate and new for him to tolerate such pungent food. Restrictions and precautions to be taken by the pregnant mother, as enunciated in the smṛti scriptures of Vedic literature, are very useful. We can understand from the Vedic literature how much care is taken to beget a nice child in society. The garbhādhāna ceremony before sexual intercourse was compulsory for persons in the higher grades of society, and it is very scientific. Other processes recommended in the Vedic literature during pregnancy are also very important. To take care of the child is the primary duty of the parents because if such care is taken, society will be filled with good population to maintain the peace and prosperity of the society, country and human race.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.5
It is said:
nāḍicāpyāyanī nāmanābhyāṁ tasya nibadhyate
strīṇāṁ tathāntra-śuṣire sa nibaddho ’pajāyate
kramante bhukta-pītānī strīṇāṁ garbhodare tathā
tair āpyāyita deho ’sau jantur vṛddhim upaiti ca
The male fetus is bound up with arteries and veins within the womb of women. All that the women eat and drink passes into the womb. The fetus becomes nourished by this, and it grows. Mārkandeya Purāṇa 11.11
TEXT -
SB 3.31.6
kṛmibhiḥ kṣata-sarvāṅgaḥ
saukumāryāt pratikṣaṇam
mūrcchām āpnoty uru-kleśas
tatratyaiḥ kṣudhitair muhuḥ
SYNONYMS
kṛmibhiḥ—by worms; kṣata—bitten; sarva-aṅgaḥ—all over the body; saukumāryāt—because of tenderness; prati-kṣaṇam—moment after moment; mūrcchām—unconsciousness; āpnoti—he obtains; uru-kleśaḥ—whose suffering is great; tatratyaiḥ—being there (in the abdomen); kṣudhitaiḥ—hungry; muhuḥ—again and again.
TRANSLATION
Bitten again and again all over the body by the hungry worms in the abdomen itself, the child suffers terrible agony because of his tenderness. He thus becomes unconscious moment after moment because of the terrible condition.
PURPORT
The miserable condition of material existence is not only felt when we come out of the womb of the mother, but is also present within the womb. Miserable life begins from the moment the living entity begins to contact his material body. Unfortunately, we forget this experience and do not take the miseries of birth very seriously. In Bhagavad-gītā, therefore, it is specifically mentioned that one should be very alert to understand the specific difficulties of birth and death. Just as during the formation of this body we have to pass through so many difficulties within the womb of the mother, at the time of death there are also many difficulties. As described in the previous chapter, one has to transmigrate from one body to another, and the transmigration into the bodies of dogs and hogs is especially miserable. But despite such miserable conditions, due to the spell of māyā we forget everything and become enamored by the present so-called happiness, which is described as actually no more than a counteraction to distress.
TEXT -
SB 3.31.7
kaṭu-tīkṣṇoṣṇa-lavaṇa-
rūkṣāmlādibhir ulbaṇaiḥ
mātṛ-bhuktair upaspṛṣṭaḥ
sarvāṅgotthita-vedanaḥ
SYNONYMS
kaṭu—bitter; tīkṣṇa—pungent; uṣṇa—hot; lavaṇa—salty; rūkṣa—dry; amla—sour; ādibhiḥ—and so on; ulbaṇaiḥ—excessive; mātṛ-bhuktaiḥ—by foods eaten by the mother; upaspṛṣṭaḥ—affected; sarva-aṅga—all over the body; utthita—arisen; vedanaḥ—pain.
TRANSLATION
Owing to the mother's eating bitter, pungent foodstuffs, or food which is too salty or too sour, the body of the child incessantly suffers pains which are almost intolerable.
PURPORT
All descriptions of the child's bodily situation in the womb of the mother are beyond our conception. It is very difficult to remain in such a position, but still the child has to remain. Because his consciousness is not very developed, the child can tolerate it, otherwise he would die. That is the benediction of māyā, who endows the suffering body with the qualifications for tolerating such terrible tortures.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.7
Ulbaṇaiḥ means “difficult to tolerate.”
TEXT -
SB 3.31.8
ulbena saṁvṛtas tasminn
antraiś ca bahir āvṛtaḥ
āste kṛtvā śiraḥ kukṣau
bhugna-pṛṣṭha-śirodharaḥ
SYNONYMS
ulbena—by the amnion; saṁvṛtaḥ—enclosed; tasmin—in that place; antraiḥ—by the intestines; ca—and; bahiḥ—outside; āvṛtaḥ—covered; āste—he lies; kṛtvā—having put; śiraḥ—the head; kukṣau—towards the belly; bhugna—bent; pṛṣṭha—back; śiraḥ-dharaḥ—neck.
TRANSLATION
Placed within the amnion and covered outside by the intestines, the child remains lying on one side of the abdomen, his head turned towards his belly and his back and neck arched like a bow.
PURPORT
If a grown man were put into such a condition as the child within the abdomen, completely entangled in all respects, it would be impossible for him to live even for a few seconds. Unfortunately, we forget all these sufferings and try to be happy in this life, not caring for the liberation of the soul from the entanglement of birth and death. It is an unfortunate civilization in which these matters are not plainly discussed to make people understand the precarious condition of material existence.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.8
Its neck and back are crooked because of the covering.
TEXT -
SB 3.31.9
akalpaḥ svāṅga-ceṣṭāyāṁ
śakunta iva pañjare
tatra labdha-smṛtir daivāt
karma janma-śatodbhavam
smaran dīrgham anucchvāsaṁ
śarma kiṁ nāma vindate
SYNONYMS
akalpaḥ—unable; sva-aṅga—his limbs; ceṣṭāyām—to move; śakuntaḥ—a bird; iva—like; pañjare—in a cage; tatra—there; labdha-smṛtiḥ—having gained his memory; daivāt—by fortune; karma—activities; janma-śata-udbhavam—occurring during the last hundred births; smaran—remembering; dīrgham—for a long time; anucchvāsam—sighing; śarma—peace of mind; kim—what; nāma—then; vindate—can he achieve.
TRANSLATION
The child thus remains just like a bird in a cage, without freedom of movement. At that time, if the child is fortunate, he can remember all the troubles of his past one hundred births, and he grieves wretchedly. What is the possibility of peace of mind in that condition?
PURPORT
After birth the child may forget about the difficulties of his past lives, but when we are grown-up we can at least understand the grievous tortures undergone at birth and death by reading the authorized scriptures like Śrīmad-Bhāgavatam. If we do not believe in the scriptures, that is a different question, but if we have faith in the authority of such descriptions, then we must prepare for our freedom in the next life; that is possible in this human form of life. One who does not take heed of these indications of suffering in human existence is said to be undoubtedly committing suicide. It is said that this human form of life is the only means for crossing over the nescience of māyā, or material existence. We have a very efficient boat in this human form of body, and there is a very expert captain, the spiritual master; the scriptural injunctions are like favorable winds. If we do not cross over the ocean of the nescience of material existence in spite of all these facilities, then certainly we are all intentionally committing suicide.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.9
Śaukuntaḥ is a bird. Under the influence of previous karmas (daivāt) he remembers his actions, in such a way to produce sighing for a long time.
TEXT -
SB 3.31.10
ārabhya saptamān māsāl
labdha-bodho 'pi vepitaḥ
naikatrāste sūti-vātair
viṣṭhā-bhūr iva sodaraḥ
SYNONYMS
ārabhya—beginning; saptamāt māsāt—from the seventh month; labdha-bodhaḥ—endowed with consciousness; api—although; vepitaḥ—tossed; na—not; ekatra—in one place; āste—he remains; sūti-vātaiḥ—by the winds for childbirth; viṣṭhā-bhūḥ—the worm; iva—like; sa-udaraḥ—born of the same womb.
TRANSLATION
Thus endowed with the development of consciousness from the seventh month after his conception, the child is tossed downward by the airs that press the embryo during the weeks preceding delivery. Like the worms born of the same filthy abdominal cavity, he cannot remain in one place.
PURPORT
At the end of the seventh month the child is moved by the bodily air and does not remain in the same place, for the entire uterine system becomes slackened before delivery. The worms have been described here as sodara. Sodara means "born of the same mother." Since the child is born from the womb of the mother and the worms are also born of fermentation within the womb of the same mother, under the circumstances the child and the worms are actually brothers. We are very anxious to establish universal brotherhood among human beings, but we should take into consideration that even the worms are our brothers, what to speak of other living entities. Therefore, we should be concerned about all living entities.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.10
He is moved about (vepitaḥ) by the air causing childbirth, like the worms (viṣṭā-bhūḥ) born in the same womb.
TEXT -
SB 3.31.11
nāthamāna ṛṣir bhītaḥ
sapta-vadhriḥ kṛtāñjaliḥ
stuvīta taṁ viklavayā
vācā yenodare 'rpitaḥ
SYNONYMS
nāthamānaḥ—appealing; ṛṣiḥ—the living entity; bhītaḥ—frightened; sapta-vadhriḥ—bound by the seven layers; kṛta-añjaliḥ—with folded hands; stuvīta—prays; tam—to the Lord; viklavayā—faltering; vācā—with words; yena—by whom; udare—in the womb; arpitaḥ—he was placed.
TRANSLATION
The living entity in this frightful condition of life, bound by seven layers of material ingredients, prays with folded hands, appealing to the Lord, who has put him in that condition.
PURPORT
It is said that when a woman is having labor pains she promises that she will never again become pregnant and suffer from such a severely painful condition. Similarly, when one is undergoing some surgical operation he promises that he will never again act in such a way as to become diseased and have to undergo medical surgery, or when one falls into danger, he promises that he will never again make the same mistake. Similarly, the living entity, when put into a hellish condition of life, prays to the Lord that he will never again commit sinful activities and have to be put into the womb for repeated birth and death. In the hellish condition within the womb, the living entity is very much afraid of being born again, but when he is out of the womb, when he is in full life and good health, he forgets everything and commits again and again the same sins for which he was put into that horrible condition of existence.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.11
He asks for blessings like “I should get the Lord’s mercy.” He who sees the ātmā (ṛṣiḥ) but, bound up the by seven dhātus, is frightened because of repeated birth, “should” pray with distressed words. Potential case is used, but it is impossible that it can mean that all jīvas must pray in this manner, since giving orders to embryos is not possible. It is used because of the relation of cause and effect. The cause is a person who should worship the Lord. Thus the person who should worship the Lord should pray in the womb. This means that other persons, who do not worship the Lord, would not pray in the womb. Thus, jīvas who do not praise the Lord will later be described in this scripture, and have also previously been described. Therefore, the prayers of the jīva in the womb mentioned here do not indicate that every jīva bound up in the material world prays in this manner, since that would contradict statements such as the following:
akāmād api ye viṣṇoḥ sakṛt pūjāṁ prakurvate
na teṣāṁ bhava-bandhas tu kadācid api jāyate
Those who worship Viṣṇu once without material desire are not subject to bondage and no longer take birth. Nārada Purāṇa 1.36.57
sakṛd eva prapanno yas tavāsmīti ca yācate
abhayaṁ sarvadā tasmai dadāmy etad vrataṁ mama
I have made a vow that I will give fearlessness to that person he who surrenders and once says “I am yours.” Rāmāyaṇa, Yuddha-kāṇḍa 18.33
As well, the
TEXT does not say “The jīva at ten months, lying in the urine and stool, fainting because of great pain, and bent over, praises the Lord.” The present tense is not used. The past tense is used (jantuḥ uvāca in the next verse.) This indicates that a jīva who was a devotee prayed in this manner in the womb in the past. Not every jīva does so. Those skilled in derivation of meanings of words also declare this. After stating that in the ninth month the limbs are all formed and that the jīva says “I am again born and again die,” Garbhopaniṣad then says:
avāṅmukhaḥ pīḍyamāno jantuś caivaṁ samanvitaḥ
sāṅkhyaṁ yogaṁ samabhyasyet puruṣaṁ pañcaviṁśakam
tataś ca daśame māsi prajāyata
The suffering embryo facing forward, endowed with Sāṅkhya-yoga, should worship the twenty-fifth person, the Supreme Lord. In the tenth month he is born.
The word vā in the Upaniṣad indicates that some karmī jīvas remember their previous lives, some jñānī jīvas practice Sāṅkhya-yoga, some yogī jīvas practice yoga, and that devotees should worship the item superior to the twenty-four elements, the Supreme Lord. It is logical to conclude that what was previously practiced will appear in the womb.
TEXT -
SB 3.31.12
jantur uvāca
tasyopasannam avituṁ jagad icchayātta-
nānā-tanor bhuvi calac-caraṇāravindam
so 'haṁ vrajāmi śaraṇaṁ hy akuto-bhayaṁ me
yenedṛśī gatir adarśy asato'nurūpā
SYNONYMS
jantuḥ uvāca—the human soul says; tasya—of the Supreme Personality of Godhead; upasannam—having approached for protection; avitum—to protect; jagat—the universe; icchayā—by His own will; ātta-nānā-tanoḥ—who accepts various forms; bhuvi—on the earth; calat—walking; caraṇa-aravindam—the lotus feet; saḥ aham—I myself; vrajāmi—go; śaraṇam—unto the shelter; hi—indeed; akutaḥ-bhayam—giving relief from all fear; me—for me; yena—by whom; īdṛśī—such; gatiḥ—condition of life; adarśi—was considered; asataḥ—impious; anurūpā—befitting.
TRANSLATION
The human soul says: I take shelter of the lotus feet of the Supreme Personality of Godhead, who appears in His various eternal forms and walks on the surface of the world. I take shelter of Him only, because He can give me relief from all fear and from Him I have received this condition of life, which is just befitting my impious activities.
PURPORT
The word calac-caraṇāravindam refers to the Supreme Personality of Godhead, who actually walks or travels upon the surface of the world. For example, Lord Rāmacandra actually walked on the surface of the world, and Lord Kṛṣṇa also walked just like an ordinary man. The prayer is therefore offered to the Supreme Personality of Godhead, who descends to the surface of this earth, or any part of this universe, for the protection of the pious and the destruction of the impious. It is confirmed in Bhagavad-gītā that when there is an increase of irreligion and discrepancies arise in the real religious activities, the Supreme Lord comes to protect the pious and kill the impious. This verse indicates Lord Kṛṣṇa.
Another significant point in this verse is that the Lord comes, icchayā, by His own will. As Kṛṣṇa confirms in Bhagavad-gītā, sambhavāmy ātma-māyayā: [Bg. 4.6] "I appear at My will, by My internal potential power." He is not forced to come by the laws of material nature. It is stated here, icchayā: He does not assume any form, as the impersonalists think, because He comes at His own will, and the form in which He descends is His eternal form. As the Supreme Lord puts the living entity into the condition of horrible existence, He can also deliver him, and therefore one should seek shelter at the lotus feet of Kṛṣṇa. Kṛṣṇa demands, "Give up everything and surrender unto Me." And it is also said in Bhagavad-gītā that anyone who approaches Him does not come back again to accept a form in material existence, but goes back to Godhead, back home, never to return.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.12
Śrīdhara Svāmī says the “walking the earth” is in reference to Kṛṣṇa’s appearance on earth. Kṛṣṇa accepts many forms (ātta-nānā-tanoḥ), since all forms are included within him. According to Jīva Gosvāmī, Kapila says this in expectation of Kṛṣna’s appearance in the future. Since I am impure, this condition of living in an ocean of suffering in the womb has been shown (adarśi) to be befitting. Or adarśī can mean “I have not become the object of your glance of mercy.” You do not appear in front of me because I am sinful.
TEXT -
SB 3.31.13
yas tv atra baddha iva karmabhir āvṛtātmā
bhūtendriyāśayamayīm avalambya māyām
āste viśuddham avikāram akhaṇḍa-bodham
ātapyamāna-hṛdaye 'vasitaṁ namāmi
SYNONYMS
yaḥ—who; tu—also; atra—here; baddhaḥ—bound; iva—as if; karmabhiḥ—by activities; āvṛta—covered; ātmā—the pure soul; bhūta—the gross elements; indriya—the senses; āśaya—the mind; mayīm—consisting of; avalambya—having fallen; māyām—into māyā; āste—remains; viśuddham—completely pure; avikāram—without change; akhaṇḍa-bodham—possessed of unlimited knowledge; ātapyamāna—repentant; hṛdaye—in the heart; avasitam—residing; namāmi—I offer my respectful obeisances.
TRANSLATION
I, the pure soul, appearing now bound by my activities, am lying in the womb of my mother by the arrangement of māyā. I offer my respectful obeisances unto Him who is also here with me but who is unaffected and changeless. He is unlimited, but He is perceived in the repentant heart. To Him I offer my respectful obeisances.
PURPORT
As stated in the previous verse, the jīva soul says, "I take shelter of the Supreme Lord." Therefore, constitutionally, the jīva soul is the subordinate servitor of the Supreme Soul, the Personality of Godhead. Both the Supreme Soul and the jīva soul are sitting in the same body, as confirmed in the Upaniṣads. They are sitting as friends, but one is suffering, and the other is aloof from suffering.
In this verse it is said, viśuddham avikāram akhaṇḍa-bodham: the Supersoul is always sitting apart from all contamination. The living entity is contaminated and suffering because he has a material body, but that does not mean that because the Lord is also with him, He also has a I material body. He is avikāram, changeless. He is always the same Supreme, but unfortunately the Māyāvādī philosophers, because of their impure hearts, cannot understand that the Supreme Soul, the Supersoul, is different from the individual soul. It is said here, ātapyamāna-hṛdaye 'vasitam: He is in the heart of every living entity, but He can be realized only by a soul who is repentant. The individual soul becomes repentant that he forgot his constitutional position, wanted to become one with the Supreme Soul and tried his best to lord it over material nature. He has been baffled, and therefore he is repentant. At that time, Supersoul, or the relationship between the Supersoul and the individual soul, is realized. As it is confirmed in Bhagavad-gītā, after many, many births the knowledge comes to the conditioned soul that Vāsudeva is great, He is master, and He is Lord. The individual soul is the servant, and therefore he surrenders unto Him. At that time he becomes a mahātmā, a great soul. Therefore, a fortunate living being who comes to this understanding, even within the womb of his mother, has his liberation assured.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.13
The living entity remembers with astonishment the merciful, amazing pastimes of his Lord. He exists within every suffering body of us sinful jīvas. Why? We do not know if he does this to protect us, or to perform his own pastimes. I offer respects to him. It is fitting that I am here in the womb, bound by karma, experiencing the results of my sinful acts. But why does he stay as the antaryāmī in this stinking hell? He exists there as if bound by karma, though he is not. Because he wanders around Vṛndāvana with his lotus feet, it appears that he has an ātmā covered by a material body like me. But he is not covered. How does he do this? He utilized his own śakti of māyā composed of material elements, senses and mind. “If that is so, then because of using material energy, he would then be contaminated and be subject to change.” No, he is pure and without change, because he has knowledge which cannot be destroyed by māyā like my knowledge (akhaṇḍa-bodham). “How can this be understood by you?” It is perceived in my completely distressed heart. He is distressed thinking, “How can knowledge give by him, situated in my heart, even to a person like me, be destroyed?”
TEXT -
SB 3.31.14
yaḥ pañca-bhūta-racite rahitaḥ śarīre
cchanno 'yathendriya-guṇārtha-cid-ātmako 'ham
tenāvikuṇṭha-mahimānam ṛṣiṁ tam enaṁ
vande paraṁ prakṛti-pūruṣayoḥ pumāṁsam
SYNONYMS
yaḥ—who; pañca-bhūta—five gross elements; racite—made of; rahitaḥ—separated; śarīre—in the material body; channaḥ—covered; ayathā—unfitly; indriya—senses; guṇa—qualities; artha—objects of senses; cit—ego; ātmakaḥ—consisting of; aham—I; tena—by a material body; avikuṇṭha-mahimānam—whose glories are unobscured; ṛṣim—all-knowing; tam—that; enam—unto Him; vande—I offer obeisances; param—transcendental; prakṛti—to material nature; pūruṣayoḥ—to the living entities; pumāṁsam—unto the Supreme Personality of Godhead.
TRANSLATION
I am separated from the Supreme Lord because of my being in this material body, which is made of five elements, and therefore my qualities and senses are being misused, although I am essentially spiritual. Because the Supreme Personality of Godhead is transcendental to material nature and the living entities, because He is devoid of such a material body, and because He is always glorious in His spiritual qualities, I offer my obeisances unto Him.
PURPORT
The difference between the living entity and the Supreme Personality of Godhead is that the living entity is prone to be subjected to material nature, whereas the Supreme Godhead is always transcendental to material nature as well as to the living entities. When the living entity is put into material nature, then his senses and qualities are polluted, or designated. There is no possibility for the Supreme Lord to become embodied by material qualities or material senses, for He is above the influence of material nature and cannot possibly be put in the darkness of ignorance like the living entities. Because of His full knowledge, He is never subjected to the influence of material nature. Material nature is always under His control, and it is therefore not possible that material nature can control the Supreme Personality of Godhead.
Since the identity of the living entity is very minute, he is prone to be subjected to material nature, but when he is freed from this material body, which is false, he attains the same, spiritual nature as the Supreme Lord. At that time there is no qualitative difference between him and the Supreme Lord, but because he is not so quantitatively powerful as to never be put under the influence of material nature, he is quantitatively different from the Lord.
The entire process of devotional service is to purify oneself of this contamination of material nature and put oneself on the spiritual platform, where he is qualitatively one with the Supreme Personality of Godhead. In the Vedas it is said that the living entity is always free. Asaṅgo hy ayaṁ puruṣaḥ. The living entity is liberated. His material contamination is temporary, and his actual position is that he is liberated. This liberation is achieved by Kṛṣṇa consciousness, which begins from the point of surrender. Therefore it is said here, "I offer my respectful obeisances unto the Supreme Person."
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.14
“If he is like this, how can he stay in this body?” I , as an ātmā, dwelling among senses, material guṇas, and sense objects, though covered by a body, remain situated separately from them. I offer respects to the Lord whose greatness is not at all weakened by these things. Another version has tenāvaguṇṭha-mahimānam: According to Bhāguri, the syllable a with negative meaning has been elided, so the meaning is “his powers are not covered.” (Avaguṇṭha means covered.) I offer respects to Kṛṣṇa, who is superior to prakṛti and to the seer of prakṛti, the puruṣāvatāra.
TEXT -
SB 3.31.15
yan-māyayoru-guṇa-karma-nibandhane 'smin
sāṁsārike pathi caraṁs tad-abhiśrameṇa
naṣṭa-smṛtiḥ punar ayaṁ pravṛṇīta lokaṁ
yuktyā kayā mahad-anugraham antareṇa
SYNONYMS
yat—of the Lord; māyayā—by the māyā; uru-guṇa—arising from the great modes; karma—activities; nibandhane—with bonds; asmin—this; sāṁsārike—of repeated birth and death; pathi—on the path; caran—wandering; tat—of him; abhiśrameṇa—with great pains; naṣṭa—lost; smṛtiḥ—memory; punaḥ—again; ayam—this living entity; pravṛṇīta—may realize; lokam—his true nature; yuktyā kayā—by what means; mahat-anugraham—the mercy of the Lord; antareṇa—without.
TRANSLATION
The human soul further prays: The living entity is put under the influence of material nature and continues a hard struggle for existence on the path of repeated birth and death. This conditional life is due to his forgetfulness of his relationship with the Supreme Personality of Godhead. Therefore, without the Lord's mercy, how can he again engage in the transcendental loving service of the Lord?
PURPORT
The Māyāvādī philosophers say that simply by cultivation of knowledge by mental speculation, one can be liberated from the condition of material bondage. But here it is said one is liberated not by knowledge but by the mercy of the Supreme Lord. The knowledge the conditioned soul gains by mental speculation, however powerful it may be, is always too imperfect to approach the Absolute Truth. It is said that without the mercy of the Supreme Personality of Godhead one cannot understand Him or His actual form, quality and name. Those who are not in devotional service go on speculating for many, many thousands of years, but they are still unable to understand the nature of the Absolute Truth.
One can be liberated in the knowledge of the Absolute Truth simply by the mercy of the Supreme Personality of Godhead. It is clearly said herein that our memory is lost because we are now covered by His material energy. Arguments may be put forward as to why we have been put under the influence of this material energy by the supreme will of the Lord. This is explained in Bhagavad-gītā, where the Lord says, "I am sitting in everyone's heart, and due to Me one is forgetful or one is alive in knowledge." The forgetfulness of the conditioned soul is also due to the direction of the Supreme Lord. A living entity misuses his little independence when he wants to lord it over material nature. This misuse of independence, which is called māyā, is always available, otherwise there would be no independence. Independence implies that one can use it properly or improperly. It is not static; it is dynamic. Therefore, misuse of independence is the cause of being influenced by māyā.
Māyā is so strong that the Lord says that it is very difficult to surmount her influence. But one can do so very easily "if he surrenders unto Me." Mām eva ye prapadyante: anyone who surrenders unto Him can overcome the influence of the stringent laws of material nature. It is clearly said here that a living entity is put under the influence of māyā by His will, and if anyone wants to get out of this entanglement, this can be made possible simply by His mercy.
The activities of the conditioned souls under the influence of material nature are explained here. Every conditioned soul is engaged in different types of work under the influence of material nature. We can see in the material world that the conditioned soul acts so powerfully that he is playing wonderfully in creating the so-called advancements of material civilization for sense gratification. But actually his position is to know that he is an eternal servant of the Supreme Lord. When he is actually in perfect knowledge, he knows that the Lord is the supreme worshipful object and that the living entity is His eternal servant. Without this knowledge, he engages in material activities; that is called ignorance.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.15
“How did you attain this bhakti?” The cause of attaining bhakti is the mercy of great souls. By what means can a person like me (ayam) who has lost remembrance because of fatigue in traveling on the path choose the abode of the Lord (lokam) without the mercy of the great devotees? Pravṛṇīta means “choose as one cherished goal.” There is no other means except this. My worship of Kṛṣṇa has appeared only by the mercy of some Kṛṣṇa devotee guru I had in a previous life.
TEXT -
SB 3.31.16
jñānaṁ yad etad adadhāt katamaḥ sa devas
trai-kālikaṁ sthira-careṣv anuvartitāṁśaḥ
taṁ jīva-karma-padavīm anuvartamānās
tāpa-trayopaśamanāya vayaṁ bhajema
SYNONYMS
jñānam—knowledge; yat—which; etat—this; adadhāt—gave; katamaḥ—who other than; saḥ—that; devaḥ—the Personality of Godhead; trai-kālikam—of the three phases of time; sthira-careṣu—in the inanimate and animate objects; anuvartita—dwelling; aṁśaḥ—His partial representation; tam—unto Him; jīva—of the jīva souls; karma-padavīm—the path of fruitive activities; anuvartamānāḥ—who are pursuing; tāpa-traya—from the threefold miseries; upaśamanāya—for getting free; vayam—we; bhajema—must surrender.
TRANSLATION
No one other than the Supreme Personality of Godhead, as the localized Paramātmā, the partial representation of the Lord, is directing all inanimate and animate objects. He is present in the three phases of time-past, present and future. Therefore, the conditioned soul is engaged in different activities by His direction, and in order to get free from the threefold miseries of this conditional life, we have to surrender unto Him only.
PURPORT
When a conditioned soul is seriously anxious to get out of the influence of the material clutches, the Supreme Personality of Godhead, who is situated within him as Paramātmā, gives him this knowledge: "Surrender unto Me." As the Lord says in Bhagavad-gītā, "Give up all other engagements. Just surrender unto Me." It is to be accepted that the source of knowledge is the Supreme Person. This is also confirmed in Bhagavad-gītā. Mattaḥ smṛtir jñānam apohanaṁ ca [Bg. 15.15]. The Lord says, "Through Me one gets real knowledge and memory, and one also forgets through Me." To one who wants to be materially satisfied or who wants to lord it over material nature, the Lord gives the opportunity to forget His service and engage in the so-called happiness of material activities. Similarly, when one is frustrated in lording it over material nature and is very serious about getting out of this material entanglement, the Lord, from within, gives him the knowledge that he has to surrender unto Him; then there is liberation.
This knowledge cannot be imparted by anyone other than the Supreme Lord or His representative. In the Caitanya-caritāmṛta Lord Caitanya instructs Rūpa Gosvāmī that the living entities wander in life after life, undergoing the miserable conditions of material existence. But when one is very anxious to get free from the material entanglement, he gets enlightenment through a spiritual master and Kṛṣṇa. This means that Kṛṣṇa as the Supersoul is seated within the heart of the living entity, and when the living entity is serious, the Lord directs him to take shelter of His representative, a bona fide spiritual master. Directed from within and guided externally by the spiritual master, one attains the path of Kṛṣṇa consciousness, which is the way out of the material clutches.
Therefore there is no possibility of one's being situated in his own position unless he is blessed by the Supreme Personality of Godhead. Unless he is enlightened with the supreme knowledge, one has to undergo the severe penalties of the hard struggle for existence in the material nature. The spiritual master is therefore the mercy manifestation of the Supreme Person. The conditioned soul has to take direct instruction from the spiritual master, and thus he gradually becomes enlightened to the path of Kṛṣṇa consciousness. The seed of Kṛṣṇa consciousness is sown within the heart of the conditioned soul, and when one hears instruction from the spiritual master, the seed fructifies, and one's life is blessed.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.16
“With what proof do you worship this Supreme Lord?” By inference we can understand his presence. Which devatā offers knowledge to a fool like me? Among the devatās,one should be chief. He must be inferred as there is no other reason for my knowledge. His aṁśa, antaryāmī, dwells in all beings in past, present and future. We tread the path of karmas of the jīva (karma-padavīm).
TEXT -
SB 3.31.17
dehy anya-deha-vivare jaṭharāgnināsṛg-
viṇ-mūtra-kūpa-patito bhṛśa-tapta-dehaḥ
icchann ito vivasituṁ gaṇayan sva-māsān
nirvāsyate kṛpaṇa-dhīr bhagavan kadā nu
SYNONYMS
dehī—the embodied soul; anya-deha—of another body; vivare—in the abdomen; jaṭhara—of the stomach; agninā—by the fire; asṛk—of blood; viṭ—stool; mūtra—and urine; kūpa—in a pool; patitaḥ—fallen; bhṛśa—strongly; tapta—scorched; dehaḥ—his body; icchan—desiring; itaḥ—from that place; vivasitum—to get out; gaṇayan—counting; svamāsān—his months; nirvāsyate—will be released; kṛpaṇa-dhīḥ—person of miserly intelligence; bhagavan—O Lord; kadā—when; nu—indeed.
TRANSLATION
Fallen into a pool of blood, stool and urine within the abdomen of his mother, his own body scorched by the mother's gastric fire, the embodied soul, anxious to get out, counts his months and prays, "O my Lord, when shall I, a wretched soul, be released from this confinement?"
PURPORT
The precarious condition of the living entity within the womb of his mother is described here. On one side of where the child is floating is the heat of gastric fire, and on the other side are urine, stool, blood and discharges. After seven months the child, who has regained his consciousness, feels the horrible condition of his existence and prays to the Lord. Counting the months until his release, he becomes greatly anxious to get out of the confinement. The so-called civilized man does not take account of this horrible condition of life, and sometimes, for the purpose of sense gratification, he tries to kill the child by methods of contraception or abortion. Unserious about the horrible condition in the womb, such persons continue in materialism, grossly misusing the chance of the human form of life.
The word kṛpaṇa-dhīḥ is significant in this verse. Dhī means "intelligence," and kṛpaṇa means "miserly." Conditional life is for persons who are of miserly intelligence or who do not properly utilize their intelligence. In the human form of life the intelligence is developed, and one has to utilize that developed intelligence to get out of the cycle of birth and death. One who does not do so is a miser, just like a person who has immense wealth but does not utilize it, keeping it simply to see. A person who does not actually utilize his human intelligence to get out of the clutches of māyā, the cycle of birth and death, is accepted as miserly. The exact opposite of miserly is udāra, "very magnanimous." A brāhmaṇa is called udāra because he utilizes his human intelligence for spiritual realization. He uses that intelligence to preach Kṛṣṇa consciousness for the benefit of the public, and therefore he is magnanimous.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.17
O Lord! My happiness and distress, and attaining your lotus feet are all dependent on you. What can I ask for, since I am so childish and young? In this way he speaks to the Lord. I, situated in this body (dehi), am situated within another body, that of my mother, desiring to be free (vivasitum) from this (itaḥ), counting my months. “This is the eighth month, this is the ninth month, this is the tenth month.” I have no intelligence (kṛpaṇa-dhīḥ), since my happiness and distress have been given by my fate (caused by myself). When will I get out of this place? Because the difficulties cannot be tolerated within the womb, I will worship you outside.
TEXT -
SB 3.31.18
yenedṛśīṁ gatim asau daśa-māsya īśa
saṅgrāhitaḥ puru-dayena bhavādṛśena
svenaiva tuṣyatu kṛtena sa dīna-nāthaḥ
ko nāma tat-prati vināñjalim asya kuryāt
SYNONYMS
yena—by whom (the Lord); īdṛśīm—such; gatim—a condition; asau—that person (myself); daśa-māsyaḥ—ten months old; īśa—O Lord; saṅgrāhitaḥ—was made to accept; puru-dayena—very merciful; bhavādṛśena—incomparable; svena—own; eva—alone; tuṣyatu—may He be pleased; kṛtena—with His act; saḥ—that; dīna-nāthaḥ—refuge of the fallen souls; kaḥ—who; nāma—indeed; tat—that mercy; prati—in return; vinā—except with; añjalim—folded hands; asya—of the Lord; kuryāt—can repay.
TRANSLATION
My dear Lord, by Your causeless mercy I am awakened to consciousness, although I am only ten months old. For this causeless mercy of the Supreme Personality of Godhead, the friend of all fallen souls, there is no way to express my gratitude but to pray with folded hands.
PURPORT
As stated in Bhagavad-gītā, intelligence and forgetfulness are both supplied by the Supersoul sitting with the individual soul within the body. When He sees that a conditioned soul is very serious about getting out of the clutches of the material influence, the Supreme Lord gives intelligence internally as Supersoul and externally as the spiritual master, or, as an incarnation of the Personality of Godhead Himself, He helps by speaking instructions such as Bhagavad-gītā. The Lord is always seeking the opportunity to reclaim the fallen souls to His abode, the kingdom of God. We should always feel very much obliged to the Personality of Godhead, for He is always anxious to bring us into the happy condition of eternal life. There is no sufficient means to repay the Personality of Godhead for His act of benediction; therefore, we can simply feel gratitude and pray to the Lord with folded hands. This prayer of the child in the womb may be questioned by some atheistic people. How can a child pray in such a nice way in the womb of his mother? Everything is possible by the grace of the Lord. The child is put into such a precarious condition externally, but internally he is the same, and the Lord is there. By the transcendental energy of the Lord, everything is possible.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.18
“You have asked me, ‘When will I get out?’ Are you suggesting that I am merciless since I do not get you out right now?” With shame, fear, biting his tongue, putting himself in a humble position, the jīva speaks. I, situated in this womb for ten months, have received this situation of being your devotee, rare even for devatās, by mercy which can come from no one except you (bhavādṛśena). Such a nature is impossible for me to attain even in a life time of Brahmā. May you be satisfied by your actions! Who can compensate for that mercy? I can only fold my hands.
TEXT -
SB 3.31.19
paśyaty ayaṁ dhiṣaṇayā nanu sapta-vadhriḥ
śārīrake dama-śarīry aparaḥ sva-dehe
yat-sṛṣṭayāsaṁ tam ahaṁ puruṣaṁ purāṇaṁ
paśye bahir hṛdi ca caityam iva pratītam
SYNONYMS
paśyati—sees; ayam—this living entity; dhiṣaṇayā—with intelligence; nanu—only; sapta-vadhriḥ—bound by the seven layers of material coverings; śārīrake—agreeable and disagreeable sense perceptions; dama-śarīrī—having a body for self-control; aparaḥ—another; sva-dehe—in his body; yat—by the Supreme Lord; sṛṣṭayā—endowed; āsam—was; tam—Him; aham—I; puruṣam—person; purāṇam—oldest; paśye—see; bahiḥ—outside; hṛdi—in the heart; ca—and; caityam—the source of the ego; iva—indeed; pratītam—recognized.
TRANSLATION
The living entity in another type of body sees only by instinct; he knows only the agreeable and disagreeable sense perceptions of that particular body. But I have a body in which I can control my senses and can understand my destination; therefore, I offer my respectful obeisances to the Supreme Personality of Godhead, by whom I have been blessed with this body and by whose grace I can see Him within and without.
PURPORT
The evolutionary process of different types of bodies is something like that of a fructifying flower. Just as there are different stages in the growth of a flower—the bud stage, the blooming stage and the full—fledged, grown-up stage of aroma and beauty—similarly, there are 8,400,000 species of bodies in gradual evolution, and there is systematic progress from the lower species of life to the higher. The human form of life is supposed to be the highest, for it offers consciousness for getting out of the clutches of birth and death. The fortunate child in the womb of his mother realizes his superior position and is thereby distinguished from other bodies. Animals in bodies lower than that of the human being are conscious only as far as their bodily distress and happiness are concerned; they cannot think of more than their bodily necessities of life-eating, sleeping, mating and defending. But in the human form of life, by the grace of God, the consciousness is so developed that a man can evaluate his exceptional position and thus realize the self and the Supreme Lord.
The word dama-śarīrī means that we have a body in which we can control the senses and the mind. The complication of materialistic life is due to an uncontrolled mind and uncontrolled senses. One should feel grateful to the Supreme Personality of Godhead for having obtained such a nice human form of body, and one should properly utilize it. The distinction between an animal and a man is that the animal cannot control himself and has no sense of decency, whereas the human being has the sense of decency and can control himself. If this controlling power is not exhibited by the human being, then he is no better than an animal. By controlling the senses, or by the process of yoga regulation, one can understand the position of his self, the Supersoul, the world and their interrelation; everything is possible by controlling the senses. Otherwise, we are no better than animals.
Real self-realization by means of controlling the senses is explained herein. One should try to see the Supreme Personality of Godhead and one's own self also. To think oneself the same as the Supreme is not self-realization. Here it is clearly explained that the Supreme Lord is anādi, or purāṇa, and He has no other cause. The living entity is born of the Supreme Godhead as part and parcel. It is confirmed in the Brahma-saṁhitā, anādir ādir govindaḥ: [Bs. 5.1] Govinda, the Supreme person, has no cause. He is unborn. But the living entity is born of Him. As confirmed in Bhagavad-gītā, mamaivāṁśaḥ: both the living entity and the Supreme Lord are unborn, but it has to be understood that the supreme cause of the part and parcel is the Supreme Personality of Godhead. Brahma-saṁhitā therefore says that everything has come from the Supreme Personality of Godhead (sarva-kāraṇa-kāraṇam [Bs. 5.1]). The Vedānta-sūtra confirms this also. Janmādy asya yataḥ: [SB 1.1.1] the Absolute Truth is the original source of everyone's birth. Kṛṣṇa also says in Bhagavad-gītā, ahaṁ sarvasya prabhavaḥ: [Bg. 10.8] "I am the source of birth of everything, including Brahmā and Lord Śiva and the living entities." This is self-realization. One should know that he is under the control of the Supreme Lord and not think that he is fully independent. Otherwise, why should he be put into conditional life?
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.19
Thinking of the Lord’s great mercy to him, he gives more details. Having attained the human form (ayam), the jīva surrounded by the body of seven dhātus, sees with intelligence the bodily situations of happiness and distress. This means that some fortunate soul, situated in his body, becomes a jñānī (dama-śarīrī). But I, though most sinful, see, by intelligence given by the Lord (yat-sṛṣtayā), the Supreme Lord, the presiding deity of citta (caityam), [262]or the Lord to be served by the citta (consciousness), who is obtained (pratītam) externally as the deity and in the heart by realization. It has already been shown (verse 11 commentary) that different jīvas experience differently at this time.
TEXT -
SB 3.31.20
so 'haṁ vasann api vibho bahu-duḥkha-vāsaṁ
garbhān na nirjigamiṣe bahir andha-kūpe
yatropayātam upasarpati deva-māyā
mithyā matir yad-anu saṁsṛti-cakram etat
SYNONYMS
saḥ aham—I myself; vasan—living; api—although; vibho—O Lord; bahu-duḥkha—with many miseries; vāsam—in a condition; garbhāt—from the abdomen; na—not; nirjigamiṣe—I wish to depart; bahiḥ—outside; andha-kūpe—in the blind well; yatra—where; upayātam—one who goes there; upasarpati—she captures; deva-māyā—the external energy of the Lord; mithyā—false; matiḥ—identification; yat—which māyā; anu—according to; saṁsṛti—of continual birth and death; cakram—cycle; etat—this.
TRANSLATION
Therefore, my Lord, although I am living in a terrible condition, I do not wish to depart from my mother's abdomen to fall again into the blind well of materialistic life. Your external energy, called deva-māyā, at once captures the newly born child, and immediately false identification, which is the beginning of the cycle of continual birth and death, begins.
PURPORT
As long as the child is within the womb of his mother, he is in a very precarious and horrible condition of life, but the benefit is that he revives pure consciousness of his relationship with the Supreme Lord and prays for deliverance. But once he is outside the abdomen, when a child is born, māyā, or the illusory energy, is so strong that he is immediately overpowered into considering his body to be his self. Māyā means "illusion," or that which is actually not. In the material world, everyone is identifying with his body. This false egoistic consciousness of "I am this body" at once develops after the child comes out of the womb. The mother and other relatives are awaiting the child, and as soon as he is born, the mother feeds him, and everyone takes care of him. The living entity soon forgets his position and becomes entangled in bodily relationships. The entire material existence is entanglement in this bodily conception of life. Real knowledge means to develop the consciousness of "I am not this body. I am spirit soul, an eternal part and parcel of the Supreme Lord." Real knowledge entails renunciation, or nonacceptance of this body as the self.
By the influence of māyā, the external energy, one forgets everything just after birth. Therefore the child is praying that he prefers to remain within the womb rather than come out. It is said that Śukadeva Gosvāmī, on this consideration, remained for sixteen years within the womb of his mother; he did not want to be entangled in false bodily identification. After cultivating such knowledge within the womb of his mother, he came out at the end of sixteen years and immediately left home so that he might not be captured by the influence of māyā. The influence of māyā is also explained in Bhagavad-gītā as insurmountable. But insurmountable māyā can be overcome simply by Kṛṣṇa consciousness. That is also confirmed in Bhagavad-gītā (7.14): mām eva ye prapadyante māyām etāṁ taranti te. Whoever surrenders unto the lotus feet of Kṛṣṇa can get out of this false conception of life. By the influence of māyā only, one forgets his eternal relationship with Kṛṣṇa and identifies himself with his body and the by-products of the body—namely wife, children, society, friendship and love. Thus he becomes a victim of the influence of māyā, and his materialistic life of continued birth and death becomes still more stringent.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.20
“You choose me by bhakti, but you are agitated by suffering. Because you requested to get out, now I will take you out of the womb.” “No, don’ṭ do that! I don’t what to get into a condition of suffering in the outside world!” In that place the Lord’s (deva) māyā pervades (upasarpati) all beings who have gone outside the womb (upayātam). By her, the false conception of “I am the body” (mithyā matiḥ) and repeated birth takes place.
TEXT -
SB 3.31.21
tasmād ahaṁ vigata-viklava uddhariṣya
ātmānam āśu tamasaḥ suhṛdātmanaiva
bhūyo yathā vyasanam etad aneka-randhraṁ
mā me bhaviṣyad upasādita-viṣṇu-pādaḥ
SYNONYMS
tasmāt—therefore; aham—I; vigata—ceased; viklavaḥ—agitation; uddhariṣye—shall deliver; ātmānam—myself; āśu—quickly; tamasaḥ—from the darkness; suhṛdā ātmanā—with friendly intelligence; eva—indeed; bhūyaḥ—again; yathā—so that; vyasanam—plight; etat—this; aneka-randhram—entering many wombs; mā—not; me—my; bhaviṣyat—may occur; upasādita—placed (in my mind); viṣṇu-pādaḥ—the lotus feet of Lord Viṣṇu.
TRANSLATION
Therefore, without being agitated any more, I shall deliver myself from the darkness of nescience with the help of my friend, clear consciousness. Simply by keeping the lotus feet of Lord Viṣṇu in my mind, I shall be saved from entering into the wombs of many mothers for repeated birth and death.
PURPORT
The miseries of material existence begin from the very day when the spirit soul takes shelter in the ovum and sperm of the mother and father, they continue after he is born from the womb, and then they are further prolonged. We do not know where the suffering ends. It does not end, however, by one's changing his body. The change of body is taking place at every moment, but that does not mean that we are improving from the fetal condition of life to a more comfortable condition. The best thing is, therefore, to develop Kṛṣṇa consciousness. Here it is stated, upasādita-viṣṇu-pādaḥ. This means realization of Kṛṣṇa consciousness. One who is intelligent, by the grace of the Lord, and develops Kṛṣṇa consciousness, is successful in his life because simply by keeping himself in Kṛṣṇa consciousness, he will be saved from the repetition of birth and death.
The child prays that it is better to remain within the womb of darkness and be constantly absorbed in Kṛṣṇa consciousness than to get out and again fall a victim to the illusory energy. The illusory energy acts within the abdomen as well as outside the abdomen, but the trick is that one should remain Kṛṣṇa conscious, and then the effect of such a horrible condition cannot act unfavorably upon him. In Bhagavad-gītā it is said that one's intelligence is his friend, and the same intelligence can also be his enemy. Here also the same idea is repeated: suhṛdātmanaiva, friendly intelligence. Absorption of intelligence in the personal service of Kṛṣṇa and full consciousness of Kṛṣṇa always are the path of self-realization and liberation. Without being unnecessarily agitated, if we take to the process of Kṛṣṇa consciousness by constantly chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, the cycle of birth and death can be stopped for good.
It may be questioned herein how the child can be fully Kṛṣṇa conscious within the womb of the mother without any paraphernalia with which to execute Kṛṣṇa consciousness. It is not necessary to arrange for paraphernalia to worship the Supreme Personality of Godhead, Viṣṇu. The child wants to remain within the abdomen of its mother and at the same time wants to become free from the clutches of māyā. One does not need any material arrangement to cultivate Kṛṣṇa consciousness. One can cultivate Kṛṣṇa consciousness anywhere and everywhere, provided he can always think of Kṛṣṇa. The mahā-mantra, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, can be chanted even within the abdomen of one's mother. One can chant while sleeping, while working, while imprisoned in the womb or while outside. This Kṛṣṇa consciousness cannot be checked in any circumstance. The conclusion of the child's prayer is: "Let me remain in this condition; although it is very miserable, it is better not to fall a victim to māyā again by going outside."
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.21
“So, what have you decided?” Even in the womb, I have given up suffering. I will deliver myself from saṁsāra (tamasaḥ) by my friend intelligence, the chariot driver, which has been given by you, so that I will not in the future have the misfortune of again having a body of nine gates (aneka-randhram). Where will you get the ingredients for this practice? I have taken shelter (upasādita) of your lotus feet with remembering and chanting.
TEXT -
SB 3.31.22
kapila uvāca
evaṁ kṛta-matir garbhe
daśa-māsyaḥ stuvann ṛṣiḥ
sadyaḥ kṣipaty avācīnaṁ
prasūtyai sūti-mārutaḥ
SYNONYMS
kapilaḥ uvāca—Lord Kapila said; evam—thus; kṛta-matiḥ—desiring; garbhe—in the womb; daśa-māsyaḥ—ten-month-old; stuvan—extolling; ṛṣiḥ—the living entity; sadyaḥ—at that very time; kṣipati—propels; avācīnam—turned downward; prasūtyai—for birth; sūti-mārutaḥ—the wind for childbirth.
TRANSLATION
Lord Kapila continued: The ten-month-old living entity has these desires even while in the womb. But while he thus extols the Lord, the wind that helps parturition propels him forth with his face turned downward so that he may be born.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.22
Deciding in this way that he will worship Kṛṣṇa, living in the womb, praising the Lord, he becomes wise (ṛṣiḥ). He will not come into this world and again suffering saṁsāra. Now hear the misfortunate condition of the afflicted jīva described in the previous chapter. The air causing birth (sūti-mārutaḥ) quickly moves the body about to enter saṁsāra (arvācinam) in order for birth to take places during the tenth month. It is understood from this that he who is wise (ṛṣiḥ) comes out of the womb without the movements of the birth air. If one desires to explain this verse in terms of one jīva, then it can mean “The wise jīva, having determination, praises the Lord, but the birth air pushes him out.”
TEXT -
SB 3.31.23
tenāvasṛṣṭaḥ sahasā
kṛtvāvāk śira āturaḥ
viniṣkrāmati kṛcchreṇa
nirucchvāso hata-smṛtiḥ
SYNONYMS
tena—by that wind; avasṛṣṭaḥ—pushed downward; sahasā—suddenly; kṛtvā—turned; avāk—downward; śiraḥ—his head; āturaḥ—suffering; viniṣkrāmati—he comes out; kṛcchreṇa—with great trouble; nirucchvāsaḥ—breathless; hata—deprived of; smṛtiḥ—memory.
TRANSLATION
Pushed downward all of a sudden by the wind, the child comes out with great trouble, head downward, breathless and deprived of memory due to severe agony.
PURPORT
The word kṛcchreṇa means "with great difficulty." When the child comes out of the abdomen through the narrow passage, due to pressure there the breathing system completely stops, and due to agony the child loses his memory. Sometimes the trouble is so severe that the child comes Out dead or almost dead. One can imagine what the pangs of birth are like. The child remains for ten months in that horrible condition within the abdomen, and at the end of ten months he is forcibly pushed out. In Bhagavad-gītā the Lord points out that a person who is serious about advancement in spiritual consciousness should always consider the four pangs of birth, death, disease and old age. The materialist advances in many ways, but he is unable to stop these four principles of suffering inherent in material existence.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.23
Hatā smṛtiḥ means the he cannot remember his previous births, that he had previously died and been born.
TEXT -
SB 3.31.24
patito bhuvy asṛṅ-miśraḥ
viṣṭhā-bhūr iva ceṣṭate
rorūyati gate jñāne
viparītāṁ gatiṁ gataḥ
SYNONYMS
patitaḥ—fallen; bhuvi—on the earth; asṛk—with blood; miśraḥ—smeared; viṣṭhā-bhūḥ—a worm; iva—like; ceṣṭate—he moves his limbs; rorūyati—cries loudly; gate—being lost; jñāne—his wisdom; viparītām—the opposite; gatim—state; gataḥ—gone to.
TRANSLATION
The child thus falls on the ground, smeared with stool and blood, and plays just like a worm germinated from the stool. He loses his superior knowledge and cries under the spell of māyā.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.24
He moves like a worm (viṣṭhā-bhūḥ). Rorūyati should be rorūyate. His knowledge of previous existence is gone (gate jñāne) and becomes forgetful of that state (viparītāṁ gatim). Even the devotee jīva’s knowledge is generally covered from childhood because of the nature of things. By a little association, he has his previous impressions aroused, and attains the Lord by his devotion.
TEXT -
SB 3.31.25
para-cchandaṁ na viduṣā
puṣyamāṇo janena saḥ
anabhipretam āpannaḥ
pratyākhyātum anīśvaraḥ
SYNONYMS
para-chandam—the desire of another; na—not; viduṣā—understanding; puṣyamāṇaḥ—being maintained; janena—by persons; saḥ—he; anabhipretam—into undesirable circumstances; āpannaḥ—fallen; pratyākhyātum—to refuse; anīśvaraḥ—unable.
TRANSLATION
After coming out of the abdomen, the child is given to the care of persons who are unable to understand what he wants, and thus he is nursed by such persons. Unable to refuse whatever is given to him, he falls into undesirable circumstances.
PURPORT
Within the abdomen of the mother, the nourishment of the child was being carried on by nature's own arrangement. The atmosphere within the abdomen was not at all pleasing, but as far as the child's feeding was concerned, it was being properly done by the laws of nature. But upon coming out of the abdomen the child falls into a different atmosphere. He wants to eat one thing, but something else is given to him because no one knows his actual demand, and he cannot refuse the undesirables given to him. Sometimes the child cries for the mother's breast, but because the nurse thinks that it is due to pain within his stomach that he is crying, she supplies him some bitter medicine. The child does not want it, but he cannot refuse it. He is put in very awkward circumstances, and the suffering continues.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.25
Crying because he wants milk, his mother and others think he has a stomach ache and feed him nīma juice. When he has a stomach ache they think he is hungry, and they feed him milk. Unable to refuse, he cries. (The verb from the previous sentence is understood.)
TEXT -
SB 3.31.26
śāyito 'śuci-paryaṅke
jantuḥ svedaja-dūṣite
neśaḥ kaṇḍūyane 'ṅgānām
āsanotthāna-ceṣṭane
SYNONYMS
śāyitaḥ—laid down; aśuci-paryaṅke—on a foul bed; jantuḥ—the child; sveda-ja—with creatures born from sweat; dūṣite—infested; na īśaḥ—incapable of; kaṇḍūyane—scratching; aṅgānām—his limbs; āsana—sitting; utthāna—standing; ceṣṭane—or moving.
TRANSLATION
Laid down on a foul bed infested with sweat and germs, the poor child is incapable of scratching his body to get relief from his itching sensation to say nothing of sitting up, standing or even moving.
PURPORT
It should be noted that the child is born crying and suffering. After birth the same suffering continues, and he cries. Because he is disturbed by the germs in his foul bed, which is contaminated by his urine and stool, the poor child continues to cry. He is unable to take any remedial measure for his relief.
TEXT -
SB 3.31.27
tudanty āma-tvacaṁ daṁśā
maśakā matkuṇādayaḥ
rudantaṁ vigata-jñānaṁ
kṛmayaḥ kṛmikaṁ yathā
SYNONYMS
tudanti—they bite; āma-tvacam—the baby, whose skin is soft; daṁśāḥ—gnats; maśakāḥ—mosquitoes; matkuṇa—bugs; ādayaḥ—and other creatures; rudantam—crying; vigata—deprived of; jñānam—wisdom; kṛmayaḥ—worms; kṛmikam—a worm; yathā—just as.
TRANSLATION
In his helpless condition, gnats, mosquitoes, bugs and other germs bite the baby, whose skin is tender, just as smaller worms bite a big worm. The child, deprived of his wisdom, cries bitterly.
PURPORT
The word vigata jñānam means that the spiritual knowledge which the child developed in the abdomen is already lost to the spell of māyā. Owing to various kinds of disturbances and to being out of the abdomen, the child cannot remember what he was thinking of for his salvation. It is assumed that even if a person acquires some spiritually uplifting knowledge, circumstantially he is prone to forget it. Not only children but also elderly persons should be very careful to protect their sense of Kṛṣṇa consciousness and avoid unfavorable circumstances so that they may not forget their prime duty.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.27
Āmā means soft. Kṛmikam means small worm.
TEXT -
SB 3.31.28
ity evaṁ śaiśavaṁ bhuktvā
duḥkhaṁ paugaṇḍam eva ca
alabdhābhīpsito 'jñānād
iddha-manyuḥ śucārpitaḥ
SYNONYMS
iti evam—in this way; śaiśavam—childhood; bhuktvā—having undergone; duḥkham—distress; paugaṇḍam—boyhood; eva—even; ca—and; alabdha—not achieved; abhīpsitaḥ—he whose desires; ajñānāt—due to ignorance; iddha—kindled; manyuḥ—his anger; śucā—by sorrow; arpitaḥ—overcome.
TRANSLATION
In this way, the child passes through his childhood, suffering different kinds of distress, and attains boyhood. In boyhood also he suffers pain over desires to get things he can never achieve. And thus, due to ignorance, he becomes angry and sorry.
PURPORT
From birth to the end of five years of age is called childhood. After five years up to the end of the fifteenth year is called paugaṇḍa. At sixteen years of age, youth begins. The distresses of childhood are already explained, but when the child attains boyhood he is enrolled in a school which he does not like. He wants to play, but he is forced to go to school and study and take responsibility for passing examinations. Another kind of distress is that he wants to get some things with which to play, but circumstances may be such that he is not able to attain them, and he thus becomes aggrieved and feels pain. In one word, he is unhappy, even in his boyhood, just as he was unhappy in his childhood, what to speak of youth. Boys are apt to create so many artificial demands for playing, and when they do not attain satisfaction they become furious with anger, and the result is suffering.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.28
He becomes enflamed with anger, and inundated with grief.
TEXT -
SB 3.31.29
saha dehena mānena
vardhamānena manyunā
karoti vigrahaṁ kāmī
kāmiṣv antāya cātmanaḥ
SYNONYMS
saha—with; dehena—the body; mānena—with false prestige; vardhamānena—increasing; manyunā—on account of anger; karoti—he creates; vigraham—enmity; kāmī—the lusty person; kāmiṣu—towards other lusty people; antāya—for destruction; ca—and; ātmanaḥ—of his soul.
TRANSLATION
With the growth of the body, the living entity, in order to vanquish his soul, increases his false prestige and anger and thereby creates enmity towards similarly lusty people.
PURPORT
In Bhagavad-gītā, Third Chapter, verse 36, Arjuna inquired from Kṛṣṇa about the cause of a living being's lust. It is said that a living entity is eternal and, as such, qualitatively one with the Supreme Lord. Then what is the reason he falls prey to the material and commits so many sinful activities by the influence of the material energy? In reply to this question, Lord Kṛṣṇa said that it is lust which causes a living entity to glide down from his exalted position to the abominable condition of material existence. This lust circumstantially changes into anger. Both lust and anger stand on the platform of the mode of passion. Lust is actually the product of the mode of passion, and in the absence of satisfaction of lust, the same desire transforms into anger on the platform of ignorance. When ignorance covers the soul, it is the source of his degradation to the most abominable condition of hellish life.
To raise oneself from hellish life to the highest position of spiritual understanding is to transform this lust into love of Kṛṣṇa. Śrī Narottama dāsa Ṭhākura, a great ācārya of the Vaiṣṇava sampradāya, said, kāma kṛṣṇa-karmārpaṇe: due to our lust, we want many things for our sense gratification, but the same lust can be transformed in a purified way so that we want everything for the satisfaction of the Supreme Personality of Godhead. Anger also can be utilized towards a person who is atheistic or who is envious of the Personality of Godhead. As we have fallen into this material existence because of our lust and anger, the same two qualities can be utilized for the purpose of advancing in Kṛṣṇa consciousness, and one can elevate himself again to his former pure, spiritual position. Śrīla Rūpa Gosvāmī has therefore recommended that because in material existence we have so many objects of sense gratification, which we need for the maintenance of the body, we should use all of them without attachment, for the purpose of satisfying the senses of Kṛṣṇa; that is actual renunciation.
TEXT -
SB 3.31.30
bhūtaiḥ pañcabhir ārabdhe
dehe dehy abudho 'sakṛt
ahaṁ mamety asad-grāhaḥ
karoti kumatir matim
SYNONYMS
bhūtaiḥ—by material elements; pañcabhiḥ—five; ārabdhe—made; dehe—in the body; dehī—the living entity; abudhaḥ—ignorant; asakṛt—constantly; aham—I; mama—mine; iti—thus; asat—nonpermanent things; grāhaḥ—accepting; karoti—he does; ku-matiḥ—being foolish; matim—thought.
TRANSLATION
By such ignorance the living entity accepts the material body, which is made of five elements, as himself. With this misunderstanding, he accepts nonpermanent things as his own and increases his ignorance in the darkest region.
PURPORT
The expansion of ignorance is explained in this verse. The first ignorance is to identify one's material body, which is made of five elements, as the self, and the second is to accept something as one's own due to a bodily connection. In this way, ignorance expands. The living entity is eternal, but because of his accepting nonpermanent things, misidentifying his interest, he is put into ignorance, and therefore he suffers material pangs.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.30
His ignorance is illustrated. His body is made of five elements. It is clear that the body is not the self. However, he thinks that the body is himself and objects belong to that body (I and mine). He accepts impermanent things rather than eternal things.
TEXT -
SB 3.31.31
tad-arthaṁ kurute karma
yad-baddho yāti saṁsṛtim
yo 'nuyāti dadat kleśam
avidyā-karma-bandhanaḥ
SYNONYMS
tat-artham—for the sake of the body; kurute—he performs; karma—actions; yat-baddhaḥ—bound by which; yāti—he goes; saṁsṛtim—to repeated birth and death; yaḥ—which body; anuyāti—follows; dadat—giving; kleśam—misery; avidyā—by ignorance; karma—by fruitive activities; bandhanaḥ—the cause of bondage.
TRANSLATION
For the sake of the body, which is a source of constant trouble to him and which follows him because he is bound by ties of ignorance and fruitive activities, he performs various actions which cause him to be subjected to repeated birth and death.
PURPORT
In Bhagavad-gītā it is said that one has to work to satisfy Yajña, or Viṣṇu, for any work done without the purpose of satisfying the Supreme Personality of Godhead is a cause of bondage. In the conditioned state a living entity, accepting his body as himself, forgets his eternal relationship with the Supreme Personality of Godhead and acts on the interest of his body. He takes the body as himself, his bodily expansions as his kinsmen, and the land from which his body is born as worshipable. In this way he performs all sorts of misconceived activities, which lead to his perpetual bondage in repetition of birth and death in various species.
In modern civilization, the so-called social, national and government leaders mislead people more and more, under the bodily conception of life, with the result that all the leaders, with their followers, are gliding down to hellish conditions birth after birth. An example is given in Śrīmad-Bhāgavatam. Andhā yathāndhair upanīyamānāḥ: [SB 7.5.31] when a blind man leads several other blind men, the result is that all of them fall down in a ditch. This is actually happening. There are many leaders to lead the ignorant public, but because every one of them is bewildered by the bodily conception of life, there is no peace and prosperity in human society. So-called yogīs who perform various bodily feats are also in the same category as such ignorant people because the haṭha-yoga system is especially recommended for persons who are grossly implicated in the bodily conception. The conclusion is that as long as one is fixed in the bodily conception, he has to suffer birth and death.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.31
For his body (tad-artham) he performs actions, by which he becomes bound (yad-baddhaḥ). That body (yaḥ) continues to give suffering such as hell to the jīva and becomes bound by karma through ignorance. His foolishness is that by doing sinful actions the body gives suffering.
TEXT -
SB 3.31.32
yady asadbhiḥ pathi punaḥ
śiśnodara-kṛtodyamaiḥ
āsthito ramate jantus
tamo viśati pūrvavat
SYNONYMS
yadi—if; asadbhiḥ—with the unrighteous; pathi—on the path; punaḥ—again; śiśna—for the genitals; udara—for the stomach; kṛta—done; udyamaiḥ—whose endeavors; āsthitaḥ—associating; ramate—enjoys; jantuḥ—the living entity; tamaḥ—darkness; viśati—enters; pūrva-vat—as before.
TRANSLATION
If, therefore, the living entity again associates with the path of unrighteousness, influenced by sensually minded people engaged in the pursuit of sexual enjoyment and the gratification of the palate, he again goes to hell as before.
PURPORT
It has been explained that the conditioned soul is put into the Andha-tāmisra and Tāmisra hellish conditions, and after suffering there he gets a hellish body like the dog's or hog's. After several such births, he again comes into the form of a human being. How the human being is born is also described by Kapiladeva. The human being develops in the mother's abdomen and suffers there and comes out again. After all these sufferings, if he gets another chance in a human body and wastes his valuable time in the association of persons who are concerned with sexual life and palatable dishes, then naturally he again glides down to the same Andha-tāmisra and Tāmisra hells.
Generally, people are concerned with the satisfaction of the tongue and the satisfaction of the genitals. That is material life. Material life means eat, drink, be merry and enjoy, with no concern for understanding one's spiritual identity and the process of spiritual advancement. Since materialistic people are concerned with the tongue, belly and genitals, if anyone wants to advance in spiritual life he must be very careful about associating with such people. To associate with such materialistic men is to commit purposeful suicide in the human form of life. It is said, therefore, that an intelligent man should give up such undesirable association and should always mix with saintly persons. When he is in association with saintly persons, all his doubts about the spiritual expansion of life are eradicated, and he makes tangible progress on the path of spiritual understanding. It is also sometimes found that people are very much addicted to a particular type of religious faith. Hindus, Muslims and Christians are faithful in their particular type of religion, and they go to the church, temple or mosque, but unfortunately they cannot give up the association of persons who are too much addicted to sex life and satisfaction of the palate. Here it is clearly said that one may officially be a very religious man, but if he associates with such persons, then he is sure to slide down to the darkest region of hell.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.32
As before, he will again get a body fit for hellish punishments and enter hell. This implies also that, if instead of associating with sinful people, he enjoys in his life with efforts for serving Kṛṣṇa again, he will attain Kṛṣṇa. In that case pūrvavat means “as previously described for the devotee.”
TEXT -
SB 3.31.33
satyaṁ śaucaṁ dayā maunaṁ
buddhiḥ śrīr hrīr yaśaḥ kṣamā
śamo damo bhagaś ceti
yat-saṅgād yāti saṅkṣayam
SYNONYMS
satyam—truthfulness; śaucam—cleanliness; dayā—mercy; maunam—gravity; buddhiḥ—intelligence; śrīḥ—prosperity; hrīḥ—shyness; yaśaḥ—fame; kṣamā—forgiveness; śamaḥ—control of the mind; damaḥ—control of the senses; bhagaḥ—fortune; ca—and; iti—thus; yat-saṅgāt—from association with whom; yāti saṅkṣayam—are destroyed.
TRANSLATION
He becomes devoid of truthfulness, cleanliness, mercy, gravity, spiritual intelligence, shyness, austerity, fame, forgiveness, control of the mind, control of the senses, fortune and all such opportunities.
PURPORT
Those who are too addicted to sex life cannot understand the purpose of the Absolute Truth, nor can they be clean in their habits, not to mention showing mercy to others. They cannot remain grave, and they have no interest in the ultimate goal of life. The ultimate goal of life is Kṛṣṇa, or Viṣṇu, but those who are addicted to sex life cannot understand that their ultimate interest is Kṛṣṇa consciousness. Such people have no sense of decency, and even in public streets or public parks they embrace each other just like cats and dogs and pass it off in the name of love-making. Such unfortunate creatures can never become materially prosperous. Behavior like that of cats and dogs keeps them in the position of cats and dogs. They cannot improve any material condition, not to speak of becoming famous. Such foolish persons may even make a show of so-called yoga, but they are unable to control the senses and mind, which is the real purpose of yoga practice. Such people can have no opulence in their lives. In a word, they are very unfortunate.
TEXT -
SB 3.31.34
teṣv aśānteṣu mūḍheṣu
khaṇḍitātmasv asādhuṣu
saṅgaṁ na kuryāc chocyeṣu
yoṣit-krīḍā-mṛgeṣu ca
SYNONYMS
teṣu—with those; aśānteṣu—coarse; mūḍheṣu—fools; khaṇḍita-ātmasu—bereft of self-realization; asādhuṣu—wicked; saṅgam—association; na—not; kuryāt—one should make; śocyeṣu—pitiable; yoṣit—of women; krīḍā-mṛgeṣu—dancing dogs; ca—and.
TRANSLATION
One should not associate with a coarse fool who is bereft of the knowledge of self-realization and who is no more than a dancing dog in the hands of a woman.
PURPORT
The restriction of association with such foolish persons is especially meant for those who are in the line of advancement in Kṛṣṇa consciousness. Advancement in Kṛṣṇa consciousness involves developing the qualities of truthfulness, cleanliness, mercy, gravity, intelligence in spiritual knowledge, simplicity, material opulence, fame, forgiveness, and control of the mind and the senses. All these qualities are to be manifested with the progress of Kṛṣṇa consciousness, but if one associates with a śūdra, a foolish person who is like a dancing dog in the hands of a woman, then he cannot make any progress. Lord Caitanya has advised that any person who is engaged in Kṛṣṇa consciousness and who desires to pass beyond material nescience must not associate himself with women or with persons interested in material enjoyment. For a person seeking advancement in Kṛṣṇa consciousness, such association is more dangerous than suicide.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.34
Who is bad association? Describing such persons, Kapila forbids their association in three verses. Khaṇḍita-ātmaṣu means “those who destroy themselves because of degrading themselves.” (The ātmā cannot be destroyed.)
TEXT -
SB 3.31.35
na tathāsya bhaven moho
bandhaś cānya-prasaṅgataḥ
yoṣit-saṅgād yathā puṁso
yathā tat-saṅgi-saṅgataḥ
SYNONYMS
na—not; tathā—in that manner; asya—of this man; bhavet—may arise; mohaḥ—infatuation; bandhaḥ—bondage; ca—and; anya-prasaṅgataḥ—from attachment to any other object; yoṣit-saṅgāt—from attachment to women; yathā—as; puṁsaḥ—of a man; yathā—as; tat-saṅgi—of men who are fond of women; saṅgataḥ—from the fellowship.
TRANSLATION
The infatuation and bondage which accrue to a man from attachment to any other object is not as complete as that resulting from attachment to a woman or to the fellowship of men who are fond of women.
PURPORT
Attachment to women is so contaminating that one becomes attached to the condition of material life not only by the association of women but by the contaminated association of persons who are too attached to them. There are many reasons for our conditional life in the material world, but the topmost of all such causes is the association of women, as will be confirmed in the following stanzas.
In Kali-yuga, association with women is very strong. In every step of life, there is association with women. If a person goes to purchase something, the advertisements are full of pictures of women. The physiological attraction for women is very great, and therefore people are very slack in spiritual understanding. The Vedic civilization, being based on spiritual understanding, arranges association with women very cautiously. Out of the four social divisions, the members of the first order (namely brahmacarya), the third order (vānaprastha) and the fourth order (sannyāsa) are strictly prohibited from female association. Only in one order, the householder, is there license to mix with women under restricted conditions. In other words, attraction for woman's association is the cause of the material conditional life, and anyone interested in being freed from this conditional life must detach himself from the association of women.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.35
The word ca (and) should be added with tat-saṅgi-saṅgataḥ.
TEXT -
SB 3.31.36
prajāpatiḥ svāṁ duhitaraṁ
dṛṣṭvā tad-rūpa-dharṣitaḥ
rohid-bhūtāṁ so 'nvadhāvad
ṛkṣa-rūpī hata-trapaḥ
SYNONYMS
prajā-patiḥ—Lord Brahmā; svām—his own; duhitaram—daughter; dṛṣṭvā—having seen; tat-rūpa—by her charms; dharṣitaḥ—bewildered; rohit-bhūtām—to her in the form of a deer; saḥ—he; anvadhāvat—ran; ṛkṣa-rūpī—in the form of a stag; hata—bereft of; trapaḥ—shame.
TRANSLATION
At the sight of his own daughter, Brahmā was bewildered by her charms and shamelessly ran up to her in the form of a stag when she took the form of a hind.
PURPORT
Lord Brahmā's being captivated by the charms of his daughter and Lord Śiva's being captivated by the Mohinī form of the Lord are specific instances which instruct us that even great demigods like Brahmā and Lord Śiva, what to speak of the ordinary conditioned soul, are captivated by the beauty of woman. Therefore, everyone is advised that one should not freely mix even with one's daughter or with one's mother or with one's sister, because the senses are so strong that when one becomes infatuated, the senses do not consider the relationship of daughter, mother or sister. It is best, therefore, to practice controlling the senses by performing bhakti-yoga, engaging in the service of Madana-mohana. Lord Kṛṣṇa's name is Madana-mohana, for He can subdue the god Cupid, or lust. Only by engaging in the service of Madana-mohana can one curb the dictates of Madana, Cupid. Otherwise, attempts to control the senses will fail.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.36
One should not say that a woman cannot bewilder the intelligence of great souls endowed with discriminating knowledge. Brahmā, taking the form of a buck (rohid-bhūtam), pursued his daughter in the form of a doe.
TEXT -
SB 3.31.37
tat-sṛṣṭa-sṛṣṭa-sṛṣṭeṣu
ko nv akhaṇḍita-dhīḥ pumān
ṛṣiṁ nārāyaṇam ṛte
yoṣin-mayyeha māyayā
SYNONYMS
tat—by Brahmā; sṛṣṭa-sṛṣṭa-sṛṣṭeṣu—amongst all living entities begotten; kaḥ—who; nu—indeed; akhaṇḍita—not distracted; dhīḥ—his intelligence; pumān—male; ṛṣim—the sage; nārāyaṇam—Nārāyaṇa; ṛte—except; yoṣit-mayyā—in the form of a woman; iha—here; māyayā—by māyā.
TRANSLATION
Amongst all kinds of living entities begotten by Brahmā, namely men, demigods and animals, none but the sage Nārāyaṇa is immune to the attraction of māyā in the form of woman.
PURPORT
The first living creature is Brahmā himself, and from him were created sages like Marīci, who in their turn created Kaśyapa Muni and others, and Kaśyapa Muni and the Manus created different demigods and human beings, etc. But there is none among them who is not attracted by the spell of māyā in the form of woman. Throughout the entire material world, beginning from Brahmā down to the small, insignificant creatures like the ant, everyone is attracted by sex life. That is the basic principle of this material world. Lord Brahmā's being attracted by his daughter is the vivid example that no one is exempt from sexual attraction to woman. Woman, therefore, is the wonderful creation of māyā to keep the conditioned soul in shackles.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.37
Among those created by Brahmā such as Marīci, and those created by Marīci and others such as Kaśyapa, and further descendents such as devatās and humans, those persons who do not worship Nārāyaṇa, whose intelligence is not destroyed by māyā in the form of a woman? One should not take the sentence to mean among the creations of Brahmā, who is not bewildered except for Nārāyaṇa. This would contradict the fact that Nārāyaṇa creates Brahmā.
TEXT -
SB 3.31.38
balaṁ me paśya māyāyāḥ
strī-mayyā jayino diśām
yā karoti padākrāntān
bhrūvi-jṛmbheṇa kevalam
SYNONYMS
balam—the strength; me—My; paśya—behold; māyāyāḥ—of māyā; strī-mayyāḥ—in the shape of a woman; jayinaḥ—conquerors; diśām—of all directions; yā—who; karoti—makes; pada-ākrāntān—following at her heels; bhrūvi—of her eyebrows; jṛmbheṇa—by the movement; kevalam—merely.
TRANSLATION
Just try to understand the mighty strength of My māyā in the shape of woman, who by the mere movement of her eyebrows can keep even the greatest conquerors of the world under her grip.
PURPORT
There are many instances in the history of the world of a great conqueror's being captivated by the charms of a Cleopatra. One has to study the captivating potency of woman, and man's attraction for that potency. From what source was this generated? According to Vedānta-sūtra, we can understand that everything is generated from the Supreme Personality of Godhead. It is enunciated there, janmādy asya yataḥ [SB 1.1.1]. This means that the Supreme Personality of Godhead, or the Supreme Person, Brahman, the Absolute Truth, is the source from whom everything emanates. The captivating power of woman, and man's susceptibility to such attraction, must also exist in the Supreme Personality of Godhead in the spiritual world and must be represented in the transcendental pastimes of the Lord.
The Lord is the Supreme Person, the supreme male. As a common male wants to be attracted by a female, that propensity similarly exists in the Supreme Personality of Godhead. He also wants to be attracted by the beautiful features of a woman. Now the question is, if He wants to be captivated by such womanly attraction, would He be attracted by any material woman? It is not possible. Even persons who are in this material existence can give up womanly attraction if they are attracted by the Supreme Brahman. Such was the case with Haridāsa Ṭhākura. A beautiful prostitute tried to attract him in the dead of night, but since he was situated in devotional service, in transcendental love of Godhead, Haridāsa Ṭhākura was not captivated. Rather, he turned the prostitute into a great devotee by his transcendental association. This material attraction, therefore, certainly cannot attract the Supreme Lord. When He wants to be attracted by a woman, He has to create such a woman from His own energy. That woman is Rādhārāṇī. It is explained by the Gosvāmīs that Rādhārāṇī is the manifestation of the pleasure potency of the Supreme Personality of Godhead. When the Supreme Lord wants to derive transcendental pleasure, He has to create a woman from His internal potency. Thus the tendency to be attracted by womanly beauty is natural because it exists in the spiritual world. In the material world it is reflected pervertedly, and therefore there are so many inebrieties.
Instead of being attracted by material beauty, if one is accustomed to be attracted by the beauty of Rādhārāṇī and Kṛṣṇa, then the statement of Bhagavad-gītā, paraṁ dṛṣṭvā nivartate [Bg. 9.59], holds true. When one is attracted by the transcendental beauty of Rādhā and Kṛṣṇa, he is no longer attracted by material feminine beauty. That is the special significance of Rādhā-Kṛṣṇa worship. That is testified to by Yāmunācārya. He says, "Since I have become attracted by the beauty of Rādhā and Kṛṣṇa, when there is attraction for a woman or a memory of sex life with a woman, I at once spit on it, and my face turns in disgust." When we are attracted by Madana-mohana and the beauty of Kṛṣṇa and His consorts, then the shackles of conditioned life, namely the beauty of a material woman, cannot attract us.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.38
Even the king, conquering all directions, entering the inner chambers is greeted by his wife as follows. “Giving me up, you go out to conquer to enjoy other women. What a rascal!” Hinting this with a movement of their brows, women kick the men, who bow down before them in submission. Kevalam here means “with certainty.” This is confirmed by Amara-koṣa. One does not have to search out reason for the queen’s action.
TEXT -
SB 3.31.39
saṅgaṁ na kuryāt pramadāsu jātu
yogasya pāraṁ param ārurukṣuḥ
mat-sevayā pratilabdhātma-lābho
vadanti yā niraya-dvāram asya
SYNONYMS
saṅgam—association; na—not; kuryāt—one should make; pramadāsu—with women; jātu—ever; yogasya—of yoga; pāram—culmination; param—topmost; ārurukṣuḥ—one who aspires to reach; mat-sevayā—by rendering service unto Me; pratilabdha—obtained; ātma-lābhaḥ—self-realization; vadanti—they say; yāḥ—which women; niraya—to hell; dvāram—the gateway; asya—of the advancing devotee.
TRANSLATION
One who aspires to reach the culmination of yoga and has realized his self by rendering service unto Me should never associate with an attractive woman, for such a woman is declared in the scripture to be the gateway to hell for the advancing devotee.
PURPORT
The culmination of yoga is full Kṛṣṇa consciousness. This is affirmed in Bhagavad-gītā: a person who is always thinking of Kṛṣṇa in devotion is the topmost of all yogīs. And in the Second Chapter of the First Canto of Śrīmad-Bhāgavatam, it is also stated that when one becomes freed from material contamination by rendering devotional service unto the Supreme Personality of Godhead, he can at that time understand the science of God.
Here the word pratilabdhātma-lābhaḥ occurs. Ātmā means "self," and lābha means "gain." Generally, conditioned souls have lost their ātmā, or self, but those who are transcendentalists have realized the self. It is directed that such a self-realized soul who aspires to the topmost platform of yogic perfection should not associate with young women. In the modern age, however, there are so many rascals who recommend that while one has genitals he should enjoy women as much as he likes, and at the same time he can become a yogī. In no standard yoga system is the association of women accepted. It is clearly stated here that the association of women is the gateway to hellish life. The association of woman is very much restricted in the Vedic civilization. Out of the four social divisions, the brahmacārī, vānaprastha and the sannyāsī—three orders—are strictly prohibited from the association of women; only the gṛhasthas, or householders, are given license to have an intimate relationship with a woman, and that relationship is also restricted for begetting nice children. If, however, one wants to stick to continued existence in the material world, he may indulge in female association unrestrictedly.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.39
Because of this, neither the jñānī aspiring to attain liberation (pāram param) nor the devotee who has realized ātmā should have attachment to women (pramadāsu).
According to the logic of “the person lying down cannot fall any further”[263] if one is a karmī, then it is not a fault to associate with women. The word asya means “any man.”
TEXT -
SB 3.31.40
yopayāti śanair māyā
yoṣid deva-vinirmitā
tām īkṣetātmano mṛtyuṁ
tṛṇaiḥ kūpam ivāvṛtam
SYNONYMS
yā—she who; upayāti—approaches; śanaiḥ—slowly; māyā—representation of māyā; yoṣit—woman; deva—by the Lord; vinirmitā—created; tām—her; īkṣeta—one must regard; ātmanaḥ—of the soul; mṛtyum—death; tṛṇaiḥ—with grass; kūpam—a well; iva—like; āvṛtam—covered.
TRANSLATION
The woman, created by the Lord, is the representation of māyā, and one who associates with such māyā by accepting services must certainly know that this is the way of death, just like a blind well covered with grass.
PURPORT
Sometimes it happens that a rejected well is covered by grass, and an unwary traveler who does not know of the existence of the well falls down, and his death is assured. Similarly, association with a woman begins when one accepts service from her, because woman is especially created by the Lord to give service to man. By accepting her service, a man is entrapped. If he is not intelligent enough to know that she is the gateway to hellish life, he may indulge in her association very liberally. This is restricted for those who aspire to ascend to the transcendental platform. Even fifty years ago in Hindu society, such association was restricted. A wife could not see her husband during the daytime. Householders even had different residential quarters. The internal quarters of a residential house were for the woman, and the external quarters were for the man. Acceptance of service rendered by a woman may appear very pleasing, but one should be very cautious in accepting such service because it is clearly said that woman is the gateway to death, or forgetfulness of one's self. She blocks the path of spiritual realization.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.40
Knowing a person’s detachment, the woman shows off her own lack of desire, and approaches him in the guise of service. She then becomes a source of disturbance. Īkṣet stands for īkṣeta (one must see). Concerning a well covered with grass, the well is thinking, “Let men fall into me!” Therefore no one should even go near that blind well. Whether one is completely indifferent, having bhakti, jñāna or vairāgya, whether one is unconscious from madness or sleeping, or even dead, one should avoid women completely. That is the implication of the blind well.
TEXT -
SB 3.31.41
yāṁ manyate patiṁ mohān
man-māyām ṛṣabhāyatīm
strītvaṁ strī-saṅgataḥ prāpto
vittāpatya-gṛha-pradam
SYNONYMS
yām—which; manyate—she thinks; patim—her husband; mohāt—due to illusion; mat-māyām—My māyā; ṛṣabha—in the form of a man; āyatīm—coming; strītvam—the state of being a woman; strī-saṅgataḥ—from attachment to a woman; prāptaḥ—obtained; vitta—wealth; apatya—progeny; gṛha—house; pradam—bestowing.
TRANSLATION
A living entity who, as a result of attachment to a woman in his previous life, has been endowed with the form of a woman, foolishly looks upon māyā in the form of a man, her husband, as the bestower of wealth, progeny, house and other material assets.
PURPORT
From this verse it appears that a woman is also supposed to have been a man in his (her) previous life, and due to his attachment to his wife, he now has the body of a woman. Bhagavad-gītā confirms this; a man gets his next life's birth according to what he thinks of at the time of death. If someone is too attached to his wife, naturally he thinks of his wife at the time of death, and in his next life he takes the body of a woman. Similarly, if a woman thinks of her husband at the time of death, naturally she gets the body of a man in the next life. In the Hindu scriptures, therefore, woman's chastity and devotion to man is greatly emphasized. A woman's attachment to her husband may elevate her to the body of a man in her next life, but a man's attachment to a woman will degrade him, and in his next life he will get the body of a woman. We should always remember, as it is stated in Bhagavad-gītā, that both the gross and subtle material bodies are dresses; they are the shirt and coat of the living entity. To be either a woman or a man only involves one's bodily dress. The soul in nature is actually the marginal energy of the Supreme Lord. Every living entity, being classified as energy, is supposed to be originally a woman, or one who is enjoyed. In the body of a man there is a greater opportunity to get out of the material clutches; there is less opportunity in the body of a woman. In this verse it is indicated that the body of a man should not be misused through forming an attachment to women and thus becoming too entangled in material enjoyment, which will result in getting the body of a woman in the next life. A woman is generally fond of household prosperity, ornaments, furniture and dresses. She is satisfied when the husband supplies all these things sufficiently. The relationship between man and woman is very complicated, but the substance is that one who aspires to ascend to the transcendental stage of spiritual realization should be very careful in accepting the association of a woman. In the stage of Kṛṣṇa consciousness, however, such restriction of association may be slackened because if a man's and woman's attachment is not to each other but to Kṛṣṇa, then both of them are equally eligible to get out of the material entanglement and reach the abode of Kṛṣṇa. As it is confirmed in Bhagavad-gītā, anyone who seriously takes to Kṛṣṇa consciousness—whether in the lowest species of life or a woman or of the less intelligent classes, such as the mercantile or laborer class—will go back home, back to Godhead, and reach the abode of Kṛṣṇa. A man should not be attached to a woman, nor should a woman be attached to a man. Both man and woman should be attached to the service of the Lord. Then there is the possibility of liberation from material entanglement for both of them.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.41
Just as woman is a cause of problems for the man with bhakti and jñāna, man is a problem for women with bhakti and jñāna. This is explained in two verses. The jīva who think of women at the point of death, becoming a woman thinks of that māyā who now acts as a man (ṛṣabhyāyatīm) as her husband.
TEXT -
SB 3.31.42
tām ātmano vijānīyāt
paty-apatya-gṛhātmakam
daivopasāditaṁ mṛtyuṁ
mṛgayor gāyanaṁ yathā
SYNONYMS
tām—the Lord's māyā; ātmanaḥ—of herself; vijānīyāt—she should know; pati—husband; apatya—children; gṛha—house; ātmakam—consisting of; daiva—by the authority of the Lord; upasāditam—brought about; mṛtyum—death; mṛgayoḥ—of the hunter; gāyanam—the singing; yathā—as.
TRANSLATION
A woman, therefore, should consider her husband, her house and her children to be the arrangement of the external energy of the Lord for her death, just as the sweet singing of the hunter is death for the deer.
PURPORT
In these instructions of Lord Kapiladeva it is explained that not only is woman the gateway to hell for man, but man is also the gateway to hell for woman. It is a question of attachment. A man becomes attached to a woman because of her service, her beauty and many other assets, and similarly a woman becomes attached to a man for his giving her a nice place to live, ornaments, dress and children. It is a question of attachment for one another. As long as either is attached to the other for such material enjoyment, the woman is dangerous for the man, and the man is also dangerous for the woman. But if the attachment is transferred to Kṛṣṇa, both of them become Kṛṣṇa conscious, and then marriage is very nice. Śrīla Rūpa Gosvāmī therefore recommends:
anāsaktasya viṣayān
yathārham upayuñjataḥ
nirbandhaḥ kṛṣṇa-sambandhe
yuktaṁ vairāgyam ucyate
(Bhakti-rasāmṛta-sindhu 1.2.255)
Man and woman should live together as householders in relationship with Kṛṣṇa, only for the purpose of discharging duties in the service of Kṛṣṇa. Engage the children, engage the wife and engage the husband, all in Kṛṣṇa conscious duties, and then all these bodily or material attachments will disappear. Since the via medium is Kṛṣṇa, the consciousness is pure, and there is no possibility of degradation at any time.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.42
She should understand that māyā in the form of husband and sons to be death, just as the deer should understand that the song of the greedy hunter, though pleasurable, is death.
TEXT -
SB 3.31.43
dehena jīva-bhūtena
lokāl lokam anuvrajan
bhuñjāna eva karmāṇi
karoty avirataṁ pumān
SYNONYMS
dehena—on account of the body; jīva-bhūtena—possessed by the living entity; lokāt—from one planet; lokam—to another planet; anuvrajan—wandering; bhuñjānaḥ—enjoying; eva—so; karmāṇi—fruitive activities; karoti—he does; aviratam—incessantly; pumān—the living entity.
TRANSLATION
Due to his particular type of body, the materialistic living entity wanders from one planet to another, following fruitive activities. In this way, he involves himself in fruitive activities and enjoys the result incessantly.
PURPORT
When the living entity is encaged in the material body, he is called jīva-bhūta, and when he is free from the material body he is called brahma-bhūta [SB 4.30.20]. By changing his material body birth after birth, he travels not only in the different species of life, but also from one planet to another. Lord Caitanya says that the living entities, bound up by fruitive activities, are wandering in this way throughout the whole universe, and if by some chance or by pious activities they get in touch with a bona fide spiritual master, by the grace of Kṛṣṇa, then they get the seed of devotional service. After getting this seed, if one sows it within his heart and pours water on it by hearing and chanting, the seed grows into a big plant, and there are fruits and flowers which the living entity can enjoy, even in this material world. That is called the brahma-bhūta stage. In his designated condition, a living entity is called materialistic, and upon being freed from all designations, when he is fully Kṛṣṇa conscious, engaged in devotional service, he is called liberated. Unless one gets the opportunity to associate with a bona fide spiritual master by the grace of the Lord, there is no possibility of one's liberation from the cycle of birth and death in the different species of life and through the different grades of planets.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.43
Repeated birth and death of the jīva is described. There is a doubt. The jīva enjoys the results in Svarga or other places by giving up the body by which he performs sinful or pious acts. What is the logic in that? (He should experience the results in the same body.) In answer this verse says that he enjoys the results with the body by which he performed his acts—by the subtle body. By the subtle body (jīva-bhūtena dehena) he wanders from the earth to Svarga or hell. He performs actions by the acquisition of false identity (caused by the subtle body). Going to other places is possible because of the jīva’s illusion. In that place, he enjoys (bhuñjānaḥ). Finishing that enjoyment he again returns to the earth. He then performs further actions. Thus he performs actions and enjoys in the subtle body. That is explained in this verse.
TEXT -
SB 3.31.44
jīvo hy asyānugo deho
bhūtendriya-mano-mayaḥ
tan-nirodho 'sya maraṇam
āvirbhāvas tu sambhavaḥ
SYNONYMS
jīvaḥ—the living entity; hi—indeed; asya—of him; anugaḥ—suitable; dehaḥ—body; bhūta—gross material elements; indriya—senses; manaḥ—mind; mayaḥ—made of; tat—of the body; nirodhaḥ—destruction; asya—of the living entity; maraṇam—death; āvirbhāvaḥ—manifestation; tu—but; sambhavaḥ—birth.
TRANSLATION
In this way the living entity gets a suitable body with a material mind and senses, according to his fruitive activities. When the reaction of his particular activity comes to an end, that end is called death, and when a particular type of reaction begins, that beginning is called birth.
PURPORT
From time immemorial, the living entity travels in the different species of life and the different planets, almost perpetually. This process is explained in Bhagavad-gītā. Bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā: [Bg. 18.61] under the spell of māyā, everyone is wandering throughout the universe on the carriage of the body offered by the material energy. Materialistic life involves a series of actions and reactions. It is a long film spool of actions and reactions, and one life-span is just a flash in such a reactionary show. When a child is born, it is to be understood that his particular type of body is the beginning of another set of activities, and when an old man dies, it is to be understood that one set of reactionary activities is finished.
We can see that because of different reactionary activities, one man is born in a rich family, and another is born in a poor family, although both of them are born in the same place, at the same moment and in the same atmosphere. One who is carrying pious activity with him is given a chance to take his birth in a rich or pious family, and one who is carrying impious activity is given a chance to take birth in a lower, poor family. The change of body means a change to a different field of activities. Similarly, when the body of the boy changes into that of a youth, the boyish activities change into youthful activities.
It is clear that a particular body is given to the living entity for a particular type of activity. This process is going on perpetually, from a time which is impossible to trace out. Vaiṣṇava poets say, therefore, anādi karama-phale, which means that these actions and reactions of one's activity cannot be traced, for they may even continue from the last millennium of Brahmā's birth to the next millennium. We have seen the example in the life of Nārada Muni. In one millennium he was the son of a maidservant, and in the next millennium he became a great sage.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.44
“The jīva goes from the earth on dying and enjoys in Svaraga. Returning from Svarga, he is born here. From where does the conception of death and birth arise?” The subtle body (jīvaḥ), which is the covering on the jīva, and the gross body, both of which accompany the jīva, combine into one to form in the place of enjoyment, and become the body (bhūta), senses and mind. The disintegration of that combination is death for the jīva. That is the state after leaving one gross body and prior to attaining the next gross body. In states such as deep sleep the capacity for actions remains even though no actions are performed, since when deep sleep is broken, immediately one sees the capacity for actions. The appearance of the combination is called birth (sambhavaḥ). It occurs at the time of coming out of the womb after attaining another gross body, after having given up an old one.
TEXT -
SB 3.31.45-46
dravyopalabdhi-sthānasya
dravyekṣāyogyatā yadā
tat pañcatvam ahaṁ-mānād
utpattir dravya-darśanam
yathākṣṇor dravyāvayava-
darśanāyogyatā yadā
tadaiva cakṣuṣo draṣṭur
draṣṭṛtvāyogyatānayoḥ
SYNONYMS
dravya—of objects; upalabdhi—of perception; sthānasya—of the place; dravya—of objects; īkṣā—of perception; ayogyatā—incapability; yadā—when; tat—that; pañcatvam—death; aham-mānāt—from the misconception of "I"; utpattiḥ—birth; dravya—the physical body; darśanam—viewing; yathā—just as; akṣṇoḥ—of the eyes; dravya—of objects; avayava—parts; darśana—of seeing; ayogyatā—incapability; yadā—when; tadā—then; eva—indeed; cakṣuṣaḥ—of the sense of sight; draṣṭuḥ—of the seer; draṣṭṛtva—of the faculty of seeing; ayogyatā—incapability; anayoḥ—of both of these.
TRANSLATION
When the eyes lose their power to see color or form due to morbid affliction of the optic nerve, the sense of sight becomes deadened. The living entity, who is the seer of both the eyes and the sight, loses his power of vision. In the same way, when the physical body, the place where perception of objects occurs, is rendered incapable of perceiving, that is known as death. When one begins to view the physical body as one's very self, that is called birth.
PURPORT
When one says, "I see," this means that he sees with his eyes or with his spectacles; he sees with the instrument of sight. If the instrument of sight is broken or becomes diseased or incapable of acting, then he, as the seer, also ceases to act. Similarly, in this material body, at the present moment the living soul is acting, and when the material body, due to its incapability to function, ceases, he also ceases to perform his reactionary activities. When one's instrument of action is broken and cannot function, that is called death. Again, when one gets a new instrument for action, that is called birth. This process of birth and death is going on at every moment, by constant bodily change. The final change is called death, and acceptance of a new body is called birth. That is the solution to the question of birth and death. Actually, the living entity has neither birth nor death, but is eternal. As confirmed in Bhagavad-gītā, na hanyate hanyamāne śarīre: [Bg. 2.20] the living entity never dies, even after the death or annihilation of this material body.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.45-46
The characteristics of death and birth are again clarified. In this example, dravya means objects situated on this earth. When the gross body, the place of perceiving the objects, is destroyed and the subtle body is incapable of perceiving those objects on its own after the dissolution of the gross body, that state is called death (pañcatvam) for the jīva, though it is not his nature. Birth arises because of the appearance of the identity with another gross body, with the thought that “I am this body.” This is the cause of seeing objects on this earth (dravya-darśanam).
An example is given. When the eye balls (gross matter) are unable to see parts of objects because of destruction in the form of eye disease, then the eye sense organ (subtle) also cannot see. When both the gross organ and the subtle organ are incapable, then the seer becomes incapable of acting as a seer. That incapacity takes place on this earth, not in Svarga or hell. From understanding the explanation given in the example, the appearance and destruction of gross bodies in Svarga and hell are not really birth and death. They are simply called disappearance and appearance of the gross and subtle bodies.
TEXT -
SB 3.31.47
tasmān na kāryaḥ santrāso
na kārpaṇyaṁ na sambhramaḥ
buddhvā jīva-gatiṁ dhīro
mukta-saṅgaś cared iha
SYNONYMS
tasmāt—on account of death; na—not; kāryaḥ—should be done; santrāsaḥ—horror; na—not; kārpaṇyam—miserliness; na—not; sambhramaḥ—eagerness for material gain; buddhvā—realizing; jīva-gatim—the true nature of the living entity; dhīraḥ—steadfast; mukta-saṅgaḥ—free from attachment; caret—one should move about; iha—in this world.
TRANSLATION
Therefore, one should not view death with horror, nor have recourse to defining the body as soul, nor give way to exaggeration in enjoying the bodily necessities of life. Realizing the true nature of the living entity, one should move about in the world free from attachment and steadfast in purpose.
PURPORT
A sane person who has understood the philosophy of life and death is very upset upon hearing of the horrible, hellish condition of life in the womb of the mother or outside of the mother. But one has to make a solution to the problems of life. A sane man should understand the miserable condition of this material body. Without being unnecessarily upset, he should try to find out if there is a remedy. The remedial measures can be understood when one associates with persons who are liberated. It must be understood who is actually liberated. The liberated person is described in Bhagavad-gītā: one who engages in uninterrupted devotional service to the Lord, having surpassed the stringent laws of material nature, is understood to be situated in Brahman.
The Supreme Personality of Godhead is beyond the material creation. It is admitted even by impersonalists like Śaṅkarācārya that Nārāyaṇa is transcendental to this material creation. As such, when one actually engages in the service of the Lord in various forms, either Nārāyaṇa or Rādhā-Kṛṣṇa or Sītā-Rāma, he is understood to be on the platform of liberation. The Bhāgavatam also confirms that liberation means to be situated in one's constitutional position. Since a living entity is eternally the servitor of the Supreme Lord, when one seriously and sincerely engages in the transcendental loving service of the Lord, he is situated in the position of liberation. One should try to associate with a liberated person, and then the problems of life, namely birth and death, can be solved.
While discharging devotional service in full Kṛṣṇa consciousness, one should not be miserly. He should not unnecessarily show that he has renounced this world. Actually, renunciation is not possible. If one renounces his palatial building and goes to a forest, there is actually no renunciation, for the palatial building is the property of the Supreme Personality of Godhead and the forest is also the property of the Supreme Personality of Godhead. If he changes from one property to another, that does not mean that he renounces; he was never the proprietor of either the palace or the forest. Renunciation necessitates renouncing the false understanding that one can lord it over material nature. When one renounces this false attitude and renounces the puffed-up position that he is also God, that is real renunciation. Otherwise, there is no meaning of renunciation. Rūpa Gosvāmī advises that if one renounces anything which could be applied in the service of the Lord and does not use it for that purpose, that is called phalgu-vairāgya, insufficient or false renunciation. Everything belongs to the Supreme Personality of Godhead; therefore everything can be engaged in the service of the Lord; nothing should be used for one's sense gratification. That is real renunciation. Nor should one unnecessarily increase the necessities of the body. We should be satisfied with whatever is offered and supplied by Kṛṣṇa without much personal endeavor. We should spend our time executing devotional service in Kṛṣṇa consciousness. That is the solution to the problem of life and death.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.47
Since one understands that the ātmā does not take birth or die (tasmāt), one should not be horrified.
TEXT -
SB 3.31.48
samyag-darśanayā buddhyā
yoga-vairāgya-yuktayā
māyā-viracite loke
caren nyasya kalevaram
SYNONYMS
samyak-darśanayā—endowed with right vision; buddhyā—through reason; yoga—by devotional service; vairāgya—by detachment; yuktayā—strengthened; māyā-viracite—arranged by māyā; loke—to this world; caret—one should move about; nyasya—relegating; kalevaram—the body.
TRANSLATION
Endowed with right vision and strengthened by devotional service and a pessimistic attitude towards material identity, one should relegate his body to this illusory world through his reason. Thus one can be unconcerned with this material world.
PURPORT
It is sometimes misunderstood that if one has to associate with persons engaged in devotional service, he will not be able to solve the economic problem. To answer this argument, it is described here that one has to associate with liberated persons not directly, physically, but by understanding, through philosophy and logic, the problems of life. It is stated here, samyag-darśanayā buddhyā: one has to see perfectly, and by intelligence and yogic practice one has to renounce this world. That renunciation can be achieved by the process recommended in the Second Chapter of the First Canto of Śrīmad-Bhāgavatam.
The devotee's intelligence is always in touch with the Supreme Personality of Godhead. His attitude towards the material existence is one of detachment, for he knows perfectly well that this material world is a creation of illusory energy. Realizing himself to be part and parcel of the Supreme Soul, the devotee discharges his devotional service and is completely aloof from material action and reaction. Thus at the end he gives up his material body, or the material energy, and as pure soul he enters the kingdom of God.
Srila Visvanatha Cakravarti Thakur Commentary -
3.31.48
Kalevaraṁ nasya means giving up attachment to the body.
Thus ends the commentary on Thirty-first Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta
PURPORT
s of the Third Canto, Thirty-first Chapter, of the Śrīmad-Bhāgavatam, entitled "Lord Kapila's Instructions on the Movements of the Living Entities."
32. Entanglement in Fruitive Activities
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12-15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34-36, 37, 38, 39, 40, 41, 42, 43
TEXT -
SB 3.32.1
kapila uvāca
atha yo gṛha-medhīyān
dharmān evāvasan gṛhe
kāmam arthaṁ ca dharmān svān
dogdhi bhūyaḥ piparti tān
SYNONYMS
kapilaḥ uvāca—Lord Kapila said; atha—now; yaḥ—the person who; gṛha-medhīyān—of the householders; dharmān—duties; eva—certainly; āvasan—living; gṛhe—at home; kāmam—sense gratification; artham—economic development; ca—and; dharmān—religious rituals; svān—his; dogdhi—enjoys; bhūyaḥ—again and again; piparti—performs; tān—them.
TRANSLATION
The Personality of Godhead said: The person who lives in the center of household life derives material benefits by performing religious rituals, and thereby he fulfills his desire for economic development and sense gratification. Again and again he acts the same way.
PURPORT
There are two kinds of householders. One is called the gṛhamedhī, and the other is called the gṛhastha. The objective of the gṛhamedhī is sense gratification, and the objective of the gṛhastha is self-realization. Here the Lord is speaking about the gṛhamedhī, or the person who wants to remain in this material world. His activity is to enjoy material benefits by performing religious rituals for economic development and thereby ultimately satisfy the senses. He does not want anything more. Such a person works very hard throughout his life to become very rich and eat very nicely and drink. By giving some charity for pious activity he can go to a higher planetary atmosphere in the heavenly planets in his next life, but he does not want to stop the repetition of birth and death and finish with the concomitant miserable factors of material existence. Such a person is called a gṛhamedhī.
A gṛhastha is a person who lives with family, wife, children and relatives but has no attachment for them. He prefers to live in family life rather than as a mendicant or sannyāsī, but his chief aim is to achieve self-realization, or to come to the standard of Kṛṣṇa consciousness. Here, however, Lord Kapiladeva is speaking about the gṛhamedhīs, who have made their aim the materialistically prosperous life, which they achieve by sacrificial ceremonies, by charities and by good work. They are posted in good positions, and since they know that they are using up their assets of pious activities, they again and again perform activities of sense gratification. It is said by Prahlāda Mahārāja, punaḥ punaś carvita-carvaṇānām: [SB 7.5.30] they prefer to chew the already chewed. Again and again they experience the material pangs, even if they are rich and prosperous, but they do not want to give up this kind of life.
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.1
In the Thirty-second Chapter, after speaking about returning to the world by sakāma-karma and not returning to the world by niṣkāma-karma, Kapila criticizes those who are not devotees.
Having explained the results of condemned sinful activities, now Kapila explains the results of prescribed activities with material desire. Living in his house, he enjoys the results of the various dharmas: kāma, artha and dharma. And again he performs those dharmas. After grazing the cows in the field one milks them, and then again, after getting the milk, one puts them back to graze.
TEXT -
SB 3.32.2
sa cāpi bhagavad-dharmāt
kāma-mūḍhaḥ parāṅ-mukhaḥ
yajate kratubhir devān
pitṝṁś ca śraddhayānvitaḥ
SYNONYMS
saḥ—he; ca api—moreover; bhagavat-dharmāt—from devotional service; kāma-mūḍhaḥ—infatuated by lust; parāk-mukhaḥ—having the face turned away; yajate—worships; kratubhiḥ—with sacrificial ceremonies; devān—the demigods; pitṝn—the forefathers; ca—and; śraddhayā—with faith; anvitaḥ—endowed.
TRANSLATION
Such persons are ever bereft of devotional service due to being too attached to sense gratification, and therefore, although they perform various kinds of sacrifices and take great vows to satisfy the demigods and forefathers, they are not interested in Kṛṣṇa consciousness, devotional service.
PURPORT
In Bhagavad-gītā (7.20) it is said that persons who worship demigods have lost their intelligence: kāmais tais tair hṛta jñānāḥ. They are much attracted to sense gratification, and therefore they worship the demigods. It is, of course, recommended in the Vedic scriptures that if one wants money, health or education, then he should worship the various demigods. A materialistic person has manifold demands, and thus there are manifold demigods to satisfy his senses. The gṛhamedhīs, who want to continue a prosperous materialistic way of life, generally worship the demigods or the forefathers by offering piṇḍa, or respectful oblations. Such persons are bereft of Kṛṣṇa consciousness and are not interested in devotional service to the Lord. This kind of so-called pious and religious man is the result of impersonalism. The impersonalists maintain that the Supreme Absolute Truth has no form and that one can imagine any form he likes for his benefit and worship in that way. Therefore the gṛhamedhīs or materialistic men say that they can worship any form of a demigod as worship of the Supreme Lord. Especially amongst the Hindus, those who are meat-eaters prefer to worship goddess Kālī because it is prescribed that one can sacrifice a goat before that goddess. They maintain that whether one worships the goddess Kālī or the Supreme Personality of Godhead Viṣṇu or any demigod, the destination is the same. This is first-class rascaldom, and such people are misled. But they prefer this philosophy. Bhagavad-gītā does not accept such rascaldom, and it is clearly stated that such methods are meant for persons who have lost their intelligence. The same judgment is confirmed here, and the word kāma-mūḍha, meaning one who has lost his sense or is infatuated by the lust of attraction for sense gratification, is used. Kāma-mūḍhas are bereft of Kṛṣṇa consciousness and devotional service and are infatuated by a strong desire for sense gratification. The worshipers of demigods are condemned both in Bhagavad-gītā and in Śrīmad-Bhāgavatam.
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.2
Though the person performs activities according to scripture he is also to be criticized.
TEXT -
SB 3.32.3
tac-chraddhayākrānta-matiḥ
pitṛ-deva-vrataḥ pumān
gatvā cāndramasaṁ lokaṁ
soma-pāḥ punar eṣyati
SYNONYMS
tat—to the demigods and forefathers; śraddhayā—with reverence; ākrānta—overcome; matiḥ—his mind; pitṛ—to the forefathers; deva—to the demigods; vrataḥ—his vow; pumān—the person; gatvā—having gone; cāndramasam—to the moon; lokam—planet; soma-pāḥ—drinking soma juice; punaḥ—again; eṣyati—will return.
TRANSLATION
Such materialistic persons, attracted by sense gratification and devoted to the forefathers and demigods, can be elevated to the moon, where they drink an extract of the soma plant. They again return to this planet.
PURPORT
The moon is considered one of the planets of the heavenly kingdom. One can be promoted to this planet by executing different sacrifices recommended in the Vedic literature, such as pious activities in worshiping the demigods and forefathers with rigidity and vows. But one cannot remain there for a very long time. Life on the moon is said to last ten thousand years according to the calculation of the demigods. The demigods' time is calculated in such a way that one day (twelve hours) is equal to six months on this planet. It is not possible to reach the moon by any material vehicle like a sputnik, but persons who are attracted by material enjoyment can go to the moon by pious activities. In spite of being promoted to the moon, however, one has to come back to this earth again when the merits of his works in sacrifice are finished. This is also confirmed in Bhagavad-gītā (9.21): te taṁ bhuktvā svarga-lokaṁ viśālaṁ kṣīṇe puṇye martya-lokaṁ viśanti.
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.3
Having drunk soma on the moon (somapāḥ), he falls down to earth again (eṣyati).
TEXT -
SB 3.32.4
yadā cāhīndra-śayyāyāṁ
śete 'nantāsano hariḥ
tadā lokā layaṁ yānti
ta ete gṛha-medhinām
SYNONYMS
yadā—when; ca—and; ahi-indra—of the king of snakes; śayyāyām—on the bed; śete—lies; ananta-āsanaḥ—He whose seat is Ananta Śeṣa; hariḥ—Lord Hari; tadā—then; lokāḥ—the planets; layam—unto dissolution; yānti—go; te ete—those very; gṛha-medhinām—of the materialistic householders.
TRANSLATION
All the planets of the materialistic persons, including all the heavenly planets, such as the moon, are vanquished when the Supreme Personality of Godhead, Hari, goes to His bed of serpents, which is known as Ananta Śeṣa.
PURPORT
The materially attached are very eager to promote themselves to the heavenly planets such as the moon. There are many heavenly planets to which they aspire just to achieve more and more material happiness by getting a long duration of life and the paraphernalia for sense enjoyment. But the attached persons do not know that even if one goes to the highest planet, Brahmaloka, destruction exists there also. In Bhagavad-gītā the Lord says that one can even go to the Brahmaloka, but still he will find the pangs of birth, death, disease and old age. Only by approaching the Lord's abode, the Vaikuṇṭhaloka, does one not take birth again in this material world. The gṛhamedhīs, or materialistic persons, however, do not like to use this advantage. They would prefer to transmigrate perpetually from one body to another, or from one planet to another. They do not want the eternal, blissful life in knowledge in the kingdom of God.
There are two kinds of dissolutions. One dissolution takes place at the end of the life of Brahmā. At that time all the planetary systems, including the heavenly systems, are dissolved in water and enter into the body of Garbhodakaśāyī Viṣṇu, who lies on the Garbhodaka Ocean on the bed of serpents, called Śeṣa. In the other dissolution, which occurs at the end of Brahmā's day, all the lower planetary systems are destroyed. When Lord Brahmā rises after his night, these lower planetary systems are again created. The statement in Bhagavad-gītā that persons who worship the demigods have lost their intelligence is confirmed in this verse. These less intelligent persons do not know that even if they are promoted to the heavenly planets, at the time of dissolution they themselves, the demigods and all their planets will be annihilated. They have no information that eternal, blissful life can be attained.
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.4
What is the use if the planets are destroyed? The planets they attain are covered with water at the end of each day of Brahmā.[264] The time mentioned is the destruction at the end of the day of Brahmā.
TEXT -
SB 3.32.5
ye sva-dharmān na duhyanti
dhīrāḥ kāmārtha-hetave
niḥsaṅgā nyasta-karmāṇaḥ
praśāntāḥ śuddha-cetasaḥ
SYNONYMS
ye—those who; sva-dharmān—their own occupational duties; na—do not; duhyanti—take advantage of; dhīrāḥ—intelligent; kāma—sense gratification; artha—economic development; hetave—for the sake of; niḥsaṅgāḥ—free from material attachment; nyasta—given up; karmāṇaḥ—fruitive activities; praśāntāḥ—satisfied; śuddha-cetasaḥ—of purified consciousness.
TRANSLATION
Those who are intelligent and are of purified consciousness are completely satisfied in Kṛṣṇa consciousness. Freed from the modes of material nature, they do not act for sense gratification; rather, since they are situated in their own occupational duties, they act as one is expected to act.
PURPORT
The first-class example of this type of man is Arjuna. Arjuna was a kṣatriya, and his occupational duty was to fight. Generally, kings fight to extend their kingdoms, which they rule for sense gratification. But as far as Arjuna is concerned, he declined to fight for his own sense gratification. He said that although he could get a kingdom by fighting with his relatives, he did not want to fight with them. But when he was ordered by Kṛṣṇa and convinced by the teachings of Bhagavad-gītā that his duty was to satisfy Kṛṣṇa, then he fought. Thus he fought not for his sense gratification but for the satisfaction of the Supreme Personality of Godhead.
Persons who work at their prescribed duties, not for sense gratification but for gratification of the Supreme Lord, are called niḥsaṅga, freed from the influence of the modes of material nature. Nyasta-karmāṇaḥ indicates that the results of their activities are given to the Supreme Personality of Godhead. Such persons appear to be acting on the platform of their respective duties, but such activities are not performed for personal sense gratification; rather, they are performed for the Supreme Person. Such devotees are called praśāntāḥ, which means "completely satisfied." Śuddha-cetasaḥ means Kṛṣṇa conscious; their consciousness has become purified. In unpurified consciousness one thinks of himself as the Lord of the universe, but in purified consciousness one thinks himself the eternal servant of the Supreme Personality of Godhead. Putting oneself in that position of eternal servitorship to the Supreme Lord and working for Him perpetually, one actually becomes completely satisfied. As long as one works for his personal sense gratification, he will always be full of anxiety. That is the difference between ordinary consciousness and Kṛṣṇa consciousness.
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.5
Having described sakāma-karma persons, Kapila now describes niṣkāma-karma practitioners. They do not desire the results of their actions of dharma (na duhanti). They are unattached (niḥsaṅgāḥ) and offer the results of their actions to the Lord (nyasta-karmaṇaḥ).
TEXT -
SB 3.32.6
nivṛtti-dharma-niratā
nirmamā nirahaṅkṛtāḥ
sva-dharmāptena sattvena
pariśuddhena cetasā
SYNONYMS
nivṛtti-dharma—in religious activities for detachment; niratāḥ—constantly engaged; nirmamāḥ—without a sense of proprietorship; nirahaṅkṛtāḥ—without false egoism; sva-dharma—by one's own occupational duties; āptena—executed; sattvena—by goodness; pariśuddhena—completely purified; cetasā—by consciousness.
TRANSLATION
By executing one's occupational duties, acting with detachment and without a sense of proprietorship or false egoism, one is posted in one's constitutional position by dint of complete purification of consciousness, and by thus executing so-called material duties he can easily enter into the kingdom of God.
PURPORT
Here the word nivṛtti-dharma-niratāḥ means "constantly engaging in executing religious activities for detachment." There are two kinds of religious performances. One is called pravṛtti-dharma, which means the religious activities performed by the gṛhamedhīs for elevation to higher planets or for economic prosperity, the final aim of which is sense gratification. Every one of us who has come to this material world has the sense of overlordship. This is called pravṛtti. But the opposite type of religious performance, which is called nivṛtti, is to act for the Supreme Personality of Godhead. Engaged in devotional service in Kṛṣṇa consciousness, one has no proprietorship claim, nor is one situated in the false egoism of thinking that he is God or the master. He always thinks himself the servant. That is the process of purifying consciousness. With pure consciousness only can one enter into the kingdom of God. Materialistic persons, in their elevated condition, can enter any one of the planets within this material world, but all are subjected to dissolution over and over again.
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.6
Gaining knowledge, they attain the perfect (viśvato-mukham) Supreme Lord. This means they actually attain liberation. Śruti also says sūrya-dvāreṇa te virajāḥ prayānti tatrāmṛtaḥ puruṣo hy avyayātmā: purified, they go by the sun planet to the place where the indestructible immortal person resides. (Muṇḍaka Upaniṣad 2.11) They attain the Lord who is the material cause (prakṛti) of the universe (asya) and the efficient cause (utpatty-anta-bhāvanam).
TEXT -
SB 3.32.7
sūrya-dvāreṇa te yānti
puruṣaṁ viśvato-mukham
parāvareśaṁ prakṛtim
asyotpatty-anta-bhāvanam
SYNONYMS
sūrya-dvāreṇa—through the path of illumination; te—they; yānti—approach; puruṣam—the Personality of Godhead; viśvataḥ-mukham—whose face is turned everywhere; para-avara-īśam—the proprietor of the spiritual and material worlds; prakṛtim—the material cause; asya—of the world; utpatti—of manifestation; anta—of dissolution; bhāvanam—the cause.
TRANSLATION
Through the path of illumination, such liberated persons approach the complete Personality of Godhead, who is the proprietor of the material and spiritual worlds and is the supreme cause of their manifestation and dissolution.
PURPORT
The word sūrya-dvāreṇa means "by the illuminated path," or through the sun planet. The illuminated path is devotional service. It is advised in the Vedas not to pass through the darkness, but to pass through the sun planet. It is also recommended here that by traversing the illuminated path one can be freed from the contamination of the material modes of nature; by that path one can enter into the kingdom where the completely perfect Personality of Godhead resides. The words puruṣaṁ viśvato-mukham mean the Supreme Personality of Godhead, who is all-perfect. All living entities other than the Supreme Personality of Godhead are very small, although they may be big by our calculation. Everyone is infinitesimal, and therefore in the Vedas the Supreme Lord is called the supreme eternal amongst all eternals. He is the proprietor of the material and spiritual worlds and the supreme cause of manifestation. Material nature is only the ingredient because actually the manifestation is caused by His energy. The material energy is also His energy; just as the combination of father and mother is the cause of childbirth, so the combination of the material energy and the glance of the Supreme Personality of Godhead is the cause of the manifestation of the material world. The efficient cause, therefore, is not matter, but the Lord Himself.
TEXT -
SB 3.32.8
dvi-parārdhāvasāne yaḥ
pralayo brahmaṇas tu te
tāvad adhyāsate lokaṁ
parasya para-cintakāḥ
SYNONYMS
dvi-parārdha—two parārdhas; avasāne—at the end of; yaḥ—which; pralayaḥ—death; brahmaṇaḥ—of Lord Brahmā; tu—indeed; te—they; tāvat—so long; adhyāsate—dwell; lokam—on the planet; parasya—of the Supreme; para-cintakāḥ—thinking of the Supreme Personality of Godhead.
TRANSLATION
Worshipers of the Hiraṇyagarbha expansion of the Personality of Godhead remain within this material world until the end of two parārdhas, when Lord Brahmā also dies.
PURPORT
One dissolution is at the end of Brahmā's day, and one is at the end of Brahmā's life. Brahmā dies at the end of two parārdhas, at which time the entire material universe is dissolved. Persons who are worshipers of Hiraṇyagarbha, the plenary expansion of the Supreme Personality of Godhead Garbhodakaśāyī Viṣṇu, do not directly approach the Supreme Personality of Godhead in Vaikuṇṭha. They remain within this universe on Satyaloka or other higher planets until the end of the life of Brahmā. Then, with Brahmā, they are elevated to the spiritual kingdom.
The words parasya para-cintakāḥ mean "always thinking of the Supreme Personality of Godhead," or being always Kṛṣṇa conscious. When we speak of Kṛṣṇa, this refers to the complete category of viṣṇu-tattva. Kṛṣṇa includes the three puruṣa incarnations, namely Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu, as well as all the incarnations taken together. This is confirmed in the Brahma-saṁhitā. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan: [Bs.5.39] Lord Kṛṣṇa is perpetually situated with His many expansions, such as Rāma, Nṛsiṁha, Vāmana, Madhusūdana, Viṣṇu and Nārāyaṇa. He exists with all His plenary portions and the portions of His plenary portions, and each of them is as good as the Supreme Personality of Godhead. The words parasya para-cintakāḥ mean those who are fully Kṛṣṇa conscious. Such persons enter directly into the kingdom of God, the Vaikuṇṭha planets, or, if they are worshipers of the plenary portion Garbhodakaśāyī Viṣṇu, they remain within this universe until its dissolution, and after that they enter.
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.8
Brahmā is just a guṇāvatāra of the Supreme Lord. The worshippers of Hiraṇyagarbha by bhakti-miśra-jñāna gradually attain liberation along with Brahmā. Śruti[265] says:
brahmaṇā saha te sarve samprāpte pratisañcare
parasyānte kṛtātmānaḥ praviśanti paraṁ padam
Those who are on Brahma-loka with exalted status at the time of dissolution go directly to the supreme abode, along with Lord Brahmā. Kūrma Purāṇa 1.11.284
However, if they worship only Hiraṇyagarbha without bhakti for Viṣṇu, then they do not attain liberation when Brahmā is liberated. That is explained in three verses. Loka refers to Brahmaloka. They meditate on Brahmā (parasya).
TEXT -
SB 3.32.9
kṣmāmbho-'nalānila-viyan-mana-indriyārtha-
bhūtādibhiḥ parivṛtaṁ pratisañjihīrṣuḥ
avyākṛtaṁ viśati yarhi guṇa-trayātmā
kālaṁ parākhyam anubhūya paraḥ svayambhūḥ
SYNONYMS
kṣmā—earth; ambhaḥ—water; anala—fire; anila—air; viyat—ether; manaḥ—mind; indriya—the senses; artha—the objects of the senses; bhūta—ego; ādibhiḥ—and so on; parivṛtam—covered by; pratisañjihīrṣuḥ—desiring to dissolve; avyākṛtam—the changeless spiritual sky; viśati—he enters; yarhi—at which time; guṇa-traya-ātmā—consisting of the three modes; kālam—the time; para-ākhyam—two parārdhas; anubhūya—after experiencing; paraḥ—the chief; svayambhūḥ—Lord Brahmā.
TRANSLATION
After experiencing the inhabitable time of the three modes of material nature, known as two parārdhas, Lord Brahmā closes the material universe, which is covered by layers of earth, water, air, fire, ether, mind, ego, etc., and goes back to Godhead.
PURPORT
The word avyākṛtam is very significant in this verse. The same meaning is stated in Bhagavad-gītā, in the word sanātana. This material world is vyākṛta, or subject to changes, and it finally dissolves. But after the dissolution of this material world, the manifestation of the spiritual world, the sanātana-dhāma, remains. That spiritual sky is called avyākṛta, that which does not change, and there the Supreme Personality of Godhead resides. When, after ruling over the material universe under the influence of the time element, Lord Brahmā desires to dissolve it and enter into the kingdom of God, others then enter with him.
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.9
At the time of great dissolution, Brahmā becomes liberated. He desires to give up his body of Vairāja, surrounded by the elements starting with earth. He, composed of the three guṇas, but predominated by rajoguṇa, enters the Supreme Lord, the antaryāmī of prakṛti (Mahāviṣṇu), knowing the time of two parārdhas (parākhyam).
TEXT -
SB 3.32.10
evaṁ paretya bhagavantam anupraviṣṭā
ye yogino jita-marun-manaso virāgāḥ
tenaiva sākam amṛtaṁ puruṣaṁ purāṇaṁ
brahma pradhānam upayānty agatābhimānāḥ
SYNONYMS
evam—thus; paretya—having gone a long distance; bhagavantam—Lord Brahmā; anupraviṣṭāḥ—entered; ye—those who; yoginaḥ—yogīs; jita—controlled; marut—the breathing; manasaḥ—the mind; virāgāḥ—detached; tena—with Lord Brahmā; eva—indeed; sākam—together; amṛtam—the embodiment of bliss; puruṣam—unto the Personality of Godhead; purāṇam—the oldest; brahma pradhānam—the Supreme Brahman; upayānti—they go; agata—not gone; abhimānāḥ—whose false ego.
TRANSLATION
The yogīs who become detached from the material world by practice of breathing exercises and control of the mind reach the planet of Brahmā, which is far, far away. After giving up their bodies, they enter into the body of Lord Brahmā, and therefore when Brahmā is liberated and goes to the Supreme Personality of Godhead, who is the Supreme Brahman, such yogīs can also enter into the kingdom of God.
PURPORT
By perfecting their yogic practice, yogīs can reach the highest planet, Brahmaloka, or Satyaloka, and after giving up their material bodies, they can enter into the body of Lord Brahmā. Because they are not directly devotees of the Lord, they cannot get liberation directly. They have to wait until Brahmā is liberated, and only then, along with Brahmā, are they also liberated. It is clear that as long as a living entity is a worshiper of a particular demigod, his consciousness is absorbed in thoughts of that demigod, and therefore he cannot get direct liberation, or entrance into the kingdom of God, nor can he merge into the impersonal effulgence of the Supreme Personality of Godhead. Such yogīs or demigod worshipers are subjected to the chance of taking birth again when there is again creation.
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.10
Those who worship Brahmā but do not have bhakti, do not attain liberation with Brahmā. Those yogīs who, having entered Brahmaloka, enter the body of Brahmā, then enter the Supreme Lord, the excellent Brahman (brahma pradhānam). Having the idea that they are the worshippers of Brahmā (agatābhimānāḥ), they do not permanently remain merged in the Supreme Lord, but temporarily. When the universes are again created, they enter into the universe.
TEXT -
SB 3.32.11
atha taṁ sarva-bhūtānāṁ
hṛt-padmeṣu kṛtālayam
śrutānubhāvaṁ śaraṇaṁ
vraja bhāvena bhāmini
SYNONYMS
atha—therefore; tam—the Supreme Personality of Godhead; sarva-bhūtānām—of all living entities; hṛt-padmeṣu—in the lotus hearts; kṛta-ālayam—residing; śruta-anubhāvam—whose glories you have heard; śaraṇam—unto the shelter; vraja—go; bhāvena—by devotional service; bhāmini—My dear mother.
TRANSLATION
Therefore, My dear mother, by devotional service take direct shelter of the Supreme Personality of Godhead, who is seated in everyone's heart.
PURPORT
One can attain direct contact with the Supreme Personality of Godhead in full Kṛṣṇa consciousness and revive one's eternal relationship with Him as lover, as Supreme Soul, as son, as friend or as master. One can reestablish the transcendental loving relationship with the Supreme Lord in so many ways, and that feeling is true oneness. The oneness of the Māyāvādī philosophers and the oneness of Vaiṣṇava philosophers are different. The Māyāvādī and Vaiṣṇava philosophers both want to merge into the Supreme, but the Vaiṣṇavas do not lose their identities. They want to keep the identity of lover, parent, friend or servant.
In the transcendental world, the servant and master are one. That is the absolute platform. Although the relationship is servant and master, both the servant and the served stand on the same platform. That is oneness. Lord Kapila advised His mother that she did not need any indirect process. She was already situated in that direct process because the Supreme Lord had taken birth as her son. Actually, she did not need any further instruction because she was already in the perfectional stage. Kapiladeva advised her to continue in the same way. He therefore addressed His mother as bhāmini to indicate that she was already thinking of the Lord as her son. Devahūti is advised by Lord Kapila to take directly to devotional service, Kṛṣṇa consciousness, because without that consciousness one cannot become liberated from the clutches of māyā.
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.11
Since without bhakti no one can become liberated, you should surrender to the Lord alone. O bhāvini (instead of bhāmini), who think of me, the Supreme Lord as your son! I have given teachings of bhakti to you, but that is useless since you are so advanced.
TEXT -
SB 3.32.12-15
ādyaḥ sthira-carāṇāṁ yo
veda-garbhaḥ saharṣibhiḥ
yogeśvaraiḥ kumārādyaiḥ
siddhair yoga-pravartakaiḥ
bheda-dṛṣṭyābhimānena
niḥsaṅgenāpi karmaṇā
kartṛtvāt saguṇaṁ brahma
puruṣaṁ puruṣarṣabham
sa saṁsṛtya punaḥ kāle
kāleneśvara-mūrtinā
jāte guṇa-vyatikare
yathā-pūrvaṁ prajāyate
aiśvaryaṁ pārameṣṭhyaṁ ca
te 'pi dharma-vinirmitam
niṣevya punar āyānti
guṇa-vyatikare sati
SYNONYMS
ādyaḥ—the creator, Lord Brahmā; sthira-carāṇām—of the immobile and mobile manifestations; yaḥ—he who; veda-garbhaḥ—the repository of the Vedas; saha—along with; ṛṣibhiḥ—the sages; yoga-īśvaraiḥ—with great mystic yogīs; kumāra-ādyaiḥ—the Kumāras and others; siddhaiḥ—with the perfected living beings; yoga-pravartakaiḥ—the authors of the yoga system; bheda-dṛṣṭyā—because of independent vision; abhimānena—by misconception; niḥsaṅgena—nonfruitive; api—although; karmaṇā—by their activities; kartṛtvāt—from the sense of being a doer; sa-guṇam—possessing spiritual qualities; brahma—Brahman; puruṣam—the Personality of Godhead; puruṣa-ṛṣabham—the first puruṣa incarnation; saḥ—he; saṁsṛtya—having attained; punaḥ—again; kāle—at the time; kālena—by time; īśvara-mūrtinā—the manifestation of the Lord; jāte guṇa-vyatikare—when the interaction of the modes arises; yathā—as; pūrvam—previously; prajāyate—is born; aiśvaryam—opulence; pārameṣṭhyam—royal; ca—and; te—the sages; api—also; dharma—by their pious activities; vinirmitam—produced; niṣevya—having enjoyed; punaḥ—again; āyānti—they return; guṇa-vyatikare sati—when the interaction of the modes takes place.
TRANSLATION
My dear mother, someone may worship the Supreme Personality of Godhead with a special self-interest, but even demigods such as Lord Brahmā, great sages such as Sanat-kumāra and great munis such as Marīci have to come back to the material world again at the time of creation. When the interaction of the three modes of material nature begins, Brahmā, who is the creator of this cosmic manifestation and who is full of Vedic knowledge, and the great sages, who are the authors of the spiritual path and the yoga system, come back under the influence of the time factor. They are liberated by their nonfruitive activities and they attain the first incarnation of the puruṣa, but at the time of creation they come back in exactly the same forms and positions as they had previously.
PURPORT
That Brahmā becomes liberated is known to everyone, but he cannot liberate his devotees. Demigods like Brahmā and Lord Śiva cannot give liberation to any living entity. As it is confirmed in Bhagavad-gītā, only one who surrenders unto Kṛṣṇa, the Supreme Personality of Godhead, can be liberated from the clutches of māyā. Brahmā is called here ādyaḥ sthira-carāṇām. He is the original, first-created living entity, and after his own birth he creates the entire cosmic manifestation. He was fully instructed in the matter of creation by the Supreme Lord. Here he is called veda-garbha, which means that he knows the complete purpose of the Vedas. He is always accompanied by such great personalities as Marīci, Kaśyapa and the seven sages, as well as by great mystic yogīs, the Kumāras and many other spiritually advanced living entities, but he has his own interest, separate from the Lord's. Bheda-dṛṣṭyā means that Brahmā sometimes thinks that he is independent of the Supreme Lord, or he thinks of himself as one of the three equally independent incarnations. Brahmā is entrusted with creation, Viṣṇu maintains and Rudra, Lord Śiva, destroys. The three of them are understood to be incarnations of the Supreme Lord in charge of the three different material modes of nature, but none of them is independent of the Supreme Personality of Godhead. Here the word bheda-dṛṣṭyā occurs because Brahmā has a slight inclination to think that he is as independent as Rudra. Sometimes Brahmā thinks that he is independent of the Supreme Lord, and the worshiper also thinks that Brahmā is independent. For this reason, after the destruction of this material world, when there is again creation by the interaction of the material modes of nature, Brahmā comes back. Although Brahmā reaches the Supreme Personality of Godhead as the first puruṣa incarnation, Mahā-Viṣṇu, who is full with transcendental qualities, he cannot stay in the spiritual world.
The specific significance of his coming back may be noted. Brahmā and the great ṛṣis and the great master of yoga (Śiva) are not ordinary living entities; they are very powerful and have all the perfections of mystic yoga. But still they have an inclination to try to become one with the Supreme, and therefore they have to come back. In the Śrīmad-Bhāgavatam it is accepted that as long as one thinks that he is equal with the Supreme Personality of Godhead, he is not completely purified or knowledgeable. In spite of going up to the first puruṣa-avatāra, Mahā-Viṣṇu, after the dissolution of this material creation, such personalities again fall down or come back to the material creation.
It is a great falldown on the part of the impersonalists to think that the Supreme Lord appears within a material body and that one should therefore not meditate upon the form of the Supreme but should meditate instead on the formless. For this particular mistake, even the great mystic yogīs or great stalwart transcendentalists also come back again when there is creation. All living entities other than the impersonalists and monists can directly take to devotional service in full Kṛṣṇa consciousness and become liberated by developing transcendental loving service to the Supreme Personality of Godhead. Such devotional service develops in the degrees of thinking of the Supreme Lord as master, as friend, as son and, at last, as lover. These distinctions in transcendental variegatedness must always be present.
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.12-15
“How can we understand that Brahmā gets liberation but he does not desire to liberate his devotees?” Brahmā’s liberation is also only an appearance. In the Gītā the Lord says mām eva ye prapadyante māyām etāṁ taranti te: those who surrender to me cross over my māyā. (BG 4.11) From this it is understood that even Brahmā does not get liberation if he does not have bhakti. What to speak of his inferiors then! That is explained these verses. Brahmā, though the cause (ādyaḥ) of living beings, though the knower of all the Vedas, along with sages like Marīci, the most perfect of yogīs, what to speak of practicing yogīs, has false identity because of seeing that he is different from the Lord. “I, Brahmā, am the creator, Viṣṇu is the maintainer, Śiva is the destroyer.” Thus thinking himself the best doer, he enters into Lord endowed with auspicious qualities (saguṇam) at the time of great destruction, and again, after some time, when mahat-tattva and other elements again appear because of disturbance of the guṇas, he is born again as Brahmā (yathā pūrvam). The sages accompanying Brahmā, enjoying powers such as aṇima by their karma, jñāna and yoga in the previous mahākalpa, come back again at the beginning of the next mahākalpa.
How is it possible for the greatest of yogīs like the Kumāras and other perfected beings and gurus omniscient through yoga practice to have false conceptions of identity and to see difference? How could they be great masters of yoga but have false identity and see difference? Without false conceptions, they search out the undifferentiated Brahman, but, having the conception that Brahman takes on variety only through māyā, they see difference in the personal form of Lord who actually excludes difference, just as one sees difference between material objects. And they identify themselves as realizers of Brahman and reject the Lord with form. With this vision and identity, they think they are doers, having a right to action. Therefore they return. What has been described here are Brahmā, sages, yogīs, jñānīs and Kumāras who are devoid of bhakti in some particular universe. The Brahmās and sages of all other universes have bhakti, and thus attain liberation and prema-bhakti with dāsya and other relationships according to their degree of bhakti.
TEXT -
SB 3.32.16
ye tv ihāsakta-manasaḥ
karmasu śraddhayānvitāḥ
kurvanty apratiṣiddhāni
nityāny api ca kṛtsnaśaḥ
SYNONYMS
ye—those who; tu—but; iha—in this world; āsakta—addicted; manasaḥ—whose minds; karmasu—to fruitive activities; śraddhayā—with faith; anvitāḥ—endowed; kurvanti—perform; apratiṣiddhāni—with attachment to the result; nityāni—prescribed duties; api—certainly; ca—and; kṛtsnaśaḥ—repeatedly.
TRANSLATION
Persons who are too addicted to this material world execute their prescribed duties very nicely and with great faith. They daily perform all such prescribed duties with attachment to the fruitive result.
PURPORT
In this and the following six verses, the Śrīmad-Bhāgavatam criticizes persons who are too materially attached. It is enjoined in the Vedic scriptures that those who are attached to the enjoyment of material facilities have to sacrifice and undergo certain ritualistic performances. They have to observe certain rules and regulations in their daily lives to be elevated to the heavenly planets. It is stated in this verse that such persons cannot be liberated at any time. Those who worship demigods with the consciousness that each and every demigod is a separate God cannot be elevated to the spiritual world, what to speak of persons who are simply attached to duties for the upliftment of their material condition.
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.16
Because of their absence of bhakti, Brahmā and others return to the place where people perform sakāma-karma. This is criticized in six verses. They perform kāmyā (apratisiddhāni) as well as daily duties (nityāni). These (though recommended in scriptures) are criticized. What to speak then of performing sinful actions!
TEXT -
SB 3.32.17
rajasā kuṇṭha-manasaḥ
kāmātmāno 'jitendriyāḥ
pitṝn yajanty anudinaṁ
gṛheṣv abhiratāśayāḥ
SYNONYMS
rajasā—by the mode of passion; kuṇṭha—full of anxieties; manasaḥ—their minds; kāma-ātmānaḥ—aspiring for sense gratification; ajita—uncontrolled; indriyāḥ—their senses; pitṝn—the forefathers; yajanti—they worship; anudinam—every day; gṛheṣu—in home life; abhirata—engaged; āśayāḥ—their minds.
TRANSLATION
Such persons, impelled by the mode of passion, are full of anxieties and always aspire for sense gratification due to uncontrolled senses. They worship the forefathers and are busy day and night improving the economic condition of their family, social or national life.
TEXT -
SB 3.32.18
trai-vargikās te puruṣā
vimukhā hari-medhasaḥ
kathāyāṁ kathanīyoru-
vikramasya madhudviṣaḥ
SYNONYMS
trai-vargikāḥ—interested in the three elevating processes; te—those; puruṣāḥ—persons; vimukhāḥ—not interested; hari-medhasaḥ—of Lord Hari; kathāyām—in the pastimes; kathanīya—worth chanting of; uru-vikramasya—whose excellent prowess; madhu-dviṣaḥ—the killer of the Madhu demon.
TRANSLATION
Such persons are called trai-vargika because they are interested in the three elevating processes. They are averse to the Supreme Personality of Godhead, who can give relief to the conditioned soul. They are not interested in the Supreme Personality's pastimes, which are worth hearing because of His transcendental prowess.
PURPORT
According to Vedic thought, there are four elevating principles, namely religiosity, economic development, sense gratification and liberation. Persons who are simply interested in material enjoyment make plans to execute prescribed duties. They are interested in the three elevating processes of religious rituals, economic elevation and sense enjoyment. By developing their economic condition, they can enjoy material life. Materialistic persons, therefore, are interested in those elevating processes, which are called trai-vargika. Trai means "three"; vargika means "elevating processes." Such materialistic persons are never attracted by the Supreme Personality of Godhead. Rather, they are antagonistic towards Him.
The Supreme Personality of Godhead is here described as hari-medhaḥ, or "He who can deliver one from the cycle of birth and death." Materialistic persons are never interested in hearing about the marvelous pastimes of the Lord. They think that they are fictions and stories and that the Supreme Godhead is also a man of material nature. They are not fit for advancing in devotional service, or Kṛṣṇa consciousness. Such materialistic persons are interested in newspaper stories, novels and imaginary dramas. The factual activities of the Lord, such as Lord Kṛṣṇa's acting in the Battle of Kurukṣetra, or the activities of the Pāṇḍavas, or the Lord's activities in Vṛndāvana or Dvārakā, are related in the Bhagavad-gītā and Śrīmad-Bhāgavatam, which are full of the activities of the Lord. But materialistic persons who engage in elevating their position in the material world are not interested in such activities of the Lord. They may be interested in the activities of a great politician or a great rich man of this world, but they are not interested in the transcendental activities of the Supreme Lord.
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.18
Hari-medhasaḥ means “of he who knows (medhas) how to destroy (hari) saṁsāra.”
TEXT -
SB 3.32.19
nūnaṁ daivena vihatā
ye cācyuta-kathā-sudhām
hitvā śṛṇvanty asad-gāthāḥ
purīṣam iva viḍ-bhujaḥ
SYNONYMS
nūnam—certainly; daivena—by the order of the Lord; vihatāḥ—condemned; ye—those who; ca—also; acyuta—of the infallible Lord; kathā—stories; sudhām—nectar; hitvā—having given up; śṛṇvanti—they hear; asat-gāthāḥ—stories about materialistic persons; purīṣam—stool; iva—like; viṭ-bhujaḥ—stool-eaters (hogs).
TRANSLATION
Such persons are condemned by the supreme order of the Lord. Because they are averse to the nectar of the activities of the Supreme Personality of Godhead, they are compared to stool-eating hogs. They give up hearing the transcendental activities of the Lord and indulge in hearing of the abominable activities of materialistic persons.
PURPORT
Everyone is addicted to hearing of the activities of another person, whether a politician or a rich man or an imaginary character whose activities are created in a novel. There are so many nonsensical literatures, stories and books of speculative philosophy. Materialistic persons are very interested in reading such literature, but when they are presented with genuine books of knowledge like Śrīmad-Bhāgavatam, Bhagavad-gītā, Viṣṇu Purāṇa or other scriptures of the world, such as the Bible and Koran, they are not interested. These persons are condemned by the supreme order as much as a hog is condemned. The hog is interested in eating stool. If the hog is offered some nice preparation made of condensed milk or ghee, he won't like it; he would prefer obnoxious, bad-smelling stool, which he finds very relishable. Materialistic persons are considered condemned because they are interested in hellish activities and not in transcendental activities. The message of the Lord's activities is nectar, and besides that message, any information in which we may be interested is actually hellish.
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.19
Topics about the Lord alone are sweet. Rejecting those, they hearing everything else—material subjects. Who would not enjoy nectar if they receive it? Pigs, rejecting milk and sweets, seek out only rubbish.
TEXT -
SB 3.32.20
dakṣiṇena pathāryamṇaḥ
pitṛ-lokaṁ vrajanti te
prajām anu prajāyante
śmaśānānta-kriyā-kṛtaḥ
SYNONYMS
dakṣiṇena—southern; pathā—by the path; aryamṇaḥ—of the sun; pitṛ-lokam—to Pitṛloka; vrajanti—go; te—they; prajām—their families; anu—along with; prajāyante—they take birth; śmaśāna—the crematorium; anta—to the end; kriyā—fruitive activities; kṛtaḥ—performing.
TRANSLATION
Such materialistic persons are allowed to go to the planet called Pitṛloka by the southern course of the sun, but they again come back to this planet and take birth in their own families, beginning again the same fruitive activities from birth to the end of life.
PURPORT
In Bhagavad-gītā, Ninth Chapter, verse 21, it is stated that such persons are elevated to the higher planetary systems. As soon as their lifetimes of fruitive activity are finished, they return to this planet, and thus they go up and come down. Those who are elevated to the higher planets again come back into the same family for which they had too much attachment; they are born, and the fruitive activities continue again until the end of life. There are different prescribed rituals from birth until the end of life, and they are very much attached to such activities.
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.20
They are reborn among their sons and family members (prajāyante). They perform all prescribed activities of scripture from impregnation to the funeral rites.
TEXT -
SB 3.32.21
tatas te kṣīṇa-sukṛtāḥ
punar lokam imaṁ sati
patanti vivaśā devaiḥ
sadyo vibhraṁśitodayāḥ
SYNONYMS
tataḥ—then; te—they; kṣīṇa—exhausted; su-kṛtāḥ—results of their pious activities; punaḥ—again; lokam imam—to this planet; sati—O virtuous mother; patanti—fall; vivaśāḥ—helpless; devaiḥ—by higher arrangement; sadyaḥ—suddenly; vibhraṁśita—caused to fall; udayāḥ—their prosperity.
TRANSLATION
When the results of their pious activities are exhausted, they fall down by higher arrangement and again come back to this planet, just as any person raised to a high position sometimes all of a sudden falls.
PURPORT
It is sometimes found that a person elevated to a very high position in government service falls down all of a sudden, and no one can check him. Similarly, after finishing their period of enjoyment, foolish persons who are very much interested in being elevated to the position of president in higher planets also fall down to this planet. The distinction between the elevated position of a devotee and that of an ordinary person attracted to fruitive activities is that when a devotee is elevated to the spiritual kingdom he never falls down, whereas an ordinary person falls, even if he is elevated to the highest planetary system, Brahmaloka. It is confirmed in Bhagavad-gītā (ābrahma-bhuvanāl lokāḥ) that even if one is elevated to a higher planet, he has to come down again. But Kṛṣṇa confirms in Bhagavad-gītā (8.16), mām upetya tu kaunteya punar janma na vidyate: "Anyone who attains My abode never comes back to this conditioned life of material existence."
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.21
How do they take rebirth on earth? This verse explains. Their pious results are exhausted and then they fall again. Udayaḥ means “acting for enjoyment.”
TEXT -
SB 3.32.22
tasmāt tvaṁ sarva-bhāvena
bhajasva parameṣṭhinam
tad-guṇāśrayayā bhaktyā
bhajanīya-padāmbujam
SYNONYMS
tasmāt—therefore; tvam—you (Devahūti); sarva-bhāvena—with loving ecstasy; bhajasva—worship; parameṣṭhinam—the Supreme Personality of Godhead; tat-guṇa—the qualities of the Lord; āśrayayā—connected with; bhaktyā—by devotional service; bhajanīya—worshipable; pada-ambujam—whose lotus feet.
TRANSLATION
My dear mother, I therefore advise that you take shelter of the Supreme Personality of Godhead, for His lotus feet are worth worshiping. Accept this with all devotion and love, for thus you can be situated in transcendental devotional service.
PURPORT
The word parameṣṭhinam is sometimes used in connection with Brahmā. parameṣṭhī means "the supreme person." As Brahmā is the supreme person within this universe, Kṛṣṇa is the Supreme Personality in the spiritual world. Lord Kapiladeva advises His mother that she should take shelter of the lotus feet of the Supreme Personality of Godhead, Kṛṣṇa, because it is worthwhile. Taking shelter of demigods, even those in the highest positions, like Brahmā and Śiva, is not advised herein. One should take shelter of the Supreme Godhead.
Sarva-bhāvena means "in all-loving ecstasy." Bhāva is the preliminary stage of elevation before the attainment of pure love of Godhead. It is stated in Bhagavad-gītā, budhā bhāva-samanvitāḥ: [Bg. 10.8] one who has attained the stage of bhāva can accept the lotus feet of Lord Kṛṣṇa as worshipable. This is also advised here by Lord Kapila to His mother. Also significant in this verse is the phrase tad-guṇāśrayayā bhaktyā. This means that discharging devotional service unto Kṛṣṇa is transcendental; it is not material activity. This is confirmed in Bhagavad-gītā: those who engage in devotional service are accepted to be situated in the spiritual kingdom. Brahma-bhūyāya kalpate: [Bg. 14.26] they at once become situated in the transcendental kingdom.
Devotional service in full Kṛṣṇa consciousness is the only means for attaining the highest perfection of life for the human being. This is recommended herein by Lord Kapila to His mother. Bhakti is therefore nirguṇa, free from all tinges of material qualities. Although the discharge of devotional service appears to be like material activities, it is never saguṇa, or contaminated by material qualities. Tad-guṇāśrayayā means that Lord Kṛṣṇa's transcendental qualities are so sublime that there is no need to divert one's attention to any other activities. His behavior with the devotees is so exalted that a devotee need not try to divert his attention to any other worship. It is said that the demoniac Pūtanā came to kill Kṛṣṇa by poisoning Him, but because Kṛṣṇa was pleased to suck her breast, she was given the same position as His mother. Devotees pray, therefore, that if a demon who wanted to kill Kṛṣṇa gets such an exalted position, why should they go to anyone other than Kṛṣṇa for their worshipful attachment? There are two kinds of religious activities: one for material advancement and the other for spiritual advancement. By taking shelter under the lotus feet of Kṛṣṇa, one is endowed with both kinds of prosperity, material and spiritual. Why then should one go to any demigod?
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.22
After describing those dedicated to nivṛtta-karma, Kapila advised his mother to surrender to the Lord (verse 11). After describing those dedicated to pravṛtta-karma, Kapila again advises his mother. Do not engage in pravṛtta-karma or nivṛtta-karma. Just worship the Supreme Lord with devotion, with your complete mind. How to do that? You should worship the Lord whose lotus feet are for the purpose of worship (bhajanīyam) by bhakti, caused by his qualities. To what honey bee would a lotus not give pleasure?
TEXT -
SB 3.32.23
vāsudeve bhagavati
bhakti-yogaḥ prayojitaḥ
janayaty āśu vairāgyaṁ
jñānaṁ yad brahma-darśanam
SYNONYMS
vāsudeve—unto Kṛṣṇa; bhagavati—the Personality of Godhead; bhakti-yogaḥ—devotional service; prayojitaḥ—discharged; janayati—produces; āśu—very soon; vairāgyam—detachment; jñānam—knowledge; yat—which; brahma-darśanam—self-realization.
TRANSLATION
Engagement in Kṛṣṇa consciousness and application of devotional service unto Kṛṣṇa make it possible to advance in knowledge and detachment, as well as in self-realization.
PURPORT
It is said by less intelligent men that bhakti-yoga, or devotional service, is meant for persons who are not advanced in transcendental knowledge and renunciation. But the fact is that if one engages in the devotional service of the Lord in full Kṛṣṇa consciousness, he does not have to attempt separately to practice detachment or to wait for an awakening of transcendental knowledge. It is said that one who engages unflinchingly in the devotional service of the Lord actually has all the good qualities of the demigods develop in him automatically. One cannot discover how such good qualities develop in the body of a devotee, but actually it happens. There is one instance where a hunter was taking pleasure in killing animals, but after becoming a devotee he was not prepared to kill even an ant. Such is the quality of a devotee.
Those who are very eager to advance in transcendental knowledge can engage themselves in pure devotional service, without wasting time in mental speculation. For arriving at the positive conclusions of knowledge in the Absolute Truth, the word brahma-darśanam is significant in this verse. Brahma-darśanam means to realize or to understand the Transcendence. One who engages in the service of Vāsudeva can actually realize what Brahman is. If Brahman is impersonal, then there is no question of darśanam, which means "seeing face to face." Darśanam refers to seeing the Supreme Personality of Godhead, Vāsudeva. Unless the seer and the seen are persons, there is no darśanam. Brahma-darśanam means that as soon as one sees the Supreme Personality of Godhead, he can at once realize what impersonal Brahman is. A devotee does not need to make separate investigations to understand the nature of Brahman. Bhagavad-gītā also confirms this. Brahma-bhūyāya kalpate: [Bg. 14.26] a devotee at once becomes a self-realized soul in the Absolute Truth.
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.23
Bhakti directed to the Supreme Lord Vāsudeva quickly produces detachment and knowledge from which one realizes Brahman.
Even the person desiring jñāna should perform bhakti. Brahma-darśanam means realization of Brahman
TEXT -
SB 3.32.24
yadāsya cittam artheṣu
sameṣv indriya-vṛttibhiḥ
na vigṛhṇāti vaiṣamyaṁ
priyam apriyam ity uta
SYNONYMS
yadā—when; asya—of the devotee; cittam—the mind; artheṣu—in the sense objects; sameṣu—same; indriya-vṛttibhiḥ—by the activities of the senses; na—not; vigṛhṇāti—does perceive; vaiṣamyam—difference; priyam—agreeable; apriyam—not agreeable; iti—thus; uta—certainly.
TRANSLATION
The exalted devotee's mind becomes equipoised in sensory activities, and he is transcendental to that which is agreeable and not agreeable.
PURPORT
The significance of advancement in transcendental knowledge and detachment from material attraction is exhibited in the personality of a highly advanced devotee. For him there is nothing agreeable or disagreeable because he does not act in any way for his personal sense gratification. Whatever he does, whatever he thinks, is for the satisfaction of the Personality of Godhead. Either in the material world or in the spiritual world, his equipoised mind is completely manifested. He can understand that in the material world there is nothing good; everything is bad due to its being contaminated by material nature. The materialists conclusions of good and bad, moral and immoral, etc., are simply mental concoction or sentiment. Actually there is nothing good in the material world. In the spiritual field everything is absolutely good. There is no inebriety in the spiritual varieties. Because a devotee accepts everything in spiritual vision, he is equipoised; that is the symptom of his being elevated to the transcendental position. He automatically attains detachment, vairāgya, then jñāna, knowledge, and then actual transcendental knowledge. The conclusion is that an advanced devotee dovetails himself in the transcendental qualities of the Lord, and in that sense he becomes qualitatively one with the Supreme Personality of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.24
By what symptoms should jñāna and vairāgya produced by bhakti be understood? This verse answers. Jñāna occurs when the mind of a person with some bhakti, being fixed in the Lord by attraction to his qualities, does not accept inequality in material objects to be seen, heard or touched, which are actually all equal as far as being received by the senses. Inequality means “This is good to hear, this is not good to hear.” He treats equally stone and gold which may be criticized or praised by others. By intelligence he experiences the jīva, and by its detachment, he experiences Vaikuṇtḥa (padam) or Brahman, which is almost achieved.
TEXT -
SB 3.32.25
sa tadaivātmanātmānaṁ
niḥsaṅgaṁ sama-darśanam
heyopādeya-rahitam
ārūḍhaṁ padam īkṣate
SYNONYMS
saḥ—the pure devotee; tadā—then; eva—certainly; ātmanā—by his transcendental intelligence; ātmānam—himself; niḥsaṅgam—without material attachment; sama-darśanam—equipoised in vision; heya—to be rejected; upādeya—acceptable; rahitam—devoid of; ārūḍham—elevated; padam—to the transcendental position; īkṣate—he sees.
TRANSLATION
Because of his transcendental intelligence, the pure devotee is equipoised in his vision and sees himself to be uncontaminated by matter. He does not see anything as superior or inferior, and he feels himself elevated to the transcendental platform of being equal in qualities with the Supreme Person.
PURPORT
Perception of the disagreeable arises from attachment. A devotee has no personal attachment to anything; therefore for him there is no question of agreeable or disagreeable. For the service of the Lord he can accept anything, even though it may be disagreeable to his personal interest. In fact, he is completely free from personal interest, and thus anything agreeable to the Lord is agreeable to him. For example, for Arjuna at first fighting was not agreeable, but when he understood that the fighting was agreeable to the Lord, he accepted the fighting as agreeable. That is the position of a pure devotee. For his personal interest there is nothing which is agreeable or disagreeable; everything is done for the Lord, and therefore he is free from attachment and detachment. That is the transcendental stage of neutrality. A pure devotee enjoys life in the pleasure of the Supreme Lord.
TEXT -
SB 3.32.26
jñāna-mātraṁ paraṁ brahma
paramātmeśvaraḥ pumān
dṛśy-ādibhiḥ pṛthag bhāvair
bhagavān eka īyate
SYNONYMS
jñāna—knowledge; mātram—only; param—transcendental; brahma—Brahman; parama-ātmā—Paramātmā; īśvaraḥ—the controller; pumān—Supersoul; dṛśi-ādibhiḥ—by philosophical research and other processes; pṛthak bhāvaiḥ—according to different processes of understanding; bhagavān—the Supreme Personality of Godhead; ekaḥ—alone; īyate—is perceived.
TRANSLATION
The Supreme Personality of Godhead alone is complete transcendental knowledge, but according to the different processes of understanding He appears differently, either as impersonal Brahman, as Paramātmā, as the Supreme Personality of Godhead or as the puruṣa-avatāra.
PURPORT
The word dṛśy-ādibhiḥ is significant. According to Jīva Gosvāmī, dṛśi means jñāna, philosophical research. By different processes of philosophical research under different concepts, such as the process of jñāna-yoga, the same Bhagavān, or Supreme Personality of Godhead, is understood as impersonal Brahman. Similarly, by the eightfold yoga system He appears as the Paramātmā. But in pure Kṛṣṇa consciousness, or knowledge in purity, when one tries to understand the Absolute Truth, one realizes Him as the Supreme Person. The Transcendence is realized simply on the basis of knowledge. The words used here, paramātmeśvaraḥ pumān, are all transcendental, and they refer to Supersoul. Supersoul is also described as puruṣa, but the word Bhagavān directly refers to the Supreme Personality of Godhead, who is full of six opulences: wealth, fame, strength, beauty, knowledge and renunciation. He is the Personality of Godhead in different spiritual skies. The various descriptions of paramātmā, īśvara and pumān indicate that the expansions of the Supreme Godhead are unlimited.
Ultimately, to understand the Supreme Personality of Godhead one has to accept bhakti-yoga. By executing jñāna-yoga or dhyāna-yoga one has to eventually approach the bhakti-yoga platform, and then Paramātmā, īśvara, pumān, etc., are all clearly understood. It is recommended in the Second Canto of Śrīmad-Bhāgavatam that whether one is a devotee or fruitive actor or liberationist, if he is intelligent enough he should engage himself with all seriousness in the process of devotional service. It is also explained that whatever one desires which is obtainable by fruitive activities, even if one wants to be elevated to higher planets, can be achieved simply by execution of devotional service. Since the Supreme Lord is full in six opulences, He can bestow any one of them upon the worshiper.
The one Supreme Personality of Godhead reveals Himself to different thinkers as the Supreme person or impersonal Brahman or Paramātmā. Impersonalists merge into the impersonal Brahman, but that is not achieved by worshiping the impersonal Brahman. If one takes to devotional service and at the same time desires to merge into the existence of the Supreme Lord, he can achieve that. If someone desires at all to merge into the existence of the Supreme, he has to execute devotional service.
The devotee can see the Supreme Lord face to face, but the jñānī, the empiric philosopher or yogī cannot. They cannot be elevated to the positions of associates of the Lord. There is no evidence in the scriptures stating that by cultivating knowledge or worshiping the impersonal Brahman one can become a personal associate of the Supreme Personality of Godhead. Nor by executing the yogic principles can one become an associate of the Supreme Godhead. Impersonal Brahman, being formless, is described as adṛśya because the impersonal effulgence of brahmajyoti covers the face of the Supreme Lord. Some yogīs see the four-handed Viṣṇu sitting within the heart, and therefore in their case also the Supreme Lord is invisible. Only for the devotees is the Lord visible. Here the statement dṛśy-ādibhiḥ is significant. Since the Supreme Personality of Godhead is both invisible and visible, there are different features of the Lord. The Paramātmā feature and Brahman feature are invisible, but the Bhagavān feature is visible. In the Viṣṇu Purāṇa this fact is very nicely explained. The universal form of the Lord and the formless Brahman effulgence of the Lord, being invisible, are inferior features. The concept of the universal form is material, and the concept of impersonal Brahman is spiritual, but the highest spiritual understanding is the Personality of Godhead. The Viṣṇu Purāṇa states, viṣṇur brahma-svarūpeṇa svayam eva vyavasthitaḥ: Brahman's real feature is Viṣṇu, or the Supreme Brahman is Viṣṇu. Svayam eva: that is His personal feature. The supreme spiritual conception is the Supreme Personality of Godhead. It is also confirmed in Bhagavad-gītā: yad gatvā na nivartante tad dhāma paramaṁ mama [Bg. 15.6]. That specific abode called paramaṁ mama is the place from which, once one attains it, one does not return to this miserable, conditional life. Every place, every space and everything belongs to Viṣṇu, but where He personally lives is tad dhāma paramam, His supreme abode. One has to make one's destination the supreme abode of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.26
In the chapter on bhakti yoga it is said:
paśyanti te me rucirāṇy amba santaḥ
prasanna-vaktrāruṇa-locanāni
rūpāṇi divyāni vara-pradāni
sākaṁ vācaṁ spṛhaṇīyāṁ vadanti
O mother! The devotees see my attractive, red eyes in my smiling face and my spiritual forms which bestow blessings. They speak pleasing words with me. SB 3.25.35
From this it can been that the result of bhakti is to be the Lord’s associate, filled with prema, in the Lord’s abode. In the chapter on jñāna, it has been said:
mad-bhaktaḥ pratibuddhārtho mat-prasādena bhūyasā
niḥśreyasaṁ sva-saṁsthānaṁ kaivalyākhyaṁ mad-āśrayam
Becoming my devotee, understanding the ultimate truth, by my bountiful mercy, he easily attains the highest benefit, his svarūpa, called Brahman, which is under my shelter. SB 3.27.28
The result of jñāna is merging in Brahman. In the chapter on aṣṭāṅga-yoga it has been said:
muktāśrayaṁ yarhi nirviṣayaṁ viraktaṁ
nirvāṇam ṛcchati manaḥ sahasā yathārciḥ
ātmānam atra puruṣo 'vyavadhānam ekam
anvīkṣate pratinivṛtta-guṇa-pravāhaḥ
When the mind of the perfect yogī becomes devoid of material objects, under the shelter of the Lord, and detached from all material objects, that mind suddenly gets destroyed, just as a flame dies without oil and wick. The jīva, having destroyed misconceptions of his body, then sees his ātmā without coverings. SB 3.28.35
The result of yoga is merely liberation by jñāna and vairāgya. In verse 22 and 23 of this chapter it is said that all the results of bhakti, jñāna and yoga are achieved by performing bhakti alone. This is also stated in the following verses:
akāmaḥ sarva-kāmo vā mokṣa-kāma udāra-dhīḥ |
tīvreṇa bhakti-yogena yajeta puruṣaṁ param ||
The person desiring destruction of all desires, the person with all desires, even the person with the intense desire for liberation, if he has good intelligence, will worship the Supreme Lord with pure bhakti. SB 2.3.10
yat karmabhir yat tapasā jñāna-vairāgyataś ca yat
yogena dāna-dharmeṇa śreyobhir itarair api
sarvaṁ mad-bhakti-yogena mad-bhakto labhate 'ñjasā
svargāpavargaṁ mad-dhāma kathañcid yadi vāñchati
Everything that can be achieved by karma, penance, jñāna, vairāgya, mystic yoga, charity, dharma and all other auspicious means of perfecting life is easily achieved by my devotee through bhakti. If somehow or other my devotee desires Svarga, liberation, or residence in my abode, he easily achieves such benedictions. SB 11.20.32.-33
What is the logic behind this? The present verse answers. The one Bhagavān, full of six auspicious qualities, the Lord of Vaikuṇṭha, is perceived as different forms by different worshippers (bhāvaiḥ) with different sādhanas such as jñāna (dṛśi) (dṛśyādibhiḥ). Instead if īyate (perceived) sometimes īryate (is called) is seen. Dṛśyādibhiḥ can also mean “with visible (ḍṛṣya) and invisible (adṛśya) svarūpas.” The quality of the parabrahman is pure consciousness alone (jñāna-mātram). The quality of Paramātmā is the Supreme Lord (īśvaraḥ pumān). Because Bhagavān contains both Brahman and Paramātmā, by bhakti as sādhana to the Bhagavān one achieves the perfect of bhakti (sādhya) to Bhagavān—being the Lord’s associate full of prema, and as well, one attains merging with the Lord, the perfection of jñāna and yoga. On the other hand, by practicing jñāna for Brahman or yoga for Paramātmā, one does not attain the position of an associate of the Lord with prema, for this is no where stated in scriptures. Because of the formlessness of Brahman it is said to be invisible (adṛśya), and because Paramātmā also has a formless feature, he is also said to be invisible. According to some authorities, worshippers of Paramātmā realize a visible form of the Lord since that is described in the śruti such as Puruṣa-sūkta and in the Bhāgavatam:
kecit sva-dehāntar-hṛdayāvakāśe
prādeśa-mātraṁ puruṣaṁ vasantam |
catur-bhujaṁ kañja-rathāṅga-śaṅkha-
gadā-dharaṁ dhāraṇayā smaranti ||
Some yogīs meditate upon the Paramātmā measuring one pradeśa, who is residing in the heart within the body, and who holds the lotus, wheel, conch and club in his four hands. SB 2.2.8
Because Bhagavān is both Brahman and Paramātmā, he is said to be invisible (adṛṣya). When the Lord becomes visible as avatāra, he is both visible and invisible (since he contains Brahman and Paramātmā).
It is said in the Viṣṇu Purāṇa (1.2.55):
prākṛtaṁ brahma-rūpasya viṣṇoḥ sthānam anuttamam
tatrāvyakta-svarūpo ’sau vyakta-rūpo jagat-patiḥ
viṣṇu-brahma-svarūpeṇa svayam eva vyavasthitaḥ
Viṣṇu in the form of Brahman, the invisible form, is inferior. The Lord of the universe also has a superior, visible form. He is situated as both Viṣṇu and Brahman.
Anuttamam means inferior. Thus the invisible form of Brahman is lower, and the visible form is superior.
TEXT -
SB 3.32.27
etāvān eva yogena
samagreṇeha yoginaḥ
yujyate 'bhimato hy artho
yad asaṅgas tu kṛtsnaśaḥ
SYNONYMS
etāvān—of such a measure; eva—just; yogena—by yoga practice; samagreṇa—all; iha—in this world; yoginaḥ—of the yogī; yujyate—is achieved; abhimataḥ—desired; hi—certainly; arthaḥ—purpose; yat—which; asaṅgaḥ—detachment; tu—indeed; kṛtsnaśaḥ—completely.
TRANSLATION
The greatest common understanding for all yogīs is complete detachment from matter, which can be achieved by different kinds of yoga.
PURPORT
There are three kinds of yoga, namely bhakti-yoga, jñāna-yoga and aṣṭāṅga-yoga. Devotees, jñānīs and yogīs all try to get out of the material entanglement. The jñānīs try to detach their sensual activities from material engagement. The jñāna-yogī thinks that matter is false and that Brahman is truth; he tries, therefore, by cultivation of knowledge, to detach the senses from material enjoyment. The aṣṭāṅga-yogīs also try to control the senses. The devotees, however, try to engage the senses in the service of the Lord. Therefore it appears that the activities of the bhaktas, devotees, are better than those of the jñānīs and yogīs. The mystic yogīs simply try to control the senses by practicing the eight divisions of yoga-yama, niyama, āsana, prāṇāyāma, pratyāhāra, etc.—and the jñānīs try by mental reasoning to understand that sense enjoyment is false. But the easiest and most direct process is to engage the senses in the service of the Lord.
The purpose of all yoga is to detach one's sense activities from this material world. The final aims, however, are different. Jñānīs want to become one with the Brahman effulgence, yogīs want to realize Paramātmā, and devotees want to develop Kṛṣṇa consciousness and transcendental loving service to the Lord. That loving service is the perfect stage of sense control. The senses are actually active symptoms of life, and they cannot be stopped. They can be detached only if there is superior engagement. As it is confirmed in Bhagavad-gītā, paraṁ dṛṣṭvā nivartate: [Bg. 9.59] the activities of the senses can be stopped if they are given superior engagements. The supreme engagement is engagement of the senses in the service of the Lord. That is the purpose of all yoga.
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.27
This verse describes common practice and results for all three types of worshippers. For the devotees, jñānīs and yogīs (yoginaḥ), by bhakti, jñāna and aṣṭāṅga yogas (etāvān yogena), complete detachment from sense objects (asaṅgaḥ) is recognized as the desired goal (abhimataḥ arthaḥ), since it helps achieve the desired goal. By complete detachment alone one’s desired goal of prema or liberation is achieved.
TEXT -
SB 3.32.28
jñānam ekaṁ parācīnair
indriyair brahma nirguṇam
avabhāty artha-rūpeṇa
bhrāntyā śabdādi-dharmiṇā
SYNONYMS
jñānam—knowledge; ekam—one; parācīnaiḥ—averse; indriyaiḥ—by the senses; brahma—the Supreme Absolute Truth; nirguṇam—beyond the material modes; avabhāti—appears; artha-rūpeṇa—in the form of various objects; bhrāntyā—mistakenly; śabda-ādi—sound and so on; dharmiṇā—endowed with.
TRANSLATION
Those who are averse to the Transcendence realize the Supreme Absolute Truth differently through speculative sense perception, and therefore, because of mistaken speculation, everything appears to them to be relative.
PURPORT
The Supreme Absolute Truth, the Personality of Godhead, is one, and He is spread everywhere by His impersonal feature. This is clearly expressed in Bhagavad-gītā. Lord Kṛṣṇa says, "Everything that is experienced is but an expansion of My energy." Everything is sustained by Him, but that does not mean that He is in everything. Sense perceptions, such as aural perception of the sound of a drum, visual perception of a beautiful woman, or perception of the delicious taste of a milk preparation by the tongue, all come through different senses and are therefore differently understood. Therefore sensory knowledge is divided in different categories, although actually everything is one as a manifestation of the energy of the Supreme Lord. Similarly, the energies of fire are heat and illumination, and by these two energies fire can display itself in many varieties, or in diversified sense perception. Māyāvādī philosophers declare this diversity to be false. But Vaiṣṇava philosophers do not accept the different manifestations as false; they accept them as nondifferent from the Supreme Personality of Godhead because they are a display of His diverse energies.
The philosophy that the Absolute is true and this creation is false (brahma satyaṁ jagan mithyā) is not accepted by Vaiṣṇava philosophers. The example is given that although all that glitters is not gold, this does not mean that a glittering object is false. For example, an oyster shell appears to be golden. This appearance of golden hue is due only to the perception of the eyes, but that does not mean that the oyster shell is false. Similarly, by seeing the form of Lord Kṛṣṇa one cannot understand what He actually is, but this does not mean that He is false. The form of Kṛṣṇa has to be understood as it is described in the books of knowledge such as Brahma-saṁhitā. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]: Kṛṣṇa, the Supreme Personality of Godhead, has an eternal, blissful spiritual body. By our imperfect sense perception we cannot understand the form of the Lord. We have to acquire knowledge about Him. Therefore it is said here, jñānam ekam. Bhagavad-gītā confirms that they are fools who, simply upon seeing Kṛṣṇa, consider Him a common man. They do not know the unlimited knowledge, power and opulence of the Supreme Personality of Godhead. Material sense speculation leads to the conclusion that the Supreme is formless. It is because of such mental speculation that the conditioned soul remains in ignorance under the spell of illusory energy. The Supreme Person has to be understood by the transcendental sound vibrated by Him in Bhagavad-gītā, wherein He says that there is nothing superior to Himself; the impersonal Brahman effulgence is resting on His personality. The purified, absolute vision of Bhagavad-gītā is compared to the River Ganges. Ganges water is so pure that it can purify even the asses and cows. But anyone who, disregarding the pure Ganges, wishes to be purified instead by the filthy water flowing in a drain, cannot be successful. Similarly, one can successfully attain pure knowledge of the Absolute only by hearing from the pure Absolute Himself.
In this verse it is clearly said that those who are averse to the Supreme Personality of Godhead speculate with their imperfect senses about the nature of the Absolute Truth. The formless Brahman conception, however, can be received only by aural reception and not by personal experience. Knowledge is therefore acquired by aural reception. It is confirmed in the Vedānta-sūtra, śāstra-yonitvāt: one has to acquire pure knowledge from the authorized scriptures. So-called speculative arguments about the Absolute Truth are therefore useless. The actual identity of the living entity is his consciousness, which is always present while the living entity is awake, dreaming or in deep sleep. Even in deep sleep, he can perceive by consciousness whether he is happy or distressed. Thus when consciousness is displayed through the medium of the subtle and gross material bodies, it is covered, but when the consciousness is purified, in Kṛṣṇa consciousness, one becomes free from the entanglement of repeated birth and death.
When uncontaminated pure knowledge is uncovered from the modes of material nature, the actual identity of the living entity is discovered: he is eternally a servitor of the Supreme Personality of Godhead. The process of uncovering is like this: the rays of sunshine are luminous, and the sun itself is also luminous. In the presence of the sun, the rays illuminate just like the sun, but when the sunshine is covered by the spell of a cloud, or by māyā, then darkness, the imperfection of perception, begins. Therefore, to get out of the entanglement of the spell of nescience, one has to awaken his spiritual consciousness, or Kṛṣṇa consciousness, in terms of the authorized scriptures.
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.28
“I have a desire to perform bhakti, have heard about it and understood it. Curious about jñāna and yoga, I have heard about them and understood them. But in jñāna I have not understood completely about non-dual knowledge. Therefore explain that briefly.” Thus Kapila speaks about the jñāna approved by the followers of the theory of vivarta. What is called the one knowledge or non-duality or Brahman falsely appears by error of the jīva to be objects endowed with qualities by the senses which are turned towards material enjoyment, stimulated by māyā-śakti (parācīnaiḥ). Thus the jīva thinks “This drum sounds nice, this woman is beautiful, this milk is tasty.” In the absence of all the senses, because of absence of knowledge of distinctions, only the one knowledge, non-dual Brahman, exists. “Then is there complete falsity in the objects perceived through error?” No. Error simply means to perceive a shell to be silver, when one is not aware that it is actually a shell and one then thinks “That is silver.” (The existence of shell and silver are not denied.)
One sees forms by the eye. The eye is the sense. The person is the doer. And the knowledge has form as its object. There is merely experience of variety in Brahman which is actually consciousness alone. The different elements of knowledge, characterized by the doer, the sense and the action, are created by māyā, the external energy. One should understand that they are not false. Jīva, created by ignorance, a function of Brahman, errs from his natural knowledge and develops infinite types of knowledge because of distinguishing doer, sense and action. There is the manifestation of error in the jīva because of the various types of knowledge, the various objects (artha-rūpa). Though pure Gaṅgā water exists, cows and donkeys have an illusion of its existence in water troughs because of their thirst. There is no knowledge without error for mankind.
Because of distinction of the senses, when they are turned towards the Lord (opposite of parācīnaiḥ) one can appreciate the sweet sound of Kṛṣna’s flute and the beauty of his form. Thus knowledge of distinctions in spiritual objects is not rejected. The devotees speak in the above way in relation to the Brahman feature of the Lord.
TEXT -
SB 3.32.29
yathā mahān ahaṁ-rūpas
tri-vṛt pañca-vidhaḥ svarāṭ
ekādaśa-vidhas tasya
vapur aṇḍaṁ jagad yataḥ
SYNONYMS
yathā—as; mahān—the mahat-tattva; aham-rūpaḥ—the false ego; tri-vṛt—the three modes of material nature; pañca-vidhaḥ—the five material elements; sva-rāṭ—the individual consciousness; ekādaśa-vidhaḥ—the eleven senses; tasya—of the living entity; vapuḥ—the material body; aṇḍam—the brahmāṇḍa; jagat—the universe; yataḥ—from which or from whom.
TRANSLATION
From the total energy, the mahat-tattva, I have manifested the false ego, the three modes of material nature, the five material elements, the individual consciousness, the eleven senses and the material body. Similarly, the entire universe has come from the Supreme Personality of Godhead.
PURPORT
The Supreme Lord is described as mahat-pada, which means that the total material energy, known as the mahat-tattva, is lying at His lotus feet. The origin or the total energy of the cosmic manifestation is the mahat-tattva. From the mahat-tattva all the other twenty-four divisions have sprung, namely the eleven senses (including the mind), the five sense objects, the five material elements, and then consciousness, intelligence and false ego. The Supreme Personality of Godhead is the cause of the mahat-tattva, and therefore, in one sense, because everything is an emanation from the Supreme Lord, there is no difference between the Lord and the cosmic manifestation. But at the same time the cosmic manifestation is different from the Lord. The word svarāṭ is very significant here. Svarāṭ means "independent." The Supreme Lord is independent, and the individual soul is also independent. Although there is no comparison between the two qualities of independence, the living entity is minutely independent, and the Supreme Lord is fully independent. As the individual soul has a material body made of five elements and the senses, the supreme independent Lord similarly has the gigantic body of the universe. The individual body is temporary; similarly, the entire universe, which is considered to be the body of the Supreme Lord, is also temporary, and both the individual and universal bodies are products of the mahat-tattva. One has to understand the differences with intelligence. Everyone knows that his material body has developed from a spiritual spark, and similarly the universal body has developed from the supreme spark, Supersoul. As the individual body develops from the individual soul, the gigantic body of the universe develops from the Supreme Soul. Just as the individual soul has consciousness, the Supreme Soul is also conscious. But although there is a similarity between the consciousness of the Supreme Soul and the consciousness of the individual soul, the individual soul's consciousness is limited, whereas the consciousness of the Supreme Soul is unlimited. This is described in Bhagavad-gītā (13.3). Kṣetra-jñaṁ cāpi māṁ viddhi: the Supersoul is present in every field of activity, just as the individual soul is present in the individual body. Both of them are conscious. The difference is that the individual soul is conscious of the individual body only, whereas the Supersoul is conscious of the total number of individual bodies.
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.29
The previous verse explained that the Brahman appears as various objects. Everything in the material world falls in the category of these objects (artha-rūpa). That is shown in this verse. The citta or mahat-tattva (mahān), the ahaṅkāra (ahaṁ-rūpaḥ), composed of three guṇas, and the five elements and sense objects, the eleven senses, the totality of jīvas and the individual jīvas (svarāt), the body of the pure jīva and the universe are the components from which the material universe appears. When mahat-tattva and other elements become the objects of intelligence, they become various objects or artha-rūpa.
TEXT -
SB 3.32.30
etad vai śraddhayā bhaktyā
yogābhyāsena nityaśaḥ
samāhitātmā niḥsaṅgo
viraktyā paripaśyati
SYNONYMS
etat—this; vai—certainly; śraddhayā—with faith; bhaktyā—by devotional service; yoga-abhyāsena—by practice of yoga; nityaśaḥ—always; samāhita-ātmā—he whose mind is fixed; niḥsaṅgaḥ—aloof from material association; viraktyā—by detachment; paripaśyati—understands.
TRANSLATION
This perfect knowledge can be achieved by a person who is already engaged in devotional service with faith, steadiness and full detachment, and who is always absorbed in thought of the Supreme. He is aloof from material association.
PURPORT
The atheistic mystic practitioner of yoga cannot understand this perfect knowledge. Only persons who engage in the practical activities of devotional service in full Kṛṣṇa consciousness can become absorbed in full samādhi. It is possible for them to see and understand the actual fact of the entire cosmic manifestation and its cause. It is clearly stated here that this is not possible to understand for one who has not developed devotional service in full faith. The words samāhitātmā and samādhi are synonymous.
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.30
This verse explains the qualification for jñāna. Etad refers to Brahman, the form of knowledge.
TEXT -
SB 3.32.31
ity etat kathitaṁ gurvi
jñānaṁ tad brahma-darśanam
yenānubuddhyate tattvaṁ
prakṛteḥ puruṣasya ca
SYNONYMS
iti—thus; etat—this; kathitam—described; gurvi—O respectful mother; jñānam—knowledge; tat—that; brahma—the Absolute Truth; darśanam—revealing; yena—by which; anubuddhyate—is understood; tattvam—the truth; prakṛteḥ—of matter; puruṣasya—of spirit; ca—and.
TRANSLATION
My dear respectful mother, I have already described the path of understanding the Absolute Truth, by which one can come to understand the real truth of matter and spirit and their relationship.
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.31
Now Kapila summarizes the topic to make it easier to understand. Gurvi means “O mother!”
TEXT -
SB 3.32.32
jñāna-yogaś ca man-niṣṭho
nairguṇyo bhakti-lakṣaṇaḥ
dvayor apy eka evārtho
bhagavac-chabda-lakṣaṇaḥ
SYNONYMS
jñāna-yogaḥ—philosophical research; ca—and; mat-niṣṭhaḥ—directed towards Me; nairguṇyaḥ—free from the material modes of nature; bhakti—devotional service; lakṣaṇaḥ—named; dvayoḥ—of both; api—moreover; ekaḥ—one; eva—certainly; arthaḥ—purpose; bhagavat—the Supreme Personality of Godhead; śabda—by the word; lakṣaṇaḥ—signified.
TRANSLATION
Philosophical research culminates in understanding the Supreme Personality of Godhead. After achieving this understanding, when one becomes free from the material modes of nature, he attains the stage of devotional service. Either by devotional service directly or by philosophical research, one has to find the same destination, which is the Supreme Personality of Godhead.
PURPORT
It is said in Bhagavad-gītā that after many, many lives of philosophical research the wise man ultimately comes to the point of knowing that Vāsudeva, the Supreme Personality of Godhead, is everything, and therefore he surrenders unto Him. Such serious students in philosophical research are rare because they are very great souls. If by philosophical research one cannot come to the point of understanding the Supreme Person, then his task is not finished. His search in knowledge is still to be continued until he comes to the point of understanding the Supreme Lord in devotional service.
The opportunity for direct touch with the Personality of Godhead is given in Bhagavad-gītā, where it is also said that those who take to other processes, namely the processes of philosophical speculation and mystic yoga practice, have much trouble. After many, many years of much trouble, a yogī or wise philosopher may come to Him, but his path is very troublesome, whereas the path of devotional service is easy for everyone. One can achieve the result of wise philosophical speculation simply by discharging devotional service, and unless one reaches the point of understanding the Personality of Godhead by his mental speculation, all his research work is said to be simply a labor of love. The ultimate destination of the wise philosopher is to merge in the impersonal Brahman, but that Brahman is the effulgence of the Supreme Person. The Lord says in Bhagavad-gītā (14.27), brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca: "I am the basis of the impersonal Brahman, which is indestructible and is the supreme bliss." The Lord is the supreme reservoir of all pleasure, including Brahman pleasure; therefore, one who has unflinching faith in the Supreme Personality of Godhead is said to be already realized in impersonal Brahman and Paramātmā.
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.32
Because of the necessity of jñāna in practice of yoga, in this discussion only two processes, jñāna and bhakti, are discussed. Though there are two different results, attaining Brahman and attaining the Lord, according to previous statements, there is actually only one ultimate result, attainment of the Lord, since the Lord includes Brahman. Jñāna is called man-niṣṭha (fixed in me) because Brahman is contained in Bhagavān. Jñāna is without guṇas (nairguṇyaḥ). The goal of jñāna and bhakti (bhakti-lakṣaṇaḥ) is one. What is it? The goal is he who is known by the word Bhagavān. The Lord also explains this in Gītā:
ye tv akṣaram anirdeśyam avyaktaṁ paryupāsate |
sarvatra-gam acintyaṁ ca kūṭa-stham acalaṁ dhruvam ||
sanniyamyendriya-grāmaṁ sarvatra sama-buddhayaḥ |
te prāpnuvanti mām eva sarva-bhūta-hite ratāḥ ||
But those who worship the unnamed, formless entity, all-pervading in space and time, the inconceivable, unchanging, eternal Brahman, completely subduing their senses, looking on all things equally, intent on the welfare of all, attain me alone-- in the form of impersonal Brahman. BG 12.4
brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca |
śāśvatasya ca dharmasya sukhasyaikāntikasya ca ||
I am the basis of impersonal Brahman, the basis of indestructible liberation, the basis of the eternal method bhakti and the basis of the bliss of the unalloyed devotee. BG 14.27
Both merging in Brahman and prema can be accomplished only by Bhagavān.
TEXT -
SB 3.32.33
yathendriyaiḥ pṛthag-dvārair
artho bahu-guṇāśrayaḥ
eko nāneyate tadvad
bhagavān śāstra-vartmabhiḥ
SYNONYMS
yathā—as; indriyaiḥ—by the senses; pṛthak-dvāraiḥ—in different ways; arthaḥ—an object; bahu-guṇa—many qualities; āśrayaḥ—endowed with; ekaḥ—one; nānā—differently; īyate—is perceived; tadvat—similarly; bhagavān—the Supreme Personality of Godhead; śāstra-vartmabhiḥ—according to different scriptural injunctions.
TRANSLATION
A single object is appreciated differently by different senses due to its having different qualities. Similarly, the Supreme Personality of Godhead is one, but according to different scriptural injunctions He appears to be different.
PURPORT
It appears that by following the path of jñāna-yoga, or empiric philosophical speculation, one reaches the impersonal Brahman, whereas by executing devotional service in Kṛṣṇa consciousness one enriches his faith in and devotion to the Personality of Godhead. But it is stated here that both bhakti-yoga and jñāna-yoga are meant for reaching the same destination—the Personality of Godhead. By the process of jñāna-yoga the same Personality of Godhead appears to be impersonal. As the same object appears to be different when perceived by different senses, the same Supreme Lord appears to be impersonal by mental speculation. A hill appears cloudy from a distance, and one who does not know may speculate that the hill is a cloud. Actually, it is not a cloud; it is a big hill. One has to learn from authority that the sight of a cloud is not actually a cloud but a hill. If one makes a little more progress, then instead of a cloud he sees the hill and something green. When one actually approaches the hill, he will see many varieties. Another example is in perceiving milk. When we see milk, we see that it is white; when we taste it, it appears that milk is very palatable. When we touch milk, it appears very cold; when we smell milk, it appears to have a very good flavor; and when we hear, we understand that it is called milk. Perceiving milk with different senses, we say that it is something white, something very delicious, something very aromatic, and so on. Actually, it is milk. Similarly, those who are trying to find the Supreme Godhead by mental speculation may approach the bodily effulgence, or the impersonal Brahman, and those who are trying to find the Supreme Godhead by yoga practice may find Him as the localized Supersoul, but those who are directly trying to approach the Supreme Truth by practice of bhakti-yoga can see Him face to face as the Supreme Person.
Ultimately, the Supreme Person is the destination of all different processes. The fortunate person who, by following the principles of scriptures, becomes completely purified of all material contamination, surrenders unto the Supreme Lord as everything. Just as one can appreciate the real taste of milk with the tongue and not with the eyes, nostrils or ears, one can similarly appreciate the Absolute Truth perfectly and with all relishable pleasure only through one path, devotional service. This is also confirmed in Bhagavad-gītā. Bhaktyā mām abhijānāti: [Bg. 18.55] if one wants to understand the Absolute Truth in perfection, he must take to devotional service. Of course, no one can understand the Absolute Truth in all perfection. That is not possible for the infinitesimal living entities. But the highest point of understanding by the living entity is reached by discharge of devotional service, not otherwise.
By following various scriptural paths, one may come to the impersonal effulgence of the Supreme Personality of Godhead. The transcendental pleasure derived from merging with or understanding the impersonal Brahman is very extensive because Brahman is ananta. Tad brahma niṣkalaṁ anantam: brahmānanda is unlimited. But that unlimited pleasure can also be surpassed. That is the nature of the Transcendence. The unlimited can be surpassed also, and that higher platform is Kṛṣṇa. When one deals directly with Kṛṣṇa, the mellow and the humor relished by reciprocation of devotional service is incomparable, even with the pleasure derived from transcendental Brahman. Prabodhānanda Sarasvatī therefore says that kaivalya, the Brahman pleasure, is undoubtedly very great and is appreciated by many philosophers, but to a devotee, who has understood how to derive pleasure from exchanging devotional service with the Lord, this unlimited Brahman appears to be hellish. One should try, therefore, to transcend even the Brahman pleasure in order to approach the position of dealing with Kṛṣṇa face to face. As the mind is the center of all the activities of the senses, Kṛṣṇa is called the master of the senses, Hṛṣīkeśa. The process is to fix the mind on Hṛṣīkeśa, or Kṛṣṇa, as Mahārāja Ambarīṣa did (sa vai manaḥ kṛṣṇa-padāravindayoḥ [SB 9.4.18]). Bhakti is the basic principle of all processes. Without bhakti, neither jñāna-yoga nor aṣṭāṅga-yoga can be successful, and unless one approaches Kṛṣṇa, the principles of self-realization have no ultimate destination.
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.33
The Lord is not only realized by jñāna and bhakti. Because he has infinite powers, the Lord is realized by all sādhanas. An example is given. One substance like milk, the reservoir of many qualities like form and taste, is perceived in various ways by various senses operating on different paths (pṛthag-dvāraiḥ). By the eye, milk is perceived to be white, and by the tongue it is perceived as sweet. By touch it is cool, by the nose it is perceived as fragrant. By the ear, it is defined as milk. One by one, each perceivable quality is perceived by its particular sense, and not by other senses. It is realized as a possessor of a certain quality by that particular sense, and not as milk itself. But it is perceived by the king of senses, the mind, as something possessing all the qualities. “This substance is giving pleasure, satisfaction, white, sweet, cool, fragrant and is called milk.” Similarly, one portion of the Lord is perceived by karma, jñāna and other scriptural processes (śāstra-vartmabhiḥ), as the Lord who gives Svarga or as the ātmā or Brahman who gives liberation, since the Lord is also the form of Svarga and liberation. But by bhakti, the chief sādhana, Bhagavān, the object of prema, who includes all the other forms and who gives all results, is realized. This is explained by consulting Laghu-bhāgavatāmṛta (1.5.201-205).
yathā rūpa-rasādīnāṁ guṇānām āśrayaḥ sadā |
kṣīrādir eka evārtho jñāyate bahudhendriyaiḥ || 201||
dṛśā śuklo rasanayā madhuro bhagavāṁs tathā |
upāsanābhir bahudhā sa eko’pi pratīyate || 202||
Just as one substance such as milk is the shelter of many qualities such as form and taste as perceived through various external senses, such as white color by the eye and sweet by the tongue, so Bhagavān though one entity appears as many different forms according to the type of worship.
jihvayaiva yathā grāhyaṁ mādhuryaṁ tasya nāparaiḥ |
yathā cakṣur-ādīni gṛhṇanty arthaṁ nijaṁ nijam || 203||
tathānyā bāhya-karaṇa-sthānīyopāsanākhilā |
bhaktis tu cetaḥ sthānīyā tat tat sarvārtha-lābhataḥ || 204||
As the tongue alone and no other sense can perceive the sweet taste and as the eye or any other senses can perceive its specific sense object, so the different types of worship depending on the external senses perceive limited aspects of the Lord, and bhakti depending on the mind perceives all qualities in the Lord
iti pravara-śāstreṣu tasya brahma-svarūpataḥ |
mādhuryādi-guṇādhikyāt kṛṣṇasya śreṣṭhatocyate || 205||
Thus the best of scriptures explain the superiority of Kṛṣna over the Brahman aspect of Kṛṣna because of his full manifestation of qualities such as sweetness.
TEXT -
SB 3.32.34-36
kriyayā kratubhir dānais
tapaḥ-svādhyāya-marśanaiḥ
ātmendriya-jayenāpi
sannyāsena ca karmaṇām
yogena vividhāṅgena
bhakti-yogena caiva hi
dharmeṇobhaya-cihnena
yaḥ pravṛtti-nivṛttimān
ātma-tattvāvabodhena
vairāgyeṇa dṛḍhena ca
īyate bhagavān ebhiḥ
saguṇo nirguṇaḥ sva-dṛk
SYNONYMS
kriyayā—by fruitive activities; kratubhiḥ—by sacrificial performances; dānaiḥ—by charity; tapaḥ—austerities; svādhyāya—study of Vedic literature; marśanaiḥ—and by philosophical research; ātma-indriya-jayena—by controlling the mind and senses; api—also; sannyāsena—by renunciation; ca—and; karmaṇām—of fruitive activities; yogena—by yoga practice; vividha-aṅgena—of different divisions; bhakti-yogena—by devotional service; ca—and; eva—certainly; hi—indeed; dharmeṇa—by prescribed duties; ubhaya-cihnena—having both symptoms; yaḥ—which; pravṛtti—attachment; nivṛtti-mān—containing detachment; ātma-tattva—the science of self-realization; avabodhena—by understanding; vairāgyeṇa—by detachment; dṛḍhena—strong; ca—and; īyate—is perceived; bhagavān—the Supreme Personality of Godhead; ebhiḥ—by these; sa-guṇaḥ—in the material world; nirguṇaḥ—beyond the material modes; sva-dṛk—one who sees his constitutional position.
TRANSLATION
By performing fruitive activities and sacrifices, by distributing charity, by performing austerities, by studying various literatures, by conducting philosophical research, by controlling the mind, by subduing the senses, by accepting the renounced order of life and by performing the prescribed duties of one's social order; by performing the different divisions of yoga practice, by performing devotional service and by exhibiting the process of devotional service containing the symptoms of both attachment and detachment; by understanding the science of self-realization and by developing a strong sense of detachment, one who is expert in understanding the different processes of self-realization realizes the Supreme Personality of Godhead as He is represented in the material world as well as in transcendence.
PURPORT
As it is stated in the previous verse, one has to follow the principles of the scriptures. There are different prescribed duties for persons in the different social and spiritual orders. Here it is stated that performance of fruitive activities and sacrifices and distribution of charity are activities meant for persons who are in the householder order of society. There are four orders of the social system: brahmacarya, gṛhastha, vānaprastha and sannyāsa. For the gṛhasthas, or householders, performance of sacrifices, distribution of charity, and action according to prescribed duties are especially recommended. Similarly, austerity, study of Vedic literature, and philosophical research are meant for the vānaprasthas, or retired persons. Study of the Vedic literature from the bona fide spiritual master is meant for the brahmacārī, or student. Ātmendriya-jaya, control of the mind and taming of the senses, is meant for persons in the renounced order of life. All these different activities are prescribed for different persons so that they may be elevated to the platform of self-realization and from there to Kṛṣṇa consciousness, devotional service.
The words bhakti-yogena caiva hi mean that whatever is to be performed, as described in verse 34, whether yoga or sacrifice or fruitive activity or study of Vedic literature or philosophical research or acceptance of the renounced order of life, is to be executed in bhakti-yoga. The words caiva hi, according to Sanskrit grammar, indicate that one must perform all these activities mixed with devotional service, otherwise such activities will not produce any fruit. Any prescribed activity must be performed for the sake of the Supreme Personality of Godhead. It is confirmed in Bhagavad-gītā (9.27), yat karoṣi yad aśnāsi: "Whatever you do, whatever you eat, whatever you sacrifice, whatever austerities you undergo and whatever charities you give, the result should be given to the Supreme Lord." The word eva is added, indicating that one must execute activities in such a way. Unless one adds devotional service to all activities, he cannot achieve the desired result, but when bhakti-yoga is prominent in every activity, then the ultimate goal is sure.
One has to approach the Supreme Personality of Godhead, Kṛṣṇa, as it is stated in Bhagavad-gītā: "After many, many births, one approaches the Supreme Person, Kṛṣṇa, and surrenders unto Him, knowing that He is everything." Also in Bhagavad-gītā, the Lord says, bhoktāraṁ yajña-tapasām: [Bg. 5.29] "For anyone who is undergoing rigid austerity or for anyone performing different kinds of sacrifices, the beneficiary is the Supreme Personality of Godhead." He is the proprietor of all planets, and He is the friend of every living soul.
The words dharmeṇobhaya-cihnena mean that the bhakti-yoga process contains two symptoms, namely attachment for the Supreme Lord and detachment from all material affinities. There are two symptoms of advancement in the process of devotional service, just as there are two processes taking place while eating. A hungry man feels strength and satisfaction from eating, and at the same time he gradually becomes detached from eating any more. Similarly, with the execution of devotional service, real knowledge develops, and one becomes detached from all material activities. In no other activity but devotional service is there such detachment from matter and attachment for the Supreme. There are nine different processes to increase this attachment to the Supreme Lord: hearing, chanting, remembering, worshiping, serving the Lord, making friendship, praying, offering everything and serving the lotus feet of the Lord. The processes for increasing detachment from material affinities are explained in verse 36.
One can achieve elevation to the higher planetary systems like the heavenly kingdom by executing one's prescribed duties and by performing sacrifices. When one is transcendental to such desires because of accepting the renounced order of life, he can understand the Brahman feature of the Supreme, and when one is able to see his real constitutional position, he sees all other processes and becomes situated in the stage of pure devotional service. At that time he can understand the Supreme Personality of Godhead, Bhagavān.
Understanding of the Supreme person is called ātma-tattva-avabodhena, which means "understanding of one's real constitutional position." If one actually understands one's constitutional position as an eternal servitor of the Supreme Lord, he becomes detached from the service of the material world. Everyone engages in some sort of service. If one does not know one's constitutional position, one engages in the service of his personal gross body or his family, society or country. But as soon as one is able to see his constitutional position (the word sva-dṛk means "one who is able to see"), he becomes detached from such material service and engages himself in devotional service.
As long as one is in the modes of material nature and is performing the duties prescribed in the scriptures, he can be elevated to higher planetary systems, where the predominating deities are material representations of the Supreme Personality of Godhead, like the sun-god, the moon-god, the air-god, Brahmā and Lord Śiva. All the different demigods are material representations of the Supreme Lord. By material activities one can approach only such demigods, as stated in Bhagavad-gītā (9.25). Yānti deva-vratā devān: those who are attached to the demigods and who perform the prescribed duties can approach the abodes of the demigods. In this way, one can go to the planet of the Pitās, or forefathers. Similarly, one who fully understands the real position of his life adopts devotional service and realizes the Supreme Personality of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.34-36
In three verses, the scriptural paths are explained. Pious actions, sacrifices and charity are actions for the householder. Austerity is for the vānaprastha. Study and discussion (marśanaiḥ) of the Vedic
TEXTs is for the brahmacāri. Controlling the mind and senses and renouncing all duties is for the sannyāsi. Bhakti-yogena, with the word ca, in the con
TEXT, means bhakti-miśra duties, sacrifices and charities of the householder, since without mixing those actions with bhakti, those actions cannot give their desired results. The words eva and hi, indicating limitation and certainty, indicate that only (eva) by including bhakti can the results definitely (hi) be accomplished. Just as Bhagavān is the chief form of the Lord, bhakti is the chief among all processes.
Dharmeṇobhaya-cihnena means “by sakāma and niṣkāma dharma.” That is then clarified by saying pravṛtti-nivṛttimān. Saguṇa means attainment of Svarga by duties, sacrifice and charities. Nirguṇa means Brahman and Paramātmā attained by sannyāsa and yoga. Sva-dṛk means “the lord who sees only his own (sva) pure devotees because of attachment.” Or it can mean “the Lord in whom there is realization (dṛk) of his own form (sva), not partial forms like Paramātmā.” It means Bhagavān who is attained by pure bhakti.
TEXT -
SB 3.32.37
prāvocaṁ bhakti-yogasya
svarūpaṁ te catur-vidham
kālasya cāvyakta-gater
yo 'ntardhāvati jantuṣu
SYNONYMS
prāvocam—explained; bhakti-yogasya—of devotional service; svarūpam—the identity; te—to you; catuḥ-vidham—in four divisions; kālasya—of time; ca—also; avyakta-gateḥ—the movement of which is imperceptible; yaḥ—which; antardhāvati—chases; jantuṣu—the living entities.
TRANSLATION
My dear mother, I have explained to you the process of devotional service and its identity in four different social divisions. I have explained to you as well how eternal time is chasing the living entities, although it is imperceptible to them.
PURPORT
The process of bhakti-yoga, devotional service, is the main river flowing down towards the sea of the Absolute Truth, and all other processes mentioned are just like tributaries. Lord Kapila is summarizing the importance of the process of devotional service. Bhakti-yoga, as described before, is divided into four divisions, three in the material modes of nature and one in transcendence, which is untinged by the modes of material nature. Devotional service mixed with the modes of material nature is a means for material existence, whereas devotional service without desires for fruitive result and without attempts for empirical philosophical research is pure, transcendental devotional service.
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.37
Having summarized jñāna-yoga, and showing its dependence on bhakti to Bhagavān, who is attained by bhakti, by a suitable example Kapila showed Bhagavān to be the goal of all paths. Now Kapila summarizes bhakti-yoga and other processes in two verses. The four varieties of bhakti are bhakti in tamas, rajas, and sattva and bhakti which is beyond the guṇas.
TEXT -
SB 3.32.38
jīvasya saṁsṛtīr bahvīr
avidyā-karma-nirmitāḥ
yāsv aṅga praviśann ātmā
na veda gatim ātmanaḥ
SYNONYMS
jīvasya—of the living entity; saṁsṛtīḥ—courses of material existence; bahvīḥ—many; avidyā—in ignorance; karma—by work; nirmitāḥ—produced; yāsu—into which; aṅga—My dear mother; praviśan—entering; ātmā—the living entity; na—not; veda—understands; gatim—the movement; ātmanaḥ—of himself.
TRANSLATION
There are varieties of material existence for the living entity according to the work he performs in ignorance or forgetfulness of his real identity. My dear mother, if anyone enters into that forgetfulness, he is unable to understand where his movements will end.
PURPORT
Once one enters into the continuation of material existence, it is very difficult to get out. Therefore the Supreme Personality of Godhead comes Himself or sends His bona fide representative, and He leaves behind scriptures like Bhagavad-gītā and Śrīmad-Bhāgavatam, so that the living entities hovering in the darkness of nescience may take advantage of the instructions, the saintly persons and the spiritual masters and thus be freed. Unless the living entity receives the mercy of the saintly persons, the spiritual master or Kṛṣṇa, it is not possible for him to get out of the darkness of material existence; by his own endeavor it is not possible.
TEXT -
SB 3.32.39
naitat khalāyopadiśen
nāvinītāya karhicit
na stabdhāya na bhinnāya
naiva dharma-dhvajāya ca
SYNONYMS
na—not; etat—this instruction; khalāya—to the envious; upadiśet—one should teach; na—not; avinītāya—to the agnostic; karhicit—ever; na—not; stabdhāya—to the proud; na—not; bhinnāya—to the misbehaved; na—not; eva—certainly; dharma-dhvajāya—to the hypocrites; ca—also.
TRANSLATION
Lord Kapila continued: This instruction is not meant for the envious, for the agnostics or for persons who are unclean in their behavior. Nor is it for hypocrites or for persons who are proud of material possessions.
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.39
Kapila shows those who are not qualified for these teachings. Some people attempt to understand by false bhakti for evil purposes (khalāya). Others are devoid of conduct as students (avinītāya). Others are proud (stabdhāya). Others have different opinions (bhinnāya). Others are fixed in dharma simply for material gain and fame (dharma-dvajāya).
TEXT -
SB 3.32.40
na lolupāyopadiśen
na gṛhārūḍha-cetase
nābhaktāya ca me jātu
na mad-bhakta-dviṣām api
SYNONYMS
na—not; lolupāya—to the greedy; upadiśet—one should instruct; na—not; gṛha-ārūḍha-cetase—to one who is too attached to family life; na—not; abhaktāya—to the nondevotee; ca—and; me—of Me; jātu—ever; na—not; mat—My; bhakta—devotees; dviṣām—to those who are envious of; api—also.
TRANSLATION
It is not to be instructed to persons who are too greedy and too attached to family life, nor to persons who are nondevotees and who are envious of the devotees and of the Personality of Godhead.
PURPORT
Persons who are always planning to do harm to other living entities are not eligible to understand Kṛṣṇa consciousness and cannot enter into the realm of transcendental loving service to the Lord. Also, there are so-called disciples who become submissive to a spiritual master most artificially, with an ulterior motive. They also cannot understand what Kṛṣṇa consciousness or devotional service is. Persons who, due to being initiated by another sect of religious faith, do not find devotional service as the common platform for approaching the Supreme Personality of Godhead, also cannot understand Kṛṣṇa consciousness. We have experience that some students come to join us, but because of being biased in some particular type of faith, they leave our camp and become lost in the wilderness. Actually, Kṛṣṇa consciousness is not a sectarian religious faith; it is a teaching process for understanding the Supreme Lord and our relationship with Him. Anyone can join this movement without prejudice, but unfortunately there are persons who feel differently. It is better, therefore, not to instruct the science of Kṛṣṇa consciousness to such persons.
Generally, materialistic persons are after some name, fame and material gain, so if someone takes to Kṛṣṇa consciousness for these reasons, he will never be able to understand this philosophy. Such persons take to religious principles as a social decoration. They admit themselves into some cultural institution for the sake of name only, especially in this age. Such persons also cannot understand the philosophy of Kṛṣṇa consciousness. Even if one is not greedy for material possessions but is too attached to family life, he also cannot understand Kṛṣṇa consciousness. Superficially, such persons are not very greedy for material possessions, but they are too attached to wife, children and family improvement. When a person is not contaminated by the above-mentioned faults yet at the ultimate issue is not interested in the service of the Supreme Personality of Godhead, or if he is a nondevotee, he also cannot understand the philosophy of Kṛṣṇa consciousness.
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.40
Some persons, though devoid of the previous faults, are strongly attached to material enjoyment (lolupāya). Others, though not overly involved in material enjoyment, are attached to sons, wife and wealth. Though one may not have any of the above faults or other faults not mentioned, one is disqualified from the teaching if one is not a devotee. Out of error or inattention one may instruct such persons sometimes. However, one should never teach those who hate the devotees.
The previous items are in the locative case and the last item is in the accusative case. This indicates that the other persons are secondary, and the last person must be completely avoided. It the others cannot be taught, then what to speak of the person who hates devotees.
TEXT -
SB 3.32.41
śraddadhānāya bhaktāya
vinītāyānasūyave
bhūteṣu kṛta-maitrāya
śuśrūṣābhiratāya ca
SYNONYMS
śraddadhānāya—faithful; bhaktāya—to the devotee; vinītāya—respectful; anasūyave—nonenvious; bhūteṣu—to all living entities; kṛta-maitrāya—friendly; śuśrūṣā—faithful service; abhiratāya—eager to render; ca—and.
TRANSLATION
Instruction should be given to the faithful devotee who is respectful to the spiritual master, nonenvious, friendly to all kinds of living entities and eager to render service with faith and sincerity.
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.41
Two verses list those who are qualified for instruction. Bahir-jāta-virāgāya means “to those who are detached from external objects.”
TEXT -
SB 3.32.42
bahir-jāta-virāgāya
śānta-cittāya dīyatām
nirmatsarāya śucaye
yasyāhaṁ preyasāṁ priyaḥ
SYNONYMS
bahiḥ—for what is outside; jāta-virāgāya—to him who has developed detachment; śānta-cittāya—whose mind is peaceful; dīyatām—let this be instructed; nirmatsarāya—nonenvious; śucaye—perfectly cleansed; yasya—of whom; aham—I; preyasām—of all that is very dear; priyaḥ—the most dear.
TRANSLATION
This instruction should be imparted by the spiritual master to persons who have taken the Supreme Personality of Godhead to be more dear than anything, who are not envious of anyone, who are perfectly cleansed and who have developed detachment for that which is outside the purview of Kṛṣṇa consciousness.
PURPORT
In the beginning, no one can be elevated to the highest stage of devotional service. Here bhakta means one who does not hesitate to accept the reformatory processes for becoming a bhakta. In order to become a devotee of the Lord, one has to accept a spiritual master and inquire from him about how to progress in devotional service. To serve a devotee, to chant the holy name according to a certain counting method, to worship the Deity, to hear Śrīmad-Bhāgavatam or Bhagavad-gītā from a realized person and to live in a sacred place where devotional service is not disturbed are the first out of sixty-four devotional activities for making progress in devotional service. One who has accepted these five chief activities is called a devotee.
One must be prepared to offer the necessary respect and honor to the spiritual master. He should not be unnecessarily envious of his Godbrothers. Rather, if a Godbrother is more enlightened and advanced in Kṛṣṇa consciousness, one should accept him as almost equal to the spiritual master, and one should be happy to see such Godbrothers advance in Kṛṣṇa consciousness. A devotee should always be very kind to the general public in instructing Kṛṣṇa consciousness because that is the only solution for getting out of the clutches of māyā. That is really humanitarian work, for it is the way to show mercy to other people who need it very badly. The word śuśrūṣābhiratāya indicates a person who faithfully engages in serving the spiritual master. One should give personal service and all kinds of comforts to the spiritual master. A devotee who does so is also a bona fide candidate for taking this instruction. The word bahir jāta-virāgāya means a person who has developed detachment from external and internal material propensities. Not only is he detached from activities which are not connected to Kṛṣṇa consciousness, but he should be internally averse to the material way of life. Such a person must be nonenvious and should think of the welfare of all living entities, not only of the human beings, but living entities other than human beings. The word śucaye means one who is cleansed both externally and internally. To become actually cleansed externally and internally, one should chant the holy name of the Lord, Hare Kṛṣṇa, or Viṣṇu, constantly.
The word dīyatām means that knowledge of Kṛṣṇa consciousness should be offered by the spiritual master. The spiritual master must not accept a disciple who is not qualified; he should not be professional and should not accept disciples for monetary gains. The bona fide spiritual master must see the bona fide qualities of a person whom he is going to initiate. An unworthy person should not be initiated. The spiritual master should train his disciple in such a way so that in the future only the Supreme Personality of Godhead will be the dearmost goal of his life.
In these two verses the qualities of a devotee are fully explained. One who has actually developed all the qualities listed in these verses is already elevated to the post of a devotee. If one has not developed all these qualities, he still has to fulfill these conditions in order to become a perfect devotee.
TEXT -
SB 3.32.43
ya idaṁ śṛṇuyād amba
śraddhayā puruṣaḥ sakṛt
yo vābhidhatte mac-cittaḥ
sa hy eti padavīṁ ca me
SYNONYMS
yaḥ—he who; idam—this; śṛṇuyāt—may hear; amba—O mother; śraddhayā—with faith; puruṣaḥ—a person; sakṛt—once; yaḥ—he who; vā—or; abhidhatte—repeats; mat-cittaḥ—his mind fixed on Me; saḥ—he; hi—certainly; eti—attains; padavīm—abode; ca—and; me—My.
TRANSLATION
Anyone who once meditates upon Me with faith and affection, who hears and chants about Me, surely goes back home, back to Godhead.
Srila Visvanatha Cakravarti Thakur Commentary -
3.32.43
What to speak of the good fortune for the performers of these actions, hear about the good fortune that arises just from hearing and chanting about this topic. Fixing his mind on me (mat-cittaḥ), he attains the place where my feet rest (padavīm).
Thus ends the commentary on Thirty-second Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta
PURPORT
s of the Third Canto, Thirty-second Chapter, of the Śrīmad-Bhāgavatam, entitled "Entanglement in Fruitive Activities."
33. Activities of Kapila
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24-25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37
TEXT -
SB 3.33.1
maitreya uvāca
evaṁ niśamya kapilasya vaco janitrī
sā kardamasya dayitā kila devahūtiḥ
visrasta-moha-paṭalā tam abhipraṇamya
tuṣṭāva tattva-viṣayāṅkita-siddhi-bhūmim
SYNONYMS
maitreyaḥ uvāca—Maitreya said; evam—thus; niśamya—having heard; kapilasya—of Lord Kapila; vacaḥ—the words; janitrī—the mother; sā—she; kardamasya—of Kardama Muni; dayitā—the dear wife; kila—namely; devahūtiḥ—Devahūti; visrasta—freed from; moha-paṭalā—the covering of illusion; tam—unto Him; abhipraṇamya—having offered obeisances; tuṣṭāva—recited prayers; tattva—basic principles; viṣaya—in the matter of; aṅkita—the author; siddhi—of liberation; bhūmim—the background.
TRANSLATION
Śrī Maitreya said: Thus Devahūti, the mother of Lord Kapila and wife of Kardama Muni, became freed from all ignorance concerning devotional service and transcendental knowledge. She offered her obeisances unto the Lord, the author of the basic principles of the Sāṅkhya system of philosophy, which is the background of liberation, and she satisfied Him with the following verses of prayer.
PURPORT
The system of philosophy enunciated by Lord Kapila before His mother is the background for situation on the spiritual platform. The specific significance of this system of philosophy is stated herein as siddhi-bhūmim—it is the background of salvation. People who are suffering in this material world because they are conditioned by the material energy can easily get freedom from the clutches of matter by understanding the Sāṅkhya philosophy enunciated by Lord Kapila. By this system of philosophy, one can immediately become free, even though one is situated in this material world. That stage is called jīvan-mukti. This means that one is liberated even though one stays with his material body. That happened for Devahūti, the mother of Lord Kapila, and she therefore satisfied the Lord by offering her prayers. Anyone who understands the basic principle of Sāṅkhya philosophy is elevated in devotional service and becomes fully Kṛṣṇa conscious, or liberated, even within this material world.
Srila Visvanatha Cakravarti Thakur Commentary -
3.33.1
In the Thirty-third Chapter, after being praised by Devahūti, Kapila departs for the forest. She attains the Lord by the path taught by him.
Janitrī stands for janayitrī, mother. She became free of all ignorance concerning bhakti and jñāna (visrasta-moha-paṭalā). Kapila gave indications with great skill concerning bhakti, jñāna and yoga, and caused men on earth to reach perfection.
TEXT -
SB 3.33.2
devahūtir uvāca
athāpy ajo 'ntaḥ-salile śayānaṁ
bhūtendriyārthātma-mayaṁ vapus te
guṇa-pravāhaṁ sad-aśeṣa-bījaṁ
dadhyau svayaṁ yaj-jaṭharābja-jātaḥ
SYNONYMS
devahūtiḥ uvāca—Devahūti said; atha api—moreover; ajaḥ—Lord Brahmā; antaḥ-salile—in the water; śayānam—lying; bhūta—the material elements; indriya—the senses; artha—the sense objects; ātma—the mind; mayam—pervaded by; vapuḥ—body; te—Your; guṇa-pravāham—the source of the stream of the three modes of material nature; sat—manifest; aśeṣa—of all; bījam—the seed; dadhyau—meditated upon; svayam—himself; yat—of whom; jaṭhara—from the abdomen; abja—from the lotus flower; jātaḥ—born.
TRANSLATION
Devahūti said: Brahmā is said to be unborn because he takes birth from the lotus flower which grows from Your abdomen while You lie in the ocean at the bottom of the universe. But even Brahmā simply meditated upon You, whose body is the source of unlimited universes.
PURPORT
Brahmā is also named Aja, "he who is unborn." Whenever we think of someone's birth, there must be a material father and mother, for thus one is born. But Brahmā, being the first living creature within this universe, was born directly from the body of the Supreme Personality of Godhead who is known as Garbhodakaśāyī Viṣṇu, the Viṣṇu form lying down in the ocean at the bottom of the universe. Devahūti wanted to impress upon the Lord that when Brahmā wants to see Him, he has to meditate upon Him. "You are the seed of all creation," she said. "Although Brahmā was directly born from You, he still has to perform many years of meditation, and even then he cannot see You directly, face to face. Your body is lying within the vast water at the bottom of the universe, and thus You are known as Garbhodakaśāyī Viṣṇu."
The nature of the Lord's gigantic body is also explained in this verse. That body is transcendental, untouched by matter. Since the material manifestation has come from His body, His body therefore existed before the material creation. The conclusion is that the transcendental body of Viṣṇu is not made of material elements. The body of Viṣṇu is the source of all other living entities, as well as the material nature, which is also supposed to be the energy of that Supreme Personality of Godhead. Devahūti said, "You are the background of the material manifestation and all created energy; therefore Your delivering me from the clutches of māyā by explaining the system of Sāṅkhya philosophy is not so astonishing. But Your being born from my abdomen is certainly wonderful because although You are the source of all creation, You have so kindly taken birth as my child. That is most wonderful. Your body is the source of all the universe, and still You put Your body within the abdomen of a common woman like me. To me, that is most astonishing."
Srila Visvanatha Cakravarti Thakur Commentary -
3.33.2
It is not astonishing that you teach me and deliver me from saṁsāra. However what is most astonishing is that you, the Supreme Lord of unlimited universe, took birth from me, a low human being. She begins to speak, introducing the subject with the word atha. Brahmā could only mediate upon your form as Garbhodakaśāyī lying in the water within the universe. He did not see you at first. Your elements, senses and sense objects are all made of your own māyā. That means your body is knowledge and bliss, not material. You distinctly manifest qualities such as affection for your devotees (guṇa-pravāham). You are the cause of all universes (sat-aśeṣa-bījam).
TEXT -
SB 3.33.3
sa eva viśvasya bhavān vidhatte
guṇa-pravāheṇa vibhakta-vīryaḥ
sargādy anīho 'vitathābhisandhir
ātmeśvaro 'tarkya-sahasra-śaktiḥ
SYNONYMS
saḥ—that very person; eva—certainly; viśvasya—of the universe; bhavān—You; vidhatte—carry on; guṇa-pravāheṇa—by the interaction of the modes; vibhakta—divided; vīryaḥ—Your energies; sarga-ādi—the creation and so on; anīhaḥ—the nondoer; avitatha—not futile; abhisandhiḥ—Your determination; ātma-īśvaraḥ—the Lord of all living entities; atarkya—inconceivable; sahasra—thousands; śaktiḥ—possessing energies.
TRANSLATION
My dear Lord, although personally You have nothing to do, You have distributed Your energies in the interactions of the material modes of nature, and for that reason the creation, maintenance and dissolution of the cosmic manifestation take place. My dear Lord, You are self-determined and are the Supreme Personality of Godhead for all living entities. For them You created this material manifestation, and although You are one, Your diverse energies can act multifariously. This is inconceivable to us.
PURPORT
The statement made in this verse by Devahūti that the Absolute Truth has many diverse energies although He personally has nothing to do is confirmed in the Upaniṣads. There is no one greater than Him or on an equal level with Him, and everything is completely done by His energy, as if by nature. It is understood herein, therefore, that although the modes of material nature are entrusted to different manifestations like Brahmā, Viṣṇu and Śiva, each of whom is particularly invested with different kinds of power, the Supreme Lord is completely aloof from such activities. Devahūti is saying, "Although You personally are not doing anything, Your determination is absolute. There is no question of Your fulfilling Your will with the help of anyone else besides Yourself. You are, in the end, the Supreme Soul and the supreme controller. Your will, therefore, cannot be checked by anyone else." The Supreme Lord can check others' plans. As it is said, "Man proposes and God disposes." But when the Supreme Personality of Godhead proposes, that desire is under no one else's control. He is absolute. We are ultimately dependent on Him to fulfill our desires, but we cannot say that God's desires are also dependent. That is His inconceivable power. That which may be inconceivable for ordinary living entities is easily done by Him. And in spite of His being unlimited, He has subjected Himself to being known from the authoritative scriptures like the Vedic literatures. As it is said, śabda-mūlatvāt: He can be known through the śabda-brahma, or Vedic literature.
Why is the creation made? Since the Lord is the Supreme Personality of Godhead for all living entities, He created this material manifestation for those living entities who want to enjoy or lord it over material nature. As the Supreme Godhead, He arranges to fulfill their various desires. It is confirmed also in the Vedas, eko bahūnāṁ yo vidadhāti kāmān: the supreme one supplies the necessities of the many living entities. There is no limit to the demands of the different kinds of living entities, and the supreme one, the Supreme Personality of Godhead, alone maintains them and supplies them by His inconceivable energy.
Srila Visvanatha Cakravarti Thakur Commentary -
3.33.3
You give out your powers of creation, maintenance and destruction by division of guṇas (guṇa-pravāheṇa vibhakta-vīryaḥ). Avitathābhisandhiḥ means “your desires are not obstructed.”
TEXT -
SB 3.33.4
sa tvaṁ bhṛto me jaṭhareṇa nātha
kathaṁ nu yasyodara etad āsīt
viśvaṁ yugānte vaṭa-patra ekaḥ
śete sma māyā-śiśur aṅghri-pānaḥ
SYNONYMS
saḥ—that very person; tvam—You; bhṛtaḥ—took birth; me jaṭhareṇa—by my abdomen; nātha—O my Lord; katham—how; nu—then; yasya—of whom; udare—in the belly; etat—this; āsīt—did rest; viśvam—universe; yuga-ante—at the end of the millennium; vaṭa-patre—on the leaf of a banyan tree; ekaḥ—alone; śete sma—You lay down; māyā—possessing inconceivable powers; śiśuḥ—a baby; aṅghri—Your toe; pānaḥ—licking.
TRANSLATION
As the Supreme Personality of Godhead, You have taken birth from my abdomen. O my Lord, how is that possible for the supreme one, who has in His belly all the cosmic manifestation? The answer is that it is possible, for at the end of the millennium You lie down on a leaf of a banyan tree, and just like a small baby, You lick the toe of Your lotus foot.
PURPORT
At the time of dissolution the Lord sometimes appears as a small baby lying on a leaf of a banyan tree, floating on the devastating water. Therefore Devahūti suggests, "Your lying down within the abdomen of a common woman like me is not so astonishing. You can lie down on the leaf of a banyan tree and float on the water of devastation as a small baby. It is not very wonderful, therefore, that You can lie down in the abdomen of my body. You teach us that those who are very fond of children within this material world and who therefore enter into marriage to enjoy family life with children can also have the Supreme Personality of Godhead as their child, and the most wonderful thing is that the Lord Himself licks His toe."
Since all the great sages and devotees apply all energy and all activities in the service of the lotus feet of the Lord, there must be some transcendental pleasure in the toes of His lotus feet. The Lord licks His toe to taste the nectar for which the devotees always aspire. Sometimes the Supreme Personality of Godhead Himself wonders how much transcendental pleasure is within Himself, and in order to taste His own potency, He sometimes takes the position of tasting Himself. Lord Caitanya is Kṛṣṇa Himself, but He appears as a devotee to taste the sweetness of the transcendental mellow in Himself which is tasted by Śrīmatī Rādhārāṇī, the greatest of all devotees.
Srila Visvanatha Cakravarti Thakur Commentary -
3.33.4
How could you be held in the womb of person like me, a human? You alone should explain the astonishing cause. “How can you say this to me? I am your child.” True, you are a child. As a baby you sleep on a banyan leaf at the time of destruction of the universe. For what purpose? In this way, the people of the world, who are accustomed to caring for children, can meditate on me. Thus, that form of a baby is merciful (māyā-śiśuḥ). The sweet pastime suitable for the baby is described. He sucks his big toe. “All intelligent men will give up other happiness and become submerged in the sweetness of my feet.” Thinking that he would like to experience that taste, the baby sucks his toe.
TEXT -
SB 3.33.5
tvaṁ deha-tantraḥ praśamāya pāpmanāṁ
nideśa-bhājāṁ ca vibho vibhūtaye
yathāvatārās tava sūkarādayas
tathāyam apy ātma-pathopalabdhaye
SYNONYMS
tvam—You; deha—this body; tantraḥ—have assumed; praśamāya—for the diminution; pāpmanām—of sinful activities; nideśa-bhājām—of instructions in devotion; ca—and; vibho—O my Lord; vibhūtaye—for the expansion; yathā—as; avatārāḥ—incarnations; tava—Your; sūkara-ādayaḥ—the boar and other forms; tathā—so; ayam—this incarnation of Kapila; api—surely; ātma-patha—the path of self-realization; upalabdhaye—in order to reveal.
TRANSLATION
My dear Lord, You have assumed this body in order to diminish the sinful activities of the fallen and to enrich their knowledge in devotion and liberation. Since these sinful people are dependent on Your direction, by Your own will You assume incarnations as a boar and as other forms. Similarly, You have appeared in order to distribute transcendental knowledge to Your dependents.
PURPORT
In the previous verses, the general transcendental qualifications of the Supreme Personality of Godhead were described. Now the specific purpose of the Lord's appearance is also described. By His different energies He bestows different kinds of bodies upon the living entities, who are conditioned by their propensity to lord it over material nature, but in course of time these living entities become so degraded that they need enlightenment. It is stated in Bhagavad-gītā that whenever there are discrepancies in the discharge of the real purpose of this material existence, the Lord appears as an incarnation. The Lord's form as Kapila directs the fallen souls and enriches them with knowledge and devotion so that they may go back to Godhead. There are many incarnations of the Supreme Personality of Godhead, like those of the boar, the fish, the tortoise and the half-man half-lion. Lord Kapiladeva is also one of the incarnations of Godhead. It is accepted herein that Lord Kapiladeva appeared on the surface of the earth to give transcendental knowledge to the misguided conditioned souls.
Srila Visvanatha Cakravarti Thakur Commentary -
3.33.5
Moreover, your nature is that, by mercy alone, you descend as avatāra. Just as other babies are in the womb of the mother and are dependent on the body of the mother, you also entered my womb and were dependent on my body (deha-tantraḥ), as your pastime. Deha-tantraḥ can also mean “he who is decorated with cloth and ornaments on his body.” For what purpose do avatāras descend? They appear for destroying sins and for making prosperous with bhakt, jñāna and yoga those who follow your instruction (nideśa-bhājām). Kapila (ayam) appeared to teach the path of jñāna and bhakti directed to himself.
TEXT -
SB 3.33.6
yan-nāmadheya-śravaṇānukīrtanād
yat-prahvaṇād yat-smaraṇād api kvacit
śvādo 'pi sadyaḥ savanāya kalpate
kutaḥ punas te bhagavan nu darśanāt
SYNONYMS
yat—of whom (the Supreme Personality of Godhead); nāmadheya—the name; śravaṇa—hearing; anukīrtanāt—by chanting; yat—to whom; prahvaṇāt—by offering obeisances; yat—whom; smaraṇāt—by remembering; api—even; kvacit—at any time; śva-adaḥ—a dog-eater; api—even; sadyaḥ—immediately; savanāya—for performing Vedic sacrifices; kalpate—becomes eligible; kutaḥ—what to speak of; punaḥ—again; te—You; bhagavan—O Supreme Personality of Godhead; nu—then; darśanāt—by seeing face to face.
TRANSLATION
To say nothing of the spiritual advancement of persons who see the Supreme Person face to face, even a person born in a family of dog-eaters immediately becomes eligible to perform Vedic sacrifices if he once utters the holy name of the Supreme Personality of Godhead or chants about Him, hears about His pastimes, offers Him obeisances or even remembers Him.
PURPORT
Herein the spiritual potency of chanting, hearing or remembering the holy name of the Supreme Lord is greatly stressed. Rūpa Gosvāmī has discussed the sequence of sinful activities of the conditioned soul, and he has established, in Bhakti-rasāmṛta-sindhu, that those who engage in devotional service become freed from the reactions of all sinful activities. This is also confirmed in Bhagavad-gītā. The Lord says that He takes charge of one who surrenders unto Him, and He makes him immune to all reactions to sinful activities. If by chanting the holy name of the Supreme Personality of Godhead one becomes so swiftly cleared of all reactions to sinful activities, then what is to be said of those persons who see Him face to face?
Another consideration here is that persons who are purified by the process of chanting and hearing become immediately eligible to perform Vedic sacrifices. Generally, only a person who is born in a family of brāhmaṇas, who has been reformed by the ten kinds of purificatory processes and who is learned in Vedic literature is allowed to perform the Vedic sacrifices. But here the word sadyaḥ, "immediately," is used, and Śrīdhara Svāmī also remarks that one can immediately become eligible to perform Vedic sacrifices. A person born in a family of the low caste which is accustomed to eat dogs is so positioned due to his past sinful activities, but by chanting or hearing once in pureness, or in an offenseless manner, he is immediately relieved of the sinful reaction. Not only is he relieved of the sinful reaction, but he immediately achieves the result of all purificatory processes. Taking birth in the family of a brāhmaṇa is certainly due to pious activities in one's past life. But still a child who is born in a family of a brāhmaṇa depends for his further reformation upon initiation into acceptance of a sacred thread and many other reformatory processes. But a person who chants the holy name of the Lord, even if born in a family of caṇḍālas, dog-eaters, does not need reformation. Simply by chanting Hare Kṛṣṇa, he immediately becomes purified and becomes as good as the most learned brāhmaṇa.
Śrīdhara Svāmī especially remarks in this connection, anena pūjyatvaṁ lakṣyate. Some caste brāhmaṇas remark that by chanting Hare Kṛṣṇa, purification begins. Of course, that depends on the individual process of chanting, but this remark of Śrīdhara Svāmī's is completely applicable if one chants the holy name of the Lord without offense, for he immediately becomes more than a brāhmaṇa. As Śrīdhara Svāmī says, pūjyatvam: he immediately becomes as respectable as a most learned brāhmaṇa and can be allowed to perform Vedic sacrifices. If simply by chanting the holy name of the Lord one becomes sanctified instantly, then what can be said of those persons who see the Supreme Lord face to face and who understand the descent of the Lord, as Devahūti understands Kapiladeva.
Usually, initiation depends on the bona fide spiritual master, who directs the disciple. If he sees that a disciple has become competent and purified by the process of chanting, he offers the sacred thread to the disciple just so that he will be recognized as one-hundred-percent equal with a brāhmaṇa. This is also confirmed in the Hari-bhakti-vilāsa by Śrī Sanātana Gosvāmī: "As a base metal like bell metal can be changed into gold by a chemical process, any person can similarly be changed into a brāhmaṇa by dīkṣā-vidhāna, the initiation process".
It is sometimes remarked that by the chanting process one begins to purify himself and can take birth in his next life in a brāhmaṇa family and then be reformed. But at this present moment, even those who are born in the best brāhmaṇa families are not reformed, nor is there any certainty that they are actually born of brāhmaṇa fathers. Formerly the garbhādhāna reformatory system was prevalent, but at the present moment there is no such garbhādhāna, or seed-giving ceremony. Under these circumstances, no one knows if a man is factually born of a brāhmaṇa father. Whether one has acquired the qualification of a brāhmaṇa depends on the judgment of the bona fide spiritual master. He bestows upon the disciple the position of a brāhmaṇa by his own judgment. When one is accepted as a brāhmaṇa in the sacred thread ceremony under the pāñcarātrika system, then he is dvija, twice-born. That is confirmed by Sanātana Gosvāmī: dvijatvaṁ jāyate. By the process of initiation by the spiritual master, a person is accepted as a brāhmaṇa in his purified state of chanting the holy name of the Lord. He then makes further progress to become a qualified Vaiṣṇava, which means that the brahminical qualification is already acquired.
Srila Visvanatha Cakravarti Thakur Commentary -
3.33.6
By seeing you, the world becomes most fortunate. This is expressed through the method of kaimutya-nyāya (what to speak of). Prahvaṇat means obeisances. Smaraṇāt kvacid means “occasional remembrance.” Even the outcaste (śvādaḥ) becomes immediately qualified to perform the soma sacrifice (savanāya). This means he becomes worshipable like a brāhmaṇa, performer of the soma sacrifice. This implies that this takes place because of destruction of prārabdha sinful reactions experienced in this life as low birth. Śrī Rūpa Gosvāmī says:
durjātireva savanāyayogyatve kāraṇaṁ matam
durjātyārambhakaṁ pāpaṁ yat syāt prārabdhameva tat
It was understood that the low qualities of the dog-eater is the cause of his disqualification for performing sacrifices. The sin by which he attains such low qualities in this life is called the prārabdha sin. BRS 1.1.22
TEXT -
SB 3.33.7
aho bata śva-paco 'to garīyān
yaj-jihvāgre vartate nāma tubhyam
tepus tapas te juhuvuḥ sasnur āryā
brahmānūcur nāma gṛṇanti ye te
SYNONYMS
aho bata—oh, how glorious; śva-pacaḥ—a dog-eater; ataḥ—hence; garīyān—worshipable; yat—of whom; jihvā-agre—on the tip of the tongue; vartate—is; nāma—the holy name; tubhyam—unto You; tepuḥ tapaḥ—practiced austerities; te—they; juhuvuḥ—executed fire sacrifices; sasnuḥ—took bath in the sacred rivers; āryāḥ—Āryans; brahma anūcuḥ—studied the Vedas; nāma—the holy name; gṛṇanti—accept; ye—they who; te—Your.
TRANSLATION
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 Āryans. 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.
PURPORT
As it is stated in the previous verse, a person who has once offenselessly chanted the holy name of God becomes immediately eligible to perform Vedic sacrifices. One should not be astonished by this statement of Śrīmad-Bhāgavatam. One should not disbelieve or think, "How by chanting the holy name of the Lord can one become a holy man to be compared to the most elevated brāhmaṇa?" To eradicate such doubts in the minds of unbelievers, this verse affirms that the stage of chanting of the holy name of the Lord is not sudden, but that the chanters have already performed all kinds of Vedic rituals and sacrifices. It is not very astounding, for no one in this life can chant the holy name of the Lord unless he has passed all lower stages, such as performing the Vedic ritualistic sacrifices, studying the Vedas and practicing good behavior like that of the Āryans. All this must first have been done. Just as a student in a law class is to be understood to have already graduated from general education, anyone who is engaged in the chanting of the holy name of the Lord—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—must have already passed all lower stages. It is said that those who simply chant the holy name with the tip of the tongue are glorious. One does not even have to chant the holy name and understand the whole procedure, namely the offensive stage, offenseless stage and pure stage; if the holy name is sounded on the tip of the tongue, that is also sufficient. It is said herein that nāma, a singular number, one name, Kṛṣṇa or Rāma, is sufficient. It is not that one has to chant all the holy names of the Lord. The holy names of the Lord are innumerable, and one does not have to chant all the names to prove that he has already undergone all the processes of Vedic ritualistic ceremonies. If one chants once only, it is to be understood that he has already passed all the examinations, not to speak of those who are chanting always, twenty-four hours a day. It is specifically said here, tubhyam: "unto You only." One must chant God's name, not, as the Māyāvādī philosophers say, any name, such as a demigod's name or the names of God's energies. Only the holy name of the Supreme Lord will be effective. Anyone who compares the holy name of the Supreme Lord to the names of the demigods is called pāṣaṇḍī, or an offender.
The holy name has to be chanted to please the Supreme Lord, and not for any sense gratification or professional purpose. If this pure mentality is there, then even though a person is born of a low family, such as a dog-eater's, he is so glorious that not only has he purified himself, but he is quite competent to deliver others. He is competent to speak on the importance of the transcendental name, just as Ṭhākura Haridāsa did. He was apparently born in a family of Muhammadans, but because he was chanting the holy name of the Supreme Lord offenselessly, Lord Caitanya empowered him to become the authority, or ācārya, of spreading the name. It did not matter that he was born in a family which was not following the Vedic rules and regulations. Caitanya Mahāprabhu and Advaita Prabhu accepted him as an authority because he was offenselessly chanting the name of the Lord. Authorities like Advaita Prabhu and Lord Caitanya immediately accepted that he had already performed all kinds of austerities, studied the Vedas and performed all sacrifices. That is automatically understood. There is a hereditary class of brāhmaṇas called the smārta-brāhmaṇas, however, who are of the opinion that even if such persons who are chanting the holy name of the Lord are accepted as purified, they still have to perform the Vedic rites or await their next birth in a family of brāhmaṇas so that they can perform the Vedic rituals. But actually that is not the case. Such a man does not need to wait for the next birth to become purified. He is at once purified. It is understood that he has already performed all sorts of rites. It is the so-called brāhmaṇas who actually have to undergo different kinds of austerities before reaching that point of purification. There are many other Vedic performances which are not described here. All such Vedic rituals have been already performed by the chanters of the holy name.
The word juhuvuḥ means that the chanters of the holy name have already performed all kinds of sacrifices. Sasnuḥ means that they have already traveled to all the holy places of pilgrimage and taken part in purificatory activities at those places. They are called āryāḥ because they have already finished all these requirements, and therefore they must be among the Āryans or those who have qualified themselves to become Āryans. "Āryan" refers to those who are civilized, whose manners are regulated according to the Vedic rituals. Any devotee who is chanting the holy name of the Lord is the best kind of Āryan. Unless one studies the Vedas, one cannot become an Āryan, but it is automatically understood that the chanters have already studied all the Vedic literature. The specific word used here is anūcuḥ, which means that because they have already completed all those recommended acts, they have become qualified to be spiritual masters.
The very word gṛṇanti, which is used in this verse, means to be already established in the perfectional stage of ritualistic performances. If one is seated on the bench of a high-court and is giving judgment on cases, it means that he has already passed all legal exams and is better than those who are engaged in the study of law or those expecting to study law in the future. In a similar way, persons who are chanting the holy name are transcendental to those who are factually performing the Vedic rituals and those who expect to be qualified (or, in other words, those who are born in families of brāhmaṇas but have not yet undergone the reformatory processes and who therefore expect to study the Vedic rituals and perform the sacrifices in the future).
There are many Vedic statements in different places saying that anyone who chants the holy name of the Lord becomes immediately freed from conditional life and that anyone who hears the holy name of the Lord, even though born of a family of dog-eaters, also becomes liberated from the clutches of material entanglement.
Srila Visvanatha Cakravarti Thakur Commentary -
3.33.7
It has just been said that the outcaste becomes immediately qualified for the soma sacrifice. But that is nothing, since much more is achieved than becoming qualified for sacrifice. This is most astonishing (aho bata)! The name has to appear just on the tip of the tongue of the outcaste. It does not have to be fully on the tongue, it does not have to be pronounced fully. It is present (vartate) on the tongue, but not completely. Only one name is chanted once, not many times. If one were to chant many of your (tubhyam) names many times with the full tongue, how much more effect it would have! Tubhyam can also mean “he chants to please you, or bring you under his control.” The outcaste who chants incompletely just one name is the best guru (gariyān). He becomes qualified to teach the mantra with the name within it to others (ie. dikṣa-guru). “Then let the outcaste perform sacrifice, study of the Vedas and austerities.” They have already done this. What to speak of one such person, others also who chant your name, have performed all austerities and sacrifices. This specifically mentioned. Because of no statement to indicate they did not perform all elements (aṅgas) of all sacrifices and austerities, they have completed all austerities with all elements. They have performed oblations in all sacrifices with all elements. They have bathed in all holy places. They, and not others, are worthy of respect (āryāh). They have completed study of the Vedas (brahma). Amara-koṣa says anūcānaḥ means “a teacher, a person proficient in recitation of the Vedas with its aṅgas.” The words are in the past tense, whereas gṛhnanti is in the present tense. They chant in the present, but have completed all the other actions such as austerities. These other actions are no longer performed, and will not be performed in the future. Why would they do those actions now? This indicates that the devotees have no qualification for such actions. The perfect tense indicates completion. They have no regard for them. They are a waste of energy. One should not explain that the present tense of gṛhnanti indicates that they continuously chant, and that they only achieve the effect by chanting continuously and not by chanting just once. That is contradicted by other statements using the word sakṛt (only once):
naivaṁ-vidhaḥ puruṣa-kāra urukramasya
puṁsāṁ tad-aṅghri-rajasā jita-ṣaḍ-guṇānām
citraṁ vidūra-vigataḥ sakṛd ādadīta
yan-nāmadheyam adhunā sa jahāti bandham
Such power is not surprising from persons who have conquered the six senses by the dust from the lotus feet of the Lord, since even an outcaste becomes immediately free of bondage of karma by chanting the Lord’s name once. SB 5.1.35
TEXT -
SB 3.33.8
taṁ tvām ahaṁ brahma paraṁ pumāṁsaṁ
pratyak-srotasy ātmani saṁvibhāvyam
sva-tejasā dhvasta-guṇa-pravāhaṁ
vande viṣṇuṁ kapilaṁ veda-garbham
SYNONYMS
tam—unto Him; tvām—You; aham—I; brahma—Brahman; param—supreme; pumāṁsam—the Supreme Personality of Godhead; pratyak-srotasi—turned inwards; ātmani—in the mind; saṁvibhāvyam—meditated upon, perceived; sva-tejasā—by Your own potency; dhvasta—vanished; guṇa-pravāham—the influence of the modes of material nature; vande—I offer obeisances; viṣṇum—unto Lord Viṣṇu; kapilam—named Kapila; veda-garbham—the repository of the Vedas.
TRANSLATION
I believe, my Lord, that You are Lord Viṣṇu Himself under the name of Kapila, and You are the Supreme Personality of Godhead, the Supreme Brahman! The saints and sages, being freed from all the disturbances of the senses and mind, meditate upon You, for by Your mercy only can one become free from the clutches of the three modes of material nature. At the time of dissolution, all the Vedas are sustained in You only.
PURPORT
Devahūti, the mother of Kapila, instead of prolonging her prayers, summarized that Lord Kapila was none other than Viṣṇu and that since she was a woman it was not possible for her to worship Him properly simply by prayer. It was her intention that the Lord be satisfied. The word pratyak is significant. In yogic practice, the eight divisions are yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna and samādhi. Pratyāhāra means to wind up the activities of the senses. The level of realization of the Supreme Lord evidenced by Devahūti is possible when one is able to withdraw the senses from material activities. When one is engaged in devotional service, there is no scope for his senses to be engaged otherwise. In such full Kṛṣṇa consciousness, one can understand the Supreme Lord as He is.
Srila Visvanatha Cakravarti Thakur Commentary -
3.33.8
I, being ignorant cannot really praise you. I simply offer respects. Prayak-srotasi means “for the mind which has withdrawn from material objects.”
TEXT -
SB 3.33.9
maitreya uvāca
īḍito bhagavān evaṁ
kapilākhyaḥ paraḥ pumān
vācāviklavayety āha
mātaraṁ mātṛ-vatsalaḥ
SYNONYMS
maitreyaḥ uvāca—Maitreya said; īḍitaḥ—praised; bhagavān—the Supreme Personality of Godhead; evam—thus; kapila-ākhyaḥ—named Kapila; paraḥ—supreme; pumān—person; vācā—with words; aviklavayā—grave; iti—thus; āha—replied; mātaram—to His mother; mātṛ-vatsalaḥ—very affectionate to His mother.
TRANSLATION
Thus the Supreme Personality of Godhead Kapila, satisfied by the words of His mother, towards whom He was very affectionate, replied with gravity.
PURPORT
Since the Lord is all-perfect, His exhibition of affection for His mother was also complete. After hearing the words of His mother, He most respectfully, with due gravity and good manners, replied.
Srila Visvanatha Cakravarti Thakur Commentary -
3.33.9
With choked voice because of affection for his mother, Kapila replied.
TEXT -
SB 3.33.10
kapila uvāca
mārgeṇānena mātas te
susevyenoditena me
āsthitena parāṁ kāṣṭhām
acirād avarotsyasi
SYNONYMS
kapilaḥ uvāca—Lord Kapila said; mārgeṇa—by the path; anena—this; mātaḥ—My dear mother; te—for you; su-sevyena—very easy to execute; uditena—instructed; me—by Me; āsthitena—being performed; parām—supreme; kāṣṭhām—goal; acirāt—very soon; avarotsyasi—you will attain.
TRANSLATION
The Personality of Godhead said: My dear mother, the path of self-realization which I have already instructed to you is very easy. You can execute this system without difficulty, and by following it you shall very soon be liberated, even within your present body.
PURPORT
Devotional service is so perfect that simply by following the rules and regulations and executing them under the direction of the spiritual master, one is liberated, as it is said herein, from the clutches of māyā, even in this body. In other yogic processes, or in empiric philosophical speculation, one is never certain whether or not he is at the perfectional stage. But in the discharge of devotional service, if one has unflinching faith in the instruction of the bona fide spiritual master and follows the rules and regulations, he is sure to be liberated, even within this present body. Śrīla Rūpa Gosvāmī, in the Bhakti-rasāmṛta-sindhu, has also confirmed this. Īhā yasya harer dāsye: regardless of where he is situated, anyone whose only aim is to serve the Supreme Lord under the direction of the spiritual master is called jīvan-mukta, or one who is liberated even with his material body. Sometimes doubts arise in the minds of neophytes about whether or not the spiritual master is liberated, and sometimes neophytes are doubtful about the bodily affairs of the spiritual master. The point of liberation, however, is not to see the bodily symptoms of the spiritual master. One has to see the spiritual symptoms of the spiritual master. Jīvan-mukta means that even though one is in the material body (there are still some material necessities, since the body is material), because one is fully situated in the service of the Lord, he should be understood to be liberated.
Liberation entails being situated in one's own position. That is the definition in the Śrīmad-Bhāgavatam: muktir. .. svarūpeṇa vyavasthitiḥ [SB 2.10.6]. The svarūpa, or actual identity of the living entity, is described by Lord Caitanya. Jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa': [Cc. Madhya 20.108] the real identity of the living entity is that he is eternally a servitor of the Supreme Lord. If someone is one-hundred-percent engaged in the service of the Lord, he is to be understood as liberated. One must understand whether or not he is liberated by his activities in devotional service, not by other symptoms.
Srila Visvanatha Cakravarti Thakur Commentary -
3.33.10
Susevyena (easily performed) means bhakti-yoga. Āshitena means performed. You will attain the supreme goal of prema. Though his mother is a nitya-siddha, he speaks to her in this way to teach the world.
TEXT -
SB 3.33.11
śraddhatsvaitan mataṁ mahyaṁ
juṣṭaṁ yad brahma-vādibhiḥ
yena mām abhayaṁ yāyā
mṛtyum ṛcchanty atad-vidaḥ
SYNONYMS
śraddhatsva—you may rest assured; etat—about this; matam—instruction; mahyam—My; juṣṭam—followed; yat—which; brahma-vādibhiḥ—by transcendentalists; yena—by which; mām—unto Me; abhayam—without fear; yāyāḥ—you shall reach; mṛtyum—death; ṛcchanti—attain; a-tat-vidaḥ—persons who are not conversant with this.
TRANSLATION
My dear mother, those who are actually transcendentalists certainly follow My instructions, as I have given them to you. You may rest assured that if you traverse this path of self-realization perfectly, surely you shall be freed from fearful material contamination and shall ultimately reach Me. Mother, persons who are not conversant with this method of devotional service certainly cannot get out of the cycle of birth and death.
PURPORT
Material existence is full of anxiety, and therefore it is fearful. One who gets out of this material existence automatically becomes free from all anxieties and fear. One who follows the path of devotional service enunciated by Lord Kapila is very easily liberated.
Srila Visvanatha Cakravarti Thakur Commentary -
3.33.11
Mahyam means me. Yāyāḥ means “you will attain.”
TEXT -
SB 3.33.12
maitreya uvāca
iti pradarśya bhagavān
satīṁ tām ātmano gatim
sva-mātrā brahma-vādinyā
kapilo 'numato yayau
SYNONYMS
maitreyaḥ uvāca—Maitreya said; iti—thus; pradarśya—after instructing; bhagavān—the Supreme Personality of Godhead; satīm—venerable; tām—that; ātmanaḥ—of self-realization; gatim—path; sva-mātrā—from His mother; brahma-vādinyā—self-realized; kapilaḥ—Lord Kapila; anumataḥ—took permission; yayau—left.
TRANSLATION
Śrī Maitreya said: The Supreme Personality of Godhead Kapila, after instructing His beloved mother, took permission from her and left His home, His mission having been fulfilled.
PURPORT
The mission of the appearance of the Supreme Personality of Godhead in the form of Kapila was to distribute the transcendental knowledge of Sāṅkhya philosophy, which is full of devotional service. Having imparted that knowledge to His mother—and, through His mother, to the world—Kapiladeva had no more need to stay at home, so He took permission from His mother and left. Apparently He left home for spiritual realization, although He had nothing to realize spiritually because He Himself is the person to be spiritually realized. Therefore this is an example set by the Supreme Personality of Godhead while acting like an ordinary human being so that others might learn from Him. He could, of course, have stayed with His mother, but He indicated that there was no need to stay with the family. It is best to remain alone as a brahmacārī, sannyāsī or vānaprastha and cultivate Kṛṣṇa consciousness throughout one's whole life. Those who are unable to remain alone are given license to live in household life with wife and children, not for sense gratification but for cultivation of Kṛṣṇa consciousness.
Srila Visvanatha Cakravarti Thakur Commentary -
3.33.12
The reason for his mother giving permission is stated. She was a brahma-vādi, one who speaks about or knows that her son was Brahman. Thus she considered that she would be protected by his will.
TEXT -
SB 3.33.13
sā cāpi tanayoktena
yogādeśena yoga-yuk
tasminn āśrama āpīḍe
sarasvatyāḥ samāhitā
SYNONYMS
sā—she; ca—and; api—also; tanaya—by her son; uktena—spoken; yoga-ādeśena—by the instruction on yoga; yoga-yuk—engaged in bhakti-yoga; tasmin—in that; āśrame—hermitage; āpīḍe—the flower crown; sarasvatyāḥ—of the Sarasvatī; samāhitā—fixed in samādhi.
TRANSLATION
As instructed by her son, Devahūti also began to practice bhakti-yoga in that very āśrama. She practiced samādhi in the house of Kardama Muni, which was so beautifully decorated with flowers that it was considered the flower crown of the River Sarasvatī.
PURPORT
Devahūti did not leave her house, because it is never recommended for a woman to leave her home. She is dependent. The very example of Devahūti was that when she was not married, she was under the care of her father, Svāyambhuva Manu, and then Svāyambhuva Manu gave her to Kardama Muni in charity. She was under the care of her husband in her youth, and then her son, Kapila Muni, was born. As soon as her son grew up, her husband left home, and similarly the son, after discharging His duty towards His mother, also left. She could also have left home, but she did not. Rather, she remained at home and began to practice bhakti-yoga as it was instructed by her great son, Kapila Muni, and because of her practice of bhakti-yoga, the entire home became just like a flower crown on the River Sarasvatī.
Srila Visvanatha Cakravarti Thakur Commentary -
3.33.13
Āpiḍe means “like a flower crown.”
TEXT -
SB 3.33.14
abhīkṣṇāvagāha-kapiśān
jaṭilān kuṭilālakān
ātmānaṁ cogra-tapasā
bibhratī cīriṇaṁ kṛśam
SYNONYMS
abhīkṣṇa—again and again; avagāha—by bathing; kapiśān—gray; jaṭilān—matted; kuṭila—curled; alakān—hair; ātmānam—her body; ca—and; ugra-tapasā—by severe austerities; bibhratī—became; cīriṇam—clothed in rags; kṛśam—thin.
TRANSLATION
She began to bathe three times daily, and thus her curling black hair gradually became gray. Due to austerity, her body gradually became thin, and she wore old garments.
PURPORT
It is the practice of the yogī, brahmacārī, vānaprastha and sannyāsī to bathe at least three times daily—early in the morning, during noontime and in the evening. These principles are strictly followed even by some gṛhasthas, especially brāhmaṇas, who are elevated in spiritual consciousness. Devahūti was a king's daughter and almost a king's wife also. Although Kardama Muni was not a king, by his yogic mystic power he accommodated Devahūti very comfortably in a nice palace with maidservants and all opulence. But since she had learned austerity even in the presence of her husband, there was no difficulty for her to be austere. Still, because her body underwent severe austerity after the departure of her husband and son, she became thin. To be too fat is not very good for spiritually advanced life. Rather, one should reduce because if one becomes fat it is an impediment to progress in spiritual understanding. One should be careful not to eat too much, sleep too much or remain in a comfortable position. Voluntarily accepting some penances and difficulties, one should take less food and less sleep. These are the procedures for practicing any kind of yoga, whether bhakti-yoga, jñāna-yoga or haṭha-yoga.
Srila Visvanatha Cakravarti Thakur Commentary -
3.33.14
She took bath three times a day. Her hair became matted. And her body (ātmānam) was clothed in rags (cīriṇam).
TEXT -
SB 3.33.15
prajāpateḥ kardamasya
tapo-yoga-vijṛmbhitam
sva-gārhasthyam anaupamyaṁ
prārthyaṁ vaimānikair api
SYNONYMS
prajā-pateḥ—of the progenitor of mankind; kardamasya—Kardama Muni; tapaḥ—by austerity; yoga—by yoga; vijṛmbhitam—developed; sva-gārhasthyam—his home and household paraphernalia; anaupamyam—unequaled; prārthyam—enviable; vaimānikaiḥ—by the denizens of heaven; api—even.
TRANSLATION
The home and household paraphernalia of Kardama, who was one of the Prajāpatis, was developed in such a way, by dint of his mystic powers of austerity and yoga, that his opulence was sometimes envied by those who travel in outer space in airplanes.
PURPORT
The statement in this verse that Kardama Muni's household affairs were envied even by persons who travel in outer space refers to the denizens of heaven. Their airships are not like those we have invented in the modern age, which fly only from one country to another; their airplanes were capable of going from one planet to another. There are many such statements in the Śrīmad-Bhāgavatam from which we can understand that there were facilities to travel from one planet to another, especially in the higher planetary system, and who can say that they are not still traveling? The speed of our airplanes and space vehicles is very limited, but, as we have already studied, Kardama Muni traveled in outer space in an airplane which was like a city, and he journeyed to see all the different heavenly planets. That was not an ordinary airplane, nor was it ordinary space travel. Because Kardama Muni was such a powerful mystic yogī, his opulence was envied by the denizens of heaven.
TEXT -
SB 3.33.16
payaḥ-phena-nibhāḥ śayyā
dāntā rukma-paricchadāḥ
āsanāni ca haimāni
susparśāstaraṇāni ca
SYNONYMS
payaḥ—of milk; phena—the foam; nibhāḥ—resembling; śayyāḥ—beds; dāntāḥ—made of ivory; rukma—golden; paricchadāḥ—with covers; āsanāni—chairs and benches; ca—and; haimāni—made of gold; su-sparśa—soft to the touch; āstaraṇāni—cushions; ca—and.
TRANSLATION
The opulence of the household of Kardama Muni is described herein. The bedsheets and mattresses were all as white as the foam of milk, the chairs and benches were made of ivory and were covered by cloths of lace with golden filigree, and the couches were made of gold and had very soft pillows.
TEXT -
SB 3.33.17
svaccha-sphaṭika-kuḍyeṣu
mahā-mārakateṣu ca
ratna-pradīpā ābhānti
lalanā ratna-saṁyutāḥ
SYNONYMS
svaccha—pure; sphaṭika—marble; kuḍyeṣu—on the walls; mahā-mārakateṣu—decorated with valuable emeralds; ca—and; ratna-pradīpāḥ—jewel lamps; ābhānti—shine; lalanāḥ—women; ratna—with jewelry; saṁyutāḥ—decorated.
TRANSLATION
The walls of the house were made of first-class marble, decorated with valuable jewels. There was no need of light, for the household was illuminated by the rays of these jewels. The female members of the household were all amply decorated with jewelry.
PURPORT
It is understood from this statement that the opulences of household life were exhibited in valuable jewels, ivory, first-class marble, and furniture made of gold and jewels. The clothes are also mentioned as being decorated with golden filigree. Everything actually had some value. It was not like the furniture of the present day, which is cast in valueless plastic or base metal. The way of Vedic civilization is that whatever was used in household affairs had to be valuable. In case of need, such items of value could be exchanged immediately. Thus one's broken and unwanted furniture and paraphernalia would never be without value. This system is still followed by Indians in household affairs. They keep metal utensils and golden ornaments or silver plates and valuable silk garments with gold embroidery, and in case of need, they can have some money in exchange immediately. There are exchanges for the moneylenders and the householders.
TEXT -
SB 3.33.18
gṛhodyānaṁ kusumitai
ramyaṁ bahv-amara-drumaiḥ
kūjad-vihaṅga-mithunaṁ
gāyan-matta-madhuvratam
SYNONYMS
gṛha-udyānam—the household garden; kusumitaiḥ—with flowers and fruits; ramyam—beautiful; bahu-amara-drumaiḥ—with many celestial trees; kūjat—singing; vihaṅga—of birds; mithunam—with pairs; gāyat—humming; matta—intoxicated; madhu-vratam—with bees.
TRANSLATION
The compound of the main household was surrounded by beautiful gardens, with sweet, fragrant flowers and many trees which produced fresh fruit and were tall and beautiful. The attraction of such gardens was that singing birds would sit on the trees, and their chanting voices, as well as the humming sound of the bees, made the whole atmosphere as pleasing as possible.
TEXT -
SB 3.33.19
yatra praviṣṭam ātmānaṁ
vibudhānucarā jaguḥ
vāpyām utpala-gandhinyāṁ
kardamenopalālitam
SYNONYMS
yatra—where; praviṣṭam—entered; ātmānam—unto her; vibudha-anucarāḥ—the associates of the denizens of heaven; jaguḥ—sang; vāpyām—in the pond; utpala—of lotuses; gandhinyām—with the fragrance; kardamena—by Kardama; upalālitam—treated with great care.
TRANSLATION
When Devahūti would enter that lovely garden to take her bath in the pond filled with lotus flowers, the associates of the denizens of heaven, the Gandharvas, would sing about Kardama's glorious household life. Her great husband, Kardama, gave her all protection at all times.
PURPORT
The ideal husband-and-wife relationship is very nicely described in this statement. Kardama Muni gave Devahūti all sorts of comforts in his duty as a husband, but he was not at all attached to his wife. As soon as his son, Kapiladeva, was grown up, Kardama at once left all family connection. Similarly, Devahūti was the daughter of a great king, Svāyambhuva Manu, and was qualified and beautiful, but she was completely dependent on the protection of her husband. According to Manu, women, the fair sex, should not have independence at any stage of life. In childhood a woman must be under the protection of the parents, in youth she must be under the protection of the husband, and in old age she must be under the protection of the grown children. Devahūti demonstrated all these statements of the Manu-saṁhitā in her life: as a child she was dependent on her father, later she was dependent on her husband, in spite of her opulence, and she was later on dependent on her son, Kapiladeva.
TEXT -
SB 3.33.20
hitvā tad īpsitatamam
apy ākhaṇḍala-yoṣitām
kiñcic cakāra vadanaṁ
putra-viśleṣaṇāturā
SYNONYMS
hitvā—having given up; tat—that household; īpsita-tamam—most desirable; api—even; ākhaṇḍala-yoṣitām—by the wives of Lord Indra; kiñcit cakāra vadanam—she wore a sorry look on her face; putra-viśleṣaṇa—by separation from her son; āturā—afflicted.
TRANSLATION
Although her position was unique from all points of view, saintly Devahūti, in spite of all her possessions, which were envied even by the ladies of the heavenly planets, gave up all such comforts. She was only sorry that her great son was separated from her.
PURPORT
Devahūti was not at all sorry at giving up her material comforts, but she was very much aggrieved at the separation of her son. It may be questioned here that if Devahūti was not at all sorry to give up the material comforts of life, then why was she sorry about losing her son? Why was she so attached to her son? The answer is explained in the next verse. He was not an ordinary son. Her son was the Supreme Personality of Godhead. One can give up material attachment, therefore, only when one has attachment for the Supreme Person. This is explained in Bhagavad-gītā. Paraṁ dṛṣṭvā nivartate [Bg. 9.59]. Only when one actually has some taste for spiritual existence can he be reluctant to follow the materialistic way of life.
Srila Visvanatha Cakravarti Thakur Commentary -
3.33.20
She became silent (vadanaṁ kiñcid cakāra) in the presence of all these things. This means she was filled with grief at seeing these things.
TEXT -
SB 3.33.21
vanaṁ pravrajite patyāv
apatya-virahāturā
jñāta-tattvāpy abhūn naṣṭe
vatse gaur iva vatsalā
SYNONYMS
vanam—to the forest; pravrajite patyau—when her husband left home; apatya-viraha—by separation from her son; āturā—very sorry; jñāta-tattvā—knowing the truth; api—although; abhūt—she became; naṣṭe vatse—when her calf is lost; gauḥ—a cow; iva—like; vatsalā—affectionate.
TRANSLATION
Devahūti's husband had already left home and accepted the renounced order of life, and then her only son, Kapila, left home. Although she knew all the truths of life and death, and although her heart was cleansed of all dirt, she was very aggrieved at the loss of her son, just as a cow is affected when her calf dies.
PURPORT
A woman whose husband is away from home or has taken the renounced order of life should not be very sorry, because she still has the presence of her husband's representative, her son. It is said in the Vedic scriptures, ātmaiva putro jāyate: the husband's body is represented by the son. Strictly speaking, a woman is never widowed if she has a grown son. Devahūti was not very much affected while Kapila Muni was there, but upon His departure she was very afflicted. She grieved not because of her worldly relationship with Kardama Muni but because of her sincere love for the Personality of Godhead.
The example given here is that Devahūti became just like a cow who has lost her calf. A cow bereft of her calf cries day and night. Similarly, Devahūti was aggrieved, and she always cried and requested her friends and relatives, "Please bring my son home so that I may live. Otherwise, I shall die." This intense affection for the Supreme Personality of Godhead, although manifested as affection for one's son, is spiritually beneficial. Attachment for a material son obliges one to remain in material existence, but the same attachment, when transferred to the Supreme Lord, brings one elevation to the spiritual world in the association of the Lord.
Every woman can qualify herself as much as Devahūti and then can also have the Supreme Godhead as her son. If the Supreme Personality of Godhead can appear as the son of Devahūti, He can also appear as the son of any other woman, provided that woman is qualified. If one gets the Supreme Lord as a son, one can have the benefit of bringing up a nice son in this world and at the same time get promotion to the spiritual world to become the face-to-face associate of the Personality of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary -
3.33.21
This verse described the great depression caused by parental love (vātsalya) for the Lord. Though her husband had gone to the forest, she maintained her life, seeing his son. But she grieved when even he left. “Oh! If there is anyone around, let them see. They should make my son quickly return. If not, I cannot live.” She lamented like a cow. Or like a cow she suddenly forgot all the spiritual knowledge given to her.
TEXT -
SB 3.33.22
tam eva dhyāyatī devam
apatyaṁ kapilaṁ harim
babhūvācirato vatsa
niḥspṛhā tādṛśe gṛhe
SYNONYMS
tam—upon Him; eva—certainly; dhyāyatī—meditating; devam—divine; apatyam—son; kapilam—Lord Kapila; harim—the Supreme Personality of Godhead; babhūva—became; acirataḥ—very soon; vatsa—O dear Vidura; niḥspṛhā—unattached; tādṛśe gṛhe—to such a home.
TRANSLATION
O Vidura, thus always meditating upon her son, the Supreme Personality of Godhead Kapiladeva, she very soon became unattached to her nicely decorated home.
PURPORT
Here is a practical example of how one can elevate oneself in spiritual advancement by Kṛṣṇa consciousness. Kapiladeva is Kṛṣṇa, and He appeared as the son of Devahūti. After Kapiladeva left home, Devahūti was absorbed in thought of Him, and thus she was always Kṛṣṇa conscious. Her constant situation in Kṛṣṇa consciousness enabled her to be detached from hearth and home.
Unless we are able to transfer our attachment to the Supreme Personality of Godhead, there is no possibility of becoming freed from material attachment. The Śrīmad-Bhāgavatam, therefore, confirms that it is not possible for one to become liberated by cultivation of empiric philosophical speculation. Simply knowing that one is not matter but spirit soul, or Brahman, does not purify one's intelligence. Even if the impersonalist reaches the highest platform of spiritual realization, he falls down again to material attachment because of not being situated in the transcendental loving service of the Supreme Lord.
The devotees adopt the devotional process, hearing about the Supreme Lord's pastimes and glorifying His activities and thereby always remembering His beautiful eternal form. By rendering service, becoming His friend or His servant and offering Him everything that one possesses, one is able to enter into the kingdom of God. As it is said in Bhagavad-gītā, tato māṁ tattvato jñātvā: after discharging pure devotional service, one can understand the Supreme Personality of Godhead in fact, and thus one becomes eligible to enter into His association in one of the spiritual planets.
Srila Visvanatha Cakravarti Thakur Commentary -
3.33.22
This describes the result of meditating on the Lord separation.
TEXT -
SB 3.33.23
dhyāyatī bhagavad-rūpaṁ
yad āha dhyāna-gocaram
sutaḥ prasanna-vadanaṁ
samasta-vyasta-cintayā
SYNONYMS
dhyāyatī—meditating; bhagavat-rūpam—upon the form of the Supreme Personality of Godhead; yat—which; āha—He instructed; dhyāna-gocaram—the object of meditation; sutaḥ—her son; prasanna-vadanam—with a smiling face; samasta—on the whole; vyasta—on the parts; cintayā—with her mind.
TRANSLATION
Thereafter, having heard with great eagerness and in all detail from her son, Kapiladeva, the eternally smiling Personality of Godhead, Devahūti began to meditate constantly upon the Viṣṇu form of the Supreme Lord.
Srila Visvanatha Cakravarti Thakur Commentary -
3.33.23
Grieving in separation, my mind cannot give up seeing the Lord as my son. Going to a solitary place for a moment, concentrating my mind, giving up the idea of my son, I will practice meditation as Kapila taught me. The verse describes that practice. She meditated on the form of the Supreme Lord. The sentence continues till verse 26.
TEXT -
SB 3.33.24-25
bhakti-pravāha-yogena
vairāgyeṇa balīyasā
yuktānuṣṭhāna-jātena
jñānena brahma-hetunā
viśuddhena tadātmānam
ātmanā viśvato-mukham
svānubhūtyā tirobhūta-
māyā-guṇa-viśeṣaṇam
SYNONYMS
bhakti-pravāha-yogena—by continuous engagement in devotional service; vairāgyeṇa—by renunciation; balīyasā—very strong; yukta-anuṣṭhāna—by proper performance of duties; jātena—produced; jñānena—by knowledge; brahma-hetunā—due to realization of the Absolute Truth; viśuddhena—by purification; tadā—then; ātmānam—Supreme Personality of Godhead; ātmanā—with the mind; viśvataḥ-mukham—whose face is turned everywhere; sva-anubhūtyā—by self-realization; tiraḥ-bhūta—disappeared; māyā-guṇa—of the modes of material nature; viśeṣaṇam—distinctions.
TRANSLATION
She did so with serious engagement in devotional service. Because she was strong in renunciation, she accepted only the necessities of the body. She became situated in knowledge due to realization of the Absolute Truth, her heart became purified, she became fully absorbed in meditation upon the Supreme Personality of Godhead, and all misgivings due to the modes of material nature disappeared.
Srila Visvanatha Cakravarti Thakur Commentary -
3.33.24-25
Bhakti-pravāha-yogena means “by the method of bhakti, which is like a current.” She meditated on the Lord by bhakti and by strong detachment produced from bhakti’s proper performance. Or regulated performance can mean the following:
yuktāhāravihārasya yuktaceṣṭasya karmasu
yuktasvapnāvabodhasya yogo bhavati duḥkhahā
If one has regulated eating, regulated walking, regulated use of organs in material and spiritual activities, regulated sleep and regulated waking, his yoga destroys all suffering. BG 6.17
She meditated with strong detachment produced from regulated habits of yoga. She meditated with jñāna which causes realization of Brahman (brahma-hetunā). This actually means knowledge which causes pure bhakti, not knowledge which produces realization of the one impersonal Brahman. She meditated with a pure mind, since it was beyond the guṇas. She saw (this word should be supplied) the svarūpa (tad ātmānam) of the Supreme Lord, whose face is in ten directions (viśvato mukham), and which was devoid of the material guṇas, by her realization (svānubhūtyā).
Her mind then became fixed in the Brahman, in Bhagavān (brahmaṇi bhagavati ), and in Paramātmā, the shelter of the jīvas (ātma-saṁśraye). The goals of the jñānī, the devotee and the yogī are listed in order. She fixed her mind on the full svarūpa, the aṅgī, which contains Brahman, Bhagavān, and Paramātmā.
In the phrase bhakti-pravāha-yogena, the word pravāha (current) indicates the type of bhakti mentioned in the following verse:
mad-guṇa-śruti-mātreṇa mayi sarva-guhāśaye
mano-gatir avicchinnā yathā gaṅgāmbhaso 'mbudhau
lakṣaṇaṁ bhakti-yogasya nirguṇasya hy udāhṛtam
ahaituky avyavahitā yā bhaktiḥ puruṣottame
Because the mind flows continuously to me, the Supreme Lord residing in the hearts of all people, just by hearing about my qualities, just as the Gaṅgā flows to the ocean, it is said that quality of bhakti beyond the guṇas is that bhakti which is devoid of other results other than bhakti and is unobstructed by other processes. SB 3.29.11-12
She thus attained characteristics which indicate bhāva-bhaktai. Excluding the third level in jñāna of merging tvam and tat, the jñānīs’ knowledge of tvam and tat (you and that) becomes suitable for the devotees as knowledge of the worshipper and the worshipped--knowledge of the devotee and the Lord. Bhakti-rasāmṛta-sindhu says jñāna-vairāgyayor bhakti-praveśāyopayogitā: jñāna and vairāgya a somewhat suitable at the beginning of bhakti. The seventh level of the aṣṭāṅga-yogīs, dhyāna or meditation of the yogīs, becomes most suitable for the devotees as the third item of the nine types of bhakti (smaraṇam). For Devahūti, taking the jñāna of the jñānīs and the meditation of the yogīs, according to the idea that “the swan eats the essence in all things” she followed those practices, since they were included in bhakti. Thus it is said that she used jñaṇa (jñānena brahmahetunā), and in verse 23, it was said that she used meditation (dhyāna-gocaraṁ sutaḥ).
Then, the secondary symptoms produced by bhakti are described as was already mentioned:
jarayaty āśu yā kośaṁ nigīrṇam analo yathā
That bhakti quickly destroys the subtle body, just as the digestive fire consumes food. SB 3.25.33
Because she attained the condition of destroying the calamity of the jīvātmā (nivṛtta-jīvāpattitvāt), which means ignorance (held in the subtle body), all suffering was destroyed, and consequently she felt bliss. Or because of being the Lord’s mother, she was by nature free from ignorance. Thus the statement merely indicates a condition in the spiritual world as in statements such as ayam ātmā apahata-pāpma: the soul is without sin. (Subāla Upaniṣad)
TEXT -
SB 3.33.26
brahmaṇy avasthita-matir
bhagavaty ātma-saṁśraye
nivṛtta-jīvāpattitvāt
kṣīṇa-kleśāpta-nirvṛtiḥ
SYNONYMS
brahmaṇi—in Brahman; avasthita—situated; matiḥ—her mind; bhagavati—in the Supreme Personality of Godhead; ātma-saṁśraye—residing in all living entities; nivṛtta—freed; jīva—of the jīva soul; āpattitvāt—from the unfortunate condition; kṣīṇa—disappeared; kleśa—material pangs; āpta—attained; nirvṛtiḥ—transcendental bliss.
TRANSLATION
Her mind became completely engaged in the Supreme Lord, and she automatically realized the knowledge of the impersonal Brahman. As a Brahman-realized soul, she was freed from the designations of the materialistic concept of life. Thus all material pangs disappeared, and she attained transcendental bliss.
PURPORT
The previous verse states that Devahūti was already conversant with the Absolute Truth. It may be questioned why she was meditating. The explanation is that when one theoretically discusses the Absolute Truth, he becomes situated in the impersonal concept of the Absolute Truth. Similarly, when one seriously discusses the subject matter of the form, qualities, pastimes and entourage of the Supreme Personality of Godhead, he becomes situated in meditation on Him. If one has complete knowledge of the Supreme Lord, then knowledge of the impersonal Brahman is automatically realized. The Absolute Truth is realized by the knower according to three different angles of vision, namely impersonal Brahman, localized Supersoul and ultimately the Supreme Personality of Godhead. If one is situated, therefore, in knowledge of the Supreme Person, this implies that one is already situated in the concept of the Supersoul and impersonal Brahman.
In Bhagavad-gītā it is said, brahma-bhūtaḥ prasannātmā [Bg. 18.54]. This means that unless one is freed from the material entanglement and situated in Brahman, there is no question of entering into the understanding of devotional service or engaging in Kṛṣṇa consciousness. One who is engaged in devotional service to Kṛṣṇa is understood to be already realized in the Brahman concept of life because transcendental knowledge of the Supreme Personality of Godhead includes knowledge of Brahman. This is confirmed in Bhagavad-gītā. Brahmaṇo hi pratiṣṭhāham [Bg. 14.27]: the concept of the Personality of Godhead does not depend on Brahman. The Viṣṇu Purāṇa also confirms that one who has taken shelter of the all-auspicious Supreme Lord is already situated in the understanding of Brahman. In other words, one who is a Vaiṣṇava is already a brāhmaṇa.
Another significant point of this verse is that one has to observe the prescribed rules and regulations. As confirmed in Bhagavad-gītā, yuktāhāra-vihārasya. When one engages in devotional service in Kṛṣṇa consciousness, he still has to eat, sleep, defend and mate because these are necessities of the body. But he performs such activities in a regulated way. He has to eat kṛṣṇa-prasāda. He has to sleep according to regulated principles. The principle is to reduce the duration of sleep and to reduce eating, taking only what is needed to keep the body fit. In short, the goal is spiritual advancement, not sense gratification. Similarly, sex life must be reduced. Sex life is meant only for begetting Kṛṣṇa conscious children. Otherwise, there is no necessity for sex life. Nothing is prohibited, but everything is made yukta, regulated, with the higher purpose always in mind. By following all these rules and regulations of living, one becomes purified, and all misconceptions due to ignorance become nil. It is specifically mentioned here that the causes of material entanglement are completely vanquished.
The Sanskrit statement anartha-nivṛtti indicates that this body is unwanted. We are spirit soul, and there was never any need of this material body. But because we wanted to enjoy the material body, we have this body, through the material energy, under the direction of the Supreme Personality of Godhead. As soon as we are reestablished in our original position of servitorship to the Supreme Lord, we begin to forget the necessities of the body, and at last we forget the body.
Sometimes in a dream we get a particular type of body with which to work in the dream. I may dream that I am flying in the sky or that I have gone into the forest or some unknown place. But as soon as I am awake I forget all these bodies. Similarly, when one is Kṛṣṇa conscious, fully devoted, he forgets all his changes of body. We are always changing bodies, beginning at birth from the womb of our mother. But when we are awakened to Kṛṣṇa consciousness, we forget all these bodies. The bodily necessities become secondary, for the primary necessity is the engagement of the soul in real, spiritual life. The activities of devotional service in full Kṛṣṇa consciousness are the cause of our being situated in transcendence. The words bhagavaty ātma-saṁśraye denote the Personality of Godhead as the Supreme Soul, or the soul of everyone. In Bhagavad-gītā Kṛṣṇa says, bījaṁ māṁ sarva-bhūtānām: [Bg. 7.10] "I am the seed of all entities." By taking shelter of the Supreme Being by the process of devotional service, one becomes fully situated in the concept of the Personality of Godhead. As described by Kapila, mad-guṇa-śruti-mātreṇa: one who is fully Kṛṣṇa conscious, situated in the Personality of Godhead, is immediately saturated with love of God as soon as he hears about the transcendental qualities of the Lord.
Devahūti was fully instructed by her son, Kapiladeva, on how to concentrate her mind on the Viṣṇu form in full detail. Following the instructions of her son in the matter of devotional service, she contemplated the form of the Lord within herself with great devotional love. That is the perfection of Brahman realization or the mystic yoga system or devotional service. At the ultimate issue, when one is fully absorbed in thought of the Supreme Lord and meditates on Him constantly, that is the highest perfection. Bhagavad-gītā confirms that one who is always absorbed in such a way is to be considered the topmost yogī.
The real purpose of all processes of transcendental realization—jñāna-yoga, dhyāna-yoga or bhakti-yoga—is to arrive at the point of devotional service. If one endeavors simply to achieve knowledge of the Absolute Truth or the Supersoul but has no devotional service, he labors without gaining the real result. This is compared to beating the husks of wheat after the grains have already been removed. Unless one understands the Supreme Personality of Godhead to be the ultimate goal, it is valueless simply to speculate or perform mystic yoga practice. In the aṣṭāṅga-yoga system, the seventh stage of perfection is dhyāna. This dhyāna is the third stage in devotional service. There are nine stages of devotional service. The first is hearing, and then comes chanting and then contemplating. By executing devotional service, therefore, one automatically becomes an expert jñānī and an expert yogī. In other words, jñāna and yoga are different preliminary stages of devotional service.
Devahūti was expert in accepting the real substance; she contemplated the form of Viṣṇu in detail as advised by her smiling son, Kapiladeva. At the same time, she was thinking of Kapiladeva, who is the Supreme Personality of Godhead, and therefore she completely perfected her austerities, penances and transcendental realization.
TEXT -
SB 3.33.27
nityārūḍha-samādhitvāt
parāvṛtta-guṇa-bhramā
na sasmāra tadātmānaṁ
svapne dṛṣṭam ivotthitaḥ
SYNONYMS
nitya—eternal; ārūḍha—situated in; samādhitvāt—from trance; parāvṛtta—freed from; guṇa—of the modes of material nature; bhramā—illusion; na sasmāra—she did not remember; tadā—then; ātmānam—her material body; svapne—in a dream; dṛṣṭam—seen; iva—just as; utthitaḥ—one who has arisen.
TRANSLATION
Situated in eternal trance and freed from illusion impelled by the modes of material nature, she forgot her material body, just as one forgets his different bodies in a dream.
PURPORT
A great Vaiṣṇava said that he who has no remembrance of his body is not bound to material existence. As long as we are conscious of our bodily existence, it is to be understood that we are living conditionally, under the three modes of material nature. When one forgets his bodily existence, his conditional, material life is over. This forgetfulness is actually possible when we engage our senses in the transcendental loving service of the Lord. In the conditional state, one engages his senses as a member of a family or as a member of a society or country. But when one forgets all such membership in material circumstances and realizes that he is an eternal servant of the Supreme Lord, that is actual forgetfulness of material existence.
This forgetfulness actually occurs when one renders service unto the Lord. A devotee no longer works with the body for sense gratification with family, society, country, humanity and so on. He simply works for the Supreme Personality of Godhead, Kṛṣṇa. That is perfect Kṛṣṇa consciousness.
A devotee always merges in transcendental happiness, and therefore he has no experience of material distresses. This transcendental happiness is called eternal bliss. According to the opinion of devotees, constant remembrance of the Supreme Lord is called samādhi, or trance. If one is constantly in trance, there is no possibility of his being attacked or even touched by the modes of material nature. As soon as one is freed from the contamination of the three material modes, he no longer has to take birth to transmigrate from one form to another in this material world.
Srila Visvanatha Cakravarti Thakur Commentary -
3.33.27
According to the devotees, samādhi means bewilderment caused by the bliss of meditation. Because of attaining constant samādhi, wandering (bhramaḥ) towards material sense objects ceased (parāvṛtta). Ātmānam means body.
TEXT -
SB 3.33.28
tad-dehaḥ parataḥ poṣo
'py akṛśaś cādhy-asambhavāt
babhau malair avacchannaḥ
sadhūma iva pāvakaḥ
SYNONYMS
tat-dehaḥ—her body; parataḥ—by others (the damsels created by Kardama); poṣaḥ—maintained; api—although; akṛśaḥ—not thin; ca—and; ādhi—anxiety; asambhavāt—from not occurring; babhau—shone; malaiḥ—by dust; avacchannaḥ—covered; sa-dhūmaḥ—surrounded with smoke; iva—like; pāvakaḥ—a fire.
TRANSLATION
Her body was being taken care of by the spiritual damsels created by her husband, Kardama, and since she had no mental anxiety at that time, her body did not become thin. She appeared just like a fire surrounded by smoke.
PURPORT
Because she was always in trance in transcendental bliss, the thought of the Personality of Godhead was always carefully fixed in her mind. She did not become thin, for she was taken care of by the celestial maidservants created by her husband. It is said, according to the Āyur-vedic medical science, that if one is free from anxieties he generally becomes fat. Devahūti, being situated in Kṛṣṇa consciousness, had no mental anxieties, and therefore her body did not become thin. It is customary in the renounced order of life that one should not take any service from a servant or maid, but Devahūti was being served by the celestial maidservants. This may appear to be against the spiritual concept of life, but just as fire is still beautiful even when surrounded by smoke, she looked completely pure although it seemed that she was living in a luxurious way.
Srila Visvanatha Cakravarti Thakur Commentary -
3.33.28
This verse describes her condition at that time. He body was cared for by the maidens created by Kardama. Because she had no mental anxieties, because of being absorbed in the Lord, she was not thin. The doctors say that happiness makes the body stout.
TEXT -
SB 3.33.29
svāṅgaṁ tapo-yogamayaṁ
mukta-keśaṁ gatāmbaram
daiva-guptaṁ na bubudhe
vāsudeva-praviṣṭa-dhīḥ
SYNONYMS
sva-aṅgam—her body; tapaḥ—austerity; yoga—yoga practice; mayam—fully engaged in; mukta—loosened; keśam—her hair; gata—disarrayed; ambaram—her garments; daiva—by the Lord; guptam—protected; na—not; bubudhe—she was aware of; vāsudeva—in the Supreme Personality of Godhead; praviṣṭa—absorbed; dhīḥ—her thoughts.
TRANSLATION
Because she was always absorbed in the thought of the Supreme Personality of Godhead, she was not aware that her hair was sometimes loosened or her garments were disarrayed.
PURPORT
In this verse the word daiva-guptam, "protected by the Supreme Personality of Godhead," is very significant. Once one surrenders unto the service of the Supreme Lord, the Lord takes charge of the maintenance of the devotee's body, and there is no need of anxiety for its protection. It is said in the Second Chapter, Second Canto, of Śrīmad-Bhāgavatam that a fully surrendered soul has no anxiety about the maintenance of his body. The Supreme Lord takes care of the maintenance of innumerable species of bodies; therefore, one who fully engages in His service will not go unprotected by the Supreme Lord. Devahūti was naturally unmindful of the protection of her body, which was being taken care of by the Supreme Person.
Srila Visvanatha Cakravarti Thakur Commentary -
3.33.29
Daiva-guptam means “protected by the Lord.”
TEXT -
SB 3.33.30
evaṁ sā kapiloktena
mārgeṇācirataḥ param
ātmānaṁ brahma-nirvāṇaṁ
bhagavantam avāpa ha
SYNONYMS
evam—thus; sā—she (Devahūti); kapila—by Kapila; uktena—instructed; mārgeṇa—by the path; acirataḥ—soon; param—supreme; ātmānam—Supersoul; brahma—Brahman; nirvāṇam—cessation of materialistic existence; bhagavantam—the Supreme Personality of Godhead; avāpa—she achieved; ha—certainly.
TRANSLATION
My dear Vidura, by following the principles instructed by Kapila, Devahūti soon became liberated from material bondage, and she achieved the Supreme Personality of Godhead, as Supersoul, without difficulty.
PURPORT
Three words have been used in this connection to describe the achievement of Devahūti: ātmānam, brahma-nirvāṇam and bhagavantam. These refer to the gradual process of discovery of the Absolute Truth, mentioned herein as the bhagavantam. The Supreme Personality of Godhead resides in various Vaikuṇṭha planets. Nirvāṇa means to extinguish the pangs of material existence. When one is able to enter into the spiritual kingdom or into spiritual realization, one is automatically freed from material pangs. That is called brahma-nirvāṇa. According to Vedic scripture, nirvāṇa means cessation of the materialistic way of life. Ātmānam means realization of the Supersoul within the heart. Ultimately, the highest perfection is realization of the Supreme Personality of Godhead. It is to be understood that Devahūti entered the planet which is called Kapila Vaikuṇṭha. There are innumerable Vaikuṇṭha planets predominated by the expansions of Viṣṇu. All the Vaikuṇṭha planets are known by a particular name of Viṣṇu. As we understand from Brahma-saṁhitā, advaitam acyutam anādim ananta-rūpam [Bs. 5.33]. Ananta means "innumerable." The Lord has innumerable expansions of His transcendental form, and according to the different positions of the symbolical representations in His four hands, He is known as Nārāyaṇa, Pradyumna, Aniruddha, Vāsudeva, etc. There is also a Vaikuṇṭha planet known as Kapila Vaikuṇṭha, to which Devahūti was promoted to meet Kapila and reside there eternally, enjoying the company of her transcendental son.
Srila Visvanatha Cakravarti Thakur Commentary -
3.33.30
She attained the Lord of Vaikuṇṭha, Bhagavān, the best of souls (param). “Did she not attain liberation?” Attainment of Bhagavān was also attainment of liberation (brahma-nirvāṇam).
adhokṣajālambham ihāśubhātmanaḥ
śarīriṇaḥ saṁsṛti-cakra-śātanam
tad brahma-nirvāṇa-sukhaṁ vidur budhās
tato bhajadhvaṁ hṛdaye hṛd-īśvaram
The wise know that direct contact with the Lord, which includes the happiness of Brahman, destroys saṁsāra for the sinful persons possessing material bodies in this world. Therefore worship the Paramātmā in your heart. SB 7.7.37
In this verse brahma-nirvāṇa-sukham refers to the Supreme Lord. Therefore the verse can mean that Devahūti attained Kapila, her son, in Kapila Vaikuṇṭha.
TEXT -
SB 3.33.31
tad vīrāsīt puṇyatamaṁ
kṣetraṁ trailokya-viśrutam
nāmnā siddha-padaṁ yatra
sā saṁsiddhim upeyuṣī
SYNONYMS
tat—that; vīra—O brave Vidura; āsīt—was; puṇya-tamam—most sacred; kṣetram—place; trai-lokya—in the three worlds; viśrutam—known; nāmnā—by the name; siddha-padam—Siddhapada; yatra—where; sā—she (Devahūti); saṁsiddhim—perfection; upeyuṣī—achieved.
TRANSLATION
The place where Devahūti achieved her perfection, my dear Vidura, is understood to be a most sacred spot. It is known all over the three worlds as Siddhapada.
Srila Visvanatha Cakravarti Thakur Commentary -
3.33.31
Vīra means “O Vidura!”
TEXT -
SB 3.33.32
tasyās tad yoga-vidhuta-
mārtyaṁ martyam abhūt sarit
srotasāṁ pravarā saumya
siddhidā siddha-sevitā
SYNONYMS
tasyāḥ—of Devahūti; tat—that; yoga—by yoga practice; vidhuta—relinquished; mārtyam—material elements; martyam—her mortal body; abhūt—became; sarit—a river; srotasām—of all rivers; pravarā—the foremost; saumya—O gentle Vidura; siddhi-dā—conferring perfection; siddha—by persons desiring perfection; sevitā—resorted to.
TRANSLATION
Dear Vidura, the material elements of her body have melted into water and are now a flowing river, which is the most sacred of all rivers. Anyone who bathes in that river also attains perfection, and therefore all persons who desire perfection go bathe there.
Srila Visvanatha Cakravarti Thakur Commentary -
3.33.32
O Vidura! Her body (martyam) because the river. How? That body became purified of contamination of dhātus by yoga (yoga-vidhūta-mārtyam).
TEXT -
SB 3.33.33
kapilo 'pi mahā-yogī
bhagavān pitur āśramāt
mātaraṁ samanujñāpya
prāg-udīcīṁ diśaṁ yayau
SYNONYMS
kapilaḥ—Lord Kapila; api—surely; mahā-yogī—the great sage; bhagavān—the Supreme Personality of Godhead; pituḥ—of His father; āśramāt—from the hermitage; mātaram—from His mother; samanujñāpya—having asked permission; prāk-udīcīm—northeast; diśam—direction; yayau—He went.
TRANSLATION
My dear Vidura, the great sage Kapila, the Personality of Godhead, left His father's hermitage with the permission of His mother and went towards the northeast.
Srila Visvanatha Cakravarti Thakur Commentary -
3.33.33
Previously it was said that Kapila left. Now he is described further in three verses. Taking permission, he went east. According to sadācara, he first went north. Later, he took up permanent residence at Gaṅga-sāgara.
TEXT -
SB 3.33.34
siddha-cāraṇa-gandharvair
munibhiś cāpsaro-gaṇaiḥ
stūyamānaḥ samudreṇa
dattārhaṇa-niketanaḥ
SYNONYMS
siddha—by the Siddhas; cāraṇa—by the Cāraṇas; gandharvaiḥ—by the Gandharvas; munibhiḥ—by the munis; ca—and; apsaraḥ-gaṇaiḥ—by the Apsarās (damsels of the heavenly planets); stūyamānaḥ—being extolled; samudreṇa—by the ocean; datta—given; arhaṇa—oblations; niketanaḥ—place of residence.
TRANSLATION
While He was passing in the northern direction, all the celestial denizens known as Cāraṇas and Gandharvas, as well as the munis and the damsels of the heavenly planets, prayed and offered Him all respects. The ocean offered Him oblations and a place of residence.
PURPORT
It is understood that Kapila Muni first went towards the Himalayas and traced the course of the River Ganges, and He again came to the delta of the Ganges at the sea now known as the Bay of Bengal. The ocean gave Him residence at a place still known as Gaṅgā-sāgara, where the River Ganges meets the sea. That place is called Gaṅgā-sāgara-tīrtha, and even today people gather there to offer respects to Kapiladeva, the original author of the Sāṅkhya system of philosophy. Unfortunately, this Sāṅkhya system has been misrepresented by an imposter who is also named Kapila, but that other system of philosophy does not tally with anything described in the Sāṅkhya of Kapila in the Śrīmad-Bhāgavatam.
TEXT -
SB 3.33.35
āste yogaṁ samāsthāya
sāṅkhyācāryair abhiṣṭutaḥ
trayāṇām api lokānām
upaśāntyai samāhitaḥ
SYNONYMS
āste—He remains; yogam—yoga; samāsthāya—having practiced; sāṅkhya—of the Sāṅkhya philosophy; ācāryaiḥ—by the great teachers; abhiṣṭutaḥ—worshiped; trayāṇām—three; api—certainly; lokānām—of the worlds; upaśāntyai—for the deliverance; samāhitaḥ—fixed in trance.
TRANSLATION
Even now Kapila Muni is staying there in trance for the deliverance of the conditioned souls in the three worlds, and all the ācāryas, or great teachers, of the system of Sāṅkhya philosophy are worshiping Him.
TEXT -
SB 3.33.36
etan nigaditaṁ tāta
yat pṛṣṭo 'haṁ tavānagha
kapilasya ca saṁvādo
devahūtyāś ca pāvanaḥ
SYNONYMS
etat—this; nigaditam—spoken; tāta—O dear Vidura; yat—which; pṛṣṭaḥ—was asked; aham—I; tava—by you; anagha—O sinless Vidura; kapilasya—of Kapila; ca—and; saṁvādaḥ—conversation; devahūtyāḥ—of Devahūti; ca—and; pāvanaḥ—pure.
TRANSLATION
My dear son, since you have inquired from me, I have answered. O sinless one, the descriptions of Kapiladeva and His mother and their activities are the purest of all pure discourses.
TEXT -
SB 3.33.37
ya idam anuśṛṇoti yo 'bhidhatte
kapila-muner matam ātma-yoga-guhyam
bhagavati kṛta-dhīḥ suparṇa-ketāv
upalabhate bhagavat-padāravindam
SYNONYMS
yaḥ—whoever; idam—this; anuśṛṇoti—hears; yaḥ—whoever; abhidhatte—expounds; kapila-muneḥ—of the sage Kapila; matam—instructions; ātma-yoga—based on meditation on the Lord; guhyam—confidential; bhagavati—on the Supreme Personality of Godhead; kṛta-dhīḥ—having fixed his mind; suparṇa-ketau—who has a banner of Garuḍa; upalabhate—achieves; bhagavat—of the Supreme Lord; pada-aravindam—the lotus feet.
TRANSLATION
The description of the dealings of Kapiladeva and His mother is very confidential, and anyone who hears or reads this narration becomes a devotee of the Supreme Personality of Godhead, who is carried by Garuḍa, and he thereafter enters into the abode of the Supreme Lord to engage in the transcendental loving service of the Lord.
PURPORT
The narration of Kapiladeva and His mother, Devahūti, is so perfect and transcendental that even if one only hears or reads this description, he achieves the highest perfectional goal of life, for he engages in the loving service of the lotus feet of the Supreme Personality of Godhead. There is no doubt that Devahūti, who had the Supreme Lord as her son and who followed the instructions of Kapiladeva so nicely, attained the highest perfection of human life.
Srila Visvanatha Cakravarti Thakur Commentary -
3.33.37
Showing the goal of what was taught by Kapila to Devahūti by the results, he emphasizes the destination of persons similar to Devahūti. Just by explaining, or just by hearing, one attains the Lord. What to speak then of the results from actually undertaking the instructions of Kapila! What supreme result then would a devotee like Devahūti attain! The word upa indicates “additionally” that she attained a position as the Lord’s associate, filled with prema, for serving his lotus feet.
Thus ends the Sārārtha-daṛśinī commentary on the Thirty-third Chapter of the Third Canto for the pleasure of the devotees’ hearts, complied following the ācāryas.
Being ignorant, I do not know the meaning of Śrīmad-bhāgavatam. But I have made a commentary according to my intelligence because of a desire for its association. Offering respects to all living beings up to Brahmā in the universe, I ask for their mercy. Having been made capable of understanding it, I have completed the commentary on the Third Canto on the bank of the Yamunā River at the foot of a desire tree in Śrī Vṛndāvana, on the eighth lunar day of Āśvina month.
Thus end the Bhaktivedanta
PURPORT
s of the Third Canto, Thirty-third Chapter, of the Śrīmad-Bhāgavatam, entitled "Activities of Kapila."
END OF THE THIRD CANTO
Canto 4: The Creation of the Fourth Order
1. Genealogical Table of the Daughters of Manu
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26-27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46-47, 48, 49-52, 53, 54-55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66
TEXT -
SB 4.1.1
maitreya uvāca
manos tu śatarūpāyāṁ
tisraḥ kanyāś ca jajñire
ākūtir devahūtiś ca
prasūtir iti viśrutāḥ
SYNONYMS
maitreyaḥ uvāca—the great sage Maitreya said; manoḥ tu—of Svāyambhuva Manu; śatarūpāyām—in his wife Śatarūpā; tisraḥ—three; kanyāḥ ca—daughters also; jajñire—gave birth; ākūtiḥ—named Ākūti; devahūtiḥ—named Devahūti; ca—also; prasūtiḥ—named Prasūti; iti—thus; viśrutāḥ—well known.
TRANSLATION
Śrī Maitreya said: Svāyambhuva Manu begot three daughters in his wife Śatarūpā, and their names were Ākūti, Devahūti and Prasūti.
PURPORT
First of all let us offer our respectful obeisances unto our spiritual master, Oṁ Viṣṇupāda Śrī Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda, by whose order I am engaged in this herculean task of writing commentary on the Śrīmad-Bhāgavatam as the Bhaktivedanta
PURPORT
s. By his grace we have finished three cantos already, and we are just trying to begin the Fourth Canto. By his divine grace let us offer our respectful obeisances unto Lord Caitanya, who began this Kṛṣṇa consciousness movement of Bhāgavata-dharma five hundred years ago, and through His grace let us offer our obeisances to the six Gosvāmīs, and then let us offer our obeisances to Rādhā and Kṛṣṇa, the spiritual couple who enjoy eternally in Vṛndāvana with Their cowherd boys and damsels in Vrajabhūmi. Let us also offer our respectful obeisances to all the devotees and eternal servitors of the Supreme Lord.
In this Fourth Canto of Śrīmad-Bhāgavatam there are thirty-one chapters, and all these chapters describe the secondary creation by Brahmā and the Manus. The Supreme Lord Himself does the real creation by agitating His material energy, and then, by His order, Brahma, the first living creature in the universe, attempts to create the different planetary systems and their inhabitants, expanding the population through his progeny, like Manu and other progenitors of living entities, who work perpetually under the order of the Supreme Lord. In the First Chapter of this Fourth Canto there are descriptions of the three daughters of Svāyambhuva Manu and their descendants. The next six chapters describe the sacrifice performed by King Dakṣa and how it was spoiled. Thereafter the activities of Mahārāja Dhruva are described in five chapters. Then, in eleven chapters, the activities of King Pṛthu are described, and the next eight chapters are devoted to the activities of the Pracetā kings.
As described in the first verse of this chapter, Svāyambhuva Manu had three daughters, named Ākūti, Devahūti and Prasūti. Of these three daughters, one daughter, Devahūti, has already been described, along with her husband, Kardama Muni, and her son, Kapila Muni. In this chapter the descendants of the first daughter, Ākūti, will specifically be described. Svāyambhuva Manu was the son of Brahmā. Brahmā had many other sons, but Manu's name is specifically mentioned first because he was a great devotee of the Lord. In this verse there is also the word ca, indicating that besides the three daughters mentioned, Svāyambhuva Manu also had two sons.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.1
Offering respects to Śrī-guru, to Kṛṣṇa, the ocean of mercy, and to Lokanātha, the eye of the universe, I take shelter of Śrī Śuka.
I offer myself and everything I have to the absolute Lord who is dearer than life to all the cowherd men and women, and to the service of his dear devotees.
In the Fourth Canto, in thirty-one chapters, there is a description of visarga-- what was created by Brahmā and the Manus by the order of the Lord. In one chapter, the Manus and Manu’s daughters are described, and in six chapters the destruction of Dakṣa’s sacrifice and its restoration are described. Five chapters describe Dhruva, and eleven chapters describe Pṛthu. Eight chapters describe the Pracetās.
In the First Chapter, the descendents of the three daughters head by Ākūti and the stories Yajña and Dattātreya, born of Nārāyaṇa, are described.
In the previous volume, in relating the story of Kardama, the family of Devahūti, Manu’s second daughter, was not described. To put things in order, now the lineage of the first daughter, Ākūti, is described. Brahmā had many sons, but among them Manu was outstanding for his devotion. That is the significance of the word tu. The word ca indicates that he also had two sons.
TEXT -
SB 4.1.2
ākūtiṁ rucaye prādād
api bhrātṛmatīṁ nṛpaḥ
putrikā-dharmam āśritya
śatarūpānumoditaḥ
SYNONYMS
ākūtim—Ākūti; rucaye—unto the great sage Ruci; prādāt—handed over; api—although; bhrātṛ-matīm—daughter having a brother; nṛpaḥ—the King; putrikā—get the resultant son; dharmam—religious rites; āśritya—taking shelter; śatarūpā—by the wife of Svāyambhuva Manu; anumoditaḥ—being sanctioned.
TRANSLATION
Ākūti had two brothers, but in spite of her brothers, King Svāyambhuva Manu handed her over to Prajāpati Ruci on the condition that the son born of her be returned to Manu as his son. This he did in consultation with his wife, Śatarūpā.
PURPORT
Sometimes a sonless person offers his daughter to a husband on the condition that his grandson be returned to him to be adopted as his son and inherit his property. This is called putrikā-dharma, which means that by execution of religious rituals one gets a son, although one is sonless by one's own wife. But here we see extraordinary behavior in Manu, for in spite of his having two sons, he handed over his first daughter to Prajāpati Ruci on the condition that the son born of his daughter be returned to him as his son. Śrīla Viśvanātha Cakravartī Ṭhākura comments in this connection that King Manu knew that the Supreme Personality of Godhead would take birth in the womb of Ākūti; therefore, in spite of having two sons, he wanted the particular son born of Ākūti because he was ambitious to have the Supreme Personality of Godhead appear as his son and grandson. Manu is the lawgiver of mankind, and since he personally executed the putrikā-dharma, we may accept that such a system may be adopted by mankind also. Thus, even though one has a son, if one wants to have a particular son from one's daughter, one may give one's daughter in charity on that condition. That is the opinion of Śrīla Jīva Gosvāmī.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.2
Though he had sons, Manu gave Ākūti to Ruci on the condition that Ruci’s son would be give back to Manu as his own son (putrikā-dharma). He did not desire more sons, but knew that Ākūti would give birth to an avatāra, since Manu had omniscience. May the Lord be my daughter’s son and my son as well. In giving the daughter away the following would be said:
abhrātṛkāṁ pradāsyāmi tubhyaṁ kanyām alaṅkṛtām
asyāṁ yo jāyate putraḥ sa me putro bhavet
I will give you my daughter well ornamented, with few brothers. The son born to her will be my son.
Abhrātṛkām means few brothers, rather than no brothers.
TEXT -
SB 4.1.3
prajāpatiḥ sa bhagavān
rucis tasyām ajījanat
mithunaṁ brahma-varcasvī
parameṇa samādhinā
SYNONYMS
prajāpatiḥ—one who is entrusted with begetting children; saḥ—he; bhagavān—the most opulent; ruciḥ—the great sage Ruci; tasyām—in her; ajījanat—gave birth; mithunam—couple; brahma-varcasvī—spiritually very much powerful; parameṇa—with great strength; samādhinā—in trance.
TRANSLATION
Ruci, who was very powerful in his brahminical qualifications and was appointed one of the progenitors of the living entities, begot one son and one daughter by his wife, Ākūti.
PURPORT
The word brahma-varcasvī is very significant. Ruci was a brāhmaṇa, and he executed the brahminical duties very rigidly. As stated in Bhagavad-gītā, the brahminical qualifications are control of the senses, control of the mind, cleanliness within and without, development of spiritual and material knowledge, simplicity, truthfulness, faith in the Supreme Personality of Godhead, etc. There are many qualities which indicate a brahminical personality, and it is understood that Ruci followed all the brahminical principles rigidly. Therefore he is specifically mentioned as brahma-varcasvī. One who is born of a brāhmaṇa father but does not act as a brāhmaṇa is called, in Vedic language, a brahma-bandhu, and is calculated to be on the level of śūdras and women. Thus in the Bhāgavatam we find that Mahābhārata was specifically compiled by Vyāsadeva for strī-śūdra-brahma-bandhu[SB 1.4.25]. Strī means women, śūdra means the lower class of civilized human society, and brahma-bandhu means persons who are born in the families of brāhmaṇas but do not follow the rules and regulations carefully. All of these three classes are called less intelligent; they have no access to the study of the Vedas, which are specifically meant for persons who have acquired the brahminical qualifications. This restriction is based not upon any sectarian distinction but upon qualification. The Vedic literatures cannot be understood unless one has developed the brahminical qualifications. It is regrettable, therefore, that persons who have no brahminical qualifications and have never been trained under a bona fide spiritual master nevertheless comment on Vedic literatures like the Śrīmad-Bhāgavatam and other purāṇas, for such persons cannot deliver their real message. Ruci was considered a first-class brāhmaṇa; therefore he is mentioned here as brahma-varcasvī, one who had full prowess in brahminical strength.
TEXT -
SB 4.1.4
yas tayoḥ puruṣaḥ sākṣād
viṣṇur yajña-svarūpa-dhṛk
yā strī sā dakṣiṇā bhūter
aṁśa-bhūtānapāyinī
SYNONYMS
yaḥ—one who; tayoḥ—out of them; puruṣaḥ—male; sākṣāt—directly; viṣṇuḥ—the Supreme Lord; yajña—Yajña; svarūpa-dhṛk—accepting the form; yā—the other; strī—female; sā—she; dakṣiṇā—Dakṣiṇā; bhūteḥ—of the goddess of fortune; aṁśa-bhūtā—being a plenary expansion; anapāyinī—never to be separated.
TRANSLATION
Of the two children born of Ākūti, the male child was directly an incarnation of the Supreme Personality of Godhead, and His name was Yajña, which is another name of Lord Viṣṇu. The female child was a partial incarnation of Lakṣmī, the goddess of fortune, the eternal consort of Lord Viṣṇu.
PURPORT
Lakṣmī, the goddess of fortune, is the eternal consort of Lord Viṣṇu. Here it is stated that both the Lord and Lakṣmī, who are eternal consorts, appeared from Ākūti simultaneously. Both the Lord and His consort are beyond this material creation, as confirmed by many authorities (nārāyaṇaḥ paro 'vyaktāt); therefore their eternal relationship cannot be changed, and Yajña, the boy born of Ākūti, later married the goddess of fortune.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.4
Bhūteḥ means “of Lakṣmī.” She was a portion of Lakṣmī. Thus there is no violation when the two got married.
TEXT -
SB 4.1.5
āninye sva-gṛhaṁ putryāḥ
putraṁ vitata-rociṣam
svāyambhuvo mudā yukto
rucir jagrāha dakṣiṇām
SYNONYMS
āninye—brought to; sva-gṛham—home; putryāḥ—born of the daughter; putram—the son; vitata-rociṣam—very powerful; svāyambhuvaḥ—the Manu named Svāyambhuva; mudā—being very pleased; yuktaḥ—with; ruciḥ—the great sage Ruci; jagrāha—kept; dakṣiṇām—the daughter named Dakṣiṇā.
TRANSLATION
Svāyambhuva Manu very gladly brought home the beautiful boy named Yajña, and Ruci, his son-in-law, kept with him the daughter, Dakṣiṇā.
PURPORT
Svāyambhuva Manu was very glad to see that his daughter Ākūti had given birth to both a boy and girl. He was afraid that he would take one son and that because of this his son-in-law Ruci might be sorry. Thus when he heard that a daughter was born along with the boy, he was very glad. Ruci, according to his promise, returned his male child to Svāyambhuva Manu and decided to keep the daughter, whose name was Dakṣiṇā. One of Lord Viṣṇu's names is Yajña because He is the master of the Vedas. The name Yajña comes from yajuṣāṁ patiḥ, which means "Lord of all sacrifices." In the Yajur Veda there are different ritualistic prescriptions for performing yajñas, and the beneficiary of all such yajñas is the Supreme Lord, Viṣṇu. Therefore it is stated in Bhagavad-gītā (3.9), yajñārthāt karmaṇaḥ: one should act, but one should perform one's prescribed duties only for the sake of Yajña, or Viṣṇu. lf one does not act for the satisfaction of the Supreme Personality of Godhead, or if one does not perform devotional service, then there will be reactions to all one's activities. It does not matter if the reaction is good or bad; if our activities are not dovetailed with the desire of the Supreme Lord, or if we do not act in Kṛṣṇa consciousness, then we shall be responsible for the results of all our activities. There is always a reaction to every kind of action, but if actions are performed for Yajña, there is no reaction. Thus if one acts for Yajña, or the Supreme Personality of Godhead, one is not entangled in the material condition, for it is mentioned in the Vedas and also in Bhagavad-gītā that the Vedas and the Vedic rituals are all meant for understanding the Supreme Personality of Godhead, Kṛṣṇa. From the very beginning one should try to act in Kṛṣṇa consciousness; that will free one from the reactions of material activities.
TEXT -
SB 4.1.6
tāṁ kāmayānāṁ bhagavān
uvāha yajuṣāṁ patiḥ
tuṣṭāyāṁ toṣam āpanno
'janayad dvādaśātmajān
SYNONYMS
tām—her; kāmayānām—desiring; bhagavān—the Lord; uvāha—married; yajuṣām—of all sacrifices; patiḥ—master; tuṣṭāyām—in His wife, who was very much pleased; toṣam—great pleasure; āpannaḥ—having obtained; ajanayat—gave birth; dvādaśa—twelve; ātmajān—sons.
TRANSLATION
The Lord of the ritualistic performance of yajña later married Dakṣiṇā, who was anxious to have the Personality of Godhead as her husband, and in this wife the Lord was also very much pleased to beget twelve children.
PURPORT
An ideal husband and wife are generally called Lakṣmī-Nārāyaṇa to compare them to the Lord and the goddess of fortune, for it is significant that Lakṣmī-Nārāyaṇa are forever happy as husband and wife. A wife should always remain satisfied with her husband, and a husband should always remain satisfied with his wife. In the Cāṇakya-śloka, the moral instructions of Cāṇakya Paṇḍita, it is said that if a husband and wife are always satisfied with one another, then the goddess of fortune automatically comes. In other words, where there is no disagreement between husband and wife, all material opulence is present, and good children are born. Generally, according to Vedic civilization, the wife is trained to be satisfied in all conditions, and the husband, according to Vedic instruction, is required to please the wife with sufficient food, ornaments and clothing. Then, if they are satisfied with their mutual dealings, good children are born. In this way the entire world can become peaceful, but unfortunately in this age of Kali there are no ideal husbands and wives; therefore unwanted children are produced, and there is no peace and prosperity in the present-day world.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.6
The Lord of sacrifice is Viṣṇu, Yajña.
TEXT -
SB 4.1.7
toṣaḥ pratoṣaḥ santoṣo
bhadraḥ śāntir iḍaspatiḥ
idhmaḥ kavir vibhuḥ svahnaḥ
sudevo rocano dvi-ṣaṭ
SYNONYMS
toṣaḥ—Toṣa; pratoṣaḥ—Pratoṣa; santoṣaḥ—Santoṣa; bhadraḥ—Bhadra; śāntiḥ—Śānti; iḍaspatiḥ—Iḍaspati; idhmaḥ—Idhma; kaviḥ—Kavi; vibhuḥ—Vibhu; svahnaḥ—Svahna; sudevaḥ—Sudeva; rocanaḥ—Rocana; dvi-ṣaṭ—twelve.
TRANSLATION
The twelve boys born of Yajña and Dakṣiṇā were named Toṣa, Pratoṣa, Santoṣa, Bhadra, Sānti, Iḍaspati, Idhma, Kavi, Vibhu, Svahna, Sudeva and Rocana.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.7
Dvi-śat means twelve.
TEXT -
SB 4.1.8
tuṣitā nāma te devā
āsan svāyambhuvāntare
marīci-miśrā ṛṣayo
yajñaḥ sura-gaṇeśvaraḥ
SYNONYMS
tuṣitāḥ—the category of the Tuṣitas; nāma—of the name; te—all of them; devāḥ—demigods; āsan—became; svāyambhuva—the name of the Manu; antare—at that period; marīci-miśrāḥ—headed by Marīci; ṛṣayaḥ—great sages; yajñaḥ—the incarnation of Lord Viṣṇu; sura-gaṇa-īśvaraḥ—the king of the demigods.
TRANSLATION
During the time of Svāyambhuva Manu, these sons all became the demigods collectively named the Tuṣitas. Marīci became the head of the seven ṛṣis, and Yajña became the king of the demigods, Indra.
PURPORT
During the life of Svāyambhuva Manu, six kinds of living entities were generated from the demigods known as the Tuṣitas, from the sages headed by Marīci, and from descendants of Yajña, king of the demigods, and all of them expanded their progeny to observe the order of the Lord to fill the universe with living entities. These six kinds of living entities are known as manus, devas, manu-putras, aṁśāvatāras, sureśvaras and ṛṣis. Yajña, being the incarnation of the Supreme Personality of Godhead, became the leader of the demigods, Indra.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.8
Incidentally, six types of beings who preside during that Manvantara are described in two verses. It will be explained later:
manvantaraṁ manur devā manu-putrāḥ sureśvaraḥ
ṛṣayo 'ṁśāvatāraś ca hareḥ ṣaḍ vidham ucyate
In each reign of Manu, six types of personalities appear as manifestations of Lord Hari: the ruling Manu, the chief devatās, the sons of Manu, Indra, the great sages and the partial incarnations of the Supreme Lord. SB 12.7.15
In this verse the total comes to six because Svāyambhuva was Manu and Yajña took the role of Indra and the avatāra of the Lord.
TEXT -
SB 4.1.9
priyavratottānapādau
manu-putrau mahaujasau
tat-putra-pautra-naptṝṇām
anuvṛttaṁ tad-antaram
SYNONYMS
priyavrata—Priyavrata; uttānapādau—Uttānapāda; manu-putrau—sons of Manu; mahā-ojasau—very great, powerful; tat—their; putra—sons; pautra—grandsons; naptṝṇām—grandsons from the daughter; anuvṛttam—following; tat-antaram—in that Manu's period.
TRANSLATION
Svāyambhuva Manu's two sons, Priyavrata and Uttānapāda, became very powerful kings, and their sons and grandsons spread all over the three worlds during that period.
TEXT -
SB 4.1.10
devahūtim adāt tāta
kardamāyātmajāṁ manuḥ
tat-sambandhi śruta-prāyaṁ
bhavatā gadato mama
SYNONYMS
devahūtim—Devahūti; adāt—handed over; tāta—my dear son; kardamāya—unto the great sage Kardama; ātmajām—daughter; manuḥ—Lord Svāyambhuva Manu; tat-sambandhi—in that connection; śruta-prāyam—heard almost in full; bhavatā—by you; gadataḥ—spoken; mama—by me.
TRANSLATION
My dear son, Svāyambhuva Manu handed over his very dear daughter Devahūti to Kardama Muni. I have already spoken to you about them, and you have heard about them almost in full.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.10
devahūtim adāt tāta
kardamāyātmajāṁ manuḥ
tat-sambandhi śruta-prāyaṁ
bhavatā gadato mama
He told about Devahūti’s son and daughters. He says “almost everything” because he had not told about her daughters’ descents.
TEXT -
SB 4.1.11
dakṣāya brahma-putrāya
prasūtiṁ bhagavān manuḥ
prāyacchad yat-kṛtaḥ sargas
tri-lokyāṁ vitato mahān
SYNONYMS
dakṣāya—unto Prajāpati Dakṣa; brahma-putrāya—the son of Lord Brahmā; prasūtim—Prasūti; bhagavān—the great personality; manuḥ—Svāyambhuva Manu; prāyacchat—handed over; yat-kṛtaḥ—done by whom; sargaḥ—creation; tri-lokyām—in the three worlds; vitataḥ—expanded; mahān—greatly.
TRANSLATION
Svāyambhuva Manu handed over his daughter Prasūti to the son of Brahmā named Dakṣa, who was also one of the progenitors of the living entities. The descendants of Dakṣa are spread throughout the three worlds.
TEXT -
SB 4.1.12
yāḥ kardama-sutāḥ proktā
nava brahmarṣi-patnayaḥ
tāsāṁ prasūti-prasavaṁ
procyamānaṁ nibodha me
SYNONYMS
yāḥ—those who; kardama-sutāḥ—the daughters of Kardama; proktāḥ—were mentioned; nava—nine; brahma-ṛṣi—great sages of spiritual knowledge; patnayaḥ—wives; tāsām—their; prasūti-prasavam—generations of sons and grandsons; procyamānam—describing; nibodha—try to understand; me—from me.
TRANSLATION
You have already been informed about the nine daughters of Kardama Muni, who were handed over to nine different sages. I shall now describe the descendants of those nine daughters. Please hear from me.
PURPORT
The Third Canto has already described how Kardama Muni begot nine daughters in Devahūti and how all the daughters were later handed over to great sages like Marīci, Atri and Vasiṣṭha.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.12
Another version has kṣattar-brahmarṣi. Prasūti-prasavam means “the spreading of sons and grandsons.”
TEXT -
SB 4.1.13
patnī marīces tu kalā
suṣuve kardamātmajā
kaśyapaṁ pūrṇimānaṁ ca
yayor āpūritaṁ jagat
SYNONYMS
patnī—wife; marīceḥ—of the sage named Marīci; tu—also; kalā—named Kalā; suṣuve—gave birth; kardama-ātmajā—daughter of Kardama Muni; kaśyapam—of the name Kaśyapa; pūrṇimānam ca—and of the name Pūrṇimā; yayoḥ—by whom; āpūritam—spread all over; jagat—the world.
TRANSLATION
Kardama Muni's daughter Kalā, who was married to Marīci, gave birth to two children, whose names were Kaśyapa and Pūrṇimā. Their descendants are spread all over the world.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.13
patnī marīces tu kalā
suṣuve kardamātmajā
kaśyapaṁ pūrṇimānaṁ ca
yayor āpūritaṁ jagat
By their descendents (yayoḥ) the universe became full.
TEXT -
SB 4.1.14
pūrṇimāsūta virajaṁ
viśvagaṁ ca parantapa
devakulyāṁ hareḥ pāda-
śaucād yābhūt sarid divaḥ
SYNONYMS
pūrṇimā—Pūrṇimā; asūta—begot; virajam—a son named Viraja; viśvagam ca—and named Viśvaga; param-tapa—O annihilator of enemies; devakulyām—a daughter named Devakulyā; hareḥ—of the Supreme Personality of Godhead; pāda-śaucāt—by the water which washed His lotus feet; yā—she; abhūt—became; sarit divaḥ—the transcendental water within the banks of the Ganges.
TRANSLATION
My dear Vidura, of the two sons, Kaśyapa and Pūrṇimā, Pūrṇimā begot three children, namely Viraja, Viśvaga and Devakulyā. Of these three, Devakulyā was the water which washed the lotus feet of the Personality of Godhead and which later on transformed into the Ganges of the heavenly planets.
PURPORT
Of the two sons Kaśyapa and Pūrṇimā, herein Pūrṇimā's descendants are described. An elaborate description of these descendants will be given in the Sixth Canto. It is also understood herein that Devakulyā is the presiding deity of the River Ganges, which comes down from the heavenly planets to this planet and is accepted to be sanctified because it touched the lotus feet of the Supreme Personality of Godhead, Hari.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.14
The descendents of Kaśyapa will be described in the Sixth Canto. Devakulyā was the name of the daughter. In another birth she became the divine river Gaṅgā because of the divine act of washing the Lord’s feet.
TEXT -
SB 4.1.15
atreḥ patny anasūyā trīñ
jajñe suyaśasaḥ sutān
dattaṁ durvāsasaṁ somam
ātmeśa-brahma-sambhavān
SYNONYMS
atreḥ—of Atri Muni; patnī—wife; anasūyā—named Anasūyā; trīn—three; jajñe—bore; su-yaśasaḥ—very famous; sutān—sons; dattam—Dattātreya; durvāsasam—Durvāsā; somam—Soma (the moon-god); ātma—the Supersoul; īśa—Lord Śiva; brahma—Lord Brahmā; sambhavān—incarnations of.
TRANSLATION
Anasūyā, the wife of Atri Muni, gave birth to three very famous sons—Soma, Dattātreya and Durvāsā—who were partial representations of Lord Viṣṇu, Lord Śiva and Lord Brahmā. Soma was a partial representation of Lord Brahmā, Dattātreya was a partial representation of Lord Viṣṇu, and Durvāsā was a partial representation of Lord Śiva.
PURPORT
In this verse we find the words ātma-īśa-brahma-sambhavān. Ātma means the Supersoul, or Viṣṇu, īśa means Lord Śiva, and brahma means the four-headed Lord Brahmā. The three sons born of Anasūyā—Dattātreya, Durvāsā and Soma—were born as partial representations of these three demigods. Ātma is not in the category of the demigods or living entities because He is Viṣṇu; therefore He is described as vibhinnāṁśa-bhūtānām. The Supersoul, Viṣṇu, is the seed-giving father of all living entities, including Brahmā and Lord Śiva. Another meaning of the word ātma may be accepted in this way: the principle who is the Supersoul in every ātma, or, one may say, the soul of everyone, became manifested as Dattātreya, because the word aṁśa, part and parcel, is used here.
In Bhagavad-gītā the individual souls are also described as parts of the Supreme Personality of Godhead, or Supersoul, so why not accept that Dattātreya was one of those parts? Lord Śiva and Lord Brahmā are also described here as parts, so why not accept all of them as ordinary individual souls? The answer is that the manifestations of Viṣṇu and those of the ordinary living entities are certainly all parts and parcels of the Supreme Lord, and no one is equal to Him, but among the parts and parcels there are different categories. In the Varāha Purāṇa it is nicely explained that some of the parts are svāṁśa and some are vibhinnāṁśa. Vibhinnāṁśa parts are called jīvas, and svāṁśa parts are in the Viṣṇu category. In the jīva category, the vibhinnāṁśa parts and parcels, there are also gradations. That is explained in the Viṣṇu Purāṇa, where it is clearly stated that the individual parts and parcels of the Supreme Lord are subject to being covered by the external energy, called illusion, or māyā. Such individual parts and parcels, who can travel to any part of the Lord's creation, are called sarva-gata and are suffering the pangs of material existence. They are proportionately freed from the coverings of ignorance under material existence according to different levels of work and under different influences of the modes of material nature. For example, the sufferings of jīvas situated in the mode of goodness are less than those of jīvas situated in the mode of ignorance. Pure Kṛṣṇa consciousness, however, is the birthright of all living entities because every living entity is part and parcel of the Supreme Lord. The consciousness of the Lord is also in the part and parcel, and according to the proportion to which that consciousness is cleared of material dirt, the living entities are differently situated. In the Vedānta-sūtra, the living entities of different gradations are compared to candles or lamps with different candle power. For example, some electric bulbs have the power of one thousand candles, some have the power of five hundred candles, some the power of one hundred candles, some fifty candles, etc., but all electric bulbs have light. Light is present in every bulb, but the gradations of light are different. Similarly, there are gradations of Brahman. The Viṣṇu svāṁśa expansions of the Supreme Lord in different Viṣṇu forms are like lamps, Lord Śiva is also like a lamp, and the supreme candle power, or the one-hundred-percent light, is Kṛṣṇa. The viṣṇu-tattva has ninety-four percent, the śiva-tattva has eighty-four percent, Lord Brahmā has seventy-eight percent, and the living entities are also like Brahmā, but in the conditioned state their power is still more dim. There are gradations of Brahman, and no one can deny this fact. Therefore the words ātmeśa-brahma-sambhavān indicate that Dattātreya was directly part and parcel of Viṣṇu, whereas Durvāsā and Soma were parts and parcels of Lord Śiva and Lord Brahmā.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.15
Ātma means Viṣṇu. Actually these three were aṁśas of Viṣṇu, Śiva and Brahmā.
TEXT -
SB 4.1.16
vidura uvāca
atrer gṛhe sura-śreṣṭhāḥ
sthity-utpatty-anta-hetavaḥ
kiñcic cikīrṣavo jātā
etad ākhyāhi me guro
SYNONYMS
viduraḥ uvāca—Śrī Vidura said; atreḥ gṛhe—in the house of Atri; sura-śreṣṭhāḥ—chief demigods; sthiti—maintenance; utpatti—creation; anta—destruction; hetavaḥ—causes; kiñcit—something; cikīrṣavaḥ—desiring to do; jātāḥ—appeared; etat—this; ākhyāhi—tell; me—to me; guro—my dear spiritual master.
TRANSLATION
After hearing this, Vidura inquired from Maitreya: My dear master, how is it that the three deities Brahmā, Viṣṇu and Śiva, who are the creator, maintainer and destroyer of the whole creation, became the offspring of the wife of Atri Muni?
PURPORT
The inquisitiveness of Vidura was quite fitting, for he understood that when the Supersoul, Lord Brahmā and Lord Śiva all appeared through the person of Anasūyā, the wife of Atri Muni, there must have been some great purpose. Otherwise why should they have appeared in such a way?
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.16
Kiñcit means “why.”
TEXT -
SB 4.1.17
maitreya uvāca
brahmaṇā coditaḥ sṛṣṭāv
atrir brahma-vidāṁ varaḥ
saha patnyā yayāv ṛkṣaṁ
kulādriṁ tapasi sthitaḥ
SYNONYMS
maitreyaḥ uvāca—Śrī Maitreya Ṛṣi said; brahmaṇā—by Lord Brahmā; coditaḥ—being inspired; sṛṣṭau—for creation; atriḥ—Atri; brahma-vidām—of the persons learned in spiritual knowledge; varaḥ—the chief; saha—with; patnyā—wife; yayau—went; ṛkṣam—to the mountain named Ṛkṣa; kula-adrim—great mountain; tapasi—for austerities; sthitaḥ—remained.
TRANSLATION
Maitreya said: When Lord Brahmā ordered Atri Muni to create generations after marrying Anasūyā, Atri Muni and his wife went to perform severe austerities in the valley of the mountain known as Ṛkṣa.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.17
Ṛkṣa is the name of a mountain.
TEXT -
SB 4.1.18
tasmin prasūna-stabaka-
palāśāśoka-kānane
vārbhiḥ sravadbhir udghuṣṭe
nirvindhyāyāḥ samantataḥ
SYNONYMS
tasmin—in that; prasūna-stabaka—bunches of flowers; palāśa—palāśa trees; aśoka—aśoka trees; kānane—in the forest garden; vārbhiḥ—by the waters; sravadbhiḥ—flowing; udghuṣṭe—in sound; nirvindhyāyāḥ—of the River Nirvindhyā; samantataḥ—everywhere.
TRANSLATION
In that mountain valley flows a river named Nirvindhyā. On the bank of the river are many aśoka trees and other plants full of palāśa flowers, and there is always the sweet sound of water flowing from a waterfall. The husband and wife reached that beautiful place.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.18
He stood in a grove of trees with flower clumps. Udghuṣṭe means “sounding.”
TEXT -
SB 4.1.19
prāṇāyāmena saṁyamya
mano varṣa-śataṁ muniḥ
atiṣṭhad eka-pādena
nirdvandvo 'nila-bhojanaḥ
SYNONYMS
prāṇāyāmena—by practice of the breathing exercise; saṁyamya—controlling; manaḥ—mind; varṣa-śatam—one hundred years; muniḥ—the great sage; atiṣṭhat—remained there; eka-pādena—standing on one leg; nirdvandvaḥ—without duality; anila—air; bhojanaḥ—eating.
TRANSLATION
There the great sage concentrated his mind by the yogic breathing exercises, and thereby controlling all attachment, he remained standing on one leg only, eating nothing but air, and stood there on one leg for one hundred years.
TEXT -
SB 4.1.20
śaraṇaṁ taṁ prapadye 'haṁ
ya eva jagad-īśvaraḥ
prajām ātma-samāṁ mahyaṁ
prayacchatv iti cintayan
SYNONYMS
śaraṇam—taking shelter; tam—unto Him; prapadye—surrender; aham—I; yaḥ—one who; eva—certainly; jagat-īśvaraḥ—master of the universe; prajām—son; ātma-samām—like Himself; mahyam—unto me; prayacchatu—let Him give; iti—thus; cintayan—thinking.
TRANSLATION
He was thinking: May the Lord of the universe, of whom I have taken shelter, kindly he pleased to offer me a son exactly like Him.
PURPORT
It appears that the great sage Atri Muni had no specific idea of the Supreme Personality of Godhead. Of course, he must have been conversant with the Vedic information that there is a Supreme Personality of Godhead who is the creator of the universe, from whom everything emanated, who maintains this created manifestation, and in whom the entire manifestation is conserved after dissolution. Yato vā imāni bhūtāni (Taittirīya Upaniṣad 3.1.1). The Vedic mantras give us information of the Supreme Personality of Godhead, so Atri Muni concentrated his mind upon that Supreme Personality of Godhead, even without knowing His name, just to beg from Him a child exactly on His level. This kind of devotional service, in which knowledge of God's name is lacking, is also described in Bhagavad-gītā where the Lord says that four kinds of men with backgrounds of pious activities come to Him asking for what they need. Atri Muni wanted a son exactly like the Lord, and therefore he is not supposed to have been a pure devotee, because he had a desire to be fulfilled, and that desire was material. Although he wanted a son exactly like the Supreme Personality of Godhead, this desire was material because he did not want the Personality of Godhead Himself, but only a child exactly like Him. 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.
TEXT -
SB 4.1.21
tapyamānaṁ tri-bhuvanaṁ
prāṇāyāmaidhasāgninā
nirgatena muner mūrdhnaḥ
samīkṣya prabhavas trayaḥ
SYNONYMS
tapyamānam—while practicing austerities; tri-bhuvanam—the three worlds; prāṇāyāma—practice by breathing exercise; edhasā—fuel; agninā—by the fire; nirgatena—issuing out; muneḥ—of the great sage; mūrdhnaḥ—the top of the head; samīkṣya—looking over; prabhavaḥ trayaḥ—the three great gods (Brahmā, Viṣṇu and Maheśvara).
TRANSLATION
While Atri Muni was engaged in these severe austerities, a blazing fire came out of his head by virtue of his breathing exercise, and that fire was seen by the three principal deities of the three worlds.
PURPORT
According to Śrīla Jīva Gosvāmī, the fire of prāṇāyāma is mental satisfaction. That fire was perceived by the Supersoul, Viṣṇu, and thereby Lord Brahmā and Śiva also perceived it. Atri Muni, by his breathing exercise, concentrated on the Supersoul, or the Lord of the universe. As confirmed in Bhagavad-gītā, the Lord of the universe is Vāsudeva (vāsudevaḥ sarvam iti [Bg. 7.19]), and, by the direction of Vāsudeva, Lord Brahmā and Lord Śiva work. Therefore, on the direction of Vāsudeva, both Lord Brahmā and Lord Śiva perceived the severe penance adopted by Atri Muni, and thus they were pleased to come down, as stated in the next verse.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.21
The three deities saw the three worlds, fuel for his prāṇāyāma, burn up by the fire of penance coming from the sage’s head. It is understood that he stood there doing prāṇāyāma. This is related the description in verse 19: controlling the mind by prāṇāyāma, he stood there. This is a simultaneous action as when saying “Jingling, the anklet fell off,” or “While closing his eyes, he laughed.”
TEXT -
SB 4.1.22
apsaro-muni-gandharva-
siddha-vidyādharoragaiḥ
vitāyamāna-yaśasas
tad-āśrama-padaṁ yayuḥ
SYNONYMS
apsaraḥ—heavenly society women; muni—great sages; gandharva—inhabitants of the Gandharva planet; siddha—of Siddhaloka; vidyādhara—other demigods; uragaiḥ—the inhabitants of Nāgaloka; vitāyamāna—being spread; yaśasaḥ—fame, reputation; tat—his; āśrama-padam—hermitage; yayuḥ—went.
TRANSLATION
At that time, the three deities approached the hermitage of Atri Muni, accompanied by the denizens of the heavenly planets, such as the celestial beauties, the Gandharvas, the Siddhas, the Vidyādharas and the Nāgas. Thus they entered the āśrama of the great sage, who had become famous by his austerities.
PURPORT
It is advised in the Vedic literatures that one should take shelter of the Supreme Personality of Godhead, who is the Lord of the universe and the master of creation, maintenance and dissolution. He is known as the Supersoul, and when one worships the Supersoul, all other deities, such as Brahmā and Śiva, appear with Lord Viṣṇu because they are directed by the Supersoul.
TEXT -
SB 4.1.23
tat-prādurbhāva-saṁyoga-
vidyotita-manā muniḥ
uttiṣṭhann eka-pādena
dadarśa vibudharṣabhān
SYNONYMS
tat—their; prādurbhāva—appearance; saṁyoga—simultaneously; vidyotita—enlightened; manāḥ—in the mind; muniḥ—the great sage; uttiṣṭhan—being awakened; eka-pādena—even on one leg; dadarśa—saw; vibudha—demigods; ṛṣabhān—the great personalities.
TRANSLATION
The sage was standing on one leg, but as soon as he saw that the three deities had appeared before him, he was so pleased to see them all together that despite great difficulty he approached them on one leg.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.23
He was eager to meet them because they had appeared there. He was standing up in order to greet them properly.
TEXT -
SB 4.1.24
praṇamya daṇḍavad bhūmāv
upatasthe 'rhaṇāñjaliḥ
vṛṣa-haṁsa-suparṇa-sthān
svaiḥ svaiś cihnaiś ca cihnitān
SYNONYMS
praṇamya—offering obeisances; daṇḍa-vat—like a rod; bhūmau—ground; upatasthe—fell down; arhaṇa—all paraphernalia for worship; añjaliḥ—folded hands; vṛṣa—bull; haṁsa—swan; suparṇa—the Garuḍa bird; sthān—situated; svaiḥ—own; svaiḥ—own; cihnaiḥ—by symbols; ca—and; cihnitān—being recognized.
TRANSLATION
Thereafter he began to offer prayers to the three deities, who were seated on different carriers—a bull, a swan and Garuḍa—and who held in their hands a drum, kuśa grass and a discus. The sage offered them his respects by falling down like a stick.
PURPORT
Daṇḍa means "a long rod," and vat means "like." Before a superior, one has to fall down on the ground just like a stick, and this sort of offering of respect is called daṇḍavat. Atri Ṛṣi offered his respect to the three deities in that way. They were identified by their different carriers and different symbolic representations. In that connection it is stated here that Lord Viṣṇu was sitting on Garuḍa, a big aquiline bird, and was carrying in His hand a disc, Brahmā was sitting on a swan and had in his hand kuśa grass, and Lord Śiva was sitting on a bull and carrying in his hand a small drum called a ḍamaru. Atri Ṛṣi recognized them by their symbolic representations and different carriers, and thus he offered them prayers and respects.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.24
He held flowers and other items in his hands. Their symbols were the trident, the water pot and the cakra among other things. He recognized them (upalambhitān) by their glances of mercy, which no other being could have, indicated by their pleased faces.
TEXT -
SB 4.1.25
kṛpāvalokena hasad-
vadanenopalambhitān
tad-rociṣā pratihate
nimīlya munir akṣiṇī
SYNONYMS
kṛpā-avalokena—glancing with mercy; hasat—smiling; vadanena—with faces; upalambhitān—appearing very much satisfied; tat—their; rociṣā—by the glaring effulgence; pratihate—being dazzled; nimīlya—closing; muniḥ—the sage; akṣiṇī—his eyes.
TRANSLATION
Atri Muni was greatly pleased to see that the three devas were gracious towards him. His eyes were dazzled by the effulgence of their bodies, and therefore he closed his eyes for the time being.
PURPORT
Since the deities were smiling, he could understand that they were pleased with him. Their glaring bodily effulgence was intolerable to his eyes, so he closed them for the time being.
TEXT -
SB 4.1.26-27
cetas tat-pravaṇaṁ yuñjann
astāvīt saṁhatāñjaliḥ
ślakṣṇayā sūktayā vācā
sarva-loka-garīyasaḥ
atrir uvāca
viśvodbhava-sthiti-layeṣu vibhajyamānair
māyā-guṇair anuyugaṁ vigṛhīta-dehāḥ
te brahma-viṣṇu-giriśāḥ praṇato 'smy ahaṁ vas
tebhyaḥ ka eva bhavatāṁ ma ihopahūtaḥ
SYNONYMS
cetaḥ—heart; tat-pravaṇam—fixing on them; yuñjan—making; astāvīt—offered prayers; saṁhata-añjaliḥ—with folded hands; ślakṣṇayā—ecstatic; sūktayā—prayers; vācā—words; sarva-loka—all over the world; garīyasaḥ—honorable; atriḥ uvāca—Atri said; viśva—the universe; udbhava—creation; sthiti—maintenance; layeṣu—in destruction; vibhajyamānaiḥ—being divided; māyā-guṇaiḥ—by the external modes of nature; anuyugam—according to different millenniums; vigṛhīta—accepted; dehāḥ—bodies; te—they; brahma—Lord Brahmā; viṣṇu—Lord Viṣṇu; giriśāḥ—Lord Śiva; praṇataḥ—bowed; asmi—am; aham—I; vaḥ—unto you; tebhyaḥ—from them; kaḥ—who; eva—certainly; bhavatām—of you; me—by me; iha—here; upahūtaḥ—called for.
TRANSLATION
But since his heart was already attracted by the deities, somehow or other he gathered his senses, and with folded hands and sweet words he began to offer prayers to the predominating deities of the universe. The great sage Atri said: O Lord Brahmā, Lord Viṣṇu and Lord Śiva, you have divided yourself into three bodies by accepting the three modes of material nature, as you do in every millennium for the creation, maintenance and dissolution of the cosmic manifestation. I offer my respectful obeisances unto all of you and beg to inquire whom of you three I have called by my prayer.
PURPORT
Atri Ṛṣi called for the Supreme Personality of Godhead, jagad-īśvara, the Lord of the universe. The Lord must exist before the creation, otherwise how could He be its Lord? If someone constructs a big building, this indicates that he must have existed before the building was constructed. Therefore the Supreme Lord, the creator of the universe, must be transcendental to the material modes of nature. But it is known that Viṣṇu takes charge of the mode of goodness, Brahmā takes charge of the mode of passion, and Lord Śiva takes charge of the mode of ignorance. Therefore Atri Muni said, "That jagad-īśvara, the Lord of the universe, must be one of you, but since three of you have appeared, I cannot recognize whom I have called. You are all so kind. Please let me know who is actually jagad-īśvara, the Lord of the universe." In fact, Atri Ṛṣi was doubtful about the constitutional position of the Supreme Lord, Viṣṇu, but he was quite certain that the Lord of the universe cannot be one of the creatures created by māyā. His very inquiry about whom he had called indicates that he was in doubt about the constitutional position of the Lord. Therefore he prayed to all three, "Kindly let me know who is the transcendental Lord of the universe." He was certain, of course, that not all of them could he the Lord, but the Lord of the universe was one of the three.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.26-27
Ślakṣṇayā means sweet.
You have accepted bodies for creation, maintenance and destruction of the universe, by the division of guṇas in every kalpa. I recognize you. Or you have accepted bodies by the material guṇas. This is a statement made out of ignorance concerning the position of Viṣṇu, since it is impossible for the Supreme Lord to have a body of material sattva. I offer respects to you. By mercy you should destroy my doubt. Who among you did I call by my sādhana? He had indicated one person when he said “I surrender unto the Lord of the universe.” (verse 20) Among you, who is the Lord of the universe? By your mercy, you should say.
TEXT -
SB 4.1.28
eko mayeha bhagavān vividha-pradhānaiś
cittī-kṛtaḥ prajananāya kathaṁ nu yūyam
atrāgatās tanu-bhṛtāṁ manaso 'pi dūrād
brūta prasīdata mahān iha vismayo me
SYNONYMS
ekaḥ—one; mayā—by me; iha—here; bhagavān—great personality; vividha—various; pradhānaiḥ—by paraphernalia; cittī-kṛtaḥ—fixed in mind; prajananāya—for begetting a child; katham—why; nu—however; yūyam—all of you; atra—here; āgatāḥ—appeared; tanu-bhṛtām—of the embodied; manasaḥ—the minds; api—although; dūrāt—from far beyond; brūta—kindly explain; prasīdata—being merciful to me; mahān—very great; iha—this; vismayaḥ—doubt; me—of mine.
TRANSLATION
I called for the Supreme Personality of Godhead, desiring a son like Him, and I thought of Him only. But although He is far beyond the mental speculation of man, all three of you have come here. Kindly let me know how you have come, for I am greatly bewildered about this.
PURPORT
Atri Muni was confidently aware that the Supreme Personality of Godhead is the Lord of the universe, so he prayed for the one Supreme Lord. He was surprised, therefore, that three of them appeared.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.28
They remained silent. Thus he clarifies his statement. I have fixed one person in my mind, with various articles of worship (pradhānaiḥ), for creating progeny. Another version has vibhudha-pradhāna (chief among the devatās). Why have three of you come?
TEXT -
SB 4.1.29
maitreya uvāca
iti tasya vacaḥ śrutvā
trayas te vibudharṣabhāḥ
pratyāhuḥ ślakṣṇayā vācā
prahasya tam ṛṣiṁ prabho
SYNONYMS
maitreyaḥ uvāca—the sage Maitreya said; iti—thus; tasya—his; vacaḥ—words; śrutvā—after hearing; trayaḥ te—all three; vibudha—demigods; ṛṣabhāḥ—chiefs; pratyāhuḥ—replied; ślakṣṇayā—gentle; vācā—voices; prahasya—smiling; tam—unto him; ṛṣim—the great sage; prabho—O mighty one.
TRANSLATION
The great sage Maitreya continued: Upon hearing Atri Muni speak in that way, the three great deities smiled, and they replied in the following sweet words.
TEXT -
SB 4.1.30
devā ūcuḥ
yathā kṛtas te saṅkalpo
bhāvyaṁ tenaiva nānyathā
sat-saṅkalpasya te brahman
yad vai dhyāyati te vayam
SYNONYMS
devāḥ ūcuḥ—the demigods replied; yathā—as; kṛtaḥ—done; te—by you; saṅkalpaḥ—determination; bhāvyam—to be done; tena eva—by that; na anyathā—not otherwise; sat-saṅkalpasya—one whose determination is never lost; te—of you; brahman—O dear brāhmaṇa; yat—that which; vai—certainly; dhyāyati—meditating; te—all of them; vayam—we are.
TRANSLATION
The three deities told Atri Muni: Dear brāhmaṇa, you are perfect in your determination, and therefore as you have decided, so it will happen; it will not happen otherwise. We are all the same person upon whom you were meditating, and therefore we have all come to you.
PURPORT
Atri Muni unspecifically thought of the Personality of Godhead, the Lord of the universe, although he had no clear idea of the Lord of the universe nor of His specific form. Mahā-Viṣṇu, from whose breathing millions of universes emanate and into whom they are again withdrawn, may be accepted as the Lord of the universe. Garbhodakaśāyī Viṣṇu, from whose abdomen sprouted the lotus flower which is the birthplace of Brahmā, may also be considered the Lord of the universe. Similarly, Kṣīrodakaśāyī Viṣṇu, who is the Supersoul of all living entities, may also be considered the Lord of the universe. Then, under the order of Kṣīrodakaśāyī Viṣṇu, the Viṣṇu form within this universe, Lord Brahmā and Lord Śiva may also be accepted as the Lords of the universe.
Viṣṇu is the Lord of the universe because He is its maintainer. Similarly, Brahmā creates the different planetary systems and the population, so he also may be considered the Lord of the universe. Or Lord Śiva, who is ultimately the destroyer of the universe, also may be considered its Lord. Therefore, since Atri Muni did not specifically mention whom he wanted, all three—Brahmā, Viṣṇu and Lord Śiva—came before him. They said, "Since you were thinking of having a son exactly like the Supreme Personality of Godhead, the Lord of the universe, your determination will be fulfilled." In other words, one's determination is fulfilled according to the strength of one's devotion. As stated in Bhagavad-gītā (9.25): yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ. If one is attached to a particular demigod, one is promoted to the abode of that demigod; if one is attached to the Pitās, or forefathers, one is promoted to their planet; and similarly if one is attached to the Supreme Personality of Godhead, Kṛṣṇa, one is promoted to the abode of Lord Kṛṣṇa. Atri Muni had no clear conception of the Lord of the universe; therefore the three presiding deities who are actually the lords of the universe in the three departments of the modes of nature all came before him. Now, according to the strength of his determination for a son, his desire would be fulfilled by the grace of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.30
We are that Lord of the universe upon whom you meditated. We are the gives of boons to you whose desires are always fulfilled (sat-saṅkalpasya). The meaning is this. You desired that you should have one son equal to the Lord of the universe. Having a doubt as to who was the Lord of the universe, you meditated on all three of us, and then decided on one form, thinking “Among the three, let the real Lord come.” The three of us, having three powers in the universe, have come here. Though we are in three forms, we are one. You should not have used the words “the Supreme Lord.” It is similar to the utterance “O enemy of Indra! Increase in power.” This statement can also mean the opposite “O Indra! O enemy! Increase in power.” (SB 6.9.11) From such a desire, and to show the strength of your sādhana, you will get a result according to your sādhana and according to your desire.
TEXT -
SB 4.1.31
athāsmad-aṁśa-bhūtās te
ātmajā loka-viśrutāḥ
bhavitāro 'ṅga bhadraṁ te
visrapsyanti ca te yaśaḥ
SYNONYMS
atha—therefore; asmat—our; aṁśa-bhūtāḥ—plenary expansions; te—your; ātmajāḥ—sons; loka-viśrutāḥ—very famous in the world; bhavitāraḥ—in the future will be born; aṅga—dear great sage; bhadram—all good fortune; te—unto you; visrapsyanti—will spread; ca—also; te—your; yaśaḥ—reputation.
TRANSLATION
You will have sons who will represent a partial manifestation of our potency, and because we desire all good fortune for you, those sons will glorify your reputation throughout the world.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.31
In order to show that Viṣṇu is actually the Supreme Lord among, then Viṣṇu became Dattātreya, an avatāra, not the other two. Visrapsyanti means “they will spread.” This is a causative from the root sṛp, meaning to move.
TEXT -
SB 4.1.32
evaṁ kāma-varaṁ dattvā
pratijagmuḥ sureśvarāḥ
sabhājitās tayoḥ samyag
dampatyor miṣatos tataḥ
SYNONYMS
evam—thus; kāma-varam—desired benediction; dattvā—offering; pratijagmuḥ—returned; sura-īśvarāḥ—the chief demigods; sabhājitāḥ—being worshiped; tayoḥ—while they; samyak—perfectly; dampatyoḥ—the husband and wife; miṣatoḥ—were looking on; tataḥ—from there.
TRANSLATION
Thus, while the couple looked on, the three deities Brahmā, Viṣṇu and Maheśvara disappeared from that place after bestowing upon Atri Muni the benediction.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.32
Sabhājitāḥ means worshiped. Miṣaotoḥ means watching.
TEXT -
SB 4.1.33
somo 'bhūd brahmaṇo 'ṁśena
datto viṣṇos tu yogavit
durvāsāḥ śaṅkarasyāṁśo
nibodhāṅgirasaḥ prajāḥ
SYNONYMS
somaḥ—the king of the moon planet; abhūt—appeared; brahmaṇaḥ—of Lord Brahmā; aṁśena—partial expansion; dattaḥ—Dattātreya; viṣṇoḥ—of Viṣṇu; tu—but; yoga-vit—very powerful yogī; durvāsāḥ—Durvāsā; śaṅkarasya aṁśaḥ—partial expansion of Lord Śiva; nibodha—just try to understand; aṅgirasaḥ—of the great sage Aṅgirā; prajāḥ—generations.
TRANSLATION
Thereafter, from the partial representation of Brahmā, the moon-god was born of them; from the partial representation of Viṣṇu, the great mystic Dattātreya was born; and from the partial representation of Śaṅkara [Lord Śiva], Durvāsā was born. Now you may hear from me of the many sons of Aṅgirā.
TEXT -
SB 4.1.34
śraddhā tv aṅgirasaḥ patnī
catasro 'sūta kanyakāḥ
sinīvālī kuhū rākā
caturthy anumatis tathā
SYNONYMS
śraddhā—Śraddhā; tu—but; aṅgirasaḥ—of Aṅgirā Ṛṣi; patnī—wife; catasraḥ—four; asūta—gave birth; kanyakāḥ—daughters; sinīvālī—Sinīvālī; kuhūḥ—Kuhū; rākā—Rākā; caturthī—the fourth one; anumatiḥ—Anumati; tathā—also.
TRANSLATION
Aṅgirā's wife, Śraddhā, gave birth to four daughters, named Sinīvālī, Kuhū, Rākā and Anumati.
TEXT -
SB 4.1.35
tat-putrāv aparāv āstāṁ
khyātau svārociṣe 'ntare
utathyo bhagavān sākṣād
brahmiṣṭhaś ca bṛhaspatiḥ
SYNONYMS
tat—his; putrau—sons; aparau—others; āstām—were born; khyātau—very famous; svārociṣe—in the Svārociṣa millennium; antare—of the Manu; utathyaḥ—Utathya; bhagavān—very mighty; sākṣāt—directly; brahmiṣṭhaḥ ca—fully spiritually advanced; bṛhaspatiḥ—Bṛhaspati.
TRANSLATION
Besides these four daughters, she also had another two sons. One of them was known as Utathya, and the other was the learned scholar Bṛhaspati.
TEXT -
SB 4.1.36
pulastyo 'janayat patnyām
agastyaṁ ca havirbhuvi
so 'nya-janmani dahrāgnir
viśravāś ca mahā-tapāḥ
SYNONYMS
pulastyaḥ—the sage Pulastya; ajanayat—begot; patnyām—in his wife; agastyam—the great sage Agastya; ca—also; havirbhuvi—in Havirbhū; saḥ—he (Agastya); anya-janmani—in the next birth; dahra-agniḥ—the digesting fire; viśravāḥ—Viśravā; ca—and; mahā-tapāḥ—greatly powerful because of austerity.
TRANSLATION
Pulastya begot in his wife, Havirbhū, one son of the name Agastya, who in his next birth became Dahrāgni. Besides him, Pulastya begot another very great and saintly son, whose name was Viśravā.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.36
Havirbhū became the wife of Pulastya. In another birth Agastya was the digestive fire (dahrāgni). Another son of Pulastya was Viśravā.
TEXT -
SB 4.1.37
tasya yakṣa-patir devaḥ
kuberas tv iḍaviḍā-sutaḥ
rāvaṇaḥ kumbhakarṇaś ca
tathānyasyāṁ vibhīṣaṇaḥ
SYNONYMS
tasya—his; yakṣa-patiḥ—the king of the Yakṣas; devaḥ—demigod; kuberaḥ—Kuvera; tu—and; iḍaviḍā—of Iḍaviḍā; sutaḥ—son; rāvaṇaḥ—Rāvaṇa; kumbhakarṇaḥ—Kumbhakarṇa; ca—also; tathā—so; anyasyām—in the other; vibhīṣaṇaḥ—Vibhīṣaṇa.
TRANSLATION
Viśravā had two wives. The first wife was Iḍaviḍā, from whom Kuvera, the master of all Yakṣas, was born, and the next wife was named Keśinī, from whom three sons were born-Rāvaṇa, Kumbhakarṇa and Vibhīṣaṇa.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.37
Viśvravā bore a son Kuvera in his wife Iḍaviḍā. The other wife was Keśinī.
TEXT -
SB 4.1.38
pulahasya gatir bhāryā
trīn asūta satī sutān
karmaśreṣṭhaṁ varīyāṁsaṁ
sahiṣṇuṁ ca mahā-mate
SYNONYMS
pulahasya—of Pulaha; gatiḥ—Gati; bhāryā—wife; trīn—three; asūta—gave birth; satī—chaste; sutān—sons; karma-śreṣṭham—very expert in fruitive activities; varīyāṁsam—very respectable; sahiṣṇum—very tolerant; ca—also; mahā-mate—O great Vidura.
TRANSLATION
Gati, the wife of the sage Pulaha, gave birth to three sons, named Karmaśreṣṭha, Varīyān and Sahiṣṇu, and all of them were great sages.
PURPORT
Gati, the wife of Pulaha, was the fifth daughter of Kardama Muni. She was very faithful to her husband, and all her sons were as good as he.
TEXT -
SB 4.1.39
krator api kriyā bhāryā
vālakhilyān asūyata
ṛṣīn ṣaṣṭi-sahasrāṇi
jvalato brahma-tejasā
SYNONYMS
kratoḥ—of the great sage Kratu; api—also; kriyā—Kriyā; bhāryā—wife; vālakhilyān—just like Vālakhilya; asūyata—begot; ṛṣīn—sages; ṣaṣṭi—sixty; sahasrāṇi—thousand; jvalataḥ—very brilliant; brahma-tejasā—by dint of the Brahman effulgence.
TRANSLATION
Kratu's wife, Kriyā, gave birth to sixty thousand great sages, named the Vālakhilyas. All these sages were greatly advanced in spiritual knowledge, and their bodies were illuminated by such knowledge.
PURPORT
Kriyā was the sixth daughter of Kardama Muni, and she produced sixty thousand sages, who were known as the Vālakhilyas because they all retired from family life as vānaprasthas.
TEXT -
SB 4.1.40
ūrjāyāṁ jajñire putrā
vasiṣṭhasya parantapa
citraketu-pradhānās te
sapta brahmarṣayo 'malāḥ
SYNONYMS
ūrjāyām—in Ūrjā; jajñire—took birth; putrāḥ—sons; vasiṣṭhasya—of the great sage Vasiṣṭha; parantapa—O great one; citraketu—Citraketu; pradhānāḥ—headed by; te—all the sons; sapta—seven; brahma-ṛṣayaḥ—great sages with spiritual knowledge; amalāḥ—without contamination.
TRANSLATION
The great sage Vasiṣṭha begot in his wife, Ūrjā, sometimes called Arundhatī, seven spotlessly great sages, headed by the sage named Citraketu.
TEXT -
SB 4.1.41
citraketuḥ surociś ca
virajā mitra eva ca
ulbaṇo vasubhṛdyāno
dyumān śakty-ādayo 'pare
SYNONYMS
citraketuḥ—Citraketu; surociḥ ca—and Suroci; virajāḥ—Virajā; mitraḥ—Mitra; eva—also; ca—and; ulbaṇaḥ—Ulbaṇa; vasubhṛdyānaḥ—Vasubhṛdyāna; dyumān—Dyumān; śakti-ādayaḥ—sons headed by Śakti; apare—from his other wife.
TRANSLATION
The names of these seven sages are as follows: Citraketu, Suroci, Virajā, Mitra, Ulbaṇa, Vasubhṛdyāna and Dyumān. Some other very competent sons were born from Vasiṣṭha's other wife.
PURPORT
Ūrjā, who is sometimes known as Arundhatī and was the wife of Vasiṣṭha, was the ninth daughter of Kardama Muni.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.41
Śakty-ādayaḥ apare means sons from another wife.
TEXT -
SB 4.1.42
cittis tv atharvaṇaḥ patnī
lebhe putraṁ dhṛta-vratam
dadhyañcam aśvaśirasaṁ
bhṛgor vaṁśaṁ nibodha me
SYNONYMS
cittiḥ—Citti; tu—also; atharvaṇaḥ—of Atharvā; patnī—wife; lebhe—got; putram—son; dhṛta-vratam—completely dedicated to a vow; dadhyañcam—Dadhyañca; aśvaśirasam—Aśvaśirā; bhṛgoḥ vaṁśam—generations of Bhṛgu; nibodha—try to understand; me—from me.
TRANSLATION
Citti, wife of the sage Atharvā, gave birth to a son named Aśvaśirā by accepting a great vow called Dadhyañca. Now you may hear from me about the descendants of the sage Bhṛgu.
PURPORT
The wife of Atharvā known as Citti is also known as Sānti. She was the eighth daughter of Kardama Muni.
TEXT -
SB 4.1.43
bhṛguḥ khyātyāṁ mahā-bhāgaḥ
patnyāṁ putrān ajījanat
dhātāraṁ ca vidhātāraṁ
śriyaṁ ca bhagavat-parām
SYNONYMS
bhṛguḥ—the great sage Bhṛgu; khyātyām—in his wife, Khyāti; mahā-bhāgaḥ—greatly fortunate; patnyām—unto the wife; putrān—sons; ajījanat—gave birth; dhātāram—Dhātā; ca—also; vidhātāram—Vidhātā; śriyam—a daughter named Śrī; ca bhagavat-parām—and a great devotee of the Lord.
TRANSLATION
The sage Bhṛgu was highly fortunate. In his wife, known as Khyāti, he begot two sons, named Dhātā and Vidhātā, and one daughter, named Śrī, who was very much devoted to the Supreme Personality of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.43
Putrān means two sons and one daughter.
TEXT -
SB 4.1.44
āyatiṁ niyatiṁ caiva
sute merus tayor adāt
tābhyāṁ tayor abhavatāṁ
mṛkaṇḍaḥ prāṇa eva ca
SYNONYMS
āyatim—Āyati; niyatim—Niyati; ca eva—also; sute—daughters; meruḥ—the sage Meru; tayoḥ—unto those two; adāt—gave in marriage; tābhyām—out of them; tayoḥ—both of them; abhavatām—appeared; mṛkaṇḍaḥ—Mṛkaṇḍa; prāṇaḥ—Prāṇa; eva—certainly; ca—and.
TRANSLATION
The sage Meru had two daughters, named Āyati and Niyati, whom he gave in charity to Dhātā and Vidhātā. Āyati and Niyati gave birth to two sons, Mṛkaṇḍa and Prāṇa.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.44
The daughters were given to Dhātā and Vidhātā (tayoh).
TEXT -
SB 4.1.45
mārkaṇḍeyo mṛkaṇḍasya
prāṇād vedaśirā muniḥ
kaviś ca bhārgavo yasya
bhagavān uśanā sutaḥ
SYNONYMS
mārkaṇḍeyaḥ—Mārkaṇḍeya; mṛkaṇḍasya—of Mṛkaṇḍa; prāṇāt—from Prāṇa; vedaśirāḥ—Vedaśirā; muniḥ—great sage; kaviḥ ca—of the name Kavi; bhārgavaḥ—of the name Bhārgava; yasya—whose; bhagavān—greatly powerful; uśanā—Śukrācārya; sutaḥ—son.
TRANSLATION
From Mṛkaṇḍa, Mārkaṇḍeya Muni was born, and from Prāṇa the sage Vedaśirā, whose son was Uśanā [Śukrācārya], also known as Kavi. Thus Kavi also belonged to the descendants of the Bhṛgu dynasty.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.45
Bhṛgu’s son was Kavi.
TEXT -
SB 4.1.46-47
ta ete munayaḥ kṣattar
lokān sargair abhāvayan
eṣa kardama-dauhitra-
santānaḥ kathitas tava
śṛṇvataḥ śraddadhānasya
sadyaḥ pāpa-haraḥ paraḥ
prasūtiṁ mānavīṁ dakṣa
upayeme hy ajātmajaḥ
SYNONYMS
te—they; ete—all; munayaḥ—great sages; kṣattaḥ—O Vidura; lokān—the three worlds; sargaiḥ—with their descendants; abhāvayan—filled; eṣaḥ—this; kardama—of the sage Kardama; dauhitra—grandsons; santānaḥ—offspring; kathitaḥ—already spoken; tava—unto you; śṛṇvataḥ—hearing; śraddadhānasya—of the faithful; sadyaḥ—immediately; pāpa-haraḥ—reducing all sinful activities; paraḥ—great; prasūtim—Prasūti; mānavīm—daughter of Manu; dakṣaḥ—King Dakṣa; upayeme—married; hi—certainly; aja-ātmajaḥ—son of Brahmā.
TRANSLATION
My dear Vidura, the population of the universe was thus increased by the descendants of these sages and the daughters of Kardama. Anyone who hears the descriptions of this dynasty with faith will be relieved from all sinful reactions. Another of Manu's daughters, known as Prasūti, married the son of Brahmā named Dakṣa.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.46-47
The sages produced various types of population (lokān).
TEXT -
SB 4.1.48
tasyāṁ sasarja duhitṝḥ
ṣoḍaśāmala-locanāḥ
trayodaśādād dharmāya
tathaikām agnaye vibhuḥ
SYNONYMS
tasyām—unto her; sasarja—created; duhitṝḥ—daughters; ṣoḍaśa—sixteen; amala-locanāḥ—with lotuslike eyes; trayodaśa—thirteen; adāt—gave; dharmāya—to Dharma; tathā—so; ekām—one daughter; agnaye—to Agni; vibhuḥ—Dakṣa.
TRANSLATION
Dakṣa begot sixteen very beautiful daughters with lotuslike eyes in his wife Prasūti. Of these sixteen daughters, thirteen were given in marriage to Dharma, and one daughter was given to Agni.
TEXT -
SB 4.1.49-52
pitṛbhya ekāṁ yuktebhyo
bhavāyaikāṁ bhava-cchide
śraddhā maitrī dayā śāntis
tuṣṭiḥ puṣṭiḥ kriyonnatiḥ
buddhir medhā titikṣā hrīr
mūrtir dharmasya patnayaḥ
śraddhāsūta śubhaṁ maitrī
prasādam abhayaṁ dayā
śāntiḥ sukhaṁ mudaṁ tuṣṭiḥ
smayaṁ puṣṭir asūyata
yogaṁ kriyonnatir darpam
arthaṁ buddhir asūyata
medhā smṛtiṁ titikṣā tu
kṣemaṁ hrīḥ praśrayaṁ sutam
mūrtiḥ sarva-guṇotpattir
nara-nārāyaṇāv ṛṣī
SYNONYMS
pitṛbhyaḥ—to the Pitās; ekām—one daughter; yuktebhyaḥ—the assembled; bhavāya—to Lord Śiva; ekām—one daughter; bhava-chide—who delivers from the material entanglement; śraddhā, maitrī, dayā, śāntiḥ, tuṣṭiḥ, puṣṭiḥ, kriyā, unnatiḥ, buddhiḥ, medhā, titikṣā, hrīḥ, mūrtiḥ—names of thirteen daughters of Dakṣa; dharmasya—of Dharma; patnayaḥ—the wives; śraddhā—Śraddhā; asūta—gave birth to; śubham—Śubha; maitrī—Maitrī; prasādam—Prasāda; abhayam—Abhaya; dayā—Dayā; śāntiḥ—Sānti; sukham—Sukha; mudam—Muda; tuṣṭiḥ—Tuṣṭi; smayam—Smaya; puṣṭiḥ—Puṣṭi; asūyata—gave birth to; yogam—Yoga; kriyā—Kriyā; unnatiḥ—Unnati; darpam—Darpa; artham—Artha; buddhiḥ—Buddhi; asūyata—begot; medhā—Medhā; smṛtim—Smṛti; titikṣā—Titikṣā; tu—also; kṣemam—Kṣema; hrīḥ—Hrī; praśrayam—Praśraya; sutam—son; mūrtiḥ—Mūrti; sarva-guṇa—of all respectable qualities; utpattiḥ—the reservoir; nara-nārāyaṇau—both Nara and Nārāyaṇa; ṛṣī—the two sages.
TRANSLATION
One of the remaining two daughters was given in charity to the Pitṛloka, where she resides very amicably, and the other was given to Lord Śiva, who is the deliverer of sinful persons from material entanglement. The names of the thirteen daughters of Dakṣa who were given to Dharma are Śraddhā, Maitrī, Dayā, Sānti, Tuṣṭi, Puṣṭi, Kriyā, Unnati, Buddhi, Medhā, Titikṣā, Hrī and Mūrti. These thirteen daughters produced the following sons: Śraddhā gave birth to Śubha, Maitrī produced Prasāda, Dayā gave birth to Abhaya, Sānti gave birth to Sukha, Tuṣṭi gave birth to Muda, Puṣṭi gave birth to Smaya, Kriyā gave birth to Yoga, Unnati gave birth to Darpa, Buddhi gave birth to Artha, Medhā gave birth to Smṛti, Titikṣā gave birth to Kṣema, and Hrī gave birth to Praśraya. Mūrti, a reservoir of all respectable qualities, gave birth to Śrī Nara-Nārāyaṇa, the Supreme Personality of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.49-52
Yuktebhaḥ means together. By the original meaning of the words the daughters starting with Śraddhā are the presiding deities of various śaktis of ṣattva-guṇa. These daughters had corresponding qualities.
Smaya means enthusiastic to perform acts of dharma. Darpa means expert in austerity and yoga. Another smaya (arrogance) and darpa (pride) produced generations of sinful people. Sarva-guṇotpattiḥ means that she was the source of the Lord who is endowed with all auspicious qualities. Mūrti, a form of śuddha-sattva, should be understood to be the śakti who manifests the Lord.
TEXT -
SB 4.1.53
yayor janmany ado viśvam
abhyanandat sunirvṛtam
manāṁsi kakubho vātāḥ
praseduḥ sarito 'drayaḥ
SYNONYMS
yayoḥ—both of whom (Nara and Nārāyaṇa); janmani—on the appearance; adaḥ—that; viśvam—universe; abhyanandat—became glad; su-nirvṛtam—full of joy; manāṁsi—everyone's mind; kakubhaḥ—the directions; vātāḥ—the air; praseduḥ—became pleasant; saritaḥ—the rivers; adrayaḥ—the mountains.
TRANSLATION
On the occasion of the appearance of Nara-Nārāyaṇa, the entire world was full of joy. Everyone's mind became tranquil, and thus in all directions the air, the rivers and the mountains became pleasant.
TEXT -
SB 4.1.54-55
divy avādyanta tūryāṇi
petuḥ kusuma-vṛṣṭayaḥ
munayas tuṣṭuvus tuṣṭā
jagur gandharva-kinnarāḥ
nṛtyanti sma striyo devya
āsīt parama-maṅgalam
devā brahmādayaḥ sarve
upatasthur abhiṣṭavaiḥ
SYNONYMS
divi—in the heavenly planets; avādyanta—vibrated; tūryāṇi—a band of instruments; petuḥ—they showered; kusuma—of flowers; vṛṣṭayaḥ—showers; munayaḥ—the sages; tuṣṭuvuḥ—chanted Vedic prayers; tuṣṭāḥ—pacified; jaguḥ—began to sing; gandharva—the Gandharvas; kinnarāḥ—the Kinnaras; nṛtyanti sma—danced; striyaḥ—the beautiful damsels; devyaḥ—of the heavenly planets; āsīt—were visible; parama-maṅgalam—the highest good fortune; devāḥ—the demigods; brahma-ādayaḥ—Brahmā and others; sarve—all; upatasthuḥ—worshiped; abhiṣṭavaiḥ—with respectful prayers.
TRANSLATION
In the heavenly planets, bands began to play, and they showered flowers from the sky. The pacified sages chanted Vedic prayers, the denizens of heaven known as the Gandharvas and Kinnaras sang, the beautiful damsels of the heavenly planets danced, and in this way, at the time of the appearance of Nara-Nārāyaṇa, all signs of good fortune were visible. Just at that time, great demigods like Brahmā also offered their respectful prayers.
TEXT -
SB 4.1.56
devā ūcuḥ
yo māyayā viracitaṁ nijayātmanīdaṁ
khe rūpa-bhedam iva tat-praticakṣaṇāya
etena dharma-sadane ṛṣi-mūrtinādya
prāduścakāra puruṣāya namaḥ parasmai
SYNONYMS
devāḥ—the demigods; ūcuḥ—said; yaḥ—who; māyayā—by the external energy; viracitam—was created; nijayā—by His own; ātmani—being situated in Him; idam—this; khe—in the sky; rūpa-bhedam—bunches of clouds; iva—as if; tat—of Himself; praticakṣaṇāya—for manifesting; etena—with this; dharma-sadane—in the house of Dharma; ṛṣi-mūrtinā—with the form of a sage; adya—today; prāduścakāra—appeared; puruṣāya—unto the Personality of Godhead; namaḥ—respectful obeisances; parasmai—the Supreme.
TRANSLATION
The demigods said: Let us offer our respectful obeisances unto the transcendental Personality of Godhead, who created as His external energy this cosmic manifestation, which is situated in Him as the air and clouds are situated in space, and who has now appeared in the form of Nara-Nārāyaṇa Ṛṣi in the house of Dharma.
PURPORT
The universal form of the Lord is the cosmic manifestation, which is an exhibition of the external energy of the Supreme Personality of Godhead. In space there are innumerable varieties of planets and also the air, and in the air there are variously colored clouds, and sometimes we see airplanes running from one place to another. Thus the entire cosmic manifestation is full of variety, but actually that variety is a manifestation of the external energy of the Supreme Lord, and that energy is situated in Him. Now the Lord Himself, after manifesting His energy, appeared within the creation of His energy, which is simultaneously one with and different from Himself, and therefore the demigods offered their respects to the Supreme Personality of Godhead, who manifests Himself in such varieties. There are some philosophers, called nondualists, who because of their impersonal conception think that varieties are false. In this verse it is specifically stated, yo māyayā viracitam. This indicates that the varieties are a manifestation of the energy of the Supreme Personality of Godhead. Thus because the energy is nondifferent from the Godhead, the varieties are also factual. The material varieties may be temporary, but they are not false. They are a reflection of the spiritual varieties. Here the word praticakṣaṇāya, "there are varieties," announces the glories of the Supreme Personality of Godhead, who appeared as Nara-Nārāyaṇa Ṛṣi and who is the origin of all varieties of material nature.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.56
We offer respects to the Lord who, has appeared in the form of a sage for revealing (praticakṣanāya) that the universe belongs to him, is made by him, through his māyā and is situated within him, like a group of clouds in the sky. The instrumental case (ṛṣi-mūrtinā) indicates that it is his nature. Neuter gender of rūpa-bhedam, etena and mūrtiṇa is poetic license.
TEXT -
SB 4.1.57
so 'yaṁ sthiti-vyatikaropaśamāya sṛṣṭān
sattvena naḥ sura-gaṇān anumeya-tattvaḥ
dṛśyād adabhra-karuṇena vilokanena
yac chrī-niketam amalaṁ kṣipatāravindam
SYNONYMS
saḥ—that; ayam—He; sthiti—of the created world; vyatikara—calamities; upaśamāya—for destroying; sṛṣṭān—created; sattvena—by the mode of goodness; naḥ—us; sura-gaṇān—the demigods; anumeya-tattvaḥ—understood by the Vedas; dṛśyāt—glance over; adabhra-karuṇena—merciful; vilokanena—glance; yat—which; śrī-niketam—the home of the goddess of fortune; amalam—spotless; kṣipata—supersedes; aravindam—lotus.
TRANSLATION
Let that Supreme Personality of Godhead, who is understood by truly authorized Vedic literature and who has created peace and prosperity to destroy all calamities of the created world, be kind enough to bestow His glance upon the demigods. His merciful glance can supersede the beauty of the spotless lotus flower which is the home of the goddess of fortune.
PURPORT
The Supreme Personality of Godhead, who is the origin of the cosmic manifestation, is covered by the wonderful activities of material nature, just as outer space or the illumination of the sun and moon is sometimes covered by clouds or dust. It is very difficult to find the origin of the cosmic manifestation; therefore material scientists conclude that nature is the ultimate cause of all manifestations. But from śāstra, or authentic literature like Bhagavad-gītā and other Vedic scriptures, we understand that behind this wonderful cosmic manifestation is the Supreme Personality of Godhead, and in order to maintain the regular procedures of the cosmic manifestation and to be visible to the eyes of persons who are in the mode of goodness, the Lord appears. He is the cause of the creation and dissolution of the cosmic manifestation. The demigods therefore prayed for His merciful glance upon them in order to be blessed.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.57
May he glance on us with a merciful eye (vilokanena), which deride (kṣipatā) the spotless lotus, the abode of Lakṣmī, in order to destroy the disturbance to the order of the universe (sthiti-vyatikara)
TEXT -
SB 4.1.58
evaṁ sura-gaṇais tāta
bhagavantāv abhiṣṭutau
labdhāvalokair yayatur
arcitau gandhamādanam
SYNONYMS
evam—thus; sura-gaṇaiḥ—by the demigods; tāta—O Vidura; bhagavantau—the Supreme Personality of Godhead; abhiṣṭutau—having been praised; labdha—having obtained; avalokaiḥ—the glance (of mercy); yayatuḥ—departed; arcitau—having been worshiped; gandha-mādanam—to the Gandhamādana Hill.
TRANSLATION
[Maitreya said:] O Vidura, thus the demigods worshiped with prayers the Supreme Personality of Godhead appearing as the sage Nara-Nārāyaṇa. The Lord glanced upon them with mercy and then departed for Gandhamādana Hill.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.58
They were worshipped by the devatās who had received mercy (avalokaiḥ).
TEXT -
SB 4.1.59
tāv imau vai bhagavato
harer aṁśāv ihāgatau
bhāra-vyayāya ca bhuvaḥ
kṛṣṇau yadu-kurūdvahau
SYNONYMS
tau—both; imau—these; vai—certainly; bhagavataḥ—of the Supreme Personality of Godhead; hareḥ—of Hari; aṁśau—part and parcel expansion; iha—here (in this universe); āgatau—has appeared; bhāra-vyayāya—for mitigation of the burden; ca—and; bhuvaḥ—of the world; kṛṣṇau—the two Kṛṣṇas (Kṛṣṇa and Arjuna); yadu-kuru-udvahau—who are the best of the Yadu and Kuru dynasties respectively.
TRANSLATION
That Nara-Nārāyaṇa Ṛṣi, who is a partial expansion of Kṛṣṇa, has now appeared in the dynasties of Yadu and Kuru, in the forms of Kṛṣṇa and Arjuna respectively, to mitigate the burden of the world.
PURPORT
Nārāyaṇa is the Supreme Personality of Godhead, and Nara is a part of the Supreme Personality of Godhead, Nārāyaṇa. Thus the energy and the energetic together are the Supreme Personality of Godhead. Maitreya informed Vidura that Nara, the portion of Nārāyaṇa, had appeared in the family of the Kurus and that Nārāyaṇa, the plenary expansion of Kṛṣṇa, had come as Kṛṣṇa, the Supreme Personality of Godhead, with the purpose of delivering suffering humanity from the pangs of material burdens. In other words, Nārāyaṇa Ṛṣi was now present in the world in the forms of Kṛṣṇa and Arjuna.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.59
Nara and Nārāyaṇa (subject), portions of the Lord, at the end of Dvāpara-yuga (iha), have attained the forms of Kṛṣṇa and Arjuna (object). The portions (aṁśas) have entered their aṁśīs. This is explained in the Laghu-bhāgavatāmṛta (1.5.13):
karttārau tau hareraṁśau naranārāyaṇāv ṛṣī.
dvāparānte karmabhūtāv āyātau kṛṣṇa-phālgunau
Nara-Nārāyaṇa, the expansions of Viṣṇu, entered Kṛṣṇa and Arjuna at the end of Dvāpara- yuga.
TEXT -
SB 4.1.60
svāhābhimāninaś cāgner
ātmajāṁs trīn ajījanat
pāvakaṁ pavamānaṁ ca
śuciṁ ca huta-bhojanam
SYNONYMS
svāhā—Svāhā, the wife of Agni; abhimāninaḥ—the presiding deity of fire; ca—and; agneḥ—from Agni; ātmajān—sons; trīn—three; ajījanat—produced; pāvakam—Pāvaka; pavamānam ca—and Pavamāna; śucim ca—and Śuci; huta-bhojanam—eating the oblations of sacrifice.
TRANSLATION
The predominating deity of fire begot in his wife, Svāhā, three children, named Pāvaka, Pavamāna and Śuci, who exist by eating the oblations offered to the fire of sacrifice.
PURPORT
After describing the descendants of the thirteen wives of Dharma, who were all daughters of Dakṣa, Maitreya now describes the fourteenth daughter of Dakṣa, Svāhā, and her three sons. Oblations offered in the sacrificial fire are meant for the demigods, and on behalf of the demigods the three sons of Agni and Svāhā, namely Pāvaka, Pavamāna and Śuci, accept the oblations.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.60
Svāhā was Agni’s wife.[266] All three children, who identified with fire (agny-abhimāninaḥ), ate the oblations of sacrifice.
TEXT -
SB 4.1.61
tebhyo 'gnayaḥ samabhavan
catvāriṁśac ca pañca ca
ta evaikonapañcāśat
sākaṁ pitṛ-pitāmahaiḥ
SYNONYMS
tebhyaḥ—from them; agnayaḥ—fire-gods; samabhavan—were produced; catvāriṁśat—forty; ca—and; pañca—five; ca—and; te—they; eva—certainly; ekona-pañcāśat—forty-nine; sākam—along with; pitṛ-pitāmahaiḥ—with the fathers and grandfather.
TRANSLATION
From those three sons another forty-five descendants were generated, who are also fire-gods. The total number of fire-gods is therefore forty-nine, including the fathers and the grandfather.
PURPORT
The grandfather is Agni, and the sons are Pāvaka, Pavamāna and Śuci. Counting these four, plus forty-five grandsons, there are altogether forty-nine different fire-gods.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.61
There were three fathers mentioned in the last verse and one grandfather Agni.
TEXT -
SB 4.1.62
vaitānike karmaṇi yan-
nāmabhir brahma-vādibhiḥ
āgneyya iṣṭayo yajñe
nirūpyante 'gnayas tu te
SYNONYMS
vaitānike—offering of oblations; karmaṇi—the activity; yat—of the fire-gods; nāmabhiḥ—by the names; brahma-vādibhiḥ—by impersonalist brāhmaṇas; āgneyyaḥ—for Agni; iṣṭayaḥ—sacrifices; yajñe—in the sacrifice; nirūpyante—are the objective; agnayaḥ—the forty-nine fire-gods; tu—but; te—those.
TRANSLATION
These forty-nine fire-gods are the beneficiaries of the oblations offered in the Vedic sacrificial fire by impersonalist brāhmaṇas.
PURPORT
Impersonalists who perform Vedic fruitive sacrifices are attracted to the various fire-gods and offer oblations in their name. The forty-nine fire-gods are described herewith.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.62
By the names of these forty-nine devatās, offerings are performed (nirūpyante) in Vedic (vaitānike) actions of sacrifice. These are not the common fires, and thus there is no waste in having so many.
TEXT -
SB 4.1.63
agniṣvāttā barhiṣadaḥ
saumyāḥ pitara ājyapāḥ
sāgnayo 'nagnayas teṣāṁ
patnī dākṣāyaṇī svadhā
SYNONYMS
agniṣvāttāḥ—the Agniṣvāttas; barhiṣadaḥ—the Barhiṣadas; saumyāḥ—the Saumyas; pitaraḥ—the forefathers; ājyapāḥ—the Ājyapas; sa-agnayaḥ—those whose means is by fire; anagnayaḥ—those whose means is without fire; teṣām—of them; patnī—the wife; dākṣāyaṇī—the daughter of Dakṣa; svadhā—Svadhā.
TRANSLATION
The Agniṣvāttas, the Barhiṣadas, the Saumyas and the Ājyapas are the Pitās. They are either sāgnika or niragnika. The wife of all these Pitās is Svadhā, who is the daughter of King Dakṣa.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.63
Saumyāḥ means those who drink soma. Those who receive fire sacrifice are called sāgnayaḥ and those who do not receive fire sacrifice are called anagnayaḥ.
TEXT -
SB 4.1.64
tebhyo dadhāra kanye dve
vayunāṁ dhāriṇīṁ svadhā
ubhe te brahma-vādinyau
jñāna-vijñāna-pārage
SYNONYMS
tebhyaḥ—from them; dadhāra—produced; kanye—daughters; dve—two; vayunām—Vayunā; dhāriṇīm—Dhāriṇī; svadhā—Svadhā; ubhe—both of them; te—they; brahma-vādinyau—impersonalists; jñāna-vijñāna-pāra-ge—expert in both transcendental and Vedic knowledge.
TRANSLATION
Svadhā, who was offered to the Pitās, begot two daughters named Vayunā and Dhāriṇī, both of whom were impersonalists and were expert in transcendental and Vedic knowledge.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.64
From the Pitṛs, Svāhā held (dadhāra) two daughters in her womb. Words should be supplied to complete the meaning.
TEXT -
SB 4.1.65
bhavasya patnī tu satī
bhavaṁ devam anuvratā
ātmanaḥ sadṛśaṁ putraṁ
na lebhe guṇa-śīlataḥ
SYNONYMS
bhavasya—of Bhava (Lord Śiva); patnī—the wife; tu—but; satī—named Sati; bhavam—to Bhava; devam—a demigod; anuvratā—faithfully engaged in service; ātmanaḥ—of herself; sadṛśam—similar; putram—a son; na lebhe—did not obtain; guṇa-śīlataḥ—by good qualities and by character.
TRANSLATION
The sixteenth daughter, whose name was Satī, was the wife of Lord Śiva. She could not produce a child, although she always faithfully engaged in the service of her husband.
TEXT -
SB 4.1.66
pitary apratirūpe sve
bhavāyānāgase ruṣā
aprauḍhaivātmanātmānam
ajahād yoga-saṁyutā
SYNONYMS
pitari—as a father; apratirūpe—unfavorable; sve—her own; bhavāya—unto Lord Śiva; anāgase—faultless; ruṣā—with anger; aprauḍhā—before attaining maturity; eva—even; ātmanā—by herself; ātmānam—the body; ajahāt—gave up; yoga-saṁyutā—by mystic yoga.
TRANSLATION
The reason is that Satī's father, Dakṣa, used to rebuke Lord Śiva in spite of Śiva's faultlessness. Consequently, before attaining a mature age, Satī gave up her body by dint of yogic mystic power.
PURPORT
Lord Śiva, being the head of all mystic yogīs, never even constructed a home for his residence. Sati was the daughter of a great king, Dakṣa, and because his youngest daughter, Sati, selected as her husband Lord Śiva, King Dakṣa was not very much satisfied with her. Therefore whenever she met her father, he unnecessarily criticized her husband, although Lord Śiva was faultless. Because of this, before attaining a mature age Sati gave up the body given by her father, Dakṣa, and therefore she could not produce a child.
Srila Visvanatha Cakravarti Thakur Commentary -
4.1.66
This gives the reason for not producing a son. Her father was unfavorable to faultless Śiva by showing anger.
Thus ends the commentary on the First Chapter of the Fourth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta
PURPORT
s of the Fourth Canto, First Chapter, of the Śrīmad-Bhāgavatam, entitled "Genealogical Table of the Daughters of Manu."
2. Dakṣa Curses Lord Śiva
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14-15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35
TEXT -
SB 4.2.1
vidura uvāca
bhave śīlavatāṁ śreṣṭhe
dakṣo duhitṛ-vatsalaḥ
vidveṣam akarot kasmād
anādṛtyātmajāṁ satīm
SYNONYMS
viduraḥ uvāca—Vidura said; bhave—towards Lord Śiva; śīlavatām—among the gentle; śreṣṭhe—the best; dakṣaḥ—Dakṣa; duhitṛ-vatsalaḥ—being affectionate towards his daughter; vidveṣam—enmity; akarot—did exhibit; kasmāt—why; anādṛtya—neglecting; ātmajām—his own daughter; satīm—Satī.
TRANSLATION
Vidura inquired: Why was Dakṣa, who was so affectionate towards his daughter, envious of Lord Śiva, who is the best among the gentle? Why did he neglect his daughter Satī?
PURPORT
In the Second Chapter of the Fourth Canto, the cause of the dissension between Lord Śiva and Dakṣa, which was due to a great sacrifice arranged by Dakṣa for the pacification of the entire universe, is explained. Lord Śiva is described here as the best of the gentle because he is not envious of anyone, he is equal to all living entities, and all other good qualities are present in his personality. The word śiva means "all auspicious." No one can be an enemy of Lord Śiva's, for he is so peaceful and renounced that he does not even construct a house for his residence, but lives underneath a tree, always detached from all worldly things. The personality of Lord Śiva symbolizes the best of gentleness. Why, then, was Dakṣa, who offered his beloved daughter to such a gentle personality, inimical towards Lord Śiva so intensely that Satī, the daughter of Dakṣa and wife of Lord Śiva, gave up her body?
Srila Visvanatha Cakravarti Thakur Commentary -
4.2.1
In the Second Chapter, when Dakṣa departs in anger after heavily criticizing Śiva, Nandīśvara and Bhṛgu fight with curses as weapons. Because Śiva was well behaved, and, even though Dakṣa did not have affection for him, because Dakṣa had affection for his daughter, he should not have shown hatred to Śiva.
TEXT -
SB 4.2.2
kas taṁ carācara-guruṁ
nirvairaṁ śānta-vigraham
ātmārāmaṁ kathaṁ dveṣṭi
jagato daivataṁ mahat
SYNONYMS
kaḥ—who (Dakṣa); tam—him (Lord Śiva); cara-acara—of the whole world (both animate and inanimate); gurum—the spiritual master; nirvairam—without enmity; śānta-vigraham—having a peaceful personality; ātma-ārāmam—satisfied in himself; katham—how; dveṣṭi—hates; jagataḥ—of the universe; daivatam—demigod; mahat—the great.
TRANSLATION
Lord Śiva, the spiritual master of the entire world, is free from enmity, is a peaceful personality, and is always satisfied in himself. He is the greatest among the demigods. How is it possible that Dakṣa could be inimical towards such an auspicious personality?
PURPORT
Lord Śiva is described here as carācara-guru, the spiritual master of all animate and inanimate objects. He is sometimes known as Bhūtanātha, which means "the worshipable deity of the dull-headed." Bhūta is also sometimes taken to indicate the ghosts. Lord Śiva takes charge of reforming persons who are ghosts and demons, not to speak of others, who are godly; therefore he is the spiritual master of everyone, both the dull and demoniac and the highly learned Vaiṣṇavas. It is also stated, vaiṣṇavānāṁ yathā śambhuḥ: Śambhu, Lord Śiva, is the greatest of all Vaiṣṇavas. On one hand he is the worshipable object of the dull demons, and on the other he is the best of all Vaiṣṇavas, or devotees, and he has a sampradāya called the Rudra-sampradāya. Even if he is an enemy or is sometimes angry, such a personality cannot be the object of envy, so Vidura, in astonishment, asked why he was taken as such, especially by Dakṣa. Dakṣa is also not an ordinary person. He is a Prajāpati, in charge of fathering population, and all his daughters are highly elevated, especially Sati. The word satī means "the most chaste." Whenever there is consideration of chastity, Sati, this wife of Lord Śiva and daughter of Dakṣa, is considered first. Vidura, therefore, was astonished. "Dakṣa is such a great man," he thought, "and is the father of Sati. And Lord Śiva is the spiritual master of everyone. How then could there possibly be so much enmity between them that Sati, the most chaste goddess, could give up her body because of their quarrel?"
Srila Visvanatha Cakravarti Thakur Commentary -
4.2.2
This verse gives the reasons why Śiva should have no enemies. Kaḥ can mean who, or it can mean Dakṣa. How could Dakṣa show hatred to Śiva? He is guru because of the qualities mentioned. If externally the guru shows enmity or disturbed body, one should not still hate him. Do not even consider other qualities. Since Śiva is guru for the whole world, and the presiding deity of the world, how was it possible Dakṣa could show hatred, since Dakṣa was living within this universe, under Śiva?
TEXT -
SB 4.2.3
etad ākhyāhi me brahman
jāmātuḥ śvaśurasya ca
vidveṣas tu yataḥ prāṇāṁs
tatyaje dustyajān satī
SYNONYMS
etat—thus; ākhyāhi—please tell; me—to me; brahman—O brāhmaṇa; jāmātuḥ—of the son-in-law (Lord Śiva); śvaśurasya—of the father-in-law (Dakṣa); ca—and; vidveṣaḥ—quarrel; tu—as to; yataḥ—from what cause; prāṇān—her life; tatyaje—gave up; dustyajān—which is impossible to give up; satī—Sati.
TRANSLATION
My dear Maitreya, to part with one's life is very difficult. Would you kindly explain to me how such a son-in-law and father-in-law could quarrel so bitterly that the great goddess Satī could give up her life?
Srila Visvanatha Cakravarti Thakur Commentary -
4.2.3
Yataḥ means “from which hatred.” Please tell me about the hatred by which she gave her life.
TEXT -
SB 4.2.4
maitreya uvāca
purā viśva-sṛjāṁ satre
sametāḥ paramarṣayaḥ
tathāmara-gaṇāḥ sarve
sānugā munayo 'gnayaḥ
SYNONYMS
maitreyaḥ uvāca—the sage Maitreya said; purā—formerly (at the time of Svāyambhuva Manu); viśva-sṛjām—of the creators of the universe; satre—at a sacrifice; sametāḥ—were assembled; parama-ṛṣayaḥ—the great sages; tathā—and also; amara-gaṇāḥ—the demigods; sarve—all; sa-anugāḥ—along with their followers; munayaḥ—the philosophers; agnayaḥ—the fire-gods.
TRANSLATION
The sage Maitreya said: In a former time, the leaders of the universal creation performed a great sacrifice in which all the great sages, philosophers, demigods and fire-gods assembled with their followers.
PURPORT
Upon being asked by Vidura, the sage Maitreya began to explain the cause of the misunderstanding between Lord Śiva and Dakṣa, because of which the goddess Satī gave up her body. Thus begins the history of a great sacrifice performed by the leaders of the universal creation, namely Marīci, Dakṣa and Vasiṣṭha. These great personalities arranged for a great sacrifice, for which demigods like Indra and the fire-gods assembled with their followers. Lord Brahmā and Lord Śiva were also present.
Srila Visvanatha Cakravarti Thakur Commentary -
4.2.4
They assembled (sametā).
TEXT -
SB 4.2.5
tatra praviṣṭam ṛṣayo
dṛṣṭvārkam iva rociṣā
bhrājamānaṁ vitimiraṁ
kurvantaṁ tan mahat sadaḥ
SYNONYMS
tatra—there; praviṣṭam—having entered; ṛṣayaḥ—the sages; dṛṣṭvā—seeing; arkam—the sun; iva—just like; rociṣā—with luster; bhrājamānam—shining; vitimiram—free from darkness; kurvantam—making; tat—that; mahat—great; sadaḥ—assembly.
TRANSLATION
When Dakṣa, the leader of the Prajāpatis, entered that assembly, his personal bodily luster as bright as the effulgence of the sun, the entire assembly was illuminated, and all the assembled personalities became insignificant in his presence.
Srila Visvanatha Cakravarti Thakur Commentary -
4.2.5
Dakṣa (not mentioned) entered.
TEXT -
SB 4.2.6
udatiṣṭhan sadasyās te
sva-dhiṣṇyebhyaḥ sahāgnayaḥ
ṛte viriñcāṁ śarvaṁ ca
tad-bhāsākṣipta-cetasaḥ
SYNONYMS
udatiṣṭhan—stood up; sadasyāḥ—the members of the assembly; te—they; sva-dhiṣṇyebhyaḥ—from their own seats; saha-agnayaḥ—along with the fire-gods; ṛte—except for; viriñcām—Brahmā; śarvam—Śiva; ca—and; tat—his (Dakṣa's); bhāsa—by the luster; ākṣipta—are influenced; cetasaḥ—those whose minds.
TRANSLATION
Influenced by his personal bodily luster, all the fire-gods and other participants in that great assembly, with the exceptions of Lord Brahmā and Lord Śiva, gave up their own sitting places and stood in respect for Dakṣa.
TEXT -
SB 4.2.7
sadasas-patibhir dakṣo
bhagavān sādhu sat-kṛtaḥ
ajaṁ loka-guruṁ natvā
niṣasāda tad-ājñayā
SYNONYMS
sadasaḥ—of the assembly; patibhiḥ—by the leaders; dakṣaḥ—Dakṣa; bhagavān—the possessor of all opulences; sādhu—properly; sat-kṛtaḥ—was welcomed; ajam—to the unborn (Brahmā); loka-gurum—to the teacher of the universe; natvā—making obeisances; niṣasāda—sat down; tat-ājñayā—by his (Brahmā's) order.
TRANSLATION
Dakṣa was adequately welcomed by the president of the great assembly, Lord Brahmā. After offering Lord Brahmā respect, Dakṣa, by the order of Brahmā, properly took his seat.
TEXT -
SB 4.2.8
prāṅ-niṣaṇṇaṁ mṛḍaṁ dṛṣṭvā
nāmṛṣyat tad-anādṛtaḥ
uvāca vāmaṁ cakṣurbhyām
abhivīkṣya dahann iva
SYNONYMS
prāk—before; niṣaṇṇam—being seated; mṛḍam—Lord Śiva; dṛṣṭvā—seeing; na amṛṣyat—did not tolerate; tat—by him (Śiva); anādṛtaḥ—not being respected; uvāca—said; vāmam—dishonest; cakṣurbhyām—with both eyes; abhivīkṣya—looking at; dahan—burning; iva—as if.
TRANSLATION
Before taking his seat, however, Dakṣa was very much offended to see Lord Śiva sitting and not showing him any respect. At that time, Dakṣa became greatly angry, and, his eyes glowing, he began to speak very strongly against Lord Śiva.
PURPORT
Lord Śiva, being the son-in-law of Dakṣa, was expected to show his father-in-law respect by standing with the others, but because Lord Brahmā and Lord Śiva are the principal demigods, their positions are greater than Dakṣa's. Dakṣa, however, could not tolerate this, and he took it as an insult by his son-in-law. Previously, also, he was not very much satisfied with Lord Śiva, for Śiva looked very poor and was niggardly in dress.
Srila Visvanatha Cakravarti Thakur Commentary -
4.2.8
Before being seated (prāk), seeing Śiva sitting, not being respected by Śiva who should have stood up, Dakṣa spoke with cruelty (vāmam).
TEXT -
SB 4.2.9
śrūyatāṁ brahmarṣayo me
saha-devāḥ sahāgnayaḥ
sādhūnāṁ bruvato vṛttaṁ
nājñānān na ca matsarāt
SYNONYMS
śrūyatām—hear; brahma-ṛṣayaḥ—O sages among the brāhmaṇas; me—unto me; saha-devāḥ—O demigods; saha-agnayaḥ—O fire-gods; sādhūnām—of the gentle; bruvataḥ—speaking; vṛttam—the manners; na—not; ajñānāt—from ignorance; na ca—and not; matsarāt—from envy.
TRANSLATION
All sages, brāhmaṇas and fire-gods present, please hear me with attention, for I speak about the manners of gentle persons. I do not speak out of ignorance or envy.
PURPORT
In speaking against Lord Śiva, Dakṣa tried to pacify the assembly by presenting in a very tactful way that he was going to speak about the manners of gentle persons, although naturally this might affect some unmannerly upstarts and the assembly might be unhappy because they did not want even unmannerly persons to be offended. In other words, he was in complete knowledge that he was speaking against Lord Śiva in spite of Śiva's spotless character. As far as envy is concerned, from the very beginning he was envious of Lord Śiva; therefore he could not distinguish his own particular envy. Although he spoke like a man in ignorance, he wanted to cover his statements by saying that he was not speaking for impudent and envious reasons.
Srila Visvanatha Cakravarti Thakur Commentary -
4.2.9
Please hear my words (not written but understood), as I speak about the conduct of the well bred (vṛttam). I will criticize the bad mannered, but do not become unhappy without first reflecting. The well mannered will suffering if they tolerate the ill mannered, like not weeding the grain field. If one shows no hatred, such persons will commit offence against the well mannered. “You speak like this because of ignorance of the good nature of Śiva.” No, I do not speak out of ignorance. And I have not known hatred from birth.
TEXT -
SB 4.2.10
ayaṁ tu loka-pālānāṁ
yaśo-ghno nirapatrapaḥ
sadbhir ācaritaḥ panthā
yena stabdhena dūṣitaḥ
SYNONYMS
ayam—he (Śiva); tu—but; loka-pālānām—of the governors of the universe; yaśaḥ-ghnaḥ—spoiling the fame; nirapatrapaḥ—shameless; sadbhiḥ—by those of gentle manner; ācaritaḥ—followed; panthāḥ—the path; yena—by whom (Śiva); stabdhena—being devoid of proper actions; dūṣitaḥ—is polluted.
TRANSLATION
Śiva has spoiled the name and fame of the governors of the universe and has polluted the path of gentle manners. Because he is shameless, he does not know how to act.
PURPORT
Dakṣa wanted to impress upon the minds of all the great sages assembled in that meeting that Śiva, being one of the demigods, had ruined the good reputations of all the demigods by his unmannerly behavior. The words used against Lord Śiva by Dakṣa can also be understood in a different way, in a good sense. For example, he stated that Śiva is yaśo-ghna, which means "one who spoils name and fame." So this can also be interpreted to mean that he was so famous that his fame killed all other fame. Again, Dakṣa used the word nirapatrapa, which also can be used in two senses. One sense is "one who is stunted," and another sense is "one who is the maintainer of persons who have no other shelter." Generally Lord Śiva is known as the lord of the bhūtas, or lower grade of living creatures. They take shelter of Lord Śiva because he is very kind to everyone and is very quickly satisfied. Therefore he is called Āśutoṣa. To such men, who cannot approach other demigods or Viṣṇu, Lord Śiva gives shelter. Therefore the word nirapatrapa can be used in that sense.
Srila Visvanatha Cakravarti Thakur Commentary -
4.2.10
Hear with attention about his bad conduct. He destroys the fame of the protectors of the planets. By unsteadiness of one person among many of equal status, people will criticize all. However by the skill of Sarasvatī, Dakṣa’s words have another meaning, praising Śiva. By his own fame, Śiva derides the fame of all others. Nirapatrapaḥ means shameless but can also mean “one who gives shelter to those without deliverance.” The path followed by the well mannered is spoiled by destruction (dhvastena) by the demons (yena). Another version has stabdhena. Then the meaning is “he is without shame because the path followed by the well mannered is spoiled by the best of the proud (stabha ina –duṣitāḥ).
TEXT -
SB 4.2.11
eṣa me śiṣyatāṁ prāpto
yan me duhitur agrahīt
pāṇiṁ viprāgni-mukhataḥ
sāvitryā iva sādhuvat
SYNONYMS
eṣaḥ—he (Śiva); me—my; śiṣyatām—subordinate position; prāptaḥ—accepted; yat—because; me duhituḥ—of my daughter; agrahīt—he took; pāṇim—the hand; vipra-agni—of brāhmaṇas and fire; mukhataḥ—in the presence; sāvitryāḥ—Gāyatrī; iva—like; sādhuvat—like an honest person.
TRANSLATION
He has already accepted himself as my subordinate by marrying my daughter in the presence of fire and brāhmaṇas. He has married my daughter, who is equal to Gāyatrī, and has pretended to be just like an honest person.
PURPORT
Dakṣa's statement that Lord Śiva pretended to be an honest person means that Śiva was dishonest because in spite of accepting the position of Dakṣa's son-in-law, he was not respectful to Dakṣa.
Srila Visvanatha Cakravarti Thakur Commentary -
4.2.11
In this verse his criticism is clear. However, the words also can be taken as praise of Śiva. Until today he has kept my bad behaviour secret. Because he am omniscient, he is first to understand. Therefore he did not stand up and welcome me. However he has understood the qualities in my daughter, equal to Sāvitrī, whom he has married. What good behaviour is this on my part?
TEXT -
SB 4.2.12
gṛhītvā mṛga-śāvākṣyāḥ
pāṇiṁ markaṭa-locanaḥ
pratyutthānābhivādārhe
vācāpy akṛta nocitam
SYNONYMS
gṛhītvā—taking; mṛga-śāva—like a deer cub; akṣyāḥ—of her who has eyes; pāṇim—the hand; markaṭa—of a monkey; locanaḥ—he who has the eyes; pratyutthāna—of rising from one's seat; abhivāda—the honor; arhe—to me, who deserves; vācā—with sweet words; api—even; akṛta na—he did not do; ucitam—honor.
TRANSLATION
He has eyes like a monkey's, yet he has married my daughter, whose eyes are just like those of a deer cub. Nevertheless he did not stand up to receive me, nor did he think it fit to welcome me with sweet words.
Srila Visvanatha Cakravarti Thakur Commentary -
4.2.12
He did not even respect with sweet words his father-in-law who deserves that someone rises from his seat and addresses him. The other meaning is as follows. Seeing mercifully materialists who are like monkeys (markāta-locanaḥ), he grants their desires. Unfortunately, I have not properly respected with words such a person who deserves that I rise and speak politely.
TEXT -
SB 4.2.13
lupta-kriyāyāśucaye
mānine bhinna-setave
anicchann apy adāṁ bālāṁ
śūdrāyevośatīṁ giram
SYNONYMS
lupta-kriyāya—not observing rules and regulations; aśucaye—impure; mānine—proud; bhinna-setave—having broken all rules of civility; anicchan—not desiring; api—although; adām—handed over; bālām—my daughter; śūdrāya—unto a śūdra; iva—as; uśatīm giram—the message of the Vedas.
TRANSLATION
I had no desire to give my daughter to this person, who has broken all rules of civility. Because of not observing the required rules and regulations, he is impure, but I was obliged to hand over my daughter to him just as one teaches the messages of the Vedas to a śūdra.
PURPORT
A śūdra is forbidden to take lessons from the Vedas because a śūdra, due to his unclean habits, is not worthy to hear such instructions. This restriction, that unless one has acquired the brahminical qualifications one should not read the Vedic literatures, is like the restriction that a law student should not enter a law college unless he has been graduated from all lower grades. According to the estimation of Dakṣa, Śiva was unclean in habits and not worthy to have the hand of his daughter, Sati, who was so enlightened, beautiful and chaste. The word used in this connection is bhinna-setave, which refers to one who has broken all the regulations for good behavior by not following the Vedic principles. In other words, according to Dakṣa the entire transaction of the marriage of his daughter with Śiva was not in order.
Srila Visvanatha Cakravarti Thakur Commentary -
4.2.13
Uśatīm refers to the Vedas. The words also can be taken as praise. Because he is the very form of the supreme Brahman, no rituals need be performed. No one is cleaner than he is (aśucaye). He is not proud and does not break the rules. (By rules of sandhi the words can be taken as amanine and abhinna-setave). Seeing my own lack of qualification, I did not want to give my daughter, but I gave her. I am unqualified like the śūdras (śūdrā eva instead of śūdrāya iva) who teach the Vedas. As an optional rule the letter “y”in śūdrāy eva is not dropped.[267]
TEXT -
SB 4.2.14-15
pretāvāseṣu ghoreṣu
pretair bhūta-gaṇair vṛtaḥ
aṭaty unmattavan nagno
vyupta-keśo hasan rudan
citā-bhasma-kṛta-snānaḥ
preta-sraṅ-nrasthi-bhūṣaṇaḥ
śivāpadeśo hy aśivo
matto matta-jana-priyaḥ
patiḥ pramatha-nāthānāṁ
tamo-mātrātmakātmanām
SYNONYMS
preta-āvāseṣu—at the burning places of dead bodies; ghoreṣu—horrible; pretaiḥ—by the Pretas; bhūta-gaṇaiḥ—by the Bhūtas; vṛtaḥ—accompanied by; aṭati—he wanders; unmatta-vat—like a madman; nagnaḥ—naked; vyupta-keśaḥ—having scattered hair; hasan—laughing; rudan—crying; citā—of the funeral pyre; bhasma—with the ashes; kṛta-snānaḥ—taking bath; preta—of the skulls of dead bodies; srak—having a garland; nṛ-asthi-bhūṣaṇaḥ—ornamented with dead men's bones; śiva-apadeśaḥ—who is śiva, or auspicious, only in name; hi—for; aśivaḥ—inauspicious; mattaḥ—crazy; matta-jana-priyaḥ—very dear to the crazy beings; patiḥ—the leader; pramatha-nāthānām—of the lords of the Pramathas; tamaḥ-mātra-ātmaka-ātmanām—of those grossly in the mode of ignorance.
TRANSLATION
He lives in filthy places like crematoriums, and his companions are the ghosts and demons. Naked like a madman, sometimes laughing and sometimes crying, he smears crematorium ashes all over his body. He does not bathe regularly, and he ornaments his body with a garland of skulls and bones. Therefore only in name is he Śiva, or auspicious; actually, he is the most mad and inauspicious creature. Thus he is very dear to crazy beings in the gross mode of ignorance, and he is their leader.
PURPORT
Those who do not regularly bathe are supposed to be in association with ghosts and crazy creatures. Lord Śiva appeared to be like that, but his name, Śiva, is actually fitting, for he is very kind to persons who are in the darkness of the mode of ignorance, such as unclean drunkards who do not regularly bathe. Lord Śiva is so kind that he gives shelter to such creatures and gradually elevates them to spiritual consciousness. Although it is very difficult to raise such creatures to spiritual understanding, Lord Śiva takes charge of them, and therefore, as stated in the Vedas, Lord Śiva is all-auspicious. Thus by his association even such fallen souls can be elevated. Sometimes it is seen that great personalities meet with fallen souls, not for any personal interest but for the benefit of those souls. In the creation of the Lord there are different kinds of living creatures. Some of them are in the mode of goodness, some are in the mode of passion, and some are in the mode of ignorance. Lord Viṣṇu takes charge of persons who are advanced Kṛṣṇa conscious Vaiṣṇavas, and Lord Brahmā takes charge of persons who are very much attached to material activities, but Lord Śiva is so kind that he takes charge of persons who are in gross ignorance and whose behavior is lower that that of the animals. Therefore Lord Śiva is especially called auspicious.
Srila Visvanatha Cakravarti Thakur Commentary -
4.2.14-15
This is but a pastime of Śiva, who is mad with prema for the Supreme Lord. Thus Dakṣa describes him to be “like a madman.” If he were actually mad, Dakṣa would have simply said “He is a madman.” According to other Purāṇas, smearing ashes on the body is an activity of exalted Vaiṣṇavas. By him even the worst places (apadeśa) become auspicious. There is no one greater than Śiva in auspiciousness (aśivaḥ). He is the leader of persons who are completely in ignorance. As praise it indicates that Śiva, as a pastime, by his will, accepts even the most ignorant out of mercy.
TEXT -
SB 4.2.16
tasmā unmāda-nāthāya
naṣṭa-śaucāya durhṛde
dattā bata mayā sādhvī
codite parameṣṭhinā
SYNONYMS
tasmai—to him; unmāda-nāthāya—to the lord of ghosts; naṣṭa-śaucāya—being devoid of all cleanliness; durhṛde—heart filled with nasty things; dattā—was given; bata—alas; mayā—by me; sādhvī—Sati; codite—being requested; parameṣṭhinā—by the supreme teacher (Brahmā).
TRANSLATION
On the request of Lord Brahmā I handed over my chaste daughter to him, although he is devoid of all cleanliness and his heart is filled with nasty things.
PURPORT
It is the duty of parents to hand over their daughters to suitable persons just befitting their family tradition in cleanliness, gentle behavior, wealth, social position, etc. Dakṣa was repentant that on the request of Brahmā, who was his father, he had handed over his daughter to a person who, according to his calculation, was nasty. He was so angry that he did not acknowledge that the request was from his father. Instead, he referred to Brahmā as parameṣṭhī, the supreme teacher in the universe; because of his temperament of gross anger, he was not even prepared to accept Brahmā as his father. In other words, he accused even Brahmā of being less intelligent because he had advised Dakṣa to hand over his beautiful daughter to such a nasty fellow. In anger one forgets everything, and thus Dakṣa, in anger, not only accused the great Lord Śiva, but criticized his own father, Lord Brahmā, for his not very astute advice that Dakṣa hand over his daughter to Lord Śiva.
Srila Visvanatha Cakravarti Thakur Commentary -
4.2.16
It was not my wish to give her to Śiva. Respecting the order of Brahmā, I have fallen into suffering. This implies that Brahmā is unintelligent. He does not mention that Brahmā is his father. This indicates that Brahmā is unqualified to be his father. That verse may also be taken as a statement of praise. Śiva is merciful even to the mad (unnmāda-nāthāya). He purifies even the impure (naṣṭa-śaucāya). His mind is merciful even to the sinful (durhṛde). Though I am unqualified I have my daughter because of Brahmā’s request.
TEXT -
SB 4.2.17
maitreya uvāca
vinindyaivaṁ sa giriśam
apratīpam avasthitam
dakṣo 'thāpa upaspṛśya
kruddhaḥ śaptuṁ pracakrame
SYNONYMS
maitreyaḥ uvāca—Maitreya said; vinindya—abusing; evam—thus; saḥ—he (Dakṣa); giriśam—Śiva; apratīpam—without any hostility; avasthitam—remaining; dakṣaḥ—Dakṣa; atha—now; apaḥ—water; upaspṛśya—washing hands and mouth; kruddhaḥ—angry; śaptum—to curse; pracakrame—began to.
TRANSLATION
The sage Maitreya continued: Thus Dakṣa, seeing Lord Śiva sitting as if against him, washed his hands and mouth and cursed him in the following words.
Srila Visvanatha Cakravarti Thakur Commentary -
4.2.17
Apratīpam means “without an enemy.”
TEXT -
SB 4.2.18
ayaṁ tu deva-yajana
indropendrādibhir bhavaḥ
saha bhāgaṁ na labhatāṁ
devair deva-gaṇādhamaḥ
SYNONYMS
ayam—that; tu—but; deva-yajane—in the sacrifice of the demigods; indra-upendra-ādibhiḥ—with Indra, Upendra and the others; bhavaḥ—Śiva; saha—along with; bhāgam—a portion; na—not; labhatām—should obtain; devaiḥ—with the demigods; deva-gaṇa-adhamaḥ—the lowest of all the demigods.
TRANSLATION
The demigods are eligible to share in the oblations of sacrifice, but Lord Śiva, who is the lowest of all the demigods, should not have a share.
PURPORT
Because of this curse, Śiva was deprived of his share in the oblations of Vedic sacrifices. It was due to the curse of Dakṣa, Śrī Viśvanātha Cakravartī comments in this connection, that Lord Śiva was saved from the calamity of taking part with other demigods, who were all materialistic. Lord Śiva is the greatest devotee of the Supreme Personality of Godhead, and it is not fitting for him to eat or sit with materialistic persons like the demigods. Thus the curse of Dakṣa was indirectly a blessing, for Śiva would not have to eat or sit with other demigods, who were too materialistic. There is a practical example set for us by Gaurakiśora dāsa Bābājī Mahārāja, who used to sit on the side of a latrine to chant Hare Kṛṣṇa. Many materialistic persons used to come and bother him and disturb his daily routine of chanting, so to avoid their company he used to sit by the side of a latrine, where materialistic persons would not go because of the filth and the obnoxious smell. However, Gaurakiśora dāsa Bābājī Mahārāja was so great that he was accepted as the spiritual master of such a great personality as His Divine Grace Oṁ Viṣṇupāda Śrī Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja. The conclusion is that Lord Śiva behaved in his own way to avoid materialistic persons who might disturb him in his prosecution of devotional service.
Srila Visvanatha Cakravarti Thakur Commentary -
4.2.18
His curse can also be taken as praise. At the sacrifice, he should not receive a share along with the devatās because the devatās are lower than he is. One should not eat with those who are in a lower position. Therefore, he will receive his share simply by letting them eat their share, since he is famous as the nourisher of all beings.
TEXT -
SB 4.2.19
niṣidhyamānaḥ sa sadasya-mukhyair
dakṣo giritrāya visṛjya śāpam
tasmād viniṣkramya vivṛddha-manyur
jagāma kauravya nijaṁ niketanam
SYNONYMS
niṣidhyamānaḥ—being requested not to; saḥ—he (Dakṣa); sadasya-mukhyaiḥ—by the members of the sacrifice; dakṣaḥ—Dakṣa; giritrāya—to Śiva; visṛjya—giving; śāpam—a curse; tasmāt—from that place; viniṣkramya—going out; vivṛddha-manyuḥ—being exceedingly angry; jagāma—went; kauravya—O Vidura; nijam—to his own; niketanam—home.
TRANSLATION
Maitreya continued: My dear Vidura, in spite of the requests of all the members of the sacrificial assembly, Dakṣa, in great anger, cursed Lord Śiva and then left the assembly and went back to his home.
PURPORT
Anger is so detrimental that even a great personality like Dakṣa, out of anger, left the arena where Brahmā was presiding and all the great sages and pious and saintly persons were assembled. All of them requested him not to leave, but, infuriated, he left, thinking that the auspicious place was not fit for him. Puffed up by his exalted position, he thought that no one was greater than he in argument. It appears that all the members of the assembly, including Lord Brahmā, requested him not to be angry and leave their company, but in spite of all these requests, he left. That is the effect of cruel anger. In Bhagavad-gītā, therefore, it is advised that one who desires to make tangible advancement in spiritual consciousness must avoid three things—lust, anger and the mode of passion. Actually we can see that lust, anger and passion make a man crazy, even though he be as great as Dakṣa. The very name Dakṣa suggests that he was expert in all material activities, but still, because of his aversion towards such a saintly personality as Śiva, he was attacked by these three enemies—anger, lust and passion. Lord Caitanya, therefore, advised that one be very careful not to offend Vaiṣṇavas. He compared offenses toward a Vaiṣṇava to a mad elephant. As a mad elephant can do anything horrible, so when a person offends a Vaiṣṇava he can perform any abominable action.
Srila Visvanatha Cakravarti Thakur Commentary -
4.2.19
I do not see anyone except myself who has intelligence. He left in anger, thinking “I should not stay in an assembly of such irreligious people.” The others said, “Do not become angry. Please come back.”
TEXT -
SB 4.2.20
vijñāya śāpaṁ giriśānugāgraṇīr
nandīśvaro roṣa-kaṣāya-dūṣitaḥ
dakṣāya śāpaṁ visasarja dāruṇaṁ
ye cānvamodaṁs tad-avācyatāṁ dvijāḥ
SYNONYMS
vijñāya—understanding; śāpam—the curse; giriśa—of Śiva; anuga-agraṇīḥ—one of the principal associates; nandīśvaraḥ—Nandīśvara; roṣa—anger; kaṣāya—red; dūṣitaḥ—blinded; dakṣāya—to Dakṣa; śāpam—a curse; visasarja—gave; dāruṇam—harsh; ye—who; ca—and; anvamodan—tolerated; tat-avācyatām—the cursing of Śiva; dvijāḥ—brāhmaṇas.
TRANSLATION
Upon understanding that Lord Śiva had been cursed, Nandīśvara, one of Lord Śiva's principal associates, became greatly angry. His eyes became red, and he prepared to curse Dakṣa and all the brāhmaṇas present there who had tolerated Dakṣa's cursing Śiva in harsh words.
PURPORT
There is a long-standing dissension among some of the neophyte Vaiṣṇavas and Śaivites; they are always at loggerheads. When Dakṣa cursed Lord Śiva in harsh words, some of the brāhmaṇas present might have enjoyed it because some brāhmaṇas do not very much admire Lord Śiva. This is due to their ignorance of Lord Śiva's position. Nandīśvara was affected by the cursing, but he did not follow the example of Lord Śiva, who was also present there. Although Lord Śiva could also have cursed Dakṣa in a similar way, he was silent and tolerant; but Nandīśvara, his follower, was not tolerant. Of course, as a follower it was right for him not to tolerate an insult to his master, but he should not have cursed the brāhmaṇas who were present. The entire issue was so complicated that those who were not strong enough forgot their positions, and thus cursing and countercursing went on in that great assembly. In other words, the material field is so unsteady that even personalities like Nandīśvara, Dakṣa and many of the brāhmaṇas present were infected by the atmosphere of anger.
Srila Visvanatha Cakravarti Thakur Commentary -
4.2.20
“Contaminated with the ointment of anger” means his eyes became red. He also cursed those who tolerated the curse (avācyatām) of Śiva.
TEXT -
SB 4.2.21
ya etan martyam uddiśya
bhagavaty apratidruhi
druhyaty ajñaḥ pṛthag-dṛṣṭis
tattvato vimukho bhavet
SYNONYMS
yaḥ—who (Dakṣa); etat martyam—this body; uddiśya—with reference to; bhagavati—to Śiva; apratidruhi—who is not envious; druhyati—bears envy; ajñaḥ—less intelligent persons; pṛthak-dṛṣṭiḥ—the vision of duality; tattvataḥ—from transcendental knowledge; vimukhaḥ—bereft; bhavet—may become.
TRANSLATION
Anyone who has accepted Dakṣa as the most important personality and neglected Lord Śiva because of envy is less intelligent and, because of visualizing in duality, will be bereft of transcendental knowledge.
PURPORT
The first curse by Nandīśvara was that anyone supporting Dakṣa was foolishly identifying himself with the body, and therefore, because Dakṣa had no transcendental knowledge, supporting him would deprive one of transcendental knowledge. Dakṣa, Nandīśvara said, identified himself with the body like other materialistic persons and was trying to derive all kinds of facilities in relationship with the body. He had excessive attachment for the body and, in relation to the body, with wife, children, home and other such things, which are different from the soul. Therefore Nandīśvara's curse was that anyone who supported Dakṣa would be bereft of transcendental knowledge of the soul and thus also be deprived of knowledge of the Supreme Personality of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary -
4.2.21
Three verses explain his curse of Dakṣa. He, who identifying with his body, subject to death (etat martyam), hates Śiva, will become ignorant. That ignorant person is further explained. He sees in terms of different living beings, such as both, children and wife. He will be opposed to the Lord (tattvataḥ). This is the first curse.
TEXT -
SB 4.2.22
gṛheṣu kūṭa-dharmeṣu
sakto grāmya-sukhecchayā
karma-tantraṁ vitanute
veda-vāda-vipanna-dhīḥ
SYNONYMS
gṛheṣu—in householder life; kūṭa-dharmeṣu—of pretentious religiosity; saktaḥ—being attracted; grāmya-sukha-icchayā—by desire for material happiness; karma-tantram—fruitive activities; vitanute—he performs; veda-vāda—by the explanations of the Vedas; vipanna-dhīḥ—intelligence being lost.
TRANSLATION
Pretentiously religious householder life, in which one is attracted to material happiness and thus also attracted to the superficial explanation of the Vedas, robs one of all intelligence and attaches one to fruitive activities as all in all.
PURPORT
Persons who identify with bodily existence are attached to the fruitive activities described in the Vedic literature. For example, in the Vedas it is said that one who observes the cāturmāsya vow will attain eternal happiness in the heavenly kingdom. In Bhagavad-gītā, it is said that this flowery language of the Vedas mostly attracts persons who identify with the body. To them such happiness as that of the heavenly kingdom is everything; they do not know that beyond that is the spiritual kingdom, or kingdom of God, and they have no knowledge that one can go there. Thus they are bereft of transcendental knowledge. Such persons are very careful in observing the rules and regulations of household life in order to be promoted in the next life to the moon or other heavenly planets. It is stated here that such persons are attached to grāmya-sukha, which means "material happiness," without knowledge of eternal, blissful spiritual life.
Srila Visvanatha Cakravarti Thakur Commentary -
4.2.22
“Followers of the Vedas” means those whose intelligence is spoiled by statements such as akṣayyaṁ ha vai cāturmāsya-yājinaḥ sukṛtaṁ bhavati: the performer of four months of austerity achieved immortality. (Āpastamba Śrauta Sūtra, Kṛṣṇa Yajur Veda 8.1.1)
TEXT -
SB 4.2.23
buddhyā parābhidhyāyinyā
vismṛtātma-gatiḥ paśuḥ
strī-kāmaḥ so 'stv atitarāṁ
dakṣo basta-mukho 'cirāt
SYNONYMS
buddhyā—by intelligence; para-abhidhyāyinyā—by accepting the body as the self; vismṛta-ātma-gatiḥ—having forgotten the knowledge of Viṣṇu; paśuḥ—an animal; strī-kāmaḥ—attached to sex life; saḥ—he (Dakṣa); astu—let; atitarām—excessive; dakṣaḥ—Dakṣa; basta-mukhaḥ—the face of a goat; acirāt—in a very short time.
TRANSLATION
Dakṣa has accepted the body as all in all. Therefore, since he has forgotten the viṣṇu-pāda, or viṣṇu-gati, and is attached to sex life only, within a short time he will have the face of a goat.
Srila Visvanatha Cakravarti Thakur Commentary -
4.2.23
By having intelligence which thinks the body (para) to be the self, he has forgotten the goal of life. Desiring women excessively, he is like an animal. That is the second curse. That he should have a head like a goat’s is the third curse.
TEXT -
SB 4.2.24
vidyā-buddhir avidyāyāṁ
karmamayyām asau jaḍaḥ
saṁsarantv iha ye cāmum
anu śarvāvamāninam
SYNONYMS
vidyā-buddhiḥ—materialistic education and intelligence; avidyāyām—in nescience; karma-mayyām—formed of fruitive activities; asau—he (Dakṣa); jaḍaḥ—dull; saṁsarantu—let them take birth again and again; iha—here in this world; ye—who; ca—and; amum—Dakṣa; anu—following; śarva—Śiva; avamāninam—insulting.
TRANSLATION
Those who have become as dull as matter by cultivating materialistic education and intelligence are nesciently involved in fruitive activities. Such men have purposely insulted Lord Śiva. May they continue in the cycle of repeated birth and death.
PURPORT
The three curses mentioned above are sufficient to make one as dull as stone, void of spiritual knowledge and preoccupied with materialistic education, which is nescience. After uttering these curses, Nandīśvara then cursed the brāhmaṇas to continue in the cycle of birth and death because of their supporting Dakṣa in blaspheming Lord Śiva.
Srila Visvanatha Cakravarti Thakur Commentary -
4.2.24
These three curses are suitable for him, because he takes ignorance in the form of karma as knowledge, and he is foolish (jaḍaḥ). Another version has ajaḥ (goat). He is like a goat. In two and a half verses he now curses the brāhmaṇas. Let those who follow Dakṣa (amum) take repeated birth and death.
TEXT -
SB 4.2.25
giraḥ śrutāyāḥ puṣpiṇyā
madhu-gandhena bhūriṇā
mathnā conmathitātmānaḥ
sammuhyantu hara-dviṣaḥ
SYNONYMS
giraḥ—words; śrutāyāḥ—of the Vedas; puṣpiṇyāḥ—flowery; madhu-gandhena—with the scent of honey; bhūriṇā—profuse; mathnā—enchanting; ca—and; unmathita-ātmānaḥ—whose minds have become dull; sammuhyantu—let them remain attached; hara-dviṣaḥ—envious of Lord Śiva.
TRANSLATION
May those who are envious of Lord Śiva, being attracted by the flowery language of the enchanting Vedic promises, and who have thus become dull, always remain attached to fruitive activities.
PURPORT
The Vedic promises of elevation to higher planets for a better standard of materialistic life are compared to flowery language because in a flower there is certainly an aroma but that aroma does not last for a very long time. In a flower there is honey, but that honey is not eternal.
Srila Visvanatha Cakravarti Thakur Commentary -
4.2.25
Let those whose minds (ātmanaḥ) are agitated by the agitating (mathnā) and inciting profuse, sweet fragrance of the words of the Vedas, which have excessive praise for material enjoyment like flowers (puṣpiṇyāḥ), become attached to karmas. This is the second curse of the brāhmaṇas.
TEXT -
SB 4.2.26
sarva-bhakṣā dvijā vṛttyai
dhṛta-vidyā-tapo-vratāḥ
vitta-dehendriyārāmā
yācakā vicarantv iha
SYNONYMS
sarva-bhakṣāḥ—eating everything; dvijāḥ—the brāhmaṇas; vṛttyai—for maintaining the body; dhṛta-vidyā—having taken to education; tapaḥ—austerity; vratāḥ—and vows; vitta—money; deha—the body; indriya—the senses; ārāmāḥ—the satisfaction; yācakāḥ—as beggars; vicarantu—let them wander; iha—here.
TRANSLATION
These brāhmaṇas take to education, austerity and vows only for the purpose of maintaining the body. They shall be devoid of discrimination between what to eat and what not to eat. They will acquire money, begging from door to door, simply for the satisfaction of the body.
PURPORT
The third curse inflicted by Nandīśvara on the brāhmaṇas who supported Dakṣa is completely functioning in the age of Kali. The so-called brāhmaṇas are no longer interested in understanding the nature of the Supreme Brahman, although a brāhmaṇa means one who has attained knowledge about Brahman. In the Vedānta-sūtra also it is stated, athāto brahma jijñāsā: this human form of life is meant for realization of the Supreme Brahman, the Absolute Truth, or, in other words, human life is meant for one's elevation to the post of a brāhmaṇa. Unfortunately the modern brāhmaṇas, or so-called brāhmaṇas who come in originally brahminical families, have left their own occupational duties, but they do not allow others to occupy the posts of brāhmaṇas. The qualifications for brāhmaṇas are described in the scriptures, in Śrīmad-Bhāgavatam, Bhagavad-gītā and all other Vedic literatures. Brāhmaṇa is not a hereditary title or position. If someone from a non-brāhmaṇa family (for example, one born in a family of śūdras) tries to become a brāhmaṇa by being properly qualified under the instruction of a bona fide spiritual master, these so-called brāhmaṇas will object. Such brāhmaṇas, having been cursed by Nandīśvara, are actually in a position where they have no discrimination between eatables and noneatables and simply live to maintain the perishable material body and its family. Such fallen conditioned souls are not worthy to be called brāhmaṇas, but in Kali-yuga they claim to be brāhmaṇas, and if a person actually tries to attain the brahminical qualifications, they try to hinder his progress. This is the situation in the present age. Caitanya Mahāprabhu condemned this principle very strongly. During His conversation with Rāmānanda Rāya, He said that regardless of whether a person is born in a brāhmaṇa family or śūdra family, regardless of whether he is a householder or a sannyāsī, if he knows the science of Kṛṣṇa he must be a spiritual master. Caitanya Mahāprabhu had many so-called śūdra disciples like Haridāsa Ṭhākura and Rāmānanda Rāya. Even the Gosvāmīs, who were principal students of Lord Caitanya, were also ostracized from brāhmaṇa society, but Caitanya Mahāprabhu, by His grace, made them first-class Vaiṣṇavas.
Srila Visvanatha Cakravarti Thakur Commentary -
4.2.26
They will lose discrimination in what should be eaten and what should not be eaten. This is the third curse of the brāhmaṇas. They will take vows only for maintaining their bodies. This is the fourth curse. They will enjoy wealth, body and sense. That is the fifth curse. They will beg. That is the sixth curse.
TEXT -
SB 4.2.27
tasyaivaṁ vadataḥ śāpaṁ
śrutvā dvija-kulāya vai
bhṛguḥ pratyasṛjac chāpaṁ
brahma-daṇḍaṁ duratyayam
SYNONYMS
tasya—his (Nandīśvara's); evam—thus; vadataḥ—words; śāpam—the curse; śrutvā—hearing; dvija-kulāya—unto the brāhmaṇas; vai—indeed; bhṛguḥ—Bhṛgu; pratyasṛjat—made; śāpam—a curse; brahma-daṇḍam—the punishment of a brāhmaṇa; duratyayam—insurmountable.
TRANSLATION
When all the hereditary brāhmaṇas were thus cursed by Nandīśvara, the sage Bhṛgu, as a reaction, condemned the followers of Lord Śiva with this very strong brahminical curse.
PURPORT
The word duratyaya is particularly used in reference to a brahmadaṇḍa, or curse by a brāhmaṇa. A curse by a brāhmaṇa is very strong; therefore it is called duratyaya, or insurmountable. As the Lord states in Bhagavad-gītā, the stringent laws of nature are insurmountable; similarly, if a curse is uttered by a brāhmaṇa, that curse is also insurmountable. But Bhagavad-gītā also says that the curses or benedictions of the material world are, after all, material creations. The Caitanya-caritāmṛta confirms that that which is accepted in this material world to be a benediction and that which is taken to be a curse are both on the same platform because they are material. To get out of this material contamination, one should take shelter of the Supreme Personality of Godhead, as recommended in Bhagavad-gītā (7.14): mām eva ye prapadyante māyām etāṁ taranti te. The best path is to transcend all material curses and benedictions and take shelter of the Supreme Lord, Kṛṣṇa, and remain in a transcendental position. Persons who have taken shelter of Kṛṣṇa are always peaceful; they are never cursed by anyone, nor do they attempt to curse anyone. That is a transcendental position.
TEXT -
SB 4.2.28
bhava-vrata-dharā ye ca
ye ca tān samanuvratāḥ
pāṣaṇḍinas te bhavantu
sac-chāstra-paripanthinaḥ
SYNONYMS
bhava-vrata-dharāḥ—taking a vow to satisfy Lord Śiva; ye—who; ca—and; ye—who; ca—and; tān—such principles; samanuvratāḥ—following; pāṣaṇḍinaḥ—atheists; te—they; bhavantu—let them become; sat-śāstra-paripanthinaḥ—diverted from transcendental scriptural injunctions.
TRANSLATION
One who takes a vow to satisfy Lord Śiva or who follows such principles will certainly become an atheist and be diverted from transcendental scriptural injunctions.
PURPORT
It is sometimes seen that devotees of Lord Śiva imitate the characteristics of Lord Śiva. For example, Lord Śiva drank an ocean of poison, so some of the followers of Lord Śiva imitate him and try to take intoxicants like gāñjā (marijuana). Here the curse is that if someone follows such principles he must become an infidel and turn against the principles of Vedic regulation. It is said that such devotees of Lord Śiva will be sacchāstra-paripanthinaḥ, which means "opposed to the conclusion of śāstra, or scripture." This is confirmed in the Padma Purāṇa also. Lord Śiva was ordered by the Supreme Personality of Godhead to preach the impersonal, or Māyāvāda, philosophy for a particular purpose, just as Lord Buddha preached the philosophy of voidness for particular purposes mentioned in the śāstras.
Sometimes it is necessary to preach a philosophical doctrine which is against the Vedic conclusion. In the Śiva Purāṇa it is stated that Lord Śiva said to Pārvatī that in the Kali-yuga, in the body of a brāhmaṇa, he would preach the Māyāvāda philosophy. Thus it is generally found that the worshipers of Lord Śiva are Māyāvādī followers. Lord Śiva himself says, māyāvādam asac-chāstram. Asat-śāstra, as explained here, means the doctrine of Māyāvāda impersonalism, or becoming one with the Supreme. Bhṛgu Muni cursed that persons who worshiped Lord Śiva would become followers of this Māyāvāda asat-śāstra, which attempts to establish that the Supreme Personality of Godhead is impersonal. Besides that, among the worshipers of Lord Śiva there is a section who live a devilish life. Śrīmad-Bhāgavatam and Nārada-pañcarātra are authorized scriptures that are considered sat-śāstra, or scriptures which lead one to the path of God realization. Asat-śāstras are just the opposite.
TEXT -
SB 4.2.29
naṣṭa-śaucā mūḍha-dhiyo
jaṭā-bhasmāsthi-dhāriṇaḥ
viśantu śiva-dīkṣāyāṁ
yatra daivaṁ surāsavam
SYNONYMS
naṣṭa-śaucāḥ—cleanliness being abandoned; mūḍha-dhiyaḥ—foolish; jaṭā-bhasma-asthi-dhāriṇaḥ—wearing long hair, ashes and bones; viśantu—may enter; śiva-dīkṣāyām—into initiation of worship of Śiva; yatra—where; daivam—are spiritual; sura-āsavam—wine and liquor.
TRANSLATION
Those who vow to worship Lord Śiva are so foolish that they imitate him by keeping long hair on their heads. When initiated into worship of Lord Śiva, they prefer to live on wine, flesh and other such things.
PURPORT
Indulging in wine and meat, keeping long hair on one's head, not bathing daily, and smoking gāñjā (marijuana) are some of the habits which are accepted by foolish creatures who do not have regulated lives. By such behavior one becomes devoid of transcendental knowledge. In the initiation into the Śiva mantra there are mudrikāṣṭaka, in which it is sometimes recommended that one make his sitting place on the vagina and thus desire nirvāṇa, or dissolution of existence. In that process of worship, wine is needed, or sometimes, in place of wine, palm tree juice which is converted into an intoxicant. This is also offered according to Śiva-āgama, a scripture on the method of worshiping Lord Śiva.
Srila Visvanatha Cakravarti Thakur Commentary -
4.2.29
Sura is liquor made from sugar, grains and honey. Asava is liquor made from the sap of the tāla tree and other plants. Together they form a singular neuter word. They worship wine as if it were a devatā.
TEXT -
SB 4.2.30
brahma ca brāhmaṇāṁś caiva
yad yūyaṁ parinindatha
setuṁ vidhāraṇaṁ puṁsām
ataḥ pāṣaṇḍam āśritāḥ
SYNONYMS
brahma—the Vedas; ca—and; brāhmaṇān—the brāhmaṇas; ca—and; eva—certainly; yat—because; yūyam—you; parinindatha—blaspheme; setum—Vedic principles; vidhāraṇam—holding; puṁsām—of mankind; ataḥ—therefore; pāṣaṇḍam—atheism; āśritāḥ—have taken shelter.
TRANSLATION
Bhṛgu Muni continued: Since you blaspheme the Vedas and the brāhmaṇas, who are followers of the Vedic principles, it is understood that you have already taken shelter of the doctrine of atheism.
PURPORT
Bhṛgu Muni, in cursing Nandīśvara, said that not only would they be degraded as atheists because of this curse, but they had already fallen to the standard of atheism because they had blasphemed the Vedas, which are the source of human civilization. Human civilization is based on the qualitative divisions of social order, namely the intelligent class, the martial class, the productive class and the laborer class. The Vedas provide the right direction for advancing in spiritual cultivation and economic development and regulating the principle of sense gratification, so that ultimately one may be liberated from material contamination to his real state of spiritual identification (ahaṁ brahmāsmi). As long as one is in the contamination of material existence, one changes bodies from the aquatics up to the position of Brahmā, but the human form of life is the highest perfectional life in the material world. The Vedas give directions by which to elevate oneself in the next life. The Vedas are the mother for such instructions, and the brāhmaṇas, or persons who are in knowledge of the Vedas, are the father. Thus if one blasphemes the Vedas and brāhmaṇas, naturally one goes down to the status of atheism. The exact word used in Sanskrit is nāstika, which refers to one who does not believe in the Vedas but manufactures some concocted system of religion. Śrī Caitanya Mahāprabhu has said that the followers of the Buddhist system of religion are nāstikas. In order to establish his doctrine of nonviolence, Lord Buddha flatly refused to believe in the Vedas, and thus, later on, Śaṅkarācārya stopped this system of religion in India and forced it to go outside India. Here it is stated, brahma ca brāhmaṇān. Brahma means the Vedas. Ahaṁ brahmāsmi means "I am in full knowledge." The Vedic assertion is that one should think that he is Brahman, for actually he is Brahman. If brahma, or the Vedic spiritual science, is condemned, and the masters of the spiritual science, the brāhmaṇas, are condemned, then where does human civilization stand? Bhṛgu Muni said, "It is not due to my cursing that you shall become atheists; you are already situated in the principle of atheism. Therefore you are condemned."
Srila Visvanatha Cakravarti Thakur Commentary -
4.2.30
Brahma means Vedas. The brāhmaṇas are the teachers of the Vedas. They are the institution which supports men who are following the correct path.
TEXT -
SB 4.2.31
eṣa eva hi lokānāṁ
śivaḥ panthāḥ sanātanaḥ
yaṁ pūrve cānusantasthur
yat-pramāṇaṁ janārdanaḥ
SYNONYMS
eṣaḥ—the Vedas; eva—certainly; hi—for; lokānām—of all people; śivaḥ—auspicious; panthāḥ—path; sanātanaḥ—eternal; yam—which (Vedic path); pūrve—in the past; ca—and; anusantasthuḥ—was rigidly followed; yat—in which; pramāṇam—the evidence; janārdanaḥ—Janārdana.
TRANSLATION
The Vedas give the eternal regulative principles for auspicious advancement in human civilization which have been rigidly followed in the past. The strong evidence of this principle is the Supreme Personality of Godhead, who is called Janārdana, the well-wisher of all living entities.
PURPORT
In the Bhagavad-gītā the Supreme Personality of Godhead, Kṛṣṇa, has claimed that He is the father of all living entities, regardless of form. There are 8,400,000 different species of life forms, and Lord Kṛṣṇa claims that He is the father of all. Because the living entities are parts and parcels of the Supreme Personality of Godhead, they are all sons of the Lord, and for their benefit, because they are hovering under the impression that they can lord it over material nature, the Vedas are given to them for their guidance. Therefore the Vedas are called apauruṣeya, for they are not written by any man or demigod, including the first living creature, Brahmā. Brahmā is not the creator or author of the Vedas. He is also one of the living beings in this material world; therefore he does not have the power to write or speak the Vedas independently. Every living entity within this material world is subject to four deficiencies: he commits mistakes, he accepts one thing for another, he cheats, and he has imperfect senses. The Vedas, however, are not written by any living creature within this material world. Therefore they are said to be apauruṣeya. No one can trace out the history of the Vedas. Of course, modern human civilization has no chronological history of the world or the universe, and it cannot present actual historical facts older than three thousand years. But no one has traced out when the Vedas were written, because they were never written by any living being within this material world. All other systems of knowledge are defective because they have been written or spoken by men or demigods who are products of this material creation, but Bhagavad-gītā is apauruṣeya, for it was not spoken by any human being or any demigod of this material creation; it was spoken by Lord Kṛṣṇa, who is beyond the material creation. That is accepted by such stalwart scholars as Śaṅkarācārya, not to speak of other ācāryas such as Rāmānujācārya and Madhvācārya. Śaṅkarācārya has accepted that Nārāyaṇa and Kṛṣṇa are transcendental, and in Bhagavad-gītā also Lord Kṛṣṇa has established, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate:[Bg. 10.8] "I am the origin of everything; everything emanates from Me." This material creation, including Brahmā and Śiva and all the demigods, has been created by Him, for everything has emanated from Him. He also says that the purpose of all the Vedas is to understand Him (vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]). He is the original veda-vit, or knower of the Vedas, and vedānta-kṛt, or compiler of Vedānta. Brahmā is not the compiler of the Vedas.
In the beginning of Śrīmad-Bhāgavatam it is established, tene brahma hṛdā: the Supreme Absolute Truth, the Personality of Godhead, instructed Brahmā in the Vedic knowledge through his heart. Therefore the evidence that Vedic knowledge is free from the defects of mistakes, illusions, cheating and imperfection is that it is spoken by the Supreme Personality of Godhead, Janārdana, and has thus been followed from time immemorial, beginning from Brahmā. The Vedic religion or the principles of the Vedas have been followed by the highly cultured population of India since time immemorial; no one can trace out the history of Vedic religion. Therefore it is sanātana, and any blasphemy against the Vedas is calculated to be atheism. The Vedas are described as setu, which means "a bridge." If one wants to attain his spiritual existence, one has to cross an ocean of nescience. The Vedas are the bridge by which to cross such a great ocean.
The Vedas describe how to divide the human race into four divisions according to quality and working capacity. This is a very scientific system, and it is also sanātana, for no one can trace out its history and it has no dissolution. No one can stop the system of varṇa and āśrama, or the castes and divisions. For example, whether or not one accepts the name brāhmaṇa, there is a class in society which is known as the intelligent class and which is interested in spiritual understanding and philosophy. Similarly, there is a class of men who are interested in administration and in ruling others. In the Vedic system these martially spirited men are called kṣatriyas. Similarly, everywhere there is a class of men who are interested in economic development, business, industry and money-making; they are called vaiśyas. And there is another class who are neither intelligent nor martially spirited nor endowed with the capacity for economic development but who simply can serve others. They are called śūdras, or the laborer class. This system is sanātana—it comes from time immemorial, and it will continue in the same way. There is no power in the world which can stop it. Therefore, since this sanātana-dharma system is eternal, one can elevate himself to the highest standard of spiritual life by following the Vedic principles.
It is stated that formerly the sages followed this system; therefore to follow the Vedic system is to follow the standard etiquette of society. But the followers of Lord Śiva, who are drunkards, who are addicted to intoxicants and sex life, who do not bathe and who smoke gāñjā, are against all human etiquette. The conclusion is that persons who rebel against the Vedic principles are themselves the evidence that the Vedas are authoritative, because by not following the Vedic principles they become like animals. Such animalistic persons are themselves evidence of the supremacy of the Vedic regulations.
Srila Visvanatha Cakravarti Thakur Commentary -
4.2.31
Criticizing the Vedas, you tread the wrong path. Eṣa refers to the Vedas, in which Janārdana is the witness, and the subject of inquiry (pramāṇam).
TEXT -
SB 4.2.32
tad brahma paramaṁ śuddhaṁ
satāṁ vartma sanātanam
vigarhya yāta pāṣaṇḍaṁ
daivaṁ vo yatra bhūta-rāṭ
SYNONYMS
tat—that; brahma—Veda; paramam—supreme; śuddham—pure; satām—of the saintly persons; vartma—path; sanātanam—eternal; vigarhya—blaspheming; yāta—should go; pāṣaṇḍam—to atheism; daivam—deity; vaḥ—your; yatra—where; bhūta-rāṭ—the lord of the bhūtas.
TRANSLATION
By blaspheming the principles of the Vedas, which are the pure and supreme path of the saintly persons, certainly you followers of Bhūtapati, Lord Śiva, will descend to the standard of atheism without a doubt.
PURPORT
Lord Śiva is described here as bhūta-rāṭ. The ghosts and those who are situated in the material mode of ignorance are called bhūtas, so bhūta-rāṭ refers to the leader of the creatures who are in the lowest standard of the material modes of nature. Another meaning of bhūta is anyone who has taken birth or anything which is produced, so in that sense Lord Śiva may be accepted as the father of this material world. Here, of course, Bhṛgu Muni takes Lord Śiva as the leader of the lowest creatures. The characteristics of the lowest class of men have already been described—they do not bathe, they have long hair on their heads, and they are addicted to intoxicants. In comparison with the path followed by the followers of Bhūtarāṭ, the Vedic system is certainly excellent, for it promotes people to spiritual life as the highest eternal principle of human civilisation. If one decries or blasphemes the Vedic principles, then he falls to the standard of atheism.
Srila Visvanatha Cakravarti Thakur Commentary -
4.2.32
This is the result for blasphemers. You will certainly attain this. My curse is incidental. Bhūta-rāṭ means the king of the bhūtas, who is also a bhūta or ghost. This is a criticism. However the phrase is also praise. It can mean “one who rules over all living beings.”
TEXT -
SB 4.2.33
maitreya uvāca
tasyaivaṁ vadataḥ śāpaṁ
bhṛgoḥ sa bhagavān bhavaḥ
niścakrāma tataḥ kiñcid
vimanā iva sānugaḥ
SYNONYMS
maitreyaḥ uvāca—Maitreya said; tasya—of him; evam—thus; vadataḥ—being spoken; śāpam—curse; bhṛgoḥ—of Bhṛgu; saḥ—he; bhagavān—the possessor of all opulences; bhavaḥ—Lord Śiva; niścakrāma—went; tataḥ—from there; kiñcit—somewhat; vimanāḥ—morose; iva—as; sa-anugaḥ—followed by his disciples.
TRANSLATION
The sage Maitreya said: When such cursing and countercursing was going on between Lord Śiva's followers and the parties of Dakṣa and Bhṛgu, Lord Śiva became very morose. Not saying anything, he left the arena of the sacrifice, followed by his disciples.
PURPORT
Here Lord Śiva's excellent character is described. In spite of the cursing and countercursing between the parties of Dakṣa and Śiva, because he is the greatest Vaiṣṇava he was so sober that he did not say anything. A Vaiṣṇava is always tolerant, and Lord Śiva is considered the topmost Vaiṣṇava, so his character, as shown in this scene, is excellent. He became morose because he knew that these people, both his men and Dakṣa's, were unnecessarily cursing and countercursing one another, without any interest in spiritual life. From his point of view, he did not see anyone as lower or higher, because he is a Vaiṣṇava. As stated in Bhagavad-gītā (5.18), paṇḍitāḥ sama-darśinaḥ: one who is perfectly learned does not see anyone as lesser or greater, because he sees everyone from the spiritual platform. Thus the only alternative left to Lord Śiva was to leave in order to stop his follower, Nandīśvara, as well as Bhṛgu Muni, from cursing and countercursing in that way.
Srila Visvanatha Cakravarti Thakur Commentary -
4.2.33
Hearing that Janardana is the subject of inquiry, and worrying that Nandīśvara, out of anger, would speak badly about the Janārdana and his devotees, Śiva then left. He appeared to be morose. Because he is self-satisfied he was not actually morose. The meaning of this incident is that the intelligent person should take shelter of the Vaiṣṇavas and give up the Śaivites and those following the path of karma, engaging in cursing, such as Nandīśvara and Bhṛgu.
TEXT -
SB 4.2.34
te 'pi viśva-sṛjaḥ satraṁ
sahasra-parivatsarān
saṁvidhāya maheṣvāsa
yatrejya ṛṣabho hariḥ
SYNONYMS
te—those; api—even; viśva-sṛjaḥ—progenitors of the universal population; satram—the sacrifice; sahasra—one thousand; parivatsarān—years; saṁvidhāya—performing; maheṣvāsa—O Vidura; yatra—in which; ijyaḥ—to be worshiped; ṛṣabhaḥ—the presiding Deity of all demigods; hariḥ—Hari.
TRANSLATION
The sage Maitreya continued: O Vidura, all the progenitors of the universal population thus executed a sacrifice for thousands of years, for sacrifice is the best way to worship the Supreme Lord, Hari, the Personality of Godhead.
PURPORT
It is clearly stated here that the stalwart personalities who generate the entire population of the world are interested in satisfying the Supreme Personality of Godhead by offering sacrifices. The Lord also says in Bhagavad-gītā (5.29), bhoktāraṁ yajña-tapasām. One may engage in performing sacrifices and severe austerities for perfection, but they are all meant to satisfy the Supreme Lord. lf such activities are performed for personal satisfaction, one is involved in pāṣaṇḍa, or atheism; but when they are performed for the satisfaction of the Supreme Lord, one is following the Vedic principle. All the assembled sages performed sacrifices for one thousand years.
TEXT -
SB 4.2.35
āplutyāvabhṛthaṁ yatra
gaṅgā yamunayānvitā
virajenātmanā sarve
svaṁ svaṁ dhāma yayus tataḥ
SYNONYMS
āplutya—taking a bath; avabhṛtham—the bath which is taken after performing sacrifices; yatra—where; gaṅgā—the River Ganges; yamunayā—by the River Yamunā; anvitā—mixed; virajena—without infection; ātmanā—by the mind; sarve—all; svam svam—their respective; dhāma—abodes; yayuḥ—went; tataḥ—from there.
TRANSLATION
My dear Vidura, carrier of bows and arrows, all the demigods who were performing the sacrifice took their bath at the confluence of the Ganges and the Yamunā after completing the yajña performance. Such a bath is called avabhṛtha-snāna. After thus becoming purified in heart, they departed for their respective abodes.
PURPORT
After Lord Śiva and, previously, Dakṣa, left the arena of sacrifice, the sacrifice was not stopped; the sages went on for many years in order to satisfy the Supreme Lord. The sacrifice was not destroyed for want of Śiva and Dakṣa, and the sages went on with their activities. In other words, it may be assumed that if one does not worship the demigods, even up to Lord Śiva and Brahmā, one can nevertheless satisfy the Supreme Personality of Godhead. This is also confirmed in Bhagavad-gītā (7.20). Kāmais tais tair hṛta jñānāḥ prapadyante 'nya-devatāḥ. Persons who are impelled by lust and desire go to the demigods to derive some material benefit. In his commentary on this Bhagavad-gītā verse, Viśvanātha Cakravartī Ṭhākura uses the very specific words naṣṭa-buddhayaḥ, meaning “persons who have lost their sense or intelligence.” Only such persons care for demigods and want to derive material benefit from them. Of course, this does not mean that one should not show respect to the demigods; but there is no need to worship them. One who is honest may be faithful to the government, but he does not need to bribe the government servants. Bribery is illegal; one does not bribe a government servant, but that does not mean that one does not show him respect. Similarly, one who engages in the transcendental loving service of the Supreme Lord does not need to worship any demigod, nor does he have any tendency to show disrespect to the demigods. Elsewhere in Bhagavad-gītā (9.23) it is stated, ye 'py anya-devatā-bhaktā yajante śraddhayānvitāḥ. The Lord says that anyone who worships the demigods is also worshiping Him, but he is worshiping avidhi-pūrvakam, which means "without following the regulative principles." The regulative principle is to worship the Supreme Personality of Godhead. Worship of demigods may indirectly be worship of the Personality of Godhead, but it is not regulated. By worshiping the Supreme Lord, one automatically serves all the demigods because they are parts and parcels of the whole. If one supplies water to the root of a tree, all the parts of the tree, such as the leaves and branches, are automatically satisfied, and if one supplies food to the stomach, all the limbs of the body—the hands, legs, fingers, etc.—are nourished. Thus by worshiping the Supreme Personality of Godhead one can satisfy all the demigods, but by worshiping all the demigods one does not completely worship the Supreme Lord. Therefore worship of the demigods is irregular, and it is disrespectful to the scriptural injunctions.
In this age of Kali it is practically impossible to perform the deva-yajña, or sacrifices to the demigods. As such, in this age Śrīmad-Bhāgavatam recommends saṅkīrtana-yajña. Yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ (SB 11.5.32). "In this age the intelligent person completes the performances of all kinds of yajñas simply by chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare." Tasmin tuṣṭe jagat tuṣṭaḥ: "When Lord Viṣṇu is satisfied, all the demigods, who are parts and parcels of the Supreme Lord, are satisfied."
Srila Visvanatha Cakravarti Thakur Commentary -
4.2.35
They went after performing (saṁvidhāya) the sacrifice without Śiva, Dakṣa or their followers. There were no obstacles generated from their quarrel, for it is said that at that sacrifice the Supreme Lord as the best among beings worthy of worship. Thus without worship of Śiva and others, still there was no imperfection in the sacrifice.
Thus ends the commentary on the Second Chapter of the Fourth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta
PURPORT
s of the Fourth Canto, Second Chapter, of the Śrīmad-Bhāgavatam, entitled "Dakṣa Curses Lord Śiva."
3. Talks Between Lord Śiva and Satī
verses: 1, 2, 3, 4, 5-7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25
TEXT -
SB 4.3.1
maitreya uvāca
sadā vidviṣator evaṁ
kālo vai dhriyamāṇayoḥ
jāmātuḥ śvaśurasyāpi
sumahān aticakrame
SYNONYMS
maitreyaḥ uvāca—Maitreya said; sadā—constantly; vidviṣatoḥ—the tension; evam—in this manner; kālaḥ—time; vai—certainly; dhriyamāṇayoḥ—continued to bear; jāmātuḥ—of the son-in-law; śvaśurasya—of the father-in-law; api—even; su-mahān—a very great; aticakrame—passed.
TRANSLATION
Maitreya continued: In this manner the tension between the father-in-law and son-in-law, Dakṣa and Lord Śiva, continued for a considerably long period.
PURPORT
The previous chapter has already explained that Vidura questioned the sage Maitreya as to the cause of the misunderstanding between Lord Śiva and Dakṣa. Another question is why the strife between Dakṣa and his son-in-law caused Sati to destroy her body. The chief reason for Satī's giving up her body was that her father, Dakṣa, began another sacrificial performance, to which Lord Śiva was not invited at all. Generally, when any sacrifice is performed, although each and every sacrifice is intended to pacify the Supreme Personality of Godhead, Viṣṇu, all the demigods, especially Lord Brahmā and Lord Śiva and the other principal demigods, such as Indra and Candra, are invited, and they take part. It is said that unless all the demigods are present, no sacrifice is complete. But in the tension between the father-in-law and son-in-law, Dakṣa began another yajña performance, to which Lord Śiva was not invited. Dakṣa was the chief progenitor employed by Lord Brahmā, and he was a son of Brahmā, so he had a high position and was also very proud.
Srila Visvanatha Cakravarti Thakur Commentary -
4.3.1
In the Third Chapter, Satī, desiring to see the sacrifice performed by her father Dakṣa, is forbidden by Śiva, who cites words concerning proper conduct.
Dhriyamāṇayoḥ means continued. They did not beg pardon from each other. Dhṛ means “to continue to exist.”
TEXT -
SB 4.3.2
yadābhiṣikto dakṣas tu
brahmaṇā parameṣṭhinā
prajāpatīnāṁ sarveṣām
ādhipatye smayo 'bhavat
SYNONYMS
yadā—when; abhiṣiktaḥ—appointed; dakṣaḥ—Dakṣa; tu—but; brahmaṇā—by Brahmā; parameṣṭhinā—the supreme teacher; prajāpatīnām—of the Prajāpatis; sarveṣām—of all; ādhipatye—as the chief; smayaḥ—puffed up; abhavat—he became.
TRANSLATION
When Lord Brahmā appointed Dakṣa the chief of all the Prajāpatis, the progenitors of population, Dakṣa became very much puffed up.
PURPORT
Although he was envious and was inimical towards Lord Śiva, Dakṣa was appointed the chief of all Prajāpatis. That was the cause of his excessive pride. When a man becomes too proud of his material possessions, he can perform any disastrous act, and therefore Dakṣa acted out of false prestige. That is described in this chapter.
Srila Visvanatha Cakravarti Thakur Commentary -
4.3.2
The wealth of Dakṣa, enemy of Śiva, was a cause of his offense in ruling, and became a further cause of offense. That is made clear by saying that he became proud.
TEXT -
SB 4.3.3
iṣṭvā sa vājapeyena
brahmiṣṭhān abhibhūya ca
bṛhaspati-savaṁ nāma
samārebhe kratūttamam
SYNONYMS
iṣṭvā—after performing; saḥ—he (Dakṣa); vājapeyena—with a vājapeya sacrifice; brahmiṣṭhān—Śiva and his followers; abhibhūya—neglecting; ca—and; bṛhaspati-savam—the bṛhaspati-sava; nāma—called; samārebhe—began; kratu-uttamam—the best of sacrifices.
TRANSLATION
Dakṣa began a sacrifice named vājapeya, and he became excessively confident of his support by Lord Brahmā, He then performed another great sacrifice, named bṛhaspati-sava.
PURPORT
In the Vedas it is prescribed that before performing a bṛhaspati-sava sacrifice, one should perform the sacrifice named vājapeya. While performing these sacrifices, however, Dakṣa neglected great devotees like Lord Śiva. According to Vedic scriptures, the demigods are eligible to participate in yajñas and share the oblations, but Dakṣa wanted to avoid them. All sacrifices are intended to pacify Lord Viṣṇu, but Lord Viṣṇu includes all His devotees. Brahmā, Lord Śiva and the other demigods are all obedient servants of Lord Viṣṇu; therefore Lord Viṣṇu is never satisfied without them. But Dakṣa, being puffed up with his power, wanted to deprive Lord Brahmā and Lord Śiva of participation in the sacrifice, understanding that if one satisfies Viṣṇu, it is not necessary to satisfy His followers. But that is not the process. Viṣṇu wants His followers to be satisfied first. Lord Kṛṣṇa says, mad-bhakta-pūjābhyadhikā: [SB 11.19.21] "The worship of My devotees is better than worship of Me." Similarly, in the Padma Purāṇa, it is stated that the best mode of worship is to offer oblations to Viṣṇu, but better than that is to worship the devotees of Kṛṣṇa. Thus Dakṣa's determination to neglect Lord Śiva in the sacrifices was not fitting.
Srila Visvanatha Cakravarti Thakur Commentary -
4.3.3
Out of pride, surpassing the followers of Śiva, he performed the bṛhaspati-sava. Śruti says vājapeyeneṣṭvā bṛhaspatisavena yajeta: after performing the vājapeya, sacrifice one should perform the bṛhaspati-sava.
TEXT -
SB 4.3.4
tasmin brahmarṣayaḥ sarve
devarṣi-pitṛ-devatāḥ
āsan kṛta-svastyayanās
tat-patnyaś ca sa-bhartṛkāḥ
SYNONYMS
tasmin—in that (sacrifice); brahma-ṛṣayaḥ—the brahmarṣis; sarve—all; devarṣi—the devarṣis; pitṛ—ancestors; devatāḥ—demigods; āsan—were; kṛta-svasti-ayanāḥ—were very nicely decorated with ornaments; tat-patnyaḥ—their wives; ca—and; sa-bhartṛkāḥ—along with their husbands.
TRANSLATION
While the sacrifice was being performed, many brahmarṣis, great sages, ancestral demigods and other demigods, their wives all very nicely decorated with ornaments, attended from different parts of the universe.
PURPORT
In any auspicious ceremony, such as a marriage ceremony, sacrificial ceremony or pūjā ceremony, it is auspicious for married women to decorate themselves very nicely with ornaments, fine clothing and cosmetics. These are auspicious signs. Many heavenly women assembled with their husbands, the devarṣis, demigods and rājarṣis, in that great sacrifice named bṛhaspati-sava. It is specifically mentioned in this verse that they approached with their husbands, for when a woman is decorated nicely, her husband becomes more cheerful. The nice decorations, ornaments and dress of the wives of the demigods and sages and the cheerfulness of the demigods and sages themselves were all auspicious signs for the ceremony.
Srila Visvanatha Cakravarti Thakur Commentary -
4.3.4
Kṛtasvatyayanāḥ means “who were worshipped.” They were worshipped and then again worshipped along with their wives.
TEXT -
SB 4.3.5-7
tad upaśrutya nabhasi
khe-carāṇāṁ prajalpatām
satī dākṣāyaṇī devī
pitṛ-yajña-mahotsavam
vrajantīḥ sarvato digbhya
upadeva-vara-striyaḥ
vimāna-yānāḥ sa-preṣṭhā
niṣka-kaṇṭhīḥ suvāsasaḥ
dṛṣṭvā sva-nilayābhyāśe
lolākṣīr mṛṣṭa-kuṇḍalāḥ
patiṁ bhūta-patiṁ devam
autsukyād abhyabhāṣata
SYNONYMS
tat—then; upaśrutya—hearing; nabhasi—in the sky; khe-carāṇām—of those who were flying in the air (the Gandharvas); prajalpatām—the conversation; satī—Sati; dākṣāyaṇī—the daughter of Dakṣa; devī—the wife of Śiva; pitṛ-yajña-mahā-utsavam—the great festival of sacrifice performed by her father; vrajantīḥ—were going; sarvataḥ—from all; digbhyaḥ—directions; upadeva-vara-striyaḥ—the beautiful wives of the demigods; vimāna-yānāḥ—flying in their airplanes; sa-preṣṭhāḥ—along with their husbands; niṣka-kaṇṭhīḥ—having nice necklaces with lockets; su-vāsasaḥ—dressed in fine clothing; dṛṣṭvā—seeing; sva-nilaya-abhyāśe—near her residence; lola-akṣīḥ—having beautiful glittering eyes; mṛṣṭa-kuṇḍalāḥ—nice earrings; patim—her husband; bhūta-patim—the master of the bhūtas; devam—the demigod; autsukyāt—from great anxiety; abhyabhāṣata—she spoke.
TRANSLATION
The chaste lady Satī, the daughter of Dakṣa, heard the heavenly denizens flying in the sky conversing about the great sacrifice being performed by her father. When she saw that from all directions the beautiful wives of the heavenly denizens, their eyes very beautifully glittering, were near her residence and were going to the sacrifice dressed in fine clothing and ornamented with earrings and necklaces with lockets, she approached her husband, the master of the bhūtas, in great anxiety, and spoke as follows.
PURPORT
It appears that the residence of Lord Śiva was not on this planet but somewhere in outer space, otherwise how could Sati have seen the airplanes coming from different directions towards this planet and heard the passengers talking about the great sacrifice being performed by Dakṣa? Satī is described here as Dākṣāyaṇī because she was the daughter of Dakṣa. The mention of upadeva-vara refers to inferior demigods like the Gandharvas, Kinnaras and Uragas, who are not exactly demigods but between the demigods and human beings. They were also coming in planes. The word sva-nilayābhyāśe indicates that they were passing right near her residential quarters. The dresses and bodily features of the wives of the heavenly denizens are very nicely described here. Their eyes moved, their earrings and other ornaments glittered and glared, their dresses were the nicest possible, and all of them had special lockets on their necklaces. Each woman was accompanied by her husband. Thus they looked so beautiful that Satī, Dākṣāyaṇī, was impelled to dress similarly and go to the sacrifice with her husband. That is the natural inclination of a woman.
Srila Visvanatha Cakravarti Thakur Commentary -
4.3.5-7
Hearing from the mouth of the gossiping Khecaras about the great sacrifice being held by her father, and seeing the wives of the upadevas going, she spoke to her husband.
TEXT -
SB 4.3.8
saty uvāca
prajāpates te śvaśurasya sāmprataṁ
niryāpito yajña-mahotsavaḥ kila
vayaṁ ca tatrābhisarāma vāma te
yady arthitāmī vibudhā vrajanti hi
SYNONYMS
satī uvāca—Sati said; prajāpateḥ—of Dakṣa; te—your; śvaśurasya—of your father-in-law; sāmpratam—nowadays; niryāpitaḥ—has been started; yajña-mahā-utsavaḥ—a great sacrifice; kila—certainly; vayam—we; ca—and; tatra—there; abhisarāma—may go; vāma—O my dear Lord Śiva; te—your; yadi—if; arthitā—desire; amī—these; vibudhāḥ—demigods; vrajanti—are going; hi—because.
TRANSLATION
Satī said: My dear Lord Śiva, your father-in-law is now executing great sacrifices, and all the demigods, having been invited by him, are going there. If you desire, we may also go.
PURPORT
Satī knew of the tension between her father and her husband, but still she expressed to her husband, Lord Śiva, that since such sacrifices were going on at her father's house and so many demigods were going, she also desired to go. But she could not express her willingness directly, and so she told her husband that if he desired to go, then she could also accompany him. In other words, she submitted her desire very politely to her husband.
Srila Visvanatha Cakravarti Thakur Commentary -
4.3.8
Niryāpitaḥ means undertaken. If the famous devatās are going, then we also should go there. O noble lord (vāma)! This is my request (arthitā).
TEXT -
SB 4.3.9
tasmin bhaginyo mama bhartṛbhiḥ svakair
dhruvaṁ gamiṣyanti suhṛd-didṛkṣavaḥ
ahaṁ ca tasmin bhavatābhikāmaye
sahopanītaṁ paribarham arhitum
SYNONYMS
tasmin—in that sacrifice; bhaginyaḥ—sisters; mama—my; bhartṛbhiḥ—with their husbands; svakaiḥ—their own; dhruvam—surely; gamiṣyanti—will go; suhṛt-didṛkṣavaḥ—desiring to meet the relatives; aham—I; ca—and; tasmin—in that assembly; bhavatā—with you (Lord Śiva); abhikāmaye—I desire; saha—with; upanītam—given; paribarham—ornaments of decoration; arhitum—to accept.
TRANSLATION
I think that all my sisters must have gone to this great sacrificial ceremony with their husbands just to see their relatives. I also desire to decorate myself with the ornaments given to me by my father and go there with you to participate in that assemble.
PURPORT
It is a woman's nature to want to decorate herself with ornaments and nice dresses and accompany her husband to social functions, meet friends and relatives, and enjoy life in that way. This propensity is not unusual, for woman is the basic principle of material enjoyment. Therefore in Sanskrit the word for woman is strī, which means "one who expands the field of material enjoyment." In the material world there is an attraction between woman and man. This is the arrangement of conditional life. A woman attracts a man, and in that way the scope of material activities, involving house, wealth, children and friendship, increases, and thus instead of decreasing one's material demands, one becomes entangled in material enjoyment. Lord Śiva, however, is different; therefore his name is Śiva. He is not at all attracted by material enjoyment, although his wife, Satī, was the daughter of a very great leader and was given to him by the request of Brahmā. Lord Śiva was reluctant, but Satī, as a woman, the daughter of a king, wanted enjoyment. She wanted to go to her father's house, just as her other sisters might have done, and meet them and enjoy social life. Here, she specifically indicated that she would decorate herself with the ornaments given by her father. She did not say that she would decorate herself with the ornaments given by her husband because her husband was callous about all such matters. He did not know how to decorate his wife and take part in social life because he was always in ecstasy with thoughts of the Supreme Personality of Godhead. According to the Vedic system, a daughter is given a sufficient dowry at the time of her marriage, and therefore Sati was also given a dowry by her father, and ornaments were included. It is also the custom that the husband gives some ornaments, but here it is particularly mentioned that her husband, being materially almost nothing, could not do so; therefore she wanted to decorate herself with the ornaments given by her father. It was fortunate for Satī that Lord Śiva did not take the ornaments from his wife and spend them for gāñjā, because those who imitate Lord Śiva in smoking gāñjā exploit everything from household affairs; they take all of their wives' property and spend on smoking, intoxication and similar other activities.
Srila Visvanatha Cakravarti Thakur Commentary -
4.3.9
What is the purpose of you or I going? Just as they are worshipped with their husbands, let me be worshipped with my husband. This is my desire. I desire to accept along with you the gifts such as cloth and ornaments given by my parents.
TEXT -
SB 4.3.10
tatra svasṝr me nanu bhartṛ-sammitā
mātṛ-ṣvasṝḥ klinna-dhiyaṁ ca mātaram
drakṣye cirotkaṇṭha-manā maharṣibhir
unnīyamānaṁ ca mṛḍādhvara-dhvajam
SYNONYMS
tatra—there; svasṝḥ—own sisters; me—my; nanu—surely; bhartṛ-sammitāḥ—along with their husbands; mātṛ-svasṝḥ—the sisters of my mother; klinna-dhiyam—affectionate; ca—and; mātaram—mother; drakṣye—I shall see; cira-utkaṇṭha-manāḥ—being very anxious for a long time; mahā-ṛṣibhiḥ—by great sages; unnīyamānam—being raised; ca—and; mṛḍa—O Śiva; adhvara—sacrifice; dhvajam—flags.
TRANSLATION
My sisters, my mother's sisters and their husbands, and other affectionate relatives must be assembled there, so if I go I shall be able to see them, and I shall be able to see the flapping flags and the performance of the sacrifice by the great sages. For these reasons, my dear husband, I am very much anxious to go.
PURPORT
As stated before, the tension between the father-in-law and son-in-law persisted for a considerable time. Sati, therefore, had not gone to her father's house for a long while. Thus she was very anxious to go to her father's house, particularly because on that occasion her sisters and their husbands and her mother's sisters would be there. As is natural for a woman, she wanted to dress equally to her other sisters and also be accompanied by her husband. She did not, of course, want to go alone.
Srila Visvanatha Cakravarti Thakur Commentary -
4.3.10
Do you desire to go there for the gifts? I desire to see my mother, whose heart is filled with affection for me. I desire to see the best among all sacrifices being conducted (unnīyamānam), which is like a flag. Or “I desire to see the flag raised by the sages.”
TEXT -
SB 4.3.11
tvayy etad āścaryam ajātma-māyayā
vinirmitaṁ bhāti guṇa-trayātmakam
tathāpy ahaṁ yoṣid atattva-vic ca te
dīnā didṛkṣe bhava me bhava-kṣitim
SYNONYMS
tvayi—in you; etat—this; āścaryam—wonderful; aja—O Lord Śiva; ātma-māyayā—by the external energy of the Supreme Lord; vinirmitam—created; bhāti—appears; guṇa-traya-ātmakam—being an interaction of the three modes of material nature; tathā api—even so; aham—I; yoṣit—woman; atattva-vit—not conversant with the truth; ca—and; te—your; dīnā—poor; didṛkṣe—I wish to see; bhava—O Lord Śiva; me—my; bhava-kṣitim—place of birth.
TRANSLATION
This manifested cosmos is a wonderful creation of the interaction of the three material modes, or the external energy of the Supreme Lord. This truth is fully known to you. Yet I am but a poor woman, and, as you know, I am not conversant with the truth. Therefore I wish to see my birthplace once more.
PURPORT
Dākṣāyaṇī, Sati, knew very well that her husband, Lord Śiva, was not very much interested in the glaring manifestation of the material world, which is caused by the interaction of the three modes of nature. Therefore she addressed her husband as aja, which refers to one who has transcended the bondage of birth and death, or one who has realized his eternal position. She stated, "The illusion of accepting the perverted reflection, the material or cosmic manifestation, to be real is not present in you, because you are self-realized. For you the attraction of social life and the consideration that someone is father, someone is mother and someone is sister, which are illusory relationships, is already over; but because I am a poor woman, I am not so advanced in transcendental realization. Therefore naturally these appear to me as real." Only less intelligent persons accept this perverted reflection of the spiritual world to be real. Those who are under the spell of the external energy accept this manifestation to be fact, whereas those who are advanced in spiritual realization know that it is illusion. Actual reality is elsewhere, in the spiritual world. "But as far as I am concerned," Sati said, "I do not have much knowledge about self-realization. I am poor because I do not know the actual facts. I am attracted by my birthplace, and I want to see it." One who has attraction for his birthplace, for his body, and for other such items mentioned in the Bhāgavatam is considered to be like an ass or a cow. Satī might have heard all this many times from her husband, Lord Śiva, but because she was a woman, yoṣit, she still hankered after the same material objects of affection. The word yoṣit means "one who is enjoyed." Therefore woman is called yoṣit. In spiritual advancement, association with yoṣit is always restricted because if one is like a play doll in the hands of yoṣit, then all his spiritual advancement is at once stopped. It is said, "Those who are just like playthings in the hands of a woman (yoṣit-krīḍā-mṛgeṣu) cannot make any advancement in spiritual realization."
Srila Visvanatha Cakravarti Thakur Commentary -
4.3.11
It is astonishing that there would be such illusion for relatives in you, like that of common people. O Śiva! Such bewilderment would be astonishing to see in you, since you are self-satisfied! But it is a natural quality. Because the whole universe is made of the three guṇas by the Lord’s māyā, one becomes bewildered. Moreover, in this universe, I am a woman. And moreover, I am ignorant of the truth: I do not know the truth about you. Therefore, being so unfortunate, I desire to see my birth place, O Śiva (bhava)!
TEXT -
SB 4.3.12
paśya prayāntīr abhavānya-yoṣito
'py alaṅkṛtāḥ kānta-sakhā varūthaśaḥ
yāsāṁ vrajadbhiḥ śiti-kaṇṭha maṇḍitaṁ
nabho vimānaiḥ kala-haṁsa-pāṇḍubhiḥ
SYNONYMS
paśya—just see; prayāntīḥ—going; abhava—O never-born; anya-yoṣitaḥ—other women; api—certainly; alaṅkṛtāḥ—ornamented; kānta-sakhāḥ—with their husbands and friends; varūthaśaḥ—in large numbers; yāsām—of them; vrajadbhiḥ—flying; śiti-kaṇṭha—O blue-throated one; maṇḍitam—decorated; nabhaḥ—the sky; vimānaiḥ—with airplanes; kala-haṁsa—swans; pāṇḍubhiḥ—white.
TRANSLATION
O never-born, O blue-throated one, not only my relatives but also other women, dressed in nice clothes and decorated with ornaments, are going there with their husbands and friends. Just see how their flocks of white airplanes have made the entire sky very beautiful.
PURPORT
Here Lord Śiva is addressed as abhava, which means "one who is never born," although generally he is known as bhava, "one who is born." Rudra, Lord Śiva, is actually born from between the eyes of Brahmā, who is called Svayambhū because he is not born of any human being or material creature but is born directly from the lotus flower which grows from the abdomen of Viṣṇu. When Lord Śiva is addressed here as abhava, this may be taken to mean "one who has never felt material miseries." Sati wanted to impress upon her husband that even those who were not related to her father were also going, to say nothing of herself, who was intimately related with him. Lord Śiva is addressed here as blue throated. Lord Śiva drank an ocean of poison and kept it in his throat, not swallowing it or allowing it to go down to his stomach, and thus his throat became blue. Since then he has been known as nīlakaṇṭha, or blue throated. The reason that Lord Śiva drank an ocean of poison was for others' benefit. When the ocean was churned by the demigods and the demons, the churning at first produced poison, so because the poisonous ocean might have affected others who were not so advanced, Lord Śiva drank all the ocean water. In other words, he could drink such a great amount of poison for others' benefit, and now, since his wife was personally requesting him to go to her father's house, even if he did not wish to give that permission, he should do so out of his great kindness.
Srila Visvanatha Cakravarti Thakur Commentary -
4.3.12
I am not the only one in this condition. Abhava means “you do not experience the suffering of separation from loved ones.” Other women, not relatives, along with the husbands (kaṇta-sakhāḥ), are going together (varuthaśaḥ). The sky is decorated with their airplanes. O blue-throated! You drank poison to give mercy to others. Therefore, please permit this!
TEXT -
SB 4.3.13
kathaṁ sutāyāḥ pitṛ-geha-kautukaṁ
niśamya dehaḥ sura-varya neṅgate
anāhutā apy abhiyanti sauhṛdaṁ
bhartur guror deha-kṛtaś ca ketanam
SYNONYMS
katham—how; sutāyāḥ—of a daughter; pitṛ-geha-kautukam—the festival in the house of her father; niśamya—hearing; dehaḥ—the body; sura-varya—O best of the demigods; na—not; iṅgate—disturbed; anāhutāḥ—without being called; api—even; abhiyanti—goes; sauhṛdam—a friend; bhartuḥ—of the husband; guroḥ—of the spiritual master; deha-kṛtaḥ—of the father; ca—and; ketanam—the house.
TRANSLATION
O best of the demigods, how can the body of a daughter remain undisturbed when she hears that some festive event is taking place in her father's house? Even though you may be considering that I have not been invited, there is no harm if one goes to the house of one's friend, husband, spiritual master or father without invitation.
Srila Visvanatha Cakravarti Thakur Commentary -
4.3.13
Since I am his daughter, how can I remain peaceful? How can the body of the daughter not be stirred to see the festival at her father’s house? “But you have not been invited. How can we go?” Though uninvited, people got the house of a friend, husband, father-in-law (guru), and father (deha-kṛtaḥ).
TEXT -
SB 4.3.14
tan me prasīdedam amartya vāñchitaṁ
kartuṁ bhavān kāruṇiko batārhati
tvayātmano 'rdhe 'ham adabhra-cakṣuṣā
nirūpitā mānugṛhāṇa yācitaḥ
SYNONYMS
tat—therefore; me—unto me; prasīda—please be kind; idam—this; amartya—O immortal lord; vāñchitam—desire; kartum—to do; bhavān—Your Honor; kāruṇikaḥ—kind; bata—O lord; arhati—is able; tvayā—by you; ātmanaḥ—of your own body; ardhe—in the half; aham—I; adabhra-cakṣuṣā—having all knowledge; nirūpitā—am situated; mā—to me; anugṛhāṇa—please show kindness; yācitaḥ—requested.
TRANSLATION
O immortal Śiva, please be kind towards me and fulfill my desire. You have accepted me as half of your body; therefore please show kindness towards me and accept my request.
Srila Visvanatha Cakravarti Thakur Commentary -
4.3.14
If you do not want to go, still, because of my request, please accept. You are a deva (amartya), and can do what is not normally done. Though you are full of knowledge, and are self-satisfied (adabhra-cakṣuṣā), you have accepted me as half of your body. Śiva is famous as having half his body in the form of a woman. Since you have done that, be merciful to me (mā).
TEXT -
SB 4.3.15
ṛṣir uvāca
evaṁ giritraḥ priyayābhibhāṣitaḥ
pratyabhyadhatta prahasan suhṛt-priyaḥ
saṁsmārito marma-bhidaḥ kuvāg-iṣūn
yān āha ko viśva-sṛjāṁ samakṣataḥ
SYNONYMS
ṛṣiḥ uvāca—the great sage Maitreya said; evam—thus; giritraḥ—Lord Śiva; priyayā—by his dear wife; abhibhāṣitaḥ—being spoken to; pratyabhyadhatta—replied; prahasan—while smiling; suhṛt-priyaḥ—dear to the relatives; saṁsmāritaḥ—remembering; marma-bhidaḥ—heart piercing; kuvāk-iṣūn—malicious words; yān—which (words); āha—said; kaḥ—who (Dakṣa); viśva-sṛjām—of the creators of the universal manifestation; samakṣataḥ—in the presence.
TRANSLATION
The great sage Maitreya said: Lord Śiva, the deliverer of the hill Kailāsa, having thus been addressed by his dear wife, replied smilingly, although at the same time he remembered the malicious, heart-piercing speeches delivered by Dakṣa before the guardians of the universal affairs.
PURPORT
When Lord Śiva heard from his wife about Dakṣa, the psychological effect was that he immediately remembered the strong words spoken against him in the assembly of the guardians of the universe, and, remembering those words, he was sorry at heart, although to please his wife he smiled. In Bhagavad-gītā it is said that a liberated person is always in mental equilibrium in both the distress and the happiness of this material world. Therefore the question may now be raised why a liberated personality like Lord Śiva was so unhappy because of the words of Dakṣa. The answer is given by Śrīla Viśvanātha Cakravartī Ṭhākura. Lord Śiva is ātmārāma, or situated in complete self-realization, but because he is the incarnation in charge of the material mode of ignorance, tamo-guṇa, he is sometimes affected by the pleasure and pain of the material world. The difference between the pleasure and pain of this material world and that of the spiritual world is that in the spiritual world the effect is qualitatively absolute. Therefore one may feel sorry in the absolute world, but the manifestation of so-called pain is always full of bliss. For instance, once Lord Kṛṣṇa, in His childhood, was chastised by His mother, Yaśodā, and Lord Kṛṣṇa cried. But although He shed tears from His eyes, this is not to be considered a reaction of the mode of ignorance, for the incident was full of transcendental pleasure. When Kṛṣṇa was playing in so many ways, sometimes it appeared that He caused distress to the gopīs, but actually such dealings were full of transcendental bliss. That is the difference between the material and spiritual worlds. The spiritual world, where everything is pure, is pervertedly reflected in this material world. Since everything in the spiritual world is absolute, in the spiritual varieties of apparent pleasure and pain there is no perception other than eternal bliss, whereas in the material world, because everything is contaminated by the modes of material nature, there are feelings of pleasure and pain. Therefore because Lord Śiva, although a fully self-realized person, was in charge of the material mode of ignorance, he felt sorrow.
Srila Visvanatha Cakravarti Thakur Commentary -
4.3.15
He made his wife remember the arrows of sharp words which pierce the heart. “How can the sharp words of Dakṣa pierce the heart of Śiva, who is self-satisfied?” Since Śiva is the supreme lord, he is certainly self-satisfied. But because he is also related to tamoguṇa, sometimes lamentation, illusion, attachment and hatred manifest in him, with his supreme powers not visible. Though Kṛṣṇa is always self-satisfied, because of having prema, he also shows lamentation, illusion, attachment and hatred in relation to Yaśodā, Baladeva and the gopīs, because of invisibility of his supreme powers. In Śiva, those moods arise from tamoguṇa, and are filled with an experience of a shadow of grief. In Kṛṣṇa, those moods arise from prema, and are filled with an experience of the highest bliss. Since prema is the ultimate essence of the cit-śakti, these moods cannot be restricted by the Lord’s being self-satisfied. However, destruction of demons is the effect of sattva-guṇa alone. Because of the mutual friction of the guṇas, sattva-guṇa destroys tamas and rajas, just as light destroys darkness. In this way, Kṛṣṇa destroys demons. Since he is śuddha-sattva, though the effects of material sattva are also present in him (in the sense that they are handled by him), they do not affect him. This has been explained in the First Canto (SB 1.2.23), and will be explained again at the beginning of the Seventh Canto (SB 7.9.37).
TEXT -
SB 4.3.16
śrī-bhagavān uvāca
tvayoditaṁ śobhanam eva śobhane
anāhutā apy abhiyanti bandhuṣu
te yady anutpādita-doṣa-dṛṣṭayo
balīyasānātmya-madena manyunā
SYNONYMS
śrī-bhagavān uvāca—the great lord replied; tvayā—by you; uditam—said; śobhanam—is true; eva—certainly; śobhane—my dear beautiful wife; anāhutāḥ—without being invited; api—even; abhiyanti—go; bandhuṣu—among friends; te—those (friends); yadi—if; anutpādita-doṣa-dṛṣṭayaḥ—not finding fault; balīyasā—more important; anātmya-madena—by pride caused by identification with the body; manyunā—by anger.
TRANSLATION
The great lord replied: My dear beautiful wife, you have said that one may go to a friend's house without being invited, and this is true, provided such a friend does not find fault with the guest because of bodily identification and thereby become angry towards him.
PURPORT
Lord Śiva could foresee that as soon as Sati reached her father's house, her father, Dakṣa, being too puffed up because of bodily identification, would be angry at her presence, and although she was innocent and faultless, he would be mercilessly angry towards her. Lord Śiva warned that since her father was too puffed up by his material possessions, he would be angry, and this would be intolerable for her. Therefore it was better that she not go. This fact was already experienced by Lord Śiva because although Lord Śiva was faultless, Dakṣa had cursed him in so many harsh words.
Srila Visvanatha Cakravarti Thakur Commentary -
4.3.16
The friends should not see faults because of anger or strong pride caused by identity with the body (anātmya-madena).
TEXT -
SB 4.3.17
vidyā-tapo-vitta-vapur-vayaḥ-kulaiḥ
satāṁ guṇaiḥ ṣaḍbhir asattametaraiḥ
smṛtau hatāyāṁ bhṛta-māna-durdṛśaḥ
stabdhā na paśyanti hi dhāma bhūyasām
SYNONYMS
vidyā—education; tapaḥ—austerity; vitta—wealth; vapuḥ—beauty of body, etc.; vayaḥ—youth; kulaiḥ—with heritage; satām—of the pious; guṇaiḥ—by such qualities; ṣaḍbhiḥ—six; asattama-itaraiḥ—having the opposite result to those who are not great souls; smṛtau—good sense; hatāyām—being lost; bhṛta-māna-durdṛśaḥ—blind due to pride; stabdhāḥ—being proud; na—not; paśyanti—see; hi—for; dhāma—the glories; bhūyasām—of the great souls.
TRANSLATION
Although the six qualities education, austerity, wealth, beauty, youth and heritage are for the highly elevated, one who is proud of possessing them becomes blind, and thus he loses his good sense and cannot appreciate the glories of great personalities.
PURPORT
It may be argued that since Dakṣa was very learned, wealthy and austere and had descended from a very exalted heritage, how could he be unnecessarily angry towards another? The answer is that when the qualities of good education, good parentage, beauty and sufficient wealth are misplaced in a person who is puffed up by all these possessions, they produce a very bad result. Milk is a very nice food, but when milk is touched by an envious serpent it becomes poisonous. Similarly, material assets such as education, wealth, beauty and good parentage are undoubtedly nice, but when they decorate persons of a malicious nature, then they act adversely. Another example, given by Cāṇakya Paṇḍita, is that a serpent that has a jewel on its head is still fearful because it is a serpent. A serpent, by nature, is envious of other living entities, even though they be faultless. When a serpent bites another creature, it is not necessarily because the other creature is at fault; it is the habit of the serpent to bite innocent creatures. Similarly, although Dakṣa was qualified by many material assets, because he was proud of his possessions and because he was envious, all those qualities were polluted. It is sometimes, therefore, detrimental for a person advancing in spiritual consciousness, or Kṛṣṇa consciousness, to possess such material assets. Kuntīdevī, while offering prayers to Kṛṣṇa, addressed Him as akiñcana-gocara, one who is easily approached by those who are bereft of all material acquisitions. Material exhaustion is an advantage for advancement in Kṛṣṇa consciousness, although if one is conscious of his eternal relationship with the Supreme Personality of Godhead, one can utilize one's material assets, such as great learning and beauty and exalted ancestry, for the service of the Lord; then such assets become glorious. In other words, unless one is Kṛṣṇa conscious, all his material possessions are zero, but when this zero is by the side of the Supreme One, it at once increases in value to ten. Unless situated by the side of the Supreme One, zero is always zero; one may add one hundred zeros, but the value will still remain zero. Unless one's material assets are used in Kṛṣṇa consciousness, they may play havoc and degrade the possessor.
Srila Visvanatha Cakravarti Thakur Commentary -
4.3.17
“How is it possible for my father, who has wisdom, to see faults like a fool? Education and other assets are only causes of problems for the demons.” When power of discrimination is destroyed by the six qualities, those persons blinded by pride which is nourished by knowledge, austerity, wealth, body, age and birth, thinking “I am learned, I have austerity, etc.” do not see the glory of great souls (bhūyasām). How does discrimination become destroyed by those qualities? The good qualities of the devotees become faults for the demons. Though milk is sweet, when it enters the snake’s mouth, it becomes poison. The qualities manifest according to the person.
TEXT -
SB 4.3.18
naitādṛśānāṁ sva-jana-vyapekṣayā
gṛhān pratīyād anavasthitātmanām
ye 'bhyāgatān vakra-dhiyābhicakṣate
āropita-bhrūbhir amarṣaṇākṣibhiḥ
SYNONYMS
na—not; etādṛśānām—like this; sva-jana—kinsmen; vyapekṣayā—depending on that; gṛhān—in the house of; pratīyāt—one should go; anavasthita—disturbed; ātmanām—mind; ye—those; abhyāgatān—guests; vakra-dhiyā—with a cold reception; abhicakṣate—looking at; āropita-bhrūbhiḥ—with raised eyebrows; amarṣaṇa—angry; akṣibhiḥ—with the eyes.
TRANSLATION
One should not go to anyone's house, even on the consideration of his being a relative or a friend, when the man is disturbed in his mind and looks upon the guest with raised eyebrows and angry eyes.
PURPORT
However low a person may be, he is never unkind to his children, wife and nearest kin; even a tiger is kind to its cubs, for within the animal kingdom the cubs are treated very nicely. Since Sati was the daughter of Dakṣa, however cruel and contaminated he might be, naturally it was expected that he would receive her very nicely. But here it is indicated by the word anavasthita that such a person cannot be trusted. Tigers are very kind to their cubs, but it is also known that sometimes they eat them. Malicious persons should not be trusted, because they are always unsteady. Thus Satī was advised not to go to her father's house because to accept such a father as a relative and to go to his house without being properly invited was not suitable.
Srila Visvanatha Cakravarti Thakur Commentary -
4.3.18
Even a father of this nature should be rejected. One should not go, considering that they are relatives. If one goes, one should go thinking of them as enemies. “But even the low minded have affection for their children and husbands.” Even this is not certain for those with disturbed minds. They will see you with angry eyes and raised brows.
TEXT -
SB 4.3.19
tathāribhir na vyathate śilīmukhaiḥ
śete 'rditāṅgo hṛdayena dūyatā
svānāṁ yathā vakra-dhiyāṁ duruktibhir
divā-niśaṁ tapyati marma-tāḍitaḥ
SYNONYMS
tathā—so; aribhiḥ—enemy; na—not; vyathate—is hurt; śilīmukhaiḥ—by the arrows; śete—rests; ardita—aggrieved; aṅgaḥ—a part; hṛdayena—by the heart; dūyatā—grieving; svānām—of relatives; yathā—as; vakra-dhiyām—deceitful; duruktibhiḥ—by harsh words; divā-niśam—day and night; tapyati—suffers; marma-tāḍitaḥ—one whose feelings are hurt.
TRANSLATION
Lord Śiva continued: If one is hurt by the arrows of an enemy, one is not as aggrieved as when cut by the unkind words of a relative, for such grief continues to rend one's heart day and night.
PURPORT
Satī might have concluded that she would take the risk of going to her father's house, and even if her father spoke unkindly against her she would be tolerant, as a son sometimes tolerates the reproaches of his parents. But Lord Śiva reminded her that she would not be able to tolerate such unkind words because natural psychology dictates that although one can suffer harm from an enemy and not mind so much because pain inflicted by an enemy is natural, when one is hurt by the strong words of a relative, one suffers the effects continually, day and night, and sometimes the injury becomes so intolerable that one commits suicide.
Srila Visvanatha Cakravarti Thakur Commentary -
4.3.19
Such friends are worse than enemies. Limbs pained by the arrows fired by an enemy do not hurt so much, since one can still sleep. Injured by harsh words of relatives, one suffers pain day and night with a distressed heart (hṛdayena dūyatā).
TEXT -
SB 4.3.20
vyaktaṁ tvam utkṛṣṭa-gateḥ prajāpateḥ
priyātmajānām asi subhru me matā
tathāpi mānaṁ na pituḥ prapatsyase
mad-āśrayāt kaḥ paritapyate yataḥ
SYNONYMS
vyaktam—it is clear; tvam—you; utkṛṣṭa-gateḥ—having the best behavior; prajāpateḥ—of Prajāpati Dakṣa; priyā—the pet; ātmajānām—of the daughters; asi—you are; subhru—O you with the beautiful eyebrows; me—my; matā—considered; tathā api—yet; mānam—honor; na—not; pituḥ—from your father; prapatsyase—you will meet with; mat-āśrayāt—from connection with me; kaḥ—Dakṣa; paritapyate—is feeling pain; yataḥ—from whom.
TRANSLATION
My dear white-complexioned wife, it is clear that of the many daughters of Dakṣa you are the pet, yet you will not be honored at his house because of your being my wife. Rather, you will be sorry that you are connected with me.
PURPORT
Lord Śiva put forward the argument that even if Sati proposed to go alone, without her husband, still she would not be received well because she was his wife. There was every chance of a catastrophe, even if she wanted to go alone. Therefore Lord Śiva indirectly requested her not to go to her father's house.
Srila Visvanatha Cakravarti Thakur Commentary -
4.3.20
“You do not have to worry that I go there.” Śiva answers. It is clear (vyaktam). You are the favorite among all the daughters of Dakṣa, by having qualities opposite of his (utkṛṣta-gateḥ). However, you will not get respect from your father. Because of your relationship with me (mad-āśṛayāt) he is tormented.
TEXT -
SB 4.3.21
pāpacyamānena hṛdāturendriyaḥ
samṛddhibhiḥ pūruṣa-buddhi-sākṣiṇām
akalpa eṣām adhiroḍhum añjasā
paraṁ padaṁ dveṣṭi yathāsurā harim
SYNONYMS
pāpacyamānena—burning; hṛdā—with a heart; ātura-indriyaḥ—who is distressed; samṛddhibhiḥ—by the pious reputation, etc.; pūruṣa-buddhi-sākṣiṇām—of those who are always absorbed in thought of the Supreme Lord; akalpaḥ—being unable; eṣām—of those persons; adhiroḍhum—to rise; añjasā—quickly; param—merely; padam—to the standard; dveṣṭi—envy; yathā—as much as; asurāḥ—the demons; harim—the Supreme Personality of Godhead.
TRANSLATION
One who is conducted by false ego and thus always distressed, both mentally and sensually, cannot tolerate the opulence of self-realized persons. Being unable to rise to the standard of self-realization, he envies such persons as much as demons envy the Supreme Personality of Godhead.
PURPORT
The real reason for the enmity between Lord Śiva and Dakṣa is explained here. Dakṣa was envious of Lord Śiva because of Śiva's high position as an incarnation of a quality of the Supreme Personality of Godhead and because Śiva was directly in contact with the Supersoul and was therefore honored and given a better sitting place than he. There were many other reasons also. Dakṣa, being materially puffed up, could not tolerate the high position of Lord Śiva, so his anger at Lord Śiva's not standing up in his presence was only the final manifestation of his envy. Lord Śiva is always in meditation and always perceives the Supersoul, as expressed here by the words pūruṣa-buddhi-sākṣiṇām. The position of one whose intelligence is always absorbed in meditation upon the Supreme Personality of Godhead is very great and cannot be imitated by anyone, especially an ordinary person. When Dakṣa entered the arena of yajña, Lord Śiva was in meditation and might not have seen Dakṣa enter, but Dakṣa took the opportunity to curse him because Dakṣa had maintained an envious attitude towards Lord Śiva for a long time. Those who are actually self-realized see every individual body as a temple of the Supreme Personality of Godhead because the Supreme Personality of Godhead, in His Paramātmā feature, is residing in everyone's body.
When one offers respect to the body, it is not to the material body but to the presence of the Supreme Lord. Thus one who is always in meditation upon the Supreme Lord is always offering Him obeisances. But since Dakṣa was not very elevated, he thought that obeisances were offered to the material body, and because Lord Śiva did not offer respect to his material body, Dakṣa became envious. Such persons, being unable to rise to the standard of self-realized souls like Lord Śiva, are always envious. The example given here is very suitable. Asuras, demons or atheists, are always envious of the Supreme Personality of Godhead; they simply want to kill Him. Even in this age we find some so-called scholars commenting on Bhagavad-gītā who are envious of Kṛṣṇa. When Kṛṣṇa says, man-manā bhava mad-bhaktaḥ (Bg. 18.65)—"Always think of Me, become My devotee, and surrender unto Me"—the so-called scholars comment that it is not to Kṛṣṇa that we have to surrender. That is envy. The asuras or atheists, the demons, without reason or cause, are envious of the Supreme Personality of Godhead. Similarly, instead of offering respect to self-realized persons, foolish men who cannot approach the highest standard of self-realization are always envious, although there is no reason.
Srila Visvanatha Cakravarti Thakur Commentary -
4.3.21
“Śiva! You must have mentally been somewhat hostile to Dakṣa.” Denying this, Śiva swears, “Dakṣa is envious and continually hates me. Manufacturing offense to me, he has displayed hatred at this time.” Dakṣa, with suffering senses, with heart burning because of powers of yoga (samṛddhibhiḥ) possessed by persons like myself, displays hatred to me, just as demons hate the Lord. He is unable to ascend to that high position (param padam) that I have. But I do not have any hatred for your father Dakṣa. Making this oath, Śiva explains. Persons like me have the Lord as the witness of our intelligence, to judge whether our decisions are good or bad. O Satī, if you do not believe this, contact the Lord directly by samādhi for a moment, and ask him about my good and bad qualities.
TEXT -
SB 4.3.22
pratyudgama-praśrayaṇābhivādanaṁ
vidhīyate sādhu mithaḥ sumadhyame
prājñaiḥ parasmai puruṣāya cetasā
guhā-śayāyaiva na deha-mānine
SYNONYMS
pratyudgama—standing up from one's seat; praśrayaṇa—welcoming; abhivādanam—obeisances; vidhīyate—are intended; sādhu—proper; mithaḥ—mutually; su-madhyame—my dear young wife; prājñaiḥ—by the wise; parasmai—unto the Supreme; puruṣāya—unto the Supersoul; cetasā—with the intelligence; guhā-śayāya—sitting within the body; eva—certainly; na—not; deha-mānine—to the person identifying with the body.
TRANSLATION
My dear young wife, certainly friends and relatives offer mutual greetings by standing up, welcoming one another and offering obeisances. But those who are elevated to the transcendental platform, being intelligent, offer such respects to the Supersoul, who is sitting within the body, not to the person who identifies with the body.
PURPORT
It may be argued that since Dakṣa was the father-in-law of Lord Śiva, it was certainly the duty of Lord Śiva to offer him respect. In answer to that argument it is explained here that when a learned person stands up or offers obeisances in welcome, he offers respect to the Supersoul, who is sitting within everyone's heart. It is seen, therefore, among Vaiṣṇavas, that even when a disciple offers obeisances to his spiritual master, the spiritual master immediately returns the obeisances because they are mutually offered not to the body but to the Supersoul. Therefore the spiritual master also offers respect to the Supersoul situated in the body of the disciple. The Lord says in Śrīmad-Bhāgavatam that offering respect to His devotee is more valuable than offering respect to Him. Devotees do not identify with the body, so offering respect to a Vaiṣṇava means offering respect to Viṣṇu. It is stated also that as a matter of etiquette as soon as one sees a Vaiṣṇava one must immediately offer him respect, indicating the Supersoul sitting within. A Vaiṣṇava sees the body as a temple of Viṣṇu. Since Lord Śiva had already offered respect to the Supersoul in Kṛṣṇa consciousness, offering respect to Dakṣa, who identified with his body, was already performed. There was no need to offer respect to his body, for that is not directed by any Vedic injunction.
Srila Visvanatha Cakravarti Thakur Commentary -
4.3.22
“I believe that you do not hate Dakṣa. However, you should rise from your seat and act humbly in front of your father-in-law.” The mutual exchange of greetings that are performed by ignorant people should be performed by intelligent people with their minds directed to the Supreme Lord. One should think “The Supreme Lord exists in my father-in-law and my husband. Therefore I offer respects to him.” One should not think of the bodies. The unintelligent people greet each other with bodily consciousness only, since they never remember the Supreme Lord. That is not proper. Because I was absorbed in the lotus feet of the Lord when Dakṣa arrived, even if I did not glance at Dakṣa, by my respect for the Lord, Dakṣa was respected. But Dakṣa is ignorant and became angry without cause.
TEXT -
SB 4.3.23
sattvaṁ viśuddhaṁ vasudeva-śabditaṁ
yad īyate tatra pumān apāvṛtaḥ
sattve ca tasmin bhagavān vāsudevo
hy adhokṣajo me namasā vidhīyate
SYNONYMS
sattvam—consciousness; viśuddham—pure; vasudeva—Vasudeva; śabditam—known as; yat—because; īyate—is revealed; tatra—there; pumān—the Supreme Person; apāvṛtaḥ—without any covering; sattve—in consciousness; ca—and; tasmin—in that; bhagavān—the Supreme Personality of Godhead; vāsudevaḥ—Vāsudeva; hi—because; adhokṣajaḥ—transcendental; me—by me; namasā—with obeisances; vidhīyate—worshiped.
TRANSLATION
I am always engaged in offering obeisances to Lord Vāsudeva in pure Kṛṣṇa consciousness. Kṛṣṇa consciousness is always pure consciousness, in which the Supreme Personality of Godhead, known as Vāsudeva, is revealed without any covering.
PURPORT
The living entity is constitutionally pure. Asaṅgo hy ayaṁ puruṣaḥ. In the Vedic literature it is said that the soul is always pure and uncontaminated by material attachment. The identification of the body with the soul is due to misunderstanding. As soon as one is fully Kṛṣṇa conscious it is to be understood that one is in his pure, original constitutional position. This state of existence is called śuddha-sattva, which means that it is transcendental to the material qualities. Since this śuddha-sattva existence is under the direct action of the internal potency, in this state the activities of material consciousness stop. For example, when iron is put into a fire, it becomes warm, and when red-hot, although it is iron, it acts like fire. Similarly, when copper is surcharged with electricity, its action as copper stops; it acts as electricity. Bhagavad-gītā (14.26) also confirms that anyone who engages in unadulterated devotional service to the Lord is at once elevated to the position of pure Brahman:
māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate
[Bg. 14.26]
Therefore śuddha-sattva, as described in this verse, is the transcendental position, which is technically called vasudeva. Vasudeva is also the name of the person from whom Kṛṣṇa appears. This verse explains that the pure state is called vasudeva because in that state Vāsudeva, the Supreme Personality of Godhead, is revealed without any covering. To execute unadulterated devotional service, therefore, one must follow the rules and regulations of devotional service without desire to gain material profit by fruitive activities or mental speculation.
In pure devotional service one simply serves the Supreme Personality of Godhead as a matter of duty, without reason and without being impeded by material conditions. That is called śuddha-sattva, or vasudeva, because in that stage the Supreme Person, Kṛṣṇa, is revealed in the heart of the devotee. Śrīla Jīva Gosvāmī has very nicely described this vasudeva, or śuddha-sattva, in his Bhagavat-sandarbha. He explains that aṣṭottara-śata (108) is added to the name of the spiritual master to indicate one who is situated in śuddha-sattva, or in the transcendental state of vasudeva. The word vasudeva is also used for other purposes. For example, vasudeva also means one who is everywhere, or all-pervading. The sun is also called vasudeva-śabditam. The word vasudeva may be utilized for different purposes, but whatever purpose we adopt, Vāsudeva means the all-pervading or localized Supreme Personality of Godhead. In Bhagavad-gītā (7.19) it is also stated, vāsudevaḥ sarvam iti. Factual realization is to understand Vāsudeva, the Supreme Personality of Godhead, and surrender unto Him. Vasudeva is the ground wherein Vāsudeva, the Supreme Personality of Godhead, is revealed. When one is free from the contamination of material nature and is situated in pure Kṛṣṇa consciousness, or in the vasudeva state, Vāsudeva, the Supreme Person, is revealed. This state is also called kaivalya, which means "pure consciousness." Jñānaṁ sāttvikaṁ kaivalyam. When one is situated in pure, transcendental knowledge, one is situated in kaivalya. Therefore vasudeva also means kaivalya, a word which is generally used by impersonalists. Impersonal kaivalya is not the last stage of realization, but in Kṛṣṇa consciousness kaivalya, when one understands the Supreme Personality of Godhead, then one is successful. In that pure state, by hearing, chanting, remembering, etc., because of the development of knowledge of the science of Kṛṣṇa, one can understand the Supreme Personality of Godhead. All these activities are under the guidance of the internal energy of the Supreme Lord.
The action of the internal potency is also described in this verse as apāvṛtaḥ, free from any covering. Because the Supreme Personality of Godhead, His name, His form, His quality, His paraphernalia, etc., being transcendental, are beyond material nature, it is not possible to understand any one of them with the materialistic senses. When the senses are purified by the discharge of pure devotional service (hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate [Cc. Madhya 19.170]), the pure senses can see Kṛṣṇa without covering. Now one may inquire that since factually the devotee has the same material existential body, how is it possible that the same materialistic eyes become purified by devotional service? The example, as stated by Lord Caitanya, is that devotional service cleanses the mirror of the mind. In a clean mirror one can see one's face very distinctly. Similarly, simply by cleansing the mirror of the mind one can have a clear conception of the Supreme Personality of Godhead. It is stated in Bhagavad-gītā (8.8), abhyāsa-yoga-yuktena. By executing one's prescribed duties in devotional service, cetasā nānya-gāminā, or simply by hearing about God and chanting about Him, if one's mind is always engaged in chanting and hearing and is not allowed to go elsewhere, one can realize the Supreme Personality of Godhead. As confirmed by Lord Caitanya, by the bhakti-yoga process, beginning from hearing and chanting, one can cleanse the heart and mind, and thus one can clearly see the face of the Supreme Personality of Godhead.
Lord Śiva said that since his heart was always filled with the conception of Vāsudeva, the Supreme Personality of Godhead, because of the Supreme Lord's presence within his mind and heart, he was always offering obeisances unto that Supreme Godhead. In other words, Lord Śiva is always in trance, samādhi. This samādhi is not under the control of the devotee; it is under the control of Vāsudeva, for the entire internal energy of the Supreme Personality of Godhead acts under His order. Of course, the material energy also acts by His order, but His direct will is specifically executed through the spiritual energy. Thus by His spiritual energy He reveals Himself. It is stated in Bhagavad-gītā (4.6), sambhavāmy ātma-māyayā. Ātma-māyayā means "internal potency." By His sweet will He reveals Himself by His internal potency, being satisfied by the transcendental loving service of the devotee. The devotee never commands, "My dear Lord, please come here so that I can see You." It is not the position of the devotee to command the Supreme Personality of Godhead to come before him or to dance before him. There are many so-called devotees who command the Lord to come before them dancing. The Lord, however, is not subject to anyone's command, but if He is satisfied by one's pure devotional activities, He reveals Himself. Therefore a meaningful word in this verse is adhokṣaja, for it indicates that the activities of our material senses will fail to realize the Supreme Personality of Godhead. One cannot realize the Supreme Personality of Godhead simply by the attempt of one's speculative mind, but if one desires he can subdue all the material activities of his senses, and the Lord, by manifesting His spiritual energy, can reveal Himself to the pure devotee. When the Supreme Personality of Godhead reveals Himself to the pure devotee, the devotee has no other duty than to offer Him respectful obeisances. The Absolute Truth reveals Himself to the devotee in His form. He is not formless. Vāsudeva is not formless, for it is stated in this verse that as soon as the Lord reveals Himself, the devotee offers his obeisances. Obeisances are offered to a person, not to anything impersonal. One should not accept the Māyāvāda interpretation that Vāsudeva is impersonal. As stated in Bhagavad-gītā, prapadyate, one surrenders. One surrenders to a person, not to impersonal nonduality. Whenever there is a question of surrendering or offering obeisances, there must be an object of surrender or obeisances.
Srila Visvanatha Cakravarti Thakur Commentary -
4.3.23
“How could you be in samādhi at that time?” That cannot be asked, since samādhi on the Lord is not dependent on me. I am dependent on the Lord. I cannot make a rule for when he will appear. The spiritual antaḥ-karaṇa (viśuddham sattvam) is called vasudeva. Or another meaning is “the spiritual state (sattvam) composed of the actions of cit-śakti (viśuddham) is the producer of the Lord’s appearance (vasudeva). Why? It is because in that spiritual mind or the state composed of the cit-śakti, the Lord without covering (apāvṛtaḥ), called Vāsudeva, appears. The meaning of the word Vāsudeva is “he who makes his appearance in the state of vasudeva.” He appears in the pure antaḥ-karaṇa. Thus vasudeva refers to my pure antaḥ-karaṇa. Moreover, the Supreme Lord dwells (vasati) there. Therefore the antaḥ-karāṇa is called vasu. Because it is completely spiritual it is called deva. That is the derivation of the word vasudeva. In the antaḥ-karaṇa (sattve) the Lord appears, but he is beyond the material senses (adhokṣajaḥ), and is served or is particularly meditated upon (vidhīyate) by respects (namasā), which indicates other services as well. Instead of namasā sometimes manasā is seen. That means “the Lord is served by the mind.” At that time, I was serving the Lord. Because of uninterrupted service to the Lord, I did not have external awareness. Tell me if that is a fault on my part.
TEXT -
SB 4.3.24
tat te nirīkṣyo na pitāpi deha-kṛd
dakṣo mama dviṭ tad-anuvratāś ca ye
yo viśvasṛg-yajña-gataṁ varoru mām
anāgasaṁ durvacasākarot tiraḥ
SYNONYMS
tat—therefore; te—your; nirīkṣyaḥ—to be seen; na—not; pitā—your father; api—although; deha-kṛt—the giver of your body; dakṣaḥ—Dakṣa; mama—my; dviṭ—envious; tat-anuvratāḥ—his (Dakṣa's) followers; ca—also; ye—who; yaḥ—who (Dakṣa); viśva-sṛk—of the Viśvasṛks; yajña-gatam—being present at the sacrifice; vara-ūru—O Sati; mām—me; anāgasam—being innocent; durvacasā—with cruel words; akarot tiraḥ—has insulted.
TRANSLATION
Therefore you should not see your father, although he is the giver of your body, because he and his followers are envious of me. Because of his envy, O most worshipful one, he has insulted me with cruel words although I am innocent.
PURPORT
For a woman, both the husband and the father are equally worshipable. The husband is the protector of a woman during her youthful life, whereas the father is her protector during her childhood. Thus both are worshipable, but especially the father because he is the giver of the body. Lord Śiva reminded Satī, "Your father is undoubtedly worshipable, even more than I am, but take care, for although he is the giver of your body, he may also be the taker of your body because when you see your father, because of your association with me, he may insult you. An insult from a relative is worse than death, especially when one is well situated."
Srila Visvanatha Cakravarti Thakur Commentary -
4.3.24
You will obey me if you are an obedient wife. Not only is he your father, but he also nourished you (deha-kṛt). Another meaning of deha-kṛt is one who cuts the body. Thus Dakṣa’s future death is indicated. Tiro ‘karot means “he scolded.”
TEXT -
SB 4.3.25
yadi vrajiṣyasy atihāya mad-vaco
bhadraṁ bhavatyā na tato bhaviṣyati
sambhāvitasya sva-janāt parābhavo
yadā sa sadyo maraṇāya kalpate
SYNONYMS
yadi—if; vrajiṣyasi—you will go; atihāya—neglecting; mat-vacaḥ—my words; bhadram—good; bhavatyāḥ—your; na—not; tataḥ—then; bhaviṣyati—will become; sambhāvitasya—most respectable; svajanāt—by your own relative; parābhavaḥ—are insulted; yadā—when; saḥ—that insult; sadyaḥ—immediately; maraṇāya—to death; kalpate—is equal.
TRANSLATION
If in spite of this instruction you decide to go, neglecting my words, the future will not be good for you. You are most respectable, and when you are insulted by your relative, this insult will immediately be equal to death.
Srila Visvanatha Cakravarti Thakur Commentary -
4.3.25
He explains the bad result if she disobeys. Apahāya means transgressing. When the humiliation of a respectable person takes place, that humiliation will produce the offender’s death.
Thus ends the commentary on the Third Chapter of the Fourth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta
PURPORT
s of the Fourth Canto, Third Chapter, of the Śrīmad-Bhāgavatam, entitled "Talks Between Lord Śiva and Satī."
4. Satī Quits Her Body
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34
TEXT -
SB 4.4.1
maitreya uvāca
etāvad uktvā virarāma śaṅkaraḥ
patny-aṅga-nāśaṁ hy ubhayatra cintayan
suhṛd-didṛkṣuḥ pariśaṅkitā bhavān
niṣkrāmatī nirviśatī dvidhāsa sā
SYNONYMS
maitreyaḥ uvāca—Maitreya said; etāvat—so much; uktvā—after speaking; virarāma—was silent; śaṅkaraḥ—Lord Śiva; patnī-aṅga-nāśam—the destruction of the body of his wife; hi—since; ubhayatra—in both cases; cintayan—understanding; suhṛt-didṛkṣuḥ—being anxious to see her relatives; pariśaṅkitā—being afraid; bhavāt—of Śiva; niṣkrāmatī—moving out; nirviśatī—moving in; dvidhā—divided; āsa—was; sā—she (Satī).
TRANSLATION
The sage Maitreya said: Lord Śiva was silent after speaking to Satī, seeing her between decisions. Satī was very much anxious to see her relatives at her father's house, but at the same time she was afraid of Lord Śiva's warning. Her mind unsettled, she moved in and out of the room as a swing moves this way and that.
PURPORT
Satī's mind was divided about whether to go to her father's house or obey the orders of Lord Śiva. The struggle between the two decisions was so strong that she was pushed from one side of the room to another, and she began to move just like the pendulum of a clock.
Srila Visvanatha Cakravarti Thakur Commentary -
4.4.1
In the Fifth Chapter Satī, ignoring the forbiddance of her husband to go to the sacrifice, went there and was disrespected by her father. In anger, she criticized him and gave up her body.
Śiva understood that she would destroy herself either if he forcibly prevented her from going, or if she went and received insults. Desiring to see her relatives, she went out of the house, and simultaneously being afraid of Śiva, she gain entered the house. In this way, though one person, she took two forms. It is understood that there was a conflict of equal forces between desire to see her relatives and fear of Śiva.
TEXT -
SB 4.4.2
suhṛd-didṛkṣā-pratighāta-durmanāḥ
snehād rudaty aśru-kalātivihvalā
bhavaṁ bhavāny apratipūruṣaṁ ruṣā
pradhakṣyatīvaikṣata jāta-vepathuḥ
SYNONYMS
suhṛt-didṛkṣā—of the desire to see her relatives; pratighāta—the prevention; durmanāḥ—feeling sorry; snehāt—from affection; rudatī—crying; aśru-kalā—by drops of tears; ativihvalā—very much afflicted; bhavam—Lord Śiva; bhavānī—Satī; aprati-pūruṣam—without an equal or rival; ruṣā—with anger; pradhakṣyatī—to blast; iva—as if; aikṣata—looked at; jāta-vepathuḥ—shaking.
TRANSLATION
Satī felt very sorry at being forbidden to go see her relatives at her father's house, and due to affection for them, tears fell from her eyes. Shaking and very much afflicted, she looked at her uncommon husband, Lord Śiva, as if she were going to blast him with her vision.
PURPORT
The word apratipūruṣam, used in this verse, means "one who has no equal." Lord Śiva has no equal in the material world in regard to equality towards everyone. His wife, Satī, knew that her husband was equal towards everyone, so why in this case was he so unkind to his wife that he did not allow her to go to her father's house? This distressed her more than she could tolerate, and she looked at her husband as if she were ready to blast him with her vision. In other words, since Lord Śiva is the ātmā (śiva also means ātmā), it is indicated here that Satī was prepared to commit suicide. Another meaning of the word apratipūruṣa is "the personality who has no rival." Since Lord Śiva could not be persuaded to give her permission, Satī took shelter of a woman's last weapon, weeping, which forces a husband to agree to the proposal of his wife.
Srila Visvanatha Cakravarti Thakur Commentary -
4.4.2
She produced tears (āśru-kala). Śiva had no equal (aprati-pūruṣam). She glanced at him as if to turn him to ashes since he had prevented her from going.
TEXT -
SB 4.4.3
tato viniḥśvasya satī vihāya taṁ
śokena roṣeṇa ca dūyatā hṛdā
pitror agāt straiṇa-vimūḍha-dhīr gṛhān
premṇātmano yo 'rdham adāt satāṁ priyaḥ
SYNONYMS
tataḥ—then; viniḥśvasya—breathing very heavily; satī—Satī; vihāya—leaving; tam—him (Lord Śiva); śokena—by bereavement; roṣeṇa—by anger; ca—and; dūyatā—afflicted; hṛdā—with the heart; pitroḥ—of her father; agāt—she went; straiṇa—by her womanly nature; vimūḍha—deluded; dhīḥ—intelligence; gṛhān—to the house; premṇā—due to affection; ātmanaḥ—of his body; yaḥ—who; ardham—half; adāt—gave; satām—to the saintly; priyaḥ—dear.
TRANSLATION
Thereafter Satī left her husband, Lord Śiva, who had given her half his body due to affection. Breathing very heavily because of anger and bereavement, she went to the house of her father. This less intelligent act was due to her being a weak woman.
PURPORT
According to the Vedic conception of family life, the husband gives half his body to his wife, and the wife gives half of her body to her husband. In other words, a husband without a wife or a wife without a husband is incomplete. Vedic marital relationship existed between Lord Śiva and Satī, but sometimes, due to weakness, a woman becomes very much attracted by the members of her father's house, and this happened to Satī. In this verse it is specifically mentioned that she wanted to leave such a great husband as Śiva because of her womanly weakness. In other words, womanly weakness exists even in the relationship between husband and wife. Generally, separation between husband and wife is due to womanly behavior; divorce takes place due to womanly weakness. The best course for a woman is to abide by the orders of her husband. That makes family life very peaceful. Sometimes there may be misunderstandings between husband and wife, as found even in such an elevated family relationship as that of Satī and Lord Śiva, but a wife should not leave her husband's protection because of such a misunderstanding. If she does so, it is understood to be due to her womanly weakness.
Srila Visvanatha Cakravarti Thakur Commentary -
4.4.3
In the presence of her desire to see her relatives and fear of her husband, desire was stronger, and fear of her husband was weaker. Thus she gave up Śiva and with grieving (dūyatā) heart went to the houses of her father. And who was Śiva? He had given half his body to her. What was the reason for giving him up? Her intelligence was deluded by her womanly nature.
TEXT -
SB 4.4.4
tām anvagacchan druta-vikramāṁ satīm
ekāṁ tri-netrānucarāḥ sahasraśaḥ
sa-pārṣada-yakṣā maṇiman-madādayaḥ
puro-vṛṣendrās tarasā gata-vyathāḥ
SYNONYMS
tām—her (Satī); anvagacchan—followed; druta-vikramām—leaving rapidly; satīm—Satī; ekām—alone; tri-netra—of Lord Śiva (who has three eyes); anucarāḥ—the followers; sahasraśaḥ—by thousands; sa-pārṣada-yakṣāḥ—accompanied by his personal associates and the Yakṣas; maṇimat-mada-ādayaḥ—Maṇimān, Mada, etc.; puraḥ-vṛṣa-indrāḥ—having the Nandī bull in front; tarasā—swiftly; gata-vyathāḥ—without fear.
TRANSLATION
When they saw Satī leaving alone very rapidly, thousands of Lord Śiva's disciples, headed by Maṇimān and Mada, quickly followed her with his bull Nandī in front and accompanied by the Yakṣas.
PURPORT
Satī was going very fast so that she might not be checked by her husband, but she was immediately followed by the many thousands of disciples of Lord Śiva, headed by the Yakṣas, Maṇimān and Mada. The word gata-vyathāḥ, used in this connection, means "without fear." Satī did not care that she was going alone; therefore she was almost fearless. The word anucarāḥ is also significant, for it indicates that Lord Śiva's disciples were always ready to sacrifice anything for Lord Śiva. All of them could understand the desire of Śiva, who did not want Satī to go alone. Anucarāḥ means "those who can immediately understand the purpose of their master."
Srila Visvanatha Cakravarti Thakur Commentary -
4.4.4
She travelled quickly in fear that Śiva would try to stop her. The followers were alarmed (āgata-vyathāḥ) that their goddess was travelling alone. Since they were Śiva’s followers they could understand Śiva’s desire.
TEXT -
SB 4.4.5
tāṁ sārikā-kanduka-darpaṇāmbuja-
śvetātapatra-vyajana-srag-ādibhiḥ
gītāyanair dundubhi-śaṅkha-veṇubhir
vṛṣendram āropya viṭaṅkitā yayuḥ
SYNONYMS
tām—her (Satī); sārikā—pet bird; kanduka—ball; darpaṇa—mirror; ambuja—lotus flower; śveta-ātapatra—white umbrella; vyajana—chowrie; srak—garland; ādibhiḥ—and others; gīta-ayanaiḥ—accompanied with music; dundubhi—drums; śaṅkha—conchshells; veṇubhiḥ—with flutes; vṛṣa-indram—on the bull; āropya—placing; viṭaṅkitāḥ—decorated; yayuḥ—they went.
TRANSLATION
The disciples of Lord Śiva arranged for Satī to be seated on the back of a bull and gave her the bird which was her pet. They bore a lotus flower, a mirror and all such paraphernalia for her enjoyment and covered her with a great canopy. Followed by a singing party with drums, conchshells and bugles, the entire procession was as pompous as a royal parade.
Srila Visvanatha Cakravarti Thakur Commentary -
4.4.5
The bird and other items indicate her attraction to playing. The instruments, singing and dancing indicate her attraction to music. The white umbrella and other items indicate her royal status. Made splendid (viṭaṅkitāḥ) by these items, they went.
TEXT -
SB 4.4.6
ābrahma-ghoṣorjita-yajña-vaiśasaṁ
viprarṣi-juṣṭaṁ vibudhaiś ca sarvaśaḥ
mṛd-dārv-ayaḥ-kāñcana-darbha-carmabhir
nisṛṣṭa-bhāṇḍaṁ yajanaṁ samāviśat
SYNONYMS
ā—from all sides; brahma-ghoṣa—with the sounds of the Vedic hymns; ūrjita—decorated; yajña—sacrifice; vaiśasam—destruction of animals; viprarṣi-juṣṭam—attended by the great sages; vibudhaiḥ—with demigods; ca—and; sarvaśaḥ—on all sides; mṛt—clay; dāru—wood; ayaḥ—iron; kāñcana—gold; darbha—kuśa grass; carmabhiḥ—skins; nisṛṣṭa—made of; bhāṇḍam—sacrificial animals and pots; yajanam—sacrifice; samāviśat—entered.
TRANSLATION
She then reached her father's house, where the sacrifice was being performed, and entered the arena where everyone was chanting the Vedic hymns. The great sages, brāhmaṇas and demigods were all assembled there, and there were many sacrificial animals, as well as pots made of clay, stone, gold, grass and skin, which were all requisite for the sacrifice.
PURPORT
When learned sages and brāhmaṇas assemble to chant Vedic mantras, some of them also engage in arguing about the conclusion of the scriptures. Thus some of the sages and brāhmaṇas were arguing, and some of them were chanting the Vedic mantras, so the entire atmosphere was surcharged with transcendental sound vibration. This transcendental sound vibration has been simplified in the transcendental vibration Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. In this age, no one is expected to be highly educated in the Vedic ways of understanding because people are very slow, lazy and unfortunate. Therefore Lord Caitanya has recommended the sound vibration Hare Kṛṣṇa, and in the Śrīmad-Bhāgavatam (11.5.32) it is also recommended: yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ. At the present moment it is impossible to gather sacrificial necessities because of the poverty of the population and their lack of knowledge in Vedic mantras. Therefore for this age it is recommended that people gather together and chant the Hare Kṛṣṇa mantra to satisfy the Supreme Personality of Godhead, who is accompanied by His associates. Indirectly this indicates Lord Caitanya, who is accompanied by His associates Nityānanda, Advaita and others. That is the process of performing yajña in this age.
Another significant point in this verse is that there were animals for sacrifice. That these animals were meant for sacrifice does not mean that they were meant to be killed. The great sages and realized souls assembled were performing yajñas, and their realization was tested by animal sacrifice, just as, in modern science, tests are made on animals to determine the effectiveness of a particular medicine. The brāhmaṇas entrusted with the performance of yajña were very realized souls, and to test their realization an old animal was offered in the fire and rejuvenated. That was the test of a Vedic mantra. The animals gathered were not meant to be killed and eaten. The real purpose of a sacrifice was not to replace a slaughterhouse but to test a Vedic mantra by giving an animal new life. Animals were used to test the power of Vedic mantras, not for meat.
Srila Visvanatha Cakravarti Thakur Commentary -
4.4.6
She entered the place of sacrifice (yajanam). It was made splendid (ūrjita) completely (ā) by chanting of the Vedas. The sacrifice involved killing of animals (vaiśasam). Or another meaning is that at that place there was a battle, a competition between rival scriptural opinions, with each camp desiring to win. It was attended by the devatās as well as the brahmarṣis. There were vessels made of clay and other materials.
TEXT -
SB 4.4.7
tām āgatāṁ tatra na kaścanādriyad
vimānitāṁ yajña-kṛto bhayāj janaḥ
ṛte svasṝr vai jananīṁ ca sādarāḥ
premāśru-kaṇṭhyaḥ pariṣasvajur mudā
SYNONYMS
tām—her (Satī); āgatām—having arrived; tatra—there; na—not; kaścana—anyone; ādriyat—received; vimānitām—not receiving respect; yajña-kṛtaḥ—of the performer of the sacrifice (Dakṣa); bhayāt—from fear; janaḥ—person; ṛte—except; svasṝḥ—her own sisters; vai—indeed; jananīm—mother; ca—and; sa-ādarāḥ—with respect; prema-aśru-kaṇṭhyaḥ—whose throats were filled with tears of affection; pariṣasvajuḥ—embraced; mudā—with glad faces.
TRANSLATION
When Satī, with her followers, reached the arena, because all the people assembled were afraid of Dakṣa, none of them received her well. No one welcomed her but her mother and sisters, who, with tears in their eyes and with glad faces, welcomed her and talked with her very pleasingly.
PURPORT
The mother and sisters of Satī could not follow the others, who did not receive Satī very well. Due to natural affection, they immediately embraced her with tears in their eyes and with loving feelings. This shows that women as a class are very softhearted; their natural affection and love cannot be checked by artificial means. Although the men present were very learned brāhmaṇas and demigods, they were afraid of their superior, Dakṣa, and because they knew that their welcoming Satī would displease him, although in their minds they wanted to receive her, they could not do so. Women are naturally softhearted, but men are sometimes very hardhearted.
Srila Visvanatha Cakravarti Thakur Commentary -
4.4.7
No one except her sisters and mother welcomed her, because they were afraid of Dakṣa (yajña-kṛtaḥ). Though not respected (vimānitām) by them, her sisters and mother, not afraid of Dakṣa, welcomed her.
TEXT -
SB 4.4.8
saudarya-sampraśna-samartha-vārtayā
mātrā ca mātṛ-ṣvasṛbhiś ca sādaram
dattāṁ saparyāṁ varam āsanaṁ ca sā
nādatta pitrāpratinanditā satī
SYNONYMS
saudarya—of her sisters; sampraśna—with the greetings; samartha—proper; vārtayā—tidings; mātrā—by her mother; ca—and; mātṛ-svasṛbhiḥ—by her aunts; ca—and; sa-ādaram—along with respect; dattām—which was offered; saparyām—worship, adoration; varam—presents; āsanam—a seat; ca—and; sā—she (Satī); na ādatta—did not accept; pitrā—by her father; apratinanditā—not being welcomed; satī—Satī.
TRANSLATION
Although she was received by her sisters and mother, she did not reply to their words of reception, and although she was offered a seat and presents, she did not accept anything, for her father neither talked with her nor welcomed her by asking about her welfare.
PURPORT
Satī did not accept the greetings offered by her sisters and mother, for she was not at all satisfied by her father's silence. Satī was the youngest child of Dakṣa, and she knew that she was his pet. But now, because of her association with Lord Śiva, Dakṣa forgot all his affection for his daughter, and this very much aggrieved her. The material bodily conception is so polluted that even upon slight provocation all our relationships of love and affection are nullified. Bodily relationships are so transient that even though one is affectionate towards someone in a bodily relationship, a slight provocation terminates this intimacy.
Srila Visvanatha Cakravarti Thakur Commentary -
4.4.8
She did not accept the worship (saparyam) along with suitable (samartha) talk using skilful questions by her sisters (saudarya). She did not respond to the questions and did not touch the seat, because she was not welcomed by her father.
TEXT -
SB 4.4.9
arudra-bhāgaṁ tam avekṣya cādhvaraṁ
pitrā ca deve kṛta-helanaṁ vibhau
anādṛtā yajña-sadasy adhīśvarī
cukopa lokān iva dhakṣyatī ruṣā
SYNONYMS
arudra-bhāgam—having no oblations for Lord Śiva; tam—that; avekṣya—seeing; ca—and; adhvaram—place of sacrifice; pitrā—by her father; ca—and; deve—to Lord Śiva; kṛta-helanam—contempt having been shown; vibhau—to the lord; anādṛtā—not being received; yajña-sadasi—in the assembly of the sacrifice; adhīśvarī—Satī; cukopa—became greatly angry; lokān—the fourteen worlds; iva—as if; dhakṣyatī—burning; ruṣā—with anger.
TRANSLATION
Present in the arena of sacrifice, Satī saw that there were no oblations for her husband, Lord Śiva. Next she realized that not only had her father failed to invite Lord Śiva, but when he saw Lord Śiva's exalted wife, Dakṣa did not receive her either. Thus she became greatly angry, so much so that she looked at her father as if she were going to burn him with her eyes.
PURPORT
By offering oblations in the fire while chanting the Vedic mantra svāhā, one offers respect to all the demigods, great sages and Pitās, including Lord Brahmā, Lord Śiva and Lord Viṣṇu. It is customary that Śiva is one of those who are offered respects, but Satī, while personally present in the arena, saw that the brāhmaṇas did not utter the mantra offering oblations to Lord Śiva, namaḥ śivāya svāhā. She was not sorry for herself, for she was ready to come to her father's house without being invited, but she wanted to see whether or not her husband was being respected. To see her relatives, her sisters and mother, was not so important; even when she was received by her mother and sisters she did not care, for she was most concerned that her husband was being insulted in the sacrifice. When she marked the insult, she became greatly angry, and she looked at her father so angrily that Dakṣa appeared to burn in her vision.
Srila Visvanatha Cakravarti Thakur Commentary -
4.4.9
Hearing the oblation mantras, and seeing a sacrifice (adhvaram) devoid of offering to Śiva, and understanding that ignoring her was a slight to Śiva, she became angry.
TEXT -
SB 4.4.10
jagarha sāmarṣa-vipannayā girā
śiva-dviṣaṁ dhūma-patha-śrama-smayam
sva-tejasā bhūta-gaṇān samutthitān
nigṛhya devī jagato 'bhiśṛṇvataḥ
SYNONYMS
jagarha—began to condemn; sā—she; amarṣa-vipannayā—indistinct through anger; girā—with words; śiva-dviṣam—the enemy of Lord Śiva; dhūma-patha—in sacrifices; śrama—by troubles; smayam—very proud; sva-tejasā—by her order; bhūta-gaṇān—the ghosts; samutthitān—ready (to injure Dakṣa); nigṛhya—stopped; devī—Satī; jagataḥ—in the presence of all; abhiśṛṇvataḥ—being heard.
TRANSLATION
The followers of Lord Śiva, the ghosts, were ready to injure or kill Dakṣa, but Satī stopped them by her order. She was very angry and sorrowful, and in that mood she began to condemn the process of sacrificial fruitive activities and persons who are very proud of such unnecessary and troublesome sacrifices. She especially condemned her father, speaking against him in the presence of all.
PURPORT
The process of offering sacrifices is especially meant to satisfy Viṣṇu, who is called Yajñeśa because He is the enjoyer of the fruits of all sacrifice. Bhagavad-gītā (5.29) also confirms this fact. The Lord says, bhoktāraṁ yajña-tapasām. He is the actual beneficiary of all sacrifices. Not knowing this fact, less intelligent men offer sacrifices for some material benefit. To derive personal material benefits for sense gratification is the reason persons like Dakṣa and his followers perform sacrifices. Such sacrifices are condemned here as a labor of love without actual profit. This is confirmed in Śrīmad-Bhāgavatam. One may prosecute the Vedic injunctions of offering sacrifices and other fruitive activities, but if by such activities one does not develop attraction for Viṣṇu, they are useless labors. One who has developed love for Viṣṇu must develop love and respect for Viṣṇu's devotees. Lord Śiva is considered the foremost personality amongst the Vaiṣṇavas. Vaiṣṇavānāṁ yathā śambhuḥ. Thus when Satī saw that her father was performing great sacrifices but had no respect for the greatest devotee, Lord Śiva, she was very angry. This is fitting; when Viṣṇu or a Vaiṣṇava is insulted, one should be angry. Lord Caitanya, who always preached nonviolence, meekness and humility, also became angry when Nityānanda was offended by Jagāi and Mādhāi, and He wanted to kill them. When Viṣṇu or a Vaiṣṇava is blasphemed or dishonored, one should be very angry. Narottama dāsa Ṭhākura said, krodha bhakta-dveṣi jane. We have anger, and that anger can be a great quality when directed against a person who is envious of the Supreme Personality of Godhead or His devotee. One should not be tolerant when a person is offensive towards Viṣṇu or a Vaiṣṇava. The anger of Satī towards her father was not objectionable, for although he was her father, he was trying to insult the greatest Vaiṣṇava. Thus Satī's anger against her father was quite applaudable.
Srila Visvanatha Cakravarti Thakur Commentary -
4.4.10
Her words became choked up (vipannayā) with anger. Dakṣa was proud (smayan) of his practice of karmas (dhūma-patha). By her command, she prevented the ghosts who rose up from killing Dakṣa.
TEXT -
SB 4.4.11
devy uvāca
na yasya loke 'sty atiśāyanaḥ priyas
tathāpriyo deha-bhṛtāṁ priyātmanaḥ
tasmin samastātmani mukta-vairake
ṛte bhavantaṁ katamaḥ pratīpayet
SYNONYMS
devī uvāca—the blessed goddess said; na—not; yasya—of whom; loke—in the material world; asti—is; atiśāyanaḥ—having no rival; priyaḥ—dear; tathā—so; apriyaḥ—enemy; deha-bhṛtām—bearing material bodies; priya-ātmanaḥ—who is the most beloved; tasmin—towards Lord Śiva; samasta-ātmani—the universal being; mukta-vairake—who is free from all enmity; ṛte—except; bhavantam—for you; katamaḥ—who; pratīpayet—would be envious.
TRANSLATION
The blessed goddess said: Lord Śiva is the most beloved of all living entities. He has no rival. No one is very dear to him, and no one is his enemy. No one but you could be envious of such a universal being, who is free from all enmity.
PURPORT
In Bhagavad-gītā (9.29) the Lord says, samo'haṁ sarva-bhūteṣu: "I am equal to all living entities." Similarly, Lord Śiva is a qualitative incarnation of the Supreme Personality of Godhead, so he has almost the same qualities as the Supreme Lord. Therefore he is equal to everyone; no one is his enemy, and no one is his friend, but one who is envious by nature can become the enemy of Lord Śiva. Therefore Satī accused her father, "No one but you could be envious of Lord Śiva or be his enemy." Other sages and learned brāhmaṇas were present, but they were not envious of Lord Śiva, although they were all dependent on Dakṣa. Therefore no one but Dakṣa could be envious of Lord Śiva. That was the accusation of Satī.
Srila Visvanatha Cakravarti Thakur Commentary -
4.4.11
Satī criticized Dakṣa in thirteen verses. There is no one great than Śiva, since he is the lord. There is not one dear or not dear to him since he is self-satisfied. Another version has atiśāyana-priyaḥ, which means “no one is greater than him and no one is more affectionate than him.” Though this is a dvandva compound, optionally all dvandvas can be put in the singular. An example of this is the Pāṇini sūtra ukālo ‘j hrasva-dīrgha-plutaḥ. (Pāṇini.2.27) Hrasva-dīrgha-plutaḥ is a dvandva, but in the singular. He is the dear ātmā of all the living beings. He is the cause of the whole universe (samastātmani). Except for you, who acts against him? Only you would. Or who would hate Śiva, since he is the form of truth (ṛte) and has no enemy (mukta-vairake). Who would act against him by avoiding proper conduct? Those assembled here are filling their bellies with the food offered to you. So Śiva or his followers should act against them.
TEXT -
SB 4.4.12
doṣān pareṣāṁ hi guṇeṣu sādhavo
gṛhṇanti kecin na bhavādṛśo dvija
guṇāṁś ca phalgūn bahulī-kariṣṇavo
mahattamās teṣv avidad bhavān agham
SYNONYMS
doṣān—faults; pareṣām—of others; hi—for; guṇeṣu—in the qualities; sādhavaḥ—sādhus; gṛhṇanti—find; kecit—some; na—not; bhavādṛśaḥ—like you; dvija—O twice-born; guṇān—qualities; ca—and; phalgūn—small; bahulī-kariṣṇavaḥ—greatly magnifies; mahat-tamāḥ—the greatest persons; teṣu—among them; avidat—find; bhavān—you; agham—the fault.
TRANSLATION
Twice-born Dakṣa, a man like you can simply find fault in the qualities of others. Lord Śiva, however, not only finds no faults with others' qualities, but if someone has a little good quality, he magnifies it greatly. Unfortunately, you have found fault with such a great soul.
PURPORT
King Dakṣa is addressed here by his daughter Satī as dvija, twice-born. Twice-born refers to the higher classes of men, namely the brāhmaṇas, kṣatriyas and vaiśyas. In other words, a dvija is not an ordinary man but one who has studied the Vedic literature from a spiritual master and can discriminate between good and bad. Therefore it is supposed that he understands logic and philosophy. Satī, Dakṣa's daughter, put before him sound arguments. There are some highly qualified persons who accept only the good qualities of others. Just as a bee is always interested in the honey in the flower and does not consider the thorns and colors, highly qualified persons, who are uncommon, accept only the good qualities of others, not considering their bad qualities, whereas the common man can judge what are good qualities and what are bad qualities.
Among the uncommonly good souls there are still gradations, and the best good soul is one who accepts an insignificant asset of a person and magnifies that good quality. Lord Śiva is also called Āśutoṣa, which refers to one who is satisfied very easily and who offers to any person the highest level of benediction. For example, once a devotee of Lord Śiva wanted the benediction that whenever he touched someone on the head, that person's head would at once be separated from his trunk. Lord Śiva agreed. Although the benediction asked was not very commendable because the devotee wanted to kill his enemy, Lord Śiva considered the devotee's good quality in worshiping and satisfying him and granted the benediction. Thus Lord Śiva accepted his bad qualities as magnificently good qualities. But Satī accused her father, "You are just the opposite. Although Lord Śiva has so many good qualities and no bad qualities at all, you have accepted him as bad and found fault with him. Because of your accepting his good qualities to be bad, instead of your becoming the most exalted soul you have become the most fallen. A man becomes the greatest soul by accepting the goodness of others' qualities, but by unnecessarily considering others' good qualities to be bad, you have become the lowest of the fallen souls."
Srila Visvanatha Cakravarti Thakur Commentary -
4.4.12
In order to say that in improper Dakṣa’s assembly all are improper, she describes who is proper and improper. Those of good conduct accept even faults in others since the faults can be eventually transformed by certain methods into good qualities. Speaking harshly is a bad quality, but because it can be for someone’s benefit, it becomes a good quality, like nīma juice, which cures sickness though it is bitter. Persons who see in this way are to be considered good (mahat or sādhu). Satī sarcastically addresses Dakṣa as a brāhmaṇa (dvija). You are not like that. Persons like you think that good qualities will turn into faults. You will think that someone who wants to help others will become greedy for their assets. Such persons are not gentlemen (asādhu). Some others, overlooking the faults, see good qualities. Seeing a merchant, though a materialist, they conclude he takes care of guests nicely, and is worthy of deliverance. They praise the good qualities and not the bad qualities, seeing conditions as they are. “This person has renounced, but he also eats a lot.” He does not simply think of him as a gluttonous beggar. These persons are superior (mahattara). Others see faults only, overlooking the good qualities. “This sannyāsī eats ghee rice to fill his stomach. He is lusty, and should be considered fallen.” This person is even more improper (asādhutara). Others take small good qualities and magnify them, and do not even see small faults. “This person has stolen my cloth because he is cold, and though he has a weapon, he does not attack me because he is merciful. He is virtuous.” Such a person is the greatest (mahattama). Others take small faults and magnify them, and see no good qualities at all. “This renunciate has give up the forest and lives in the house of a married man. He only wants to steal their money.” This is the worst person (asādhutama).
Others see good qualities in others where there are none. “In this world there are no bad people. Everyone is good.” They are also the very greatest (ati-mahattama). Others see only faults in others, even where there are no faults. “In this world no one is good. Everyone is evil.” They are very worst (aty-asādhutama).
According to the amount of sattva, one is considered good (sādhu). Though there are many types of good persons, they are divided into four types (mahat, mahattara, mahattama, ati-mahattama). According to the amount of tamas, there are four types of bad persons (asādhu, asādhutara, asādhutama and aty-asādhutama), indicated by the words na bhavādṛṣaḥ and avidat bhavān agham. One can also divide devotees into four types by the degrees of bhakti-yoga whose essence is śuddha-sattva, filled with all spiritual qualities, and one can divide non-devotees into four types by the amount of offenses they exhibit.
Śiva has been described as the dear soul of all beings, the cause of the universe and devoid of enemies. Because he is affectionate to all beings, seeing no fault anywhere, he is the most exalted (ati-mahattama). But you find fault in such persons. Because of seeing only fault in Śiva, the soul of all beings, you see only fault in the whole world. And you have also committed offense against the great devotees. You have blamed Brahmā as well:
tasmā unmāda-nāthāya naṣṭa-śaucāya durhṛde
dattā bata mayā sādhvī codite parameṣṭhinā
Requested by Brahmā, I gave Satī to this unclean lord of the insane, with impure heart. SB 4.2.16
You have offended other devotees as well:
iṣṭvā sa vājapeyena brahmiṣṭhān abhibhūya ca
bṛhaspati-savaṁ nāma samārebhe kratūttamam
Dakṣa, performing a sacrifice named vājapeya, then began the best of sacrifices called bṛhaspati-sava, surpassing the followers of Śiva. SB 4.3.3
Therefore you are the very worst person (atyasādhutama).
TEXT -
SB 4.4.13
nāścaryam etad yad asatsu sarvadā
mahad-vinindā kuṇapātma-vādiṣu
serṣyaṁ mahāpūruṣa-pāda-pāṁsubhir
nirasta-tejaḥsu tad eva śobhanam
SYNONYMS
na—not; āścaryam—wonderful; etat—this; yat—which; asatsu—evil; sarvadā—always; mahat-vinindā—the deriding of great souls; kuṇapa-ātma-vādiṣu—among those who have accepted the dead body as the self; sa-īrṣyam—envy; mahā-pūruṣa—of great personalities; pāda-pāṁsubhiḥ—by the dust of the feet; nirasta-tejaḥsu—whose glory is diminished; tat—that; eva—certainly; śobhanam—very good.
TRANSLATION
It is not wonderful for persons who have accepted the transient material body as the self to engage always in deriding great souls. Such envy on the part of materialistic persons is very good because that is the way they fall down. They are diminished by the dust of the feet of great personalities.
PURPORT
Everything depends on the strength of the recipient. For example, due to the scorching sunshine many vegetables and flowers dry up, and many grow luxuriantly. Thus it is the recipient that causes growth and dwindling. Similarly, mahīyasāṁ pāda-rajo-'bhiṣekam: the dust of the lotus feet of great personalities offers all good to the recipient, but the same dust can also do harm. Those who are offenders at the lotus feet of a great personality dry up; their godly qualities diminish. A great soul may forgive offenses, but Kṛṣṇa does not excuse offenses to the dust of that great soul's feet, just as one can tolerate the scorching sunshine on one's head but cannot tolerate the scorching sunshine on one's feet. An offender glides down more and more; therefore he naturally continues to commit offenses at the feet of the great soul. Offenses are generally committed by persons who falsely identify with the impermanent body. King Dakṣa was deeply engrossed in a misconception because he identified the body with the soul. He offended the lotus feet of Lord Śiva because he thought that his body, being the father of the body of Satī, was superior to Lord Śiva's. Generally, less intelligent men misidentify in that way, and they act in the bodily concept of life. Thus they are subject to commit more and more offenses at the lotus feet of great souls. One who has such a concept of life is considered to be in the class of animals like cows and asses.
Srila Visvanatha Cakravarti Thakur Commentary -
4.4.13
This is what persons like you deserve. It is not surprising that criticism of great devotees always takes place in materialists, who claim the body is the self (kuṇapātma-vādiṣu). Those persons’ powers become lost by the dust from the devotee’s feet. Though the devotees tolerate criticism of themselves, the dust from their feet does not tolerate it, and destroys their powers. The glorious aspect of criticizing devotees is that it bestows the appropriate result.
TEXT -
SB 4.4.14
yad dvy-akṣaraṁ nāma gireritaṁ nṛṇāṁ
sakṛt prasaṅgād agham āśu hanti tat
pavitra-kīrtiṁ tam alaṅghya-śāsanaṁ
bhavān aho dveṣṭi śivaṁ śivetaraḥ
SYNONYMS
yat—which; dvi-akṣaram—consisting of two letters; nāma—named; girā īritam—merely being pronounced by the tongue; nṛṇām—persons; sakṛt—once; prasaṅgāt—from the heart; agham—sinful activities; āśu—immediately; hanti—destroys; tat—that; pavitra-kīrtim—whose fame is pure; tam—him; alaṅghya-śāsanam—whose order is never neglected; bhavān—you; aho—oh; dveṣṭi—envy; śivam—Lord Śiva; śiva-itaraḥ—who are inauspicious.
TRANSLATION
Satī continued: My dear father, you are committing the greatest offense by envying Lord Śiva, whose very name, consisting of two syllables, śi and va, purifies one of all sinful activities. His order is never neglected. Lord Śiva is always pure, and no one but you envies him.
PURPORT
Since Lord Śiva is the greatest soul among the living entities within this material world, his name, Śiva, is very auspicious for persons who identify the body with the soul. If such persons take shelter of Lord Śiva, gradually they will understand that they are not the material body but are spirit soul. Śiva means maṅgala, or auspicious. Within the body the soul is auspicious. Ahaṁ brahmāsmi: "I am Brahman." This realization is auspicious. As long as one does not realize his identity as the soul, whatever he does is inauspicious. Śiva means "auspicious," and devotees of Lord Śiva gradually come to the platform of spiritual identification, but that is not all. Auspicious life begins from the point of spiritual identification. But there are still more duties—one has to understand one's relationship with the Supreme Soul. If one is actually a devotee of Lord Śiva, he comes to the platform of spiritual realization, but if he is not intelligent enough, then he stops at that point, only realizing that he is spirit soul (ahaṁ brahmāsmi). If he is intelligent enough, however, he should continue to act in the way of Lord Śiva, for Lord Śiva is always absorbed in the thought of Vāsudeva. As previously explained, sattvaṁ viśuddhaṁ vasudeva-śabditam: Lord Śiva is always in meditation on the lotus feet of Vāsudeva, Śrī Kṛṣṇa. Thus the auspicious position of Lord Śiva is realized if one takes to the worship of Viṣṇu, because Lord Śiva says in the Śiva Purāṇa that the topmost worship is worship of Lord Viṣṇu. Lord Śiva is worshiped because he is the greatest devotee of Lord Viṣṇu. One should not, however, make the mistake of considering Lord Śiva and Lord Viṣṇu to be on the same level. That is also an atheistic idea. It is also enjoined in the Vaiṣṇavīya Purāṇa that Viṣṇu, or Nārāyaṇa, is the exalted Supreme Personality of Godhead, and no one should be compared to Him as equal, even Lord Śiva or Lord Brahmā, not to speak of other demigods.
Srila Visvanatha Cakravarti Thakur Commentary -
4.4.14
Among the great devotees, there is none equal to Śiva. His name of two syllables, Śiva, just by being chanted, not even in meditation, and only once, not many times, and inattentively, destroys all sins. Pavitra-kīrtim describes Śiva’s sweet qualities, and alaṅghya-śāsanam describes his powers. Śivetara means inauspicious.
TEXT -
SB 4.4.15
yat-pāda-padmaṁ mahatāṁ mano-'libhir
niṣevitaṁ brahma-rasāsavārthibhiḥ
lokasya yad varṣati cāśiṣo 'rthinas
tasmai bhavān druhyati viśva-bandhave
SYNONYMS
yat-pāda-padmam—the lotus feet of whom; mahatām—of the higher personalities; manaḥ-alibhiḥ—by the bees of the mind; niṣevitam—being engaged at; brahma-rasa—of transcendental bliss (brahmānanda); āsava-arthibhiḥ—seeking the nectar; lokasya—of the common man; yat—which; varṣati—he fulfills; ca—and; āśiṣaḥ—desires; arthinaḥ—seeking; tasmai—towards him (Lord Śiva); bhavān—you; druhyati—are envious; viśva-bandhave—unto the friend of all living entities within the three worlds.
TRANSLATION
You are envious of Lord Śiva, who is the friend of all living entities within the three worlds. For the common man he fulfills all desires, and because of their engagement in thinking of his lotus feet, he also blesses higher personalities who are seeking after brahmānanda [transcendental bliss].
PURPORT
Ordinarily there are two classes of men. One class, who are grossly materialistic, want material prosperity, and their desires are fulfilled if they worship Lord Śiva. Lord Śiva, being very quickly satisfied, satisfies the material desires of the common man very quickly; therefore it is seen that ordinary men are very much apt to worship him. Next, those who are disgusted or frustrated with the materialistic way of life worship Lord Śiva to attain salvation, which entails freedom from material identification. One who understands that he is not the material body but is spirit soul is liberated from ignorance. Lord Śiva also offers that facility. People generally practice religion for economic development, to get some money, for by getting money they can satisfy their senses. But when they are frustrated they want spiritual brahmānanda, or merging into the Supreme. These four principles of material life—religion, economic development, sense gratification and liberation—exist, and Lord Śiva is the friend of both the ordinary man and the man who is elevated in spiritual knowledge. Thus it was not good for Dakṣa to create enmity towards him. Even Vaiṣṇavas, who are above both the ordinary and the elevated men in this world, also worship Lord Śiva as the greatest Vaiṣṇava. Thus he is the friend of everyone—the common men, the elevated men and the devotees of the Lord—so no one should disrespect or create enmity towards Lord Śiva.
Srila Visvanatha Cakravarti Thakur Commentary -
4.4.15
The previous verse described Śiva’s ability to destroy sin. This verse describes his ability to give liberation. Brahma-rasa means the bliss of Brahman, which is honey (āsava). Those who desire the honey of liberation in Brahman worship Śiva. He also awards material benedictions.
TEXT -
SB 4.4.16
kiṁ vā śivākhyam aśivaṁ na vidus tvad anye
brahmādayas tam avakīrya jaṭāḥ śmaśāne
tan-mālya-bhasma-nṛkapāly avasat piśācair
ye mūrdhabhir dadhati tac-caraṇāvasṛṣṭam
SYNONYMS
kim vā—whether; śiva-ākhyam—named Śiva; aśivam—inauspicious; na viduḥ—do not know; tvat anye—other than you; brahma-ādayaḥ—Brahmā and others; tam—him (Lord Śiva); avakīrya—scattered; jaṭāḥ—having twisted hair; śmaśāne—in the crematorium; tat-mālya-bhasma-nṛ-kapālī—who is garlanded with human skulls and smeared with ashes; avasat—associated; piśācaiḥ—with demons; ye—who; mūrdhabhiḥ—with the head; dadhati—place; tat-caraṇa-avasṛṣṭam—fallen from his lotus feet.
TRANSLATION
Do you think that greater, more respectable personalities than you, such as Lord Brahmā, do not know this inauspicious person who goes under the name Lord Śiva? He associates with the demons in the crematorium, his locks of hair are scattered all over his body, he is garlanded with human skulls and smeared with ashes from the crematorium, but in spite of all these inauspicious qualities, great personalities like Brahmā honor him by accepting the flowers offered to his lotus feet and placing them with great respect on their heads.
PURPORT
It is useless to condemn a great personality like Lord Śiva, and this is being stated by his wife, Satī, to establish the supremacy of her husband. First she said, "You call Lord Śiva inauspicious because he associates with demons in crematoriums, covers his body with the ashes of the dead, and garlands himself with the skulls of human beings. You have shown so many defects, but you do not know that his position is always transcendental. Although he appears inauspicious, why do personalities like Brahmā respect the dust of his lotus feet and place on their heads with great respect those very garlands which are condemned by you?" Since Satī was a chaste woman and the wife of Lord Śiva, it was her duty to establish the elevated position of Lord Śiva, not only by sentiment but by facts. Lord Śiva is not an ordinary living entity. This is the conclusion of Vedic scripture. He is neither on the level of the Supreme Personality of Godhead nor on the level of the ordinary living entities. Brahmā is in almost all cases an ordinary living entity. Sometimes, when there is no ordinary living entity available, the post of Brahmā is occupied by an expansion of Lord Viṣṇu, but generally this post is occupied by a greatly pious living entity within this universe. Thus Lord Śiva's position is constitutionally higher than that of Lord Brahmā, although Lord Śiva appeared as the son of Brahmā. Here it is mentioned that even personalities like Brahmā accept the so-called inauspicious flowers and the dust of the lotus feet of Lord Śiva. Great sages like Marīci, Atri, Bhṛgu and the others among the nine great sages who are descendants of Brahmā also respect Lord Śiva in such a way because they all know that Lord Śiva is not an ordinary living entity.
In many Purāṇas it is sometimes asserted that a demigod is elevated to such a high position that he is almost on an equal level with the Supreme Personality of Godhead, but the conclusion that Lord Viṣṇu is the Supreme Personality of Godhead is confirmed in every scripture. Lord Śiva is described in the Brahma-saṁhitā to be like curd or yogurt. Curd is not different from milk. Since milk is transformed into curd, in one sense curd is also milk. Similarly, Lord Śiva is in one sense the Supreme Personality of Godhead, but in another sense he is not, just as curd is milk although we have to distinguish between the two. These descriptions are in the Vedic literature. Whenever we find that a demigod occupies a position apparently more elevated than that of the Supreme Personality of Godhead, it is just to draw the devotee's attention to that particular demigod. It is also stated in the Bhagavad-gītā (9.25) that if one wants to worship a particular demigod, the Supreme Personality of Godhead, who is sitting in everyone's heart, gives one greater and greater attachment for that demigod so that one may be elevated to the demigod's abode. Yānti deva-vratā devān. By worshiping demigods one can elevate himself to the abodes of the demigods; similarly, by worshiping the Supreme Personality of Godhead one can be elevated to the spiritual kingdom. This is stated in different places in Vedic literature. Here Lord Śiva is praised by Satī, partially due to her personal respect for Lord Śiva, since he is her husband, and partially due to his exalted position, which exceeds that of ordinary living entities, even Lord Brahmā.
The position of Lord Śiva is accepted by Lord Brahmā, so Dakṣa, Satī's father, should also recognize him. That was the point of Satī's statement. She did not actually come to her father's house to participate in the function, although before coming she pleaded with her husband that she wanted to see her sisters and her mother. That was a plea only, for actually at heart she maintained the idea that she would convince her father, Dakṣa, that it was useless to continue being envious of Lord Śiva. That was her main purpose. When she was unable to convince her father, she gave up the body he had given her, as will be seen in the following verses.
Srila Visvanatha Cakravarti Thakur Commentary -
4.4.16
Satī criticizes Dakṣa’s previous statements. In SB 4.2.14-15, Dakṣa criticized Śiva’s name as actually being inauspicious, and his conduct. Do others such as Brahmā know that person called Śiva who is inauspicious, who matter locks are scattered, who lives in a crematorium and is decorated with the garlands and ashes from that place and human skulls? No. If it were so, then they would not be his servants. They hold on their heads his garlands and water remnants flowing from his feet.
TEXT -
SB 4.4.17
karṇau pidhāya nirayād yad akalpa īśe
dharmāvitary asṛṇibhir nṛbhir asyamāne
chindyāt prasahya ruśatīm asatīṁ prabhuś cej
jihvām asūn api tato visṛjet sa dharmaḥ
SYNONYMS
karṇau—both ears; pidhāya—blocking; nirayāt—one should go away; yat—if; akalpaḥ—unable; īśe—the master; dharma-avitari—the controller of religion; asṛṇibhiḥ—by irresponsible; nṛbhiḥ—persons; asyamāne—being blasphemed; chindyāt—he should cut; prasahya—by force; ruśatīm—vilifying; asatīm—of the blasphemer; prabhuḥ—one is able; cet—if; jihvām—tongue; asūn—(his own) life; api—certainly; tataḥ—then; visṛjet—should give up; saḥ—that; dharmaḥ—is the process.
TRANSLATION
Satī continued: If one hears an irresponsible person blaspheme the master and controller of religion, one should block his ears and go away if unable to punish him. But if one is able to kill, then one should by force cut out the blasphemer's tongue and kill the offender, and after that one should give up his own life.
PURPORT
The argument offered by Satī is that a person who vilifies a great personality is the lowest of all creatures. But, by the same argument, Dakṣa could also defend himself by saying that since he was a Prajāpati, the master of many living creatures and one of the great officers of the great universal affairs, his position was so exalted that Satī should accept his good qualities instead of vilifying him. The answer to that argument is that Satī was not vilifying but defending. If possible she should have cut out Dakṣa's tongue because he blasphemed Lord Śiva. In other words, since Lord Śiva is the protector of religion, a person who vilifies him should be killed at once, and after killing such a person, one should give up one's life. That is the process, but because Dakṣa happened to be the father of Satī, she decided not to kill him but to give up her own life in order to compensate for the great sin she had committed by hearing blasphemy of Lord Śiva. The instruction set forth here in Śrīmad-Bhāgavatam is that one should not tolerate at any cost the activities of a person who vilifies or blasphemes an authority. If one is a brāhmaṇa he should not give up his body because by doing so he would be responsible for killing a brāhmaṇa; therefore a brāhmaṇa should leave the place or block his ears so that he will not hear the blasphemy. If one happens to be a kṣatriya he has the power to punish any man; therefore a kṣatriya should at once cut out the tongue of the vilifier and kill him. But as far as the vaiśyas and śūdras are concerned, they should immediately give up their bodies. Satī decided to give up her body because she thought herself to be among the śūdras and vaiśyas. As stated in Bhagavad-gītā (9.32), striyo vaiśyās tathā śūdrāḥ. Women, laborers and the mercantile class are on the same level. Thus since it is recommended that vaiśyas and śūdras should immediately give up their bodies upon hearing blasphemy of an exalted person like Lord Śiva, she decided to give up her life.
Srila Visvanatha Cakravarti Thakur Commentary -
4.4.17
“Describing the good people, you have forbidden seeing faults in others. But you criticize me, a brāhmaṇa, worshipped by the whole world as a progenitor, and your father as well. You are asādhutara, not seeing any of my good qualities.” She answers by saying “What to speak of just criticizing you, I have committed great offense to Śiva because I should have killed you, who offend Śiva.”
When the protector of religion (dharmāvitari), a great soul, the master (iśe), is insulted by uncontrollable people, blocking the ears, one should go away, if it is not possible to kill him, or one should kill oneself. If possible, one should forcibly cut out the tongue of the criticizers who speak inauspiciously (ruśatīm). One should then give up one’s own life as atonement from hearing the criticism. Or another meaning is “Having his tongue cut out, the criticizer should give up his life.” That is dharma. Because one destroys the criticizer’s unlimited pain in hell, there is no sin in killing him. This is the method. Because the kṣatriya is qualified for punishing, he should cut out the tongue. Among the other three varṇas, not qualified to punish the criticizer, the vaiśya and śūdra, should punish themselves by giving up their life. Because it is not proper for the brāhmaṇa to give up his life, he should block his ears, remember Viṣṇu, and go away.
TEXT -
SB 4.4.18
atas tavotpannam idaṁ kalevaraṁ
na dhārayiṣye śiti-kaṇṭha-garhiṇaḥ
jagdhasya mohād dhi viśuddhim andhaso
jugupsitasyoddharaṇaṁ pracakṣate
SYNONYMS
ataḥ—therefore; tava—from you; utpannam—received; idam—this; kalevaram—body; na dhārayiṣye—I shall not bear; śiti-kaṇṭha-garhiṇaḥ—who have blasphemed Lord Śiva; jagdhasya—which has been eaten; mohāt—by mistake; hi—because; viśuddhim—the purification; andhasaḥ—of food; jugupsitasya—poisonous; uddharaṇam—vomiting; pracakṣate—declare.
TRANSLATION
Therefore I shall no longer bear this unworthy body, which has been received from you, who have blasphemed Lord Śiva. If someone has taken food which is poisonous, the best treatment is to vomit.
PURPORT
Since Satī was the representation of the external potency of the Lord, it was in her power to vanquish many universes, including many Dakṣas, but in order to save her husband from the charge that he employed his wife, Satī, to kill Dakṣa because he could not do so due to his inferior position, she decided to give up her body.
Srila Visvanatha Cakravarti Thakur Commentary -
4.4.18
Having all powers and all abilities, I can destroy you, myself and the whole universe. However, people will say that Siva killed Dakṣa through his wife. In fear of destroying Śiva’s fame, I will not kill you. I will perform atonement for myself. O sinful one! See this with your two eyes! Then she speaks this verse. This impure body, inattentively obtained from you, can be purified only by giving it up. Purification of horrible food (andhasaḥ) that has been eaten (jagdhasya) is vomiting.
TEXT -
SB 4.4.19
na veda-vādān anuvartate matiḥ
sva eva loke ramato mahā-muneḥ
yathā gatir deva-manuṣyayoḥ pṛthak
sva eva dharme na paraṁ kṣipet sthitaḥ
SYNONYMS
na—not; veda-vādān—rules and regulations of the Vedas; anuvartate—follow; matiḥ—the mind; sve—in his own; eva—certainly; loke—in the self; ramataḥ—enjoying; mahā-muneḥ—of elevated transcendentalists; yathā—as; gatiḥ—the way; deva-manuṣyayoḥ—of the men and the demigods; pṛthak—separately; sve—in your own; eva—alone; dharme—occupational duty; na—not; param—another; kṣipet—should criticize; sthitaḥ—being situated.
TRANSLATION
It is better to execute one's own occupational duty than to criticize others'. Elevated transcendentalists may sometimes forgo the rules and regulations of the Vedas, since they do not need to follow them, just as the demigods travel in space whereas ordinary men travel on the surface of the earth.
PURPORT
The behavior of the most elevated transcendentalist and that of the most fallen conditioned soul appears to be the same. The elevated transcendentalist can surpass all the regulations of the Vedas, just as the demigods traveling in space surpass all the jungles and rocks on the surface of the globe, although a common man, who has no such ability to travel in space, has to face all those impediments. Although the most dear Lord Śiva appears not to observe all the rules and regulations of the Vedas, he is not affected by such disobedience, but a common man who wants to imitate Lord Śiva is mistaken. A common man must observe all the rules and regulations of the Vedas which a person who is in the transcendental position does not need to observe. Dakṣa found fault with Lord Śiva for not observing all the strict rules and regulations of the Vedas, but Satī asserted that he had no need to observe such rules. It is said that for one who is powerful like the sun or the fire, there is no consideration of purity or impurity. The sunshine can sterilize an impure place, whereas if someone else were to pass such a place he would be affected. One should not try to imitate Lord Śiva; rather, one should strictly follow one's prescribed occupational duties. One should never vilify a great personality like Lord Śiva.
Srila Visvanatha Cakravarti Thakur Commentary -
4.4.19
I will give up my body but those ignorant of scripture will blame it on Śiva, though he is faultless. Dakṣa previously said, “I have given my daughter to a person who does not perform rituals, is impure, is proud, and violates the rules of conduct. (SB 4.2.13)” She replies to that statement in this verse. The mind of the great sage enjoying in the self does not concentrate on the rules and regulations (veda-vādān), since he is not qualified for those rules.
kuśalācaritenaiṣām iha svārtho na vidyate
viparyayeṇa vānartho nirahaṅkāriṇāṁ prabho
My dear lord, when these great persons who are free from false ego act piously in this world, they have no selfish motives to fulfill, and even when they act in apparent contradiction to the laws of piety, they are not subject to sinful reactions. SB 10.33.32
yat-pāda-paṅkaja-parāga-niṣeva-tṛptā
yoga-prabhāva-vidhutākhila-karma-bandhāḥ
svairaṁ caranti munayo 'pi na nahyamānās
tasyecchayātta-vapuṣaḥ kuta eva bandhaḥ
Material activities never entangle the devotees of the Supreme Lord, who are fully satisfied by serving the dust of his lotus feet. Nor do material activities entangle those intelligent sages who have freed themselves from the bondage of all fruitive reactions by the power of yoga. So how could there be any question of bondage for the Lord himself, who assumes his transcendental forms according to his own sweet will? SB 10.33.35
The paths of the conditioned and liberated person are different, just as the paths of devatās and men are different. Therefore, situated in one’s own dharma one should not criticize others’ paths. This is the rule.
TEXT -
SB 4.4.20
karma pravṛttaṁ ca nivṛttam apy ṛtaṁ
vede vivicyobhaya-liṅgam āśritam
virodhi tad yaugapadaika-kartari
dvayaṁ tathā brahmaṇi karma narcchati
SYNONYMS
karma—activities; pravṛttam—attached to material enjoyment; ca—and; nivṛttam—materially detached; api—certainly; ṛtam—true; vede—in the Vedas; vivicya—distinguished; ubhaya-liṅgam—symptoms of both; āśritam—directed; virodhi—contradictory; tat—that; yaugapada-eka-kartari—both activities in one person; dvayam—two; tathā—so; brahmaṇi—in one who is transcendentally situated; karma—activities; na ṛcchati—are neglected.
TRANSLATION
In the Vedas there are directions for two kinds of activities—activities for those who are attached to material enjoyment and activities for those who are materially detached. In consideration of these two kinds of activities, there are two kinds of people, who have different symptoms. If one wants to see two kinds of activities in one person, that is contradictory. But both kinds of activities may be neglected by a person who is transcendentally situated.
PURPORT
The Vedic activities are so designed that the conditioned soul who has come to enjoy the material world may do so under direction so that at the end he becomes detached from such material enjoyment and is eligible to enter into the transcendental position. The four different social orders—brahmacarya, gṛhastha, vānaprastha and sannyāsa—gradually train a person to come to the platform of transcendental life. The activities and dress of a gṛhastha, or householder, are different from those of a sannyāsī, one in the renounced order of life. It is impossible for one person to adopt both orders. A sannyāsī cannot act like a householder, nor can a householder act like a sannyāsī, but above these two kinds of persons, one who engages in material activities and one who has renounced material activities, there is the person who is transcendental to both. Lord Śiva is in the transcendental position because, as stated before, he is always absorbed in the thought of Lord Vāsudeva within himself. Therefore neither the activities of the gṛhastha nor those of the sannyāsī in the renounced order can be applicable for him. He is in the paramahaṁsa stage, the highest perfectional stage of life. The transcendental position of Lord Śiva is also explained in Bhagavad-gītā (2.52-53). It is stated there that when one fully engages in the transcendental service of the Lord by performing activities without fruitive results, one is elevated to the transcendental position. At that time he has no obligation to follow the Vedic injunctions or the different rules and regulations of the Vedas. When one is above the directions of the Vedic ritualistic injunctions for attaining different allurements and is fully absorbed in transcendental thought, which means thought of the Supreme Personality of Godhead in devotional service, one is in the position called buddhi-yoga, or samādhi, ecstasy. For a person who has attained this stage, neither the Vedic activities for realizing material enjoyment nor those for renunciation are applicable.
Srila Visvanatha Cakravarti Thakur Commentary -
4.4.20
“Śiva should not follow the path of enjoyment. Let him follow the path of renunciation.”
One should accept that the path of enjoyment, such as fire sacrifices, and the path of renunciation, with control of mind and senses, are both true, since they are prescribed in the Vedas, but have their particular qualification (ubhaya-liṅgam) of attachment and detachment. If one is attached then one is qualified for fire sacrifice, and if one is detached, one is qualified of control of the senses and mind. For one person to perform both actions is contradictory. Attachment is contrary to detachment and detachment is contrary to attachment. This cannot be prescribed. But a person situated in Brahman does not perform either action. Just as there is no loss in not performing either duty for such a qualified person, so there is no fault in the Lord for not performing either action.
TEXT -
SB 4.4.21
mā vaḥ padavyaḥ pitar asmad-āsthitā
yā yajña-śālāsu na dhūma-vartmabhiḥ
tad-anna-tṛptair asu-bhṛdbhir īḍitā
avyakta-liṅgā avadhūta-sevitāḥ
SYNONYMS
mā—are not; vaḥ—yours; padavyaḥ—opulences; pitaḥ—O father; asmat-āsthitāḥ—possessed by us; yāḥ—which (opulences); yajña-śālāsu—in the sacrificial fire; na—not; dhūma-vartmabhiḥ—by the path of sacrifices; tat-anna-tṛptaiḥ—satisfied by the foodstuff of the sacrifice; asu-bhṛdbhiḥ—satisfying bodily necessities; īḍitāḥ—praised; avyakta-liṅgāḥ—whose cause is unmanifested; avadhūta-sevitāḥ—achieved by the self-realized souls.
TRANSLATION
My dear father, the opulence we possess is impossible for either you or your flatterers to imagine, for persons who engage in fruitive activities by performing great sacrifices are concerned with satisfying their bodily necessities by eating foodstuff offered as a sacrifice. We can exhibit our opulences simply by desiring to do so. This can be achieved only by great personalities who are renounced, self-realized souls.
PURPORT
Satī's father was under the impression that he was exalted in both prestige and opulence and that he had offered his daughter to a person who was not only poor but devoid of all culture. Her father might have been thinking that although she was a chaste woman, greatly adherent to her husband, her husband was in a deplorable condition. To counteract such thoughts, Satī said that the opulence possessed by her husband could not be understood by materialistic persons like Dakṣa and his followers, who were flatterers and were engaged in fruitive activities. Her husband's position was different. He possessed all opulences, but he did not like to exhibit them. Therefore such opulences are called avyakta, or unmanifested. But if required, simply by willing, Lord Śiva can show his wonderful opulences, and such an event is predicted here, for it would soon occur. The opulence Lord Śiva possesses is enjoyable in renunciation and love of God, not in material exhibition of sense gratificatory methods. Such opulences are possessed by personalities like the Kumāras, Nārada and Lord Śiva, not by others.
In this verse the performers of the Vedic rituals are condemned. They have been described here as dhūma-vartmabhiḥ, those who maintain themselves on the remnants of sacrificial foodstuff. There are two kinds of foodstuff offered in sacrifice. One kind is food offered in fruitive ritualistic sacrifices, and the other, the best, is food offered to Viṣṇu. Although in all cases Viṣṇu is the chief Deity on the sacrificial altar, the performers of fruitive rituals aim to satisfy various demigods to achieve in return some material prosperity. Real sacrifice, however, is to satisfy Lord Viṣṇu, and the remnants of such sacrifices are beneficial for advancement in devotional service. The process of elevation by performing sacrifices other than those aimed at Viṣṇu is very slow, and therefore it has been condemned in this verse. Viśvanātha Cakravartī has described the ritualistic performers to be like crows because crows delight in eating the remnants of food which has been thrown into the dustbin. All the brāhmaṇas who were present for the sacrifice were also condemned by Satī.
Whether or not King Dakṣa and his flatterers could understand the position of Lord Śiva, Satī wanted to impress upon her father that he should not think her husband to be without opulence. Satī, being the devoted wife of Lord Śiva, offers all kinds of material opulences to the worshipers of Lord Śiva. This fact is explained in the Śrīmad-Bhāgavatam, in the Tenth Canto. Lord Śiva's worshipers sometimes appear more opulent than the worshipers of Lord Viṣṇu because Durgā, or Satī, being the superintendent in charge of material affairs, can offer all material opulences to the worshipers of Lord Śiva in order to glorify her husband, whereas the worshipers of Viṣṇu are meant for spiritual elevation, and therefore their material opulence is sometimes found to decrease. These points are very nicely discussed in the Tenth Canto.
Srila Visvanatha Cakravarti Thakur Commentary -
4.4.21
“It is my misfortune that I, with the greatest wealth and good conduct, have a daughter who is living in the house of a lowly beggar. Since you are the ocean of good qualities and crest jewel of purity, you should not tolerate Śiva’s bad behavior.” She rebukes her father with these words. O father! I have taken shelter of siddhis, power, renunciation, knowledge and prema, which give happiness. These you do not possess. You will not attain these in millions of births. “Why do you say that? I also have powers.” Such attainments cannot be attained in the sacrificial arena. They are not praised by filling the belly like a crow or by following the path of karma (dhūma-vartmabhiḥ). These powers, unavailable by these methods (avyakta-liṅgāḥ) are possessed by Sanaka, Nārada and others. The past participle sevitāḥ has a present meaning.
TEXT -
SB 4.4.22
naitena dehena hare kṛtāgaso
dehodbhavenālam alaṁ kujanmanā
vrīḍā mamābhūt kujana-prasaṅgatas
taj janma dhig yo mahatām avadya-kṛt
SYNONYMS
na—not; etena—by this; dehena—by the body; hare—to Lord Śiva; kṛta-āgasaḥ—having committed offenses; deha-udbhavena—produced from your body; alam alam—enough, enough; ku-janmanā—with a contemptible birth; vrīḍā—shame; mama—my; abhūt—was; ku-jana-prasaṅgataḥ—from a relationship with a bad person; tat janma—that birth; dhik—shameful; yaḥ—who; mahatām—of the great personalities; avadya-kṛt—an offender.
TRANSLATION
You are an offender at the lotus feet of Lord Śiva, and unfortunately I have a body produced from yours. I am very much ashamed of our bodily relationship, and I condemn myself because my body is contaminated by a relationship with a person who is an offender at the lotus feet of the greatest personality.
PURPORT
Lord Śiva is the greatest of all devotees of Lord Viṣṇu. It is stated, vaiṣṇavānāṁ yathā śambhuḥ. Śambhu, Lord Śiva, is the greatest of all devotees of Lord Viṣṇu. In the previous verses, Satī has described that Lord Śiva is always in a transcendental position because he is situated in pure vasudeva. Vasudeva is that state from which Kṛṣṇa, Vāsudeva, is born, so Lord Śiva is the greatest devotee of Lord Kṛṣṇa, and Satī's behavior is exemplary because no one should tolerate blasphemy against Lord Viṣṇu or His devotee. Satī is aggrieved not for her personal association with Lord Śiva but because her body is related with that of Dakṣa, who is an offender at Lord Śiva's lotus feet. She feels herself to be condemned because of the body given by her father, Dakṣa.
Srila Visvanatha Cakravarti Thakur Commentary -
4.4.22
Having criticized her father, she now criticizes her body. What is the use of my body? It is completely useless (alam alam). Why? My body came from the body of a person who committed offense to Śiva (hare). This birth which is an offender (avadya-kṛt) of a devotee is useless.
TEXT -
SB 4.4.23
gotraṁ tvadīyaṁ bhagavān vṛṣadhvajo
dākṣāyaṇīty āha yadā sudurmanāḥ
vyapeta-narma-smitam āśu tadāhaṁ
vyutsrakṣya etat kuṇapaṁ tvad-aṅgajam
SYNONYMS
gotram—family relationship; tvadīyam—your; bhagavān—the possessor of all opulences; vṛṣadhvajaḥ—Lord Śiva; dākṣāyaṇī—Dākṣāyaṇī (the daughter of Dakṣa); iti—thus; āha—calls; yadā—when; sudurmanāḥ—very morose; vyapeta—disappear; narma-smitam—my jolliness and smile; āśu—immediately; tadā—then; aham—I; vyutsrakṣye—I shall give up; etat—this (body); kuṇapam—dead body; tvat-aṅga-jam—produced from your body.
TRANSLATION
Because of our family relationship, when Lord Śiva addresses me as Dākṣāyaṇī I at once become morose, and my jolliness and my smile at once disappear. I feel very much sorry that my body, which is just like a bag, has been produced by you. I shall therefore give it up.
PURPORT
The word dākṣāyaṇī means "the daughter of King Dakṣa." Sometimes, when there was relaxed conversation between husband and wife, Lord Śiva used to call Satī "the daughter of King Dakṣa," and because this very word reminded her about her family relationship with King Dakṣa, she at once became ashamed because Dakṣa was an incarnation of all offenses. Dakṣa was the embodiment of envy, for he unnecessarily blasphemed a great personality, Lord Śiva. Simply upon hearing the word dākṣāyaṇī, she felt afflicted because of reference to the con
TEXT because her body was the symbol of all the offensiveness with which Dakṣa was endowed. Since her body was constantly a source of unhappiness, she decided to give it up.
Srila Visvanatha Cakravarti Thakur Commentary -
4.4.23
When Śiva says in a joking mood, “You are the daughter of Dakṣa,” thereby announcing my relationship to you, and indicating that my nature is envy and hatred, I become depressed so that my charming smile disappears. Therefore, for certain (hi), I will give up this body which is almost a corpse.
TEXT -
SB 4.4.24
maitreya uvāca
ity adhvare dakṣam anūdya śatru-han
kṣitāv udīcīṁ niṣasāda śānta-vāk
spṛṣṭvā jalaṁ pīta-dukūla-saṁvṛtā
nimīlya dṛg yoga-pathaṁ samāviśat
SYNONYMS
maitreyaḥ uvāca—Maitreya said; iti—thus; adhvare—in the arena of sacrifice; dakṣam—to Dakṣa; anūdya—speaking; śatru-han—O annihilator of enemies; kṣitau—on the ground; udīcīm—facing north; niṣasāda—sat down; śānta-vāk—in silence; spṛṣṭvā—after touching; jalam—water; pīta-dukūla-saṁvṛtā—dressed in yellow garments; nimīlya—closing; dṛk—the vision; yoga-patham—the mystic yoga process; samāviśat—became absorbed.
TRANSLATION
Maitreya the sage told Vidura: O annihilator of enemies, while thus speaking to her father in the arena of sacrifice, Satī sat down on the ground and faced north. Dressed in saffron garments, she sanctified herself with water and closed her eyes to absorb herself in the process of mystic yoga.
PURPORT
It is said that when a man desires to quit his body he dresses in saffron garments. Therefore it appears that Satī changed her dress, indicating that she was going to quit the body given her by Dakṣa. Dakṣa was Satī's father, so instead of killing Dakṣa she decided that it would be better to destroy the part of his body which was hers. Thus she decided to give up the body of Dakṣa by the yogic process. Satī was the wife of Lord Śiva, who is known as Yogeśvara, the best among all yogīs, because he knows all the mystic processes of yoga, so it appeared that Satī also knew them. Either she learned yoga from her husband or she was enlightened because she was the daughter of such a great king as Dakṣa. The perfection of yoga is that one can give up one's body or release oneself from the embodiment of material elements according to one's desire. Yogīs who have attained perfection are not subject to death by natural laws; such perfect yogīs can leave the body whenever they desire. Generally the yogī first of all becomes mature in controlling the air passing within the body, thus bringing the soul to the top of the brain. Then when the body bursts into flames, the yogī can go anywhere he likes. This yoga system recognizes the soul, and thus it is distinct from the so-called yoga process for controlling the cells of the body, which has been discovered in the modern age. The real yoga process accepts the transmigration of the soul from one planet to another or one body to another; and it appears from this incident that Satī wanted to transfer her soul to another body or sphere.
Srila Visvanatha Cakravarti Thakur Commentary -
4.4.24
Speaking (anudya) to Dakṣa, she sat down. O killer of enemies (Vidura)! This indicates that Satī, on the pre
TEXT of giving up her body, killed her enemy Dakṣa. Udīcī means facing north. Another version has udīcīm (in the northern area). Dṛk means eyes. Those who desire to die should dress in cloth dyed with saffron.
TEXT -
SB 4.4.25
kṛtvā samānāv anilau jitāsanā
sodānam utthāpya ca nābhi-cakrataḥ
śanair hṛdi sthāpya dhiyorasi sthitaṁ
kaṇṭhād bhruvor madhyam aninditānayat
SYNONYMS
kṛtvā—after placing; samānau—in equilibrium; anilau—the prāṇa and apāna airs; jita-āsanā—having controlled the sitting posture; sā—Satī; udānam—the life air; utthāpya—raising; ca—and; nābhi-cakrataḥ—at the circle in the navel; śanaiḥ—gradually; hṛdi—in the heart; sthāpya—placing; dhiyā—with the intelligence; urasi—towards the pulmonary passage; sthitam—having been placed; kaṇṭhāt—through the throat; bhruvoḥ—of the eyebrows; madhyam—to the middle; aninditā—the blameless (Satī); ānayat—raised.
TRANSLATION
First of all she sat in the required sitting posture, and then she carried the life air upwards and placed it in the position of equilibrium near the navel. Then she raised her life air, mixed with intelligence, to the heart and then gradually towards the pulmonary passage and from there to between her eyebrows.
PURPORT
The yogic process is to control the air passing within the body in different places called ṣaṭ-cakra, the six circles of air circulation. The air is raised from the abdomen to the navel, from the navel to the heart, from the heart to the throat, from the throat to between the eyebrows and from between the eyebrows to the top of the cerebrum. That is the sum and substance of practicing yoga. Before practicing the real yoga system, one has to practice the sitting postures because this helps in the breathing exercises which control the airs going upwards and downwards. This is a great technique which one has to practice to attain the highest perfectional stage of yoga, but such practice is not meant for this age. No one in this age can attain the perfectional stage of such yoga, but people indulge in practicing sitting postures, which is more or less a gymnastic process. By such bodily gymnastics one may develop good circulation and may therefore keep one's body fit, but if one simply restricts oneself to that gymnastic process one cannot attain the highest perfectional stage. The yoga process, as described in the Keśava-śruti, prescribes how one can control his living force according to his desire and transmigrate from one body to another or from one place to another. In other words, yoga practice is not meant to keep the body fit. Any transcendental process of spiritual realization automatically helps one to keep the body fit, for it is the spirit soul that keeps the body always fresh. As soon as the spirit soul is out of the body, the material body immediately begins to decompose. Any spiritual process keeps the body fit without separate endeavor, but if one takes it that the ultimate aim of yoga is to maintain the body, then he is mistaken. The real perfection of yoga is elevation of the soul to a higher position or the liberation of the soul from material entanglement. Some yogīs try to elevate the soul to higher planetary systems, where the standard of life is different from that of this planet and where the material comforts, life-span and other facilities for self-realization are greater, and some yogīs endeavor to elevate the soul to the spiritual world, the spiritual Vaikuṇṭha planets. The bhakti-yoga process directly elevates the soul to the spiritual planets, where life is eternally blissful and full of knowledge; therefore bhakti-yoga is considered to be the greatest of all yoga systems.
Srila Visvanatha Cakravarti Thakur Commentary -
4.4.25
This verse describes the method of yoga. The two airs, prāṇa which moves upward, and apāna, which moves downwards, become one with samāna (samānau) by control at the navel cakra. Raising it with the udāna air, one should establish it with intelligence in the heart.
TEXT -
SB 4.4.26
evaṁ sva-dehaṁ mahatāṁ mahīyasā
muhuḥ samāropitam aṅkam ādarāt
jihāsatī dakṣa-ruṣā manasvinī
dadhāra gātreṣv anilāgni-dhāraṇām
SYNONYMS
evam—thus; sva-deham—her own body; mahatām—of the great saints; mahīyasā—most worshipful; muhuḥ—again and again; samāropitam—seated; aṅkam—on the lap; ādarāt—respectfully; jihāsatī—wishing to give up; dakṣa-ruṣā—due to anger towards Dakṣa; manasvinī—voluntarily; dadhāra—placed; gātreṣu—on the limbs of the body; anila-agni-dhāraṇām—meditation on the fire and air.
TRANSLATION
Thus, in order to give up her body, which had been so respectfully and affectionately seated on the lap of Lord Śiva, who is worshiped by great sages and saints, Satī, due to anger towards her father, began to meditate on the fiery air within the body.
PURPORT
Lord Śiva is described herein as the best of all great souls. Although Satī's body was born of Dakṣa, Lord Śiva used to adore her by sitting her on his lap. This is considered a great token of respect. Thus Satī's body was not ordinary, but still she decided to give it up because it was the source of unhappiness because of its connection with Dakṣa. This severe example set by Satī is to be followed. One should be extremely careful about associating with persons who are not respectful to the higher authorities. It is instructed, therefore, in the Vedic literature that one should always be free from the association of atheists and nondevotees and should try to associate with devotees, for by the association of a devotee one can be elevated to the platform of self-realization. This injunction is stressed in many places in Śrīmad-Bhāgavatam; if one wants to be liberated from the clutches of material existence, then one has to associate with great souls, and if one wants to continue one's material existential life, then one may associate with persons who are materialistic. The materialistic way of life is based on sex life. Thus both becoming addicted to sex life and associating with persons who are addicted to sex life are condemned in the Vedic literature because such association will simply interfere with one's spiritual progress. However, association with great personalities, devotees who are great souls, will elevate one to the spiritual platform. Satīdevī decided to quit the body she had obtained from Dakṣa's body, and she wanted to transfer herself to another body so that she might have completely uncontaminated association with Lord Śiva. Of course, it is understood that in her next life she would take birth as the daughter of the Himalayas, Pārvatī, and then she would again accept Lord Śiva as her husband. Satī and Lord Śiva are eternally related; even after she changes her body, their relationship is never broken.
Srila Visvanatha Cakravarti Thakur Commentary -
4.4.26
Mahatma mahīyasā means “by Śiva, honored by the great souls.”
TEXT -
SB 4.4.27
tataḥ sva-bhartuś caraṇāmbujāsavaṁ
jagad-guroś cintayatī na cāparam
dadarśa deho hata-kalmaṣaḥ satī
sadyaḥ prajajvāla samādhijāgninā
SYNONYMS
tataḥ—there; sva-bhartuḥ—of her husband; caraṇa-ambuja-āsavam—on the nectar of the lotus feet; jagat-guroḥ—of the supreme spiritual teacher of the universe; cintayatī—meditating; na—not; ca—and; aparam—not other (than her husband); dadarśa—saw; dehaḥ—her body; hata-kalmaṣaḥ—taints of sin being destroyed; satī—Satī; sadyaḥ—soon; prajajvāla—burned; samādhi-ja-agninā—by fire produced by meditation.
TRANSLATION
Satī concentrated all her meditation on the holy lotus feet of her husband, Lord Śiva, who is the supreme spiritual master of all the world. Thus she became completely cleansed of all taints of sin and quit her body in a blazing fire by meditation on the fiery elements.
PURPORT
Satī at once thought of the lotus feet of her husband, Lord Śiva, who is one of the three great personalities of Godhead in charge of the management of the material world, and simply by meditating on his lotus feet she derived such great pleasure that she forgot everything in relationship with her body. This pleasure was certainly material because she gave up her body for another body that was also material, but by this example we can appreciate the devotee's pleasure in concentrating his mind and attention on the lotus feet of the Supreme Lord, Viṣṇu, or Kṛṣṇa. There is such transcendental bliss in simply meditating on the lotus feet of the Lord that one can forget everything but the Lord's transcendental form. This is the perfection of yogic samādhi, or ecstasy. In this verse it is stated that by such meditation she became free from all contamination. What was that contamination? The contamination was her concept of the body derived from Dakṣa, but she forgot that bodily relationship in trance. The
PURPORT
is that when one becomes free from all bodily relationships within this material world and simply places himself in the position of an eternal servant of the Supreme Lord, it is to be understood that all the contamination of his material attachment has been burned by the blazing fires of transcendental ecstasy. It is not necessary for one to manifest a blazing fire externally, for if one forgets all his bodily relationships within this material world and becomes situated in his spiritual identity, it is said that one has been freed from all material contamination by the blazing fire of yogic samādhi, or ecstasy. That is the topmost perfection of yoga. If one keeps his bodily relationships within this material world and poses himself as a great yogī, he is not a bona fide yogī. In Śrīmad-Bhāgavatam (2.4.15) it is stated, yat-kīrtanaṁ yat-smaraṇaṁ. Simply by chanting the holy name of the Supreme Personality of Godhead, simply by remembering the lotus feet of Kṛṣṇa, simply by offering prayers to the Supreme Personality of Godhead, one is immediately freed from material contamination, the material bodily concept, by the blazing fire of ecstasy. This effect takes place immediately, without a second's delay.
According to Śrī Jīva Gosvāmī, that Satī quit her body means that she gave up within her heart her relationship with Dakṣa. Śrī Viśvanātha Cakravartī Ṭhākura also comments that since Satī is the superintendent deity of the external potency, when she quit her body she did not get a spiritual body but simply transferred from the body she had received from Dakṣa. Other commentators also say that she immediately transferred herself into the womb of Menakā, her future mother. She gave up the body she had received from Dakṣa and immediately transferred herself to another, better body, but this does not mean that she got a spiritual body.
Srila Visvanatha Cakravarti Thakur Commentary -
4.4.27
She meditated on the sweetness (āsavam) of his lotus feet. Thinking only of those feet she did not see anything else. By the fire of samādhi, her sin—her identity as the daughter of Dakṣa-- was destroyed (hata-kalmaṣaḥ). That body, with sins destroyed, then shone brightly. The verb is jval, which means to shine. It did this suddenly, in moment, and not at the next moment, like lightning which flashes and then disappears. Because she possesses māyā-śakti and the form of māyā is eternal, one should not say that her body was destroyed because of things made of māyā are temporary.
TEXT -
SB 4.4.28
tat paśyatāṁ khe bhuvi cādbhutaṁ mahad
hā heti vādaḥ sumahān ajāyata
hanta priyā daivatamasya devī
jahāv asūn kena satī prakopitā
SYNONYMS
tat—that; paśyatām—of those who had seen; khe—in the sky; bhuvi—on the earth; ca—and; adbhutam—wonderful; mahat—great; hā hā—oh, oh; iti—thus; vādaḥ—roar; su-mahān—tumultuous; ajāyata—occurred; hanta—alas; priyā—the beloved; daiva-tamasya—of the most respectable demigod (Lord Śiva); devī—Satī; jahau—quit; asūn—her life; kena—by Dakṣa; satī—Satī; prakopitā—angered.
TRANSLATION
When Satī annihilated her body in anger, there was a tumultuous roar all over the universe. Why had Satī, the wife of the most respectable demigod, Lord Śiva, quit her body in such a manner?
PURPORT
There was a tumultuous roaring all over the universe in the societies of the demigods of different planets because Satī was the daughter of Dakṣa, the greatest of all kings, and the wife of Lord Śiva, the greatest of all demigods. Why did she become so angry that she gave up her body? Since she was the daughter of a great personality and wife of a great personality, she had nothing to desire, but still she gave up her body in dissatisfaction. Certainly this was astonishing. One cannot attain complete satisfaction even if one is situated in the greatest material opulence. There was nothing Satī could not achieve either from her relationship with her father or from her relationship with the greatest of the demigods, but still, for some reason, she was dissatisfied. Therefore, Śrīmad-Bhāgavatam (1.2.6) explains that one has to achieve real satisfaction (yayātmā suprasīdati), but ātmā—the body, mind and soul—all become completely satisfied only if one develops devotional service to the Absolute Truth. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje. Adhokṣaja means the Absolute Truth. If one can develop his unflinching love for the transcendental Supreme Personality of Godhead, that can give complete satisfaction, otherwise there is no possibility of satisfaction in the material world or anywhere else.
Srila Visvanatha Cakravarti Thakur Commentary -
4.4.28
Angered by Dakṣa (kena) Satī, dear to most worshipped person (daivatamasya), Śiva, gave up her life. This is a material perception.
TEXT -
SB 4.4.29
aho anātmyaṁ mahad asya paśyata
prajāpater yasya carācaraṁ prajāḥ
jahāv asūn yad-vimatātmajā satī
manasvinī mānam abhīkṣṇam arhati
SYNONYMS
aho—oh; anātmyam—neglect; mahat—great; asya—of Dakṣa; paśyata—just see; prajāpateḥ—of the Prajāpati; yasya—of whom; cara-acaram—all living entities; prajāḥ—offspring; jahau—gave up; asūn—her body; yat—by whom; vimatā—disrespected; ātma-jā—his own daughter; satī—Satī; manasvinī—voluntarily; mānam—respect; abhīkṣṇam—repeatedly; arhati—deserved.
TRANSLATION
It was astonishing that Dakṣa, who was Prajāpati, the maintainer of all living entities, was so disrespectful to his own daughter, Satī, who was not only chaste but was also a great soul, that she gave up her body because of his neglect.
PURPORT
The word anātmya is significant. Ātmya means "the life of the soul," so this word indicates that although Dakṣa appeared to be living, actually he was a dead body, otherwise how could he neglect Satī, who was his own daughter? It was the duty of Dakṣa to look after the maintenance and comforts of all living entities because he was situated as Prajāpati, the governor of all living entities. Therefore how is it that he neglected his own daughter, who was the most exalted and chaste woman, a great soul, and who therefore deserved the most respectful treatment from her father? The death of Satī because of her being neglected by Dakṣa, her father, was most astonishing to all the great demigods of the universe.
Srila Visvanatha Cakravarti Thakur Commentary -
4.4.29
Anātmyam means Dakṣa (asya) is a living corpse, one in whom a soul does not exist. Because it is a temporary state, the word does not take vṛddhi form (ānātmyam). He should have affection for everyone since he is the producer of all beings, but he did not have affection for even his daughter. Thus he is a living corpse. Though she was his daughter, and wife of Śiva (satī) and wise (manasvinī), he was so abominable because he did not respect her.
TEXT -
SB 4.4.30
so 'yaṁ durmarṣa-hṛdayo brahma-dhruk ca
loke 'pakīrtiṁ mahatīm avāpsyati
yad-aṅgajāṁ svāṁ puruṣa-dviḍ udyatāṁ
na pratyaṣedhan mṛtaye 'parādhataḥ
SYNONYMS
saḥ—he; ayam—that; durmarṣa-hṛdayaḥ—hardhearted; brahma-dhruk—unworthy to be a brāhmaṇa; ca—and; loke—in the world; apakīrtim—ill fame; mahatīm—extensive; avāpsyati—will gain; yat-aṅga-jām—the daughter of whom; svām—own; puruṣa-dviṭ—the enemy of Lord Śiva; udyatām—who was preparing; na pratyaṣedhat—did not prevent; mṛtaye—for death; aparādhataḥ—because of his offenses.
TRANSLATION
Dakṣa, who is so hardhearted that he is unworthy to be a brāhmaṇa, will gain extensive ill fame because of his offenses to his daughter, because of not having prevented her death, and because of his great envy of the Supreme Personality of Godhead.
PURPORT
Dakṣa is described here as most hardhearted and therefore unqualified to be a brāhmaṇa. Brahma-dhruk is described by some commentators to mean brahma-bandhu, or friend of the brāhmaṇas. A person who is born in a brāhmaṇa family but has no brahminical qualifications is called a brahma-bandhu. Brāhmaṇas are generally very softhearted and forbearing because they have the power to control the senses and the mind. Dakṣa, however, was not forbearing. For the simple reason that his son-in-law, Lord Śiva, did not stand up to show him the formality of respect, he became so angry and hardhearted that he tolerated even the death of his dearest daughter. Satī tried her best to mitigate the misunderstanding between the son-in-law and the father-in-law by coming to her father's house, even without an invitation, and at that time Dakṣa should have received her, forgetting all past misunderstandings. But he was so hardhearted that he was unworthy to be called an Āryan or brāhmaṇa. Thus his ill fame still continues. Dakṣa means "expert," and he was given this name because of his ability to beget many hundreds and thousands of children. Persons who are too sexually inclined and materialistic become so hardhearted because of a slight loss of prestige that they can tolerate even the death of their children.
Srila Visvanatha Cakravarti Thakur Commentary -
4.4.30
Dakṣa is intolerant (durmarṣa-hṛdayaḥ). He hates Śiva (puruṣa-dviṭ). He did not prevent her when she was preparing to die because of his disrespect.
TEXT -
SB 4.4.31
vadaty evaṁ jane satyā
dṛṣṭvāsu-tyāgam adbhutam
dakṣaṁ tat-pārṣadā hantum
udatiṣṭhann udāyudhāḥ
SYNONYMS
vadati—were talking; evam—thus; jane—while the people; satyāḥ—of Satī; dṛṣṭvā—after seeing; asu-tyāgam—the death; adbhutam—wonderful; dakṣam—Dakṣa; tat-pārṣadāḥ—the attendants of Lord Śiva; hantum—to kill; udatiṣṭhan—stood up; udāyudhāḥ—with uplifted weapons.
TRANSLATION
While people were talking among themselves about the wonderful voluntary death of Satī, the attendants who had come with her readied themselves to kill Dakṣa with their weapons.
PURPORT
The attendants who came with Satī were meant to protect her from calamities, but since they were unable to protect their master's wife, they decided to die for her, and before dying they wanted to kill Dakṣa. It is the duty of attendants to give protection to their master, and in case of failure it is their duty to die.
TEXT -
SB 4.4.32
teṣām āpatatāṁ vegaṁ
niśāmya bhagavān bhṛguḥ
yajña-ghna-ghnena yajuṣā
dakṣiṇāgnau juhāva ha
SYNONYMS
teṣām—of them; āpatatām—who were approaching; vegam—the impulse; niśāmya—after seeing; bhagavān—the possessor of all opulences; bhṛguḥ—Bhṛgu Muni; yajña-ghna-ghnena—for killing the destroyers of the yajña; yajuṣā—with hymns of the Yajur Veda; dakṣiṇa-agnau—in the southern side of the sacrificial fire; juhāva—offered oblations; ha—certainly.
TRANSLATION
They came forward forcibly, but Bhṛgu Muni saw the danger and, offering oblations into the southern side of the sacrificial fire, immediately uttered mantric hymns from the Yajur Veda by which the destroyers of yajñic performances could be killed immediately.
PURPORT
Here is one example of powerful hymns in the Vedas which, when chanted, could perform wonderful acts. In the present age of Kali it is not possible to find expert mantra chanters; therefore all the sacrifices recommended in the Vedas are forbidden in this age. The only sacrifice recommended in this age is the chanting of the Hare Kṛṣṇa mantra because in this age it is not possible to accumulate the needed funds for performing sacrifices, not to speak of finding expert brāhmaṇas who can chant the mantras perfectly.
Srila Visvanatha Cakravarti Thakur Commentary -
4.4.32
Bhṛgu uttered mantras such as ahapataṁ rakṣa (White Yajur Veda, Vājasaneyi-Saṁhitā 1.9) which kill the destroyers of sacrifice.
TEXT -
SB 4.4.33
adhvaryuṇā hūyamāne
devā utpetur ojasā
ṛbhavo nāma tapasā
somaṁ prāptāḥ sahasraśaḥ
SYNONYMS
adhvaryuṇā—by the priest, Bhṛgu; hūyamāne—oblations being offered; devāḥ—demigods; utpetuḥ—became manifested; ojasā—with great strength; ṛbhavaḥ—the Ṛbhus; nāma—named; tapasā—by penance; somam—Soma; prāptāḥ—having achieved; sahasraśaḥ—by the thousands.
TRANSLATION
When Bhṛgu Muni offered oblations in the fire, immediately many thousands of demigods named Ṛbhus became manifested. All of them were powerful, having achieved strength from Soma, the moon.
PURPORT
It is stated here that many thousands of demigods named Ṛbhus became manifested because of the oblations offered in the fire and the chanting of the hymns from the Yajur Veda. Brāhmaṇas like Bhṛgu Muni were so powerful that they could create such powerful demigods simply by chanting the Vedic mantras. Vedic mantras are still available, but the chanters are not. By chanting Vedic mantras or chanting the Gāyatrī or ṛg-mantra one can attain the results one desires. In the present age of Kali it is recommended by Lord Caitanya that simply by chanting Hare Kṛṣṇa one can attain all perfection.
TEXT -
SB 4.4.34
tair alātāyudhaiḥ sarve
pramathāḥ saha-guhyakāḥ
hanyamānā diśo bhejur
uśadbhir brahma-tejasā
SYNONYMS
taiḥ—by them; alāta-āyudhaiḥ—with weapons of firebrands; sarve—all; pramathāḥ—the ghosts; saha-guhyakāḥ—along with the Guhyakas; hanyamānāḥ—being attacked; diśaḥ—in different directions; bhejuḥ—fled; uśadbhiḥ—glowing; brahma-tejasā—by brahminical power.
TRANSLATION
When the Ṛbhu demigods attacked the ghosts and Guhyakas with half-burned fuel from the yajña fire, all these attendants of Satī fled in different directions and disappeared. This was possible simply because of brahma-tejas, brahminical power.
PURPORT
The word brahma-tejasā, used in this verse, is significant. In those days, brāhmaṇas were so powerful that simply by desiring and by chanting a Vedic mantra, they could accomplish very wonderful effects. But in the present age of degradation there are no such brāhmaṇas. According to the pāñcarātrika system, in this age the entire population is supposed to consist of śūdras because the brahminical culture has been lost. But if anyone displays the signs of understanding Kṛṣṇa consciousness, he should be accepted, according to Vaiṣṇava smṛti regulations, as a prospective brāhmaṇa and should be given all facilities to achieve the highest perfection. The most magnanimous gift of Lord Caitanya's is that the highest perfection of life is available in this fallen age if one simply adopts the process of chanting Hare Kṛṣṇa, which is able to bring about the fulfillment of all activities in self-realization.
Srila Visvanatha Cakravarti Thakur Commentary -
4.4.34
Thus ends the commentary on the Fourth Chapter of the Fourth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta
PURPORT
s of the Fourth Canto, Fourth Chapter, of the Śrīmad-Bhāgavatam, entitled "Satī Quits Her Body."
5. Frustration of the Sacrifice of Dakṣa
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26
TEXT -
SB 4.5.1
maitreya uvāca
bhavo bhavānyā nidhanaṁ prajāpater
asat-kṛtāyā avagamya nāradāt
sva-pārṣada-sainyaṁ ca tad-adhvararbhubhir
vidrāvitaṁ krodham apāram ādadhe
SYNONYMS
maitreyaḥ uvāca—Maitreya said; bhavaḥ—Lord Śiva; bhavānyāḥ—of Satī; nidhanam—the death; prajāpateḥ—because of Prajāpati Dakṣa; asat-kṛtāyāḥ—having been insulted; avagamya—hearing about; nāradāt—from Nārada; sva-pārṣada-sainyam—the soldiers of his own associates; ca—and; tat-adhvara—(produced from) his (Dakṣa's) sacrifice; ṛbhubhiḥ—by the Ṛbhus; vidrāvitam—were driven away; krodham—anger; apāram—unbounded; ādadhe—showed.
TRANSLATION
Maitreya said: When Lord Śiva heard from Nārada that Satī, his wife, was now dead because of Prajāpati Dakṣa's insult to her and that his soldiers had been driven away by the Ṛbhu demigods, he became greatly angry.
PURPORT
Lord Śiva understood that Satī, being the youngest daughter of Dakṣa, could present the case of Lord Śiva's purity of purpose and would thus be able to mitigate the misunderstanding between Dakṣa and himself. But such a compromise was not attained, and Satī was deliberately insulted by her father by not being received properly when she visited his house without being invited. Satī herself could have killed her father, Dakṣa, because she is the personified material energy and has immense power to kill and create within this material universe. In the Brahma-saṁhitā her strength is described: she is capable of creating and dissolving many universes. But although she is so powerful, she acts under the direction of the Supreme Personality of Godhead, Kṛṣṇa, as His shadow. It would not have been difficult for Satī to punish her father, but she thought that since she was his daughter, it was not proper for her to kill him. Thus she decided to give up her own body, which she had obtained from his, and Dakṣa did not even check her.
When Satī passed away, giving up her body, the news was conveyed by Nārada to Lord Śiva. Nārada always carries the news of such events because he knows their import. When Lord Śiva heard that his chaste wife, Satī, was dead, he naturally became exceedingly angry. He also understood that Bhṛgu Muni had created the Ṛbhudeva demigods by uttering the mantras of the Yajur Veda and that these demigods had driven away all of his soldiers who were present in the arena of sacrifice. Therefore, he wanted to reply to this insult, and thus he decided to kill Dakṣa because he was the cause of the death of Satī.
Srila Visvanatha Cakravarti Thakur Commentary -
4.5.1
In the Fifth Chapter, Śiva, hearing about the death of his wife, cuts off the head of Dakṣa and kills him by transforming his hair into Vīrabhadra. Śiva heard the Satī had died because of the insults of Dakṣa (prajāpateḥ).The Ṛbhus had appeared at the sacrifice (tad-adhvararbhubhih).
TEXT -
SB 4.5.2
kruddhaḥ sudaṣṭauṣṭha-puṭaḥ sa dhūr-jaṭir
jaṭāṁ taḍid-vahni-saṭogra-rociṣam
utkṛtya rudraḥ sahasotthito hasan
gambhīra-nādo visasarja tāṁ bhuvi
SYNONYMS
kruddhaḥ—very angry; su-daṣṭa-oṣṭha-puṭaḥ—pressing his lips with his teeth; saḥ—he (Lord Śiva); dhūḥ-jaṭiḥ—having a cluster of hair on his head; jaṭām—one hair; taḍit—of electricity; vahni—of fire; saṭā—a flame; ugra—terrible; rociṣam—blazing; utkṛtya—snatching; rudraḥ—Lord Śiva; sahasā—at once; utthitaḥ—stood up; hasan—laughing; gambhīra—deep; nādaḥ—sound; visasarja—dashed; tām—that (hair); bhuvi—on the ground.
TRANSLATION
Thus Lord Śiva, being extremely angry, pressed his lips with his teeth and immediately snatched from his head a strand of hair which blazed like electricity or fire. He stood up at once, laughing like a madman, and dashed the hair to the ground.
Srila Visvanatha Cakravarti Thakur Commentary -
4.5.2
Saṭā means blazing. Rudraḥ ṁeans he became ferocious.
TEXT -
SB 4.5.3
tato 'tikāyas tanuvā spṛśan divaṁ
sahasra-bāhur ghana-ruk tri-sūrya-dṛk
karāla-daṁṣṭro jvalad-agni-mūrdhajaḥ
kapāla-mālī vividhodyatāyudhaḥ
SYNONYMS
tataḥ—at this time; atikāyaḥ—a great personality (Vīrabhadra); tanuvā—with his body; spṛśan—touching; divam—the sky; sahasra—a thousand; bāhuḥ—arms; ghana-ruk—of black color; tri-sūrya-dṛk—as bright as three suns combined; karāla-daṁṣṭraḥ—having very fearful teeth; jvalat-agni—(like) burning fire; mūrdhajaḥ—having hair on his head; kapāla-mālī—garlanded with men's heads; vividha—various kinds; udyata—upraised; āyudhaḥ—equipped with weapons.
TRANSLATION
A fearful black demon as high as the sky and as bright as three suns combined was thereby created, his teeth very fearful and the hairs on his head like burning fire. He had thousands of arms, equipped with various weapons, and he was garlanded with the heads of men.
Srila Visvanatha Cakravarti Thakur Commentary -
4.5.3
Tataḥ mean “from that hair.” He touched the sky with his body. His eyes were like three suns.
TEXT -
SB 4.5.4
taṁ kiṁ karomīti gṛṇantam āha
baddhāñjaliṁ bhagavān bhūta-nāthaḥ
dakṣaṁ sa-yajñaṁ jahi mad-bhaṭānāṁ
tvam agraṇī rudra bhaṭāṁśako me
SYNONYMS
tam—to him (Vīrabhadra); kim—what; karomi—shall I do; iti—thus; gṛṇantam—asking; āha—ordered; baddha-añjalim—with folded hands; bhagavān—the possessor of all opulences (Lord Śiva); bhūta-nāthaḥ—the lord of the ghosts; dakṣam—Dakṣa; sa-yajñam—along with his sacrifice; jahi—kill; mat-bhaṭānām—of all my associates; tvam—you; agraṇīḥ—the chief; rudra—O Rudra; bhaṭa—O expert in battle; aṁśakaḥ—born of my body; me—my.
TRANSLATION
When that gigantic demon asked with folded hands, "What shall I do, my lord?" Lord Śiva, who is known as Bhūtanātha, directly ordered, "Because you are born from my body, you are the chief of all my associates. Therefore, kill Dakṣa and his soldiers at the sacrifice."
PURPORT
Here is the beginning of competition between brahma-tejas and śiva-tejas. By brahma-tejas, brahminical strength, Bhṛgu Muni had created the Ṛbhu demigods, who had driven away the soldiers of Lord Śiva stationed in the arena. When Lord Śiva heard that his soldiers had been driven away, he created the tall black demon Vīrabhadra to retaliate. There is sometimes a competition between the mode of goodness and the mode of ignorance. That is the way of material existence. Even when one is situated in the mode of goodness, there is every possibility that his position will be mixed with or attacked by the mode of passion or ignorance. That is the law of material nature. Although pure goodness, or śuddha-sattva, is the basic principle in the spiritual world, pure manifestation of goodness is not possible in this material world. Thus, the struggle for existence between different material qualities is always present. This quarrel between Lord Śiva and Bhṛgu Muni, centering around Prajāpati Dakṣa, is the practical example of such competition between the different qualitative modes of material nature.
Srila Visvanatha Cakravarti Thakur Commentary -
4.5.4
“O Rudra, skilled in battle! Since you are my portion, the power of Brahman, you cannot be defeated! Do not worry!”
TEXT -
SB 4.5.5
ājñapta evaṁ kupitena manyunā
sa deva-devaṁ paricakrame vibhum
mene-tadātmānam asaṅga-raṁhasā
mahīyasāṁ tāta sahaḥ sahiṣṇum
SYNONYMS
ājñaptaḥ—being ordered; evam—in this manner; kupitena—angry; manyunā—by Lord Śiva (who is anger personified); saḥ—he (Vīrabhadra); deva-devam—he who is worshiped by the demigods; paricakrame—circumambulated; vibhum—Lord Śiva; mene—considered; tadā—at that time; ātmānam—himself; asaṅga-raṁhasā—with the power of Lord Śiva that cannot be opposed; mahīyasām—of the most powerful; tāta—my dear Vidura; sahaḥ—strength; sahiṣṇum—capable of coping with.
TRANSLATION
Maitreya continued: My dear Vidura, that black person was the personified anger of the Supreme Personality of Godhead, and he was prepared to execute the orders of Lord Śiva. Thus, considering himself capable of coping with any power offered against him, he circumambulated Lord Śiva.
Srila Visvanatha Cakravarti Thakur Commentary -
4.5.5
Ordered by Śiva who was angry, he circumambulated Śiva. He had speed which could not be matched (asaṅga-raṁhasā). Or he had the speed of Śiva who is without material association, since he is self-satisfied. He thought himself capable of tolerating the strength (sahaḥ) of the strongest (mahīyasām).
TEXT -
SB 4.5.6
anvīyamānaḥ sa tu rudra-pārṣadair
bhṛśaṁ nadadbhir vyanadat subhairavam
udyamya śūlaṁ jagad-antakāntakaṁ
samprādravad ghoṣaṇa-bhūṣaṇāṅghriḥ
SYNONYMS
anvīyamānaḥ—being followed; saḥ—he (Vīrabhadra); tu—but; rudra-pārṣadaiḥ—by the soldiers of Lord Śiva; bhṛśam—tumultuously; nadadbhiḥ—roaring; vyanadat—sounded; su-bhairavam—very fearful; udyamya—carrying; śūlam—a trident; jagat-antaka—death; antakam—killing; samprādravat—hurried towards (the sacrifice of Dakṣa); ghoṣaṇa—roaring; bhūṣaṇa-aṅghriḥ—with bangles on his legs.
TRANSLATION
Many other soldiers of Lord Śiva followed the fierce personality in a tumultuous uproar. He carried a great trident, fearful enough to kill even death, and on his legs he wore bangles which seemed to roar.
Srila Visvanatha Cakravarti Thakur Commentary -
4.5.6
The trident was like death (antakam) for death itself (jagad-antaka). On his two feet he had ornaments which made a thunderous noise (ghoṣaṇa).
TEXT -
SB 4.5.7
athartvijo yajamānaḥ sadasyāḥ
kakubhy udīcyāṁ prasamīkṣya reṇum
tamaḥ kim etat kuta etad rajo 'bhūd
iti dvijā dvija-patnyaś ca dadhyuḥ
SYNONYMS
atha—at that time; ṛtvijaḥ—the priests; yajamānaḥ—the chief person performing the sacrifice (Dakṣa); sadasyāḥ—all the persons assembled in the sacrificial arena; kakubhi udīcyām—in the northern direction; prasamīkṣya—seeing; reṇum—the dust storm; tamaḥ—darkness; kim—what; etat—this; kutaḥ—from where; etat—this; rajaḥ—dust; abhūt—has come; iti—thus; dvijāḥ—the brāhmaṇas; dvija-patnyaḥ—the wives of the brāhmaṇas; ca—and; dadhyuḥ—began to speculate.
TRANSLATION
At that time, all the persons assembled in the sacrificial arena—the priests, the chief of the sacrificial performance, and the brāhmaṇas and their wives—wondered where the darkness was coming from. Later they could understand that it was a dust storm, and all of them were full of anxiety.
Srila Visvanatha Cakravarti Thakur Commentary -
4.5.7
When it became dark, they thought that it was impossible. Then they understood it was dust. “But where has this dust come from?”
TEXT -
SB 4.5.8
vātā na vānti na hi santi dasyavaḥ
prācīna-barhir jīvati hogra-daṇḍaḥ
gāvo na kālyanta idaṁ kuto rajo
loko 'dhunā kiṁ pralayāya kalpate
SYNONYMS
vātāḥ—the winds; na vānti—are not blowing; na—not; hi—because; santi—are possible; dasyavaḥ—plunderers; prācīna-barhiḥ—old King Barhi; jīvati—is living; ha—still; ugra-daṇḍaḥ—who would sternly punish; gāvaḥ—the cows; na kālyante—are not being driven; idam—this; kutaḥ—from where; rajaḥ—dust; lokaḥ—the planet; adhunā—now; kim—is it; pralayāya—for dissolution; kalpate—to be considered ready.
TRANSLATION
Conjecturing on the origin of the storm, they said: There is no wind blowing, and no cows are passing, nor is it possible that this dust storm could be raised by plunderers, for there is still the strong King Barhi, who would punish them. Where is this dust storm blowing from? Is the dissolution of the planet now to occur?
PURPORT
Specifically significant in this verse is prācīna-barhir jīvati. The king of that part of the land was known as Barhi, and although he was old, he was still living, and he was a very strong ruler. Thus there was no possibility of an invasion by thieves and plunderers. Indirectly it is stated here that thieves, plunderers, rogues and unwanted population can exist only in a state or kingdom where there is no strong ruler. When, in the name of justice, thieves are allowed liberty, the state and kingdom are disturbed by such plunderers and unwanted population. The dust storm created by the soldiers and assistants of Lord Śiva resembled the situation at the time of the dissolution of this world. When there is a need for the dissolution of the material creation, this function is conducted by Lord Śiva. Therefore the situation now created by him resembled the dissolution of the cosmic manifestation.
Srila Visvanatha Cakravarti Thakur Commentary -
4.5.8
They considered various possibilities. It is evident that Prācīnabarhi was the King at that time.
TEXT -
SB 4.5.9
prasūti-miśrāḥ striya udvigna-cittā
ūcur vipāko vṛjinasyaiva tasya
yat paśyantīnāṁ duhitṝṇāṁ prajeśaḥ
sutāṁ satīm avadadhyāv anāgām
SYNONYMS
prasūti-miśrāḥ—headed by Prasūti; striyaḥ—the women; udvigna-cittāḥ—being very anxious; ūcuḥ—said; vipākaḥ—the resultant danger; vṛjinasya—of the sinful activity; eva—indeed; tasya—his (Dakṣa's); yat—because; paśyantīnām—who were looking on; duhitṝṇām—of her sisters; prajeśaḥ—the lord of the created beings (Dakṣa); sutām—his daughter; satīm—Satī; avadadhyau—insulted; anāgām—completely innocent.
TRANSLATION
Prasūti, the wife of Dakṣa, along with the other women assembled, became very anxious and said: This danger has been created by Dakṣa because of the death of Satī, who, even though completely innocent, quit her body as her sisters looked on.
PURPORT
Prasūti, being a softhearted woman, could immediately understand that the imminent danger approaching was due to the impious activity of hardhearted Prajāpati Dakṣa. He was so cruel that he would not save her youngest daughter, Satī, from the act of committing suicide in the presence of her sisters. Satī's mother could understand how much Satī had been pained by the insult of her father. Satī had been present along with the other daughters, and Dakṣa had purposely received all of them but her because she happened to be the wife of Lord Śiva. This consideration convinced the wife of Dakṣa of the danger which was now ahead, and thus she knew that Dakṣa must be prepared to die for his heinous act.
Srila Visvanatha Cakravarti Thakur Commentary -
4.5.9
The women of whom Prasūti was the chief spoke. This is the result (vipākam) of the offense of her father. Not only did Dakṣa offend her, but did so in the presence of her sisters, and she was innocent as well.
TEXT -
SB 4.5.10
yas tv anta-kāle vyupta-jaṭā-kalāpaḥ
sva-śūla-sūcy-arpita-dig-gajendraḥ
vitatya nṛtyaty uditāstra-dor-dhvajān
uccāṭṭa-hāsa-stanayitnu-bhinna-dik
SYNONYMS
yaḥ—who (Lord Śiva); tu—but; anta-kāle—at the time of dissolution; vyupta—having scattered; jaṭā-kalāpaḥ—his bunch of hair; sva-śūla—his own trident; sūci—on the points; arpita—pierced; dik-gajendraḥ—the rulers of the different directions; vitatya—scattering; nṛtyati—dances; udita—upraised; astra—weapons; doḥ—hands; dhvajān—flags; ucca—loud; aṭṭa-hāsa—laughing; stanayitnu—by the thundering sound; bhinna—divided; dik—the directions.
TRANSLATION
At the time of dissolution, Lord Śiva's hair is scattered, and he pierces the rulers of the different directions with his trident. He laughs and dances proudly, scattering their hands like flags, as thunder scatters the clouds all over the world.
PURPORT
Prasūti, who appreciated the power and strength of her son-in-law, Lord Śiva, is describing what he does at the time of dissolution. This description indicates that the strength of Lord Śiva is so great that Dakṣa's power could not be set in comparison to it. At the time of dissolution, Lord Śiva, with his trident in hand, dances over the rulers of the different planets, and his hair is scattered, just as the clouds are scattered over all directions in order to plunge the different planets into incessant torrents of rain. In the last phase of dissolution, all the planets become inundated with water, and that inundation is caused by the dancing of Lord Śiva. This dance is called the pralaya dance, or dance of dissolution. Prasūti could understand that the dangers ahead resulted not only from Dakṣa's having neglected her daughter, but also because of his neglecting the prestige and honor of Lord Śiva.
Srila Visvanatha Cakravarti Thakur Commentary -
4.5.10
The powers of Dakṣa cannot defeat Śiva. This is explained in two verses. Siva’s locks of hair are scattered (vyupta-jaṭā-kalāpaḥ). In his arms are raised weapons. He throws his arms about like waving flags and dances. He pierces the directions by the roar of his loud laughter.
TEXT -
SB 4.5.11
amarṣayitvā tam asahya-tejasaṁ
manyu-plutaṁ durnirīkṣyaṁ bhru-kuṭyā
karāla-daṁṣṭrābhir udasta-bhāgaṇaṁ
syāt svasti kiṁ kopayato vidhātuḥ
SYNONYMS
amarṣayitvā—after causing to become angry; tam—him (Lord Śiva); asahya-tejasam—with an unbearable effulgence; manyu-plutam—filled with anger; durnirīkṣyam—not able to be looked at; bhru-kuṭyā—by the movement of his brows; karāla-daṁṣṭrābhiḥ—by his fearful teeth; udasta-bhāgaṇam—having scattered the luminaries; syāt—there should be; svasti—good fortune; kim—how; kopayataḥ—causing (Lord Śiva) to be angry; vidhātuḥ—of Brahmā.
TRANSLATION
The gigantic black man bared his fearful teeth. By the movements of his brows he scattered the luminaries all over the sky, and he covered them with his strong, piercing effulgence. Because of the misbehavior of Dakṣa, even Lord Brahmā, Dakṣa's father, could not have been saved from the great exhibition of anger.
Srila Visvanatha Cakravarti Thakur Commentary -
4.5.11
Having angered (amarṣayitvā) Śiva who scatters the luminaries like fire and the sun, how can a person have good fortune, even if Brahmā, the father of Dakṣa, angers Śiva? What to speak of others! By Dakṣa’s cruelty, we have fallen into the greatest danger.
TEXT -
SB 4.5.12
bahv evam udvigna-dṛśocyamāne
janena dakṣasya muhur mahātmanaḥ
utpetur utpātatamāḥ sahasraśo
bhayāvahā divi bhūmau ca paryak
SYNONYMS
bahu—much; evam—in this manner; udvigna-dṛśā—with nervous glances; ucyamāne—while this was being said; janena—by the persons (assembled at the sacrifice); dakṣasya—of Dakṣa; muhuḥ—again and again; mahā-ātmanaḥ—stronghearted; utpetuḥ—appeared; utpāta-tamāḥ—very powerful symptoms; sahasraśaḥ—by the thousands; bhaya-āvahāḥ—producing fear; divi—in the sky; bhūmau—on the earth; ca—and; paryak—from all sides.
TRANSLATION
While all the people talked amongst themselves, Dakṣa saw dangerous omens from all sides, from the earth and from the sky.
PURPORT
In this verse Dakṣa has been described as mahātmā. The word mahātmā has been commented upon by different commentators in various manners. Vīrarāghava Ācārya has indicated that this word mahātmā means "steady in heart." That is to say that Dakṣa was so stronghearted that even when his beloved daughter was prepared to lay down her life, he was steady and unshaken. But in spite of his being so stronghearted, he was perturbed when he saw the various disturbances created by the gigantic black demon. Viśvanātha Cakravartī Ṭhākura remarks in this connection that even if one is called mahātmā, a great soul, unless he exhibits the symptoms of a mahātmā, he should be considered a durātmā, or a degraded soul. In Bhagavad-gītā (9.13) the word mahātmā describes the pure devotee of the Lord: mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ. A mahātmā is always under the guidance of the internal energy of the Supreme Personality of Godhead, and thus how could such a misbehaved person as Dakṣa be a mahātmā? A mahātmā is supposed to have all the good qualities of the demigods, and thus Dakṣa, lacking those qualities, could not be called a mahātmā; he should instead be called durātmā, a degraded soul. The word mahātmā to describe the qualifications of Dakṣa is used sarcastically.
TEXT -
SB 4.5.13
tāvat sa rudrānucarair mahā-makho
nānāyudhair vāmanakair udāyudhaiḥ
piṅgaiḥ piśaṅgair makarodarānanaiḥ
paryādravadbhir vidurānvarudhyata
SYNONYMS
tāvat—very quickly; saḥ—that; rudra-anucaraiḥ—by the followers of Lord Śiva; mahā-makhaḥ—the arena of the great sacrifice; nānā—various kinds; āyudhaiḥ—with weapons; vāmanakaiḥ—of short stature; udāyudhaiḥ—upraised; piṅgaiḥ—blackish; piśaṅgaiḥ—yellowish; makara-udara-ānanaiḥ—with bellies and faces like sharks'; paryādravadbhiḥ—running all around; vidura—O Vidura; anvarudhyata—was surrounded.
TRANSLATION
My dear Vidura, all the followers of Lord Śiva surrounded the arena of sacrifice. They were of short stature and were equipped with various kinds of weapons; their bodies appeared to be like those of sharks, blackish and yellowish. They ran all around the sacrificial arena and thus began to create disturbances.
Srila Visvanatha Cakravarti Thakur Commentary -
4.5.13
Vāmanakaiḥ means “with short stature.” Anvarudhyata means” they surrounded.”
TEXT -
SB 4.5.14
kecid babhañjuḥ prāg-vaṁśaṁ
patnī-śālāṁ tathāpare
sada āgnīdhra-śālāṁ ca
tad-vihāraṁ mahānasam
SYNONYMS
kecit—some; babhañjuḥ—pulled down; prāk-vaṁśam—the pillars of the sacrificial pandal; patnī-śālām—the female quarters; tathā—also; apare—others; sadaḥ—the sacrificial arena; āgnīdhra-śālām—the house of the priests; ca—and; tat-vihāram—the house of the chief of the sacrifice; mahā-anasam—the house of the kitchen department.
TRANSLATION
Some of the soldiers pulled down the pillars which were supporting the pandal of sacrifice, some of them entered the female quarters, some began destroying the sacrificial arena, and some entered the kitchen and the residential quarters.
Srila Visvanatha Cakravarti Thakur Commentary -
4.5.14
Prāg-vāṁṣam refers to the wooden beams running east to west resting upon the pillars, in construction of the sacrificial house. West of the sacrificial area was the women’s quarters. East of the sacrificial area was the assembly shed (sadas). East of that was the shed for the vehicles to carry soma. North of that was the place for kindling the fire (āgnīdhra-śālām). Vihāram is the house for the sponsor. Mahānasam is the kitchen.
TEXT -
SB 4.5.15
rurujur yajña-pātrāṇi
tathaike 'gnīn anāśayan
kuṇḍeṣv amūtrayan kecid
bibhidur vedi-mekhalāḥ
SYNONYMS
rurujuḥ—broke; yajña-pātrāṇi—the pots used in the sacrifice; tathā—so; eke—some; agnīn—the sacrificial fires; anāśayan—extinguished; kuṇḍeṣu—on the sacrificial arenas; amūtrayan—passed urine; kecit—some; bibhiduḥ—tore down; vedi-mekhalāḥ—the boundary lines of the sacrificial arena.
TRANSLATION
They broke all the pots made for use in the sacrifice, and some of them began to extinguish the sacrificial fire. Some tore down the boundary line of the sacrificial arena, and some passed urine on the arena.
Srila Visvanatha Cakravarti Thakur Commentary -
4.5.15
Rurujuḥ means “they destroyed”.
TEXT -
SB 4.5.16
abādhanta munīn anye
eke patnīr atarjayan
apare jagṛhur devān
pratyāsannān palāyitān
SYNONYMS
abādhanta—blocked the way; munīn—the sages; anye—others; eke—some; patnīḥ—the women; atarjayan—threatened; apare—others; jagṛhuḥ—arrested; devān—the demigods; pratyāsannān—near at hand; palāyitān—who were fleeing.
TRANSLATION
Some blocked the way of the fleeing sages, some threatened the women assembled there, and some arrested the demigods who were fleeing the pandal.
Srila Visvanatha Cakravarti Thakur Commentary -
4.5.16
They scolded the women with coarse language or by saving, “Stay here, and we will make you widows.”
TEXT -
SB 4.5.17
bhṛguṁ babandha maṇimān
vīrabhadraḥ prajāpatim
caṇḍeśaḥ pūṣaṇaṁ devaṁ
bhagaṁ nandīśvaro 'grahīt
SYNONYMS
bhṛgum—Bhṛgu Muni; babandha—arrested; maṇimān—Maṇimān; vīrabhadraḥ—Vīrabhadra; prajāpatim—Prajāpati Dakṣa; caṇḍeśaḥ—Caṇḍeśa; pūṣaṇam—Pūṣā; devam—the demigod; bhagam—Bhaga; nandīśvaraḥ—Nandīśvara; agrahīt—arrested.
TRANSLATION
Maṇimān, one of the followers of Lord Śiva, arrested Bhṛgu Muni, and Vīrabhadra, the black demon, arrested Prajāpati Dakṣa. Another follower, who was named Caṇḍeśa, arrested Pūṣā. Nandīśvara arrested the demigod Bhaga.
TEXT -
SB 4.5.18
sarva evartvijo dṛṣṭvā
sadasyāḥ sa-divaukasaḥ
tair ardyamānāḥ subhṛśaṁ
grāvabhir naikadhādravan
SYNONYMS
sarve—all; eva—certainly; ṛtvijaḥ—the priests; dṛṣṭvā—after seeing; sadasyāḥ—all the members assembled in the sacrifice; sa-divaukasaḥ—along with the demigods; taiḥ—by those (stones); ardyamānāḥ—being disturbed; su-bhṛśam—very greatly; grāvabhiḥ—by stones; na ekadhā—in different directions; adravan—began to disperse.
TRANSLATION
There was a continuous shower of stones, and all the priests and other members assembled at the sacrifice were put into immense misery. For fear of their lives, they dispersed in different directions.
Srila Visvanatha Cakravarti Thakur Commentary -
4.5.18
Being afflicted by stones, they could not flee in a group.
TEXT -
SB 4.5.19
juhvataḥ sruva-hastasya
śmaśrūṇi bhagavān bhavaḥ
bhṛgor luluñce sadasi
yo 'hasac chmaśru darśayan
SYNONYMS
juhvataḥ—offering sacrificial oblations; sruva-hastasya—with the sacrificial ladle in his hand; śmaśrūṇi—the mustache; bhagavān—the possessor of all opulences; bhavaḥ—Vīrabhadra; bhṛgoḥ—of Bhṛgu Muni; luluñce—tore out; sadasi—in the midst of the assembly; yaḥ—who (Bhṛgu Muni); ahasat—had smiled; śmaśru—his mustache; darśayan—showing.
TRANSLATION
Vīrabhadra tore off the mustache of Bhṛgu, who was offering the sacrificial oblations with his hands in the fire.
TEXT -
SB 4.5.20
bhagasya netre bhagavān
pātitasya ruṣā bhuvi
ujjahāra sada-stho 'kṣṇā
yaḥ śapantam asūsucat
SYNONYMS
bhagasya—of Bhaga; netre—both eyes; bhagavān—Vīrabhadra; pātitasya—having been thrust; ruṣā—with great anger; bhuvi—on the ground; ujjahāra—plucked out; sada-sthaḥ—while situated in the assembly of the Viśvasṛks; akṣṇā—by the movement of his eyebrows; yaḥ—who (Bhaga); śapantam—(Dakṣa) who was cursing (Lord Śiva); asūsucat—encouraged.
TRANSLATION
Vīrabhadra immediately caught Bhaga, who had been moving his eyebrows during Bhṛgu's cursing of Lord Śiva, and out of great anger thrust him to the ground and forcibly put out his eyes.
Srila Visvanatha Cakravarti Thakur Commentary -
4.5.20
Śapantam refers to Dakṣa who criticized Śiva. Bhaga encouraged Ḍakṣa by glancing with the corner of his eye.
TEXT -
SB 4.5.21
pūṣṇo hy apātayad dantān
kāliṅgasya yathā balaḥ
śapyamāne garimaṇi
yo 'hasad darśayan dataḥ
SYNONYMS
pūṣṇaḥ—of Pūṣā; hi—since; apātayat—extracted; dantān—the teeth; kāliṅgasya—of the King of Kaliṅga; yathā—as; balaḥ—Baladeva; śapyamāne—while being cursed; garimaṇi—Lord Śiva; yaḥ—who (Pūṣā); ahasat—smiled; darśayan—showing; dataḥ—his teeth.
TRANSLATION
Just as Baladeva knocked out the teeth of Dantavakra, the King of Kaliṅga, during the gambling match at the marriage ceremony of Aniruddha, Vīrabhadra knocked out the teeth of both Dakṣa, who had shown them while cursing Lord Śiva, and Pūṣā, who by smiling sympathetically had also shown his teeth.
PURPORT
Here a reference is made to the marriage of Aniruddha, a grandson of Lord Kṛṣṇa's. He kidnapped the daughter of Dantavakra, and thereafter he was arrested. Just as he was to be punished for the kidnapping, the soldiers from Dvārakā arrived, headed by Balarāma, and a fight ensued amongst the kṣatriyas. This sort of fight was very common, especially during marriage ceremonies, when everyone was in a challenging spirit. In that challenging spirit, a fight was sure to occur, and in such fights there was commonly killing and misfortune. After finishing such fighting, the parties would come to a compromise, and everything would be settled. This Dakṣa yajña was similar to such events. Now all of them—Dakṣa and the demigods Bhaga and Pūṣā and Bhṛgu Muni—were punished by the soldiers of Lord Śiva, but later everything would come to a peaceful end. So this spirit of fighting between one another was not exactly inimical. Because everyone was so powerful and wanted to show his strength by Vedic mantra or mystic power, all these fighting skills were very elaborately exhibited by the different parties at the Dakṣa yajña.
Srila Visvanatha Cakravarti Thakur Commentary -
4.5.21
Just Balarāma, at the time of Aniruddha’s marriage, during a game of dice, made the teeth of the King of Kaliṅga fall out, so Vīrabhadra made Pūṣā’s teeth fall out. Garimaṇi refers to Śiva. Dataḥ stands for dantān (teeth). Another version has puṣnoḥ in the dual form. Sometimes Indra and Pūṣā are grouped together as in the phrase aindrāpauṣṇaṁ carum: the rice offering of Indra and Pūṣā. (Black Yayur Veda, Taittirīya-bṛahmaṇa 1.7.2.4.5) Thus Vīrabhadra made the teeth of both Indra and Pūṣā fall out.
TEXT -
SB 4.5.22
ākramyorasi dakṣasya
śita-dhāreṇa hetinā
chindann api tad uddhartuṁ
nāśaknot tryambakas tadā
SYNONYMS
ākramya—having sat; urasi—on the chest; dakṣasya—of Dakṣa; śita-dhāreṇa—having a sharp blade; hetinā—with a weapon; chindan—cutting; api—even though; tat—that (head); uddhartum—to separate; na aśaknot—was not able; tri-ambakaḥ—Vīrabhadra (who had three eyes); tadā—after this.
TRANSLATION
Then Vīrabhadra, the giantlike personality, sat on the chest of Dakṣa and tried to separate his head from his body with sharp weapons, but was unsuccessful.
Srila Visvanatha Cakravarti Thakur Commentary -
4.5.22
Hetinā means “using a sword.” Tat refers to his head. Tryambakaḥ is Vīrabhadra.
TEXT -
SB 4.5.23
śastrair astrānvitair evam
anirbhinna-tvacaṁ haraḥ
vismayaṁ param āpanno
dadhyau paśupatiś ciram
SYNONYMS
śastraiḥ—with weapons; astra-anvitaiḥ—with hymns (mantras); evam—thus; anirbhinna—not being cut; tvacam—the skin; haraḥ—Vīrabhadra; vismayam—bewilderment; param—greatest; āpannaḥ—was struck with; dadhyau—thought; paśupatiḥ—Vīrabhadra; ciram—for a long time.
TRANSLATION
He tried to cut the head of Dakṣa with hymns as well as weapons, but still it was hard to cut even the surface of the skin of Dakṣa's head. Thus Vīrabhadra was exceedingly bewildered.
Srila Visvanatha Cakravarti Thakur Commentary -
4.5.23
Śastraiḥ refers to swords and other hand weapons. Astra refers to weapons which are thrown like arrows and tridents. The word “seeing” should be supplied. Seeing that his skin could not be cut, he thought for a long time.
TEXT -
SB 4.5.24
dṛṣṭvā saṁjñapanaṁ yogaṁ
paśūnāṁ sa patir makhe
yajamāna-paśoḥ kasya
kāyāt tenāharac chiraḥ
SYNONYMS
dṛṣṭvā—having seen; saṁjñapanam—for the killing of the animals in the sacrifice; yogam—the device; paśūnām—of the animals; saḥ—he (Vīrabhadra); patiḥ—the lord; makhe—in the sacrifice; yajamāna-paśoḥ—who was an animal in the form of the chief of the sacrifice; kasya—of Dakṣa; kāyāt—from the body; tena—by that (device); aharat—severed; śiraḥ—his head.
TRANSLATION
Then Vīrabhadra saw the wooden device in the sacrificial arena by which the animals were to have been killed. He took the opportunity of this facility to behead Dakṣa.
PURPORT
In this connection it is to be noted that the device used for killing animals in the sacrifice was not designed to facilitate eating their flesh. The killing was specifically intended to give a new life to the sacrificed animal by the power of Vedic mantra. The animals were sacrificed to test the strength of Vedic mantras; yajñas were performed as a test of the mantra. Even in the modern age, tests are executed on animal bodies in the physiology laboratory. Similarly, whether or not the brāhmaṇas were uttering the Vedic hymns correctly was tested by sacrifice in the arena. On the whole, the animals thus sacrificed were not at all the losers. Some old animals would be sacrificed, but in exchange for their old bodies they received other, new bodies. That was the test of Vedic mantras. Vīrabhadra, instead of sacrificing animals with the wooden device, immediately beheaded Dakṣa, to the astonishment of everyone.
Srila Visvanatha Cakravarti Thakur Commentary -
4.5.24
Sañjñapanaṁ yogam means a device for killing sacrificial animals by squeezing. Using that, he severed his head.
TEXT -
SB 4.5.25
sādhu-vādas tadā teṣāṁ
karma tat tasya paśyatām
bhūta-preta-piśācānāṁ
anyeṣāṁ tad-viparyayaḥ
SYNONYMS
sādhu-vādaḥ—joyful exclamation; tadā—at that time; teṣām—of those (followers of Lord Śiva); karma—action; tat—that; tasya—of him (Vīrabhadra); paśyatām—seeing; bhūta-preta-piśācānām—of the bhūtas (ghosts), pretas and piśācas; anyeṣām—of the others (in the party of Dakṣa); tat-viparyayaḥ—the opposite of that (an exclamation of grief).
TRANSLATION
Upon seeing the action of Vīrabhadra, the party of Lord Śiva was pleased and cried out joyfully, and all the bhūtas, ghosts and demons that had come made a tumultuous sound. On the other hand, the brāhmaṇas in charge of the sacrifice cried out in grief at the death of Dakṣa.
Srila Visvanatha Cakravarti Thakur Commentary -
4.5.25
Others, brāhmaṇas, said the opposite: it was an improper action.
TEXT -
SB 4.5.26
juhāvaitac chiras tasmin
dakṣiṇāgnāv amarṣitaḥ
tad-deva-yajanaṁ dagdhvā
prātiṣṭhad guhyakālayam
SYNONYMS
juhāva—sacrificed as an oblation; etat—that; śiraḥ—head; tasmin—in that; dakṣiṇa-agnau—in the sacrificial fire on the southern side; amarṣitaḥ—Vīrabhadra, being greatly angry; tat—of Dakṣa; deva-yajanam—the arrangements for the sacrifice to the demigods; dagdhvā—having set fire; prātiṣṭhat—departed; guhyaka-ālayam—to the abode of the Guhyakas (Kailāsa).
TRANSLATION
Vīrabhadra then took the head and with great anger threw it into the southern side of the sacrificial fire, offering it as an oblation. In this way the followers of Lord Śiva devastated all the arrangements for sacrifice. After setting fire to the whole arena, they departed for their master's abode, Kailāsa.
Srila Visvanatha Cakravarti Thakur Commentary -
4.5.26
Guhyakālayam means Kailāsa.
Thus ends the commentary on the Fifth Chapter of the Fourth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta
PURPORT
s of the Fourth Canto, Fifth Chapter, of the Śrīmad-Bhāgavatam, entitled "Frustration of the Sacrifice of Dakṣa."
6. Brahmā Satisfies Lord Śiva
verses: 1-2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14-15, 16, 17, 18, 19-20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53
TEXT -
SB 4.6.1-2
maitreya uvāca
atha deva-gaṇāḥ sarve
rudrānīkaiḥ parājitāḥ
śūla-paṭṭiśa-nistriṁśa-
gadā-parigha-mudgaraiḥ
sañchinna-bhinna-sarvāṅgāḥ
sartvik-sabhyā bhayākulāḥ
svayambhuve namaskṛtya
kārtsnyenaitan nyavedayan
SYNONYMS
maitreyaḥ uvāca—Maitreya said; atha—after this; deva-gaṇāḥ—the demigods; sarve—all; rudra-anīkaiḥ—by the soldiers of Lord Śiva; parājitāḥ—having been defeated; śūla—trident; paṭṭiśa—a sharp-edged spear; nistriṁśa—a sword; gadā—mace; parigha—an iron bludgeon; mudgaraiḥ—a hammerlike weapon; sañchinna-bhinna-sarva-aṅgāḥ—all the limbs wounded; sa-ṛtvik-sabhyāḥ—with all the priests and members of the sacrificial assembly; bhaya-ākulāḥ—with great fear; svayambhuve—unto Lord Brahmā; namaskṛtya—after offering obeisances; kārtsnyena—in detail; etat—the events of Dakṣa's sacrifice; nyavedayan—reported.
TRANSLATION
All the priests and other members of the sacrificial assembly and all the demigods, having been defeated by the soldiers of Lord Śiva and injured by weapons like tridents and swords, approached Lord Brahmā with great fear. After offering him obeisances, they began to speak in detail of all the events which had taken place.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.1-2
In the Sixth Chapter there is a description of Kailāśa. Brahmā goes to Śiva, who was sitting under a banyan tree there along with the devatās, and satisfies him with prayers.
Svayambhuve normally should be svayambhuvam.
TEXT -
SB 4.6.3
upalabhya puraivaitad
bhagavān abja-sambhavaḥ
nārāyaṇaś ca viśvātmā
na kasyādhvaram īyatuḥ
SYNONYMS
upalabhya—knowing; purā—beforehand; eva—certainly; etat—all these events of Dakṣa's sacrifice; bhagavān—the possessor of all opulences; abja-sambhavaḥ—born from a lotus flower (Lord Brahmā); nārāyaṇaḥ—Nārāyaṇa; ca—and; viśva-ātmā—the Supersoul of the entire universe; na—not; kasya—of Dakṣa; adhvaram—to the sacrifice; īyatuḥ—did go.
TRANSLATION
Both Lord Brahmā and Viṣṇu had already known that such events would occur in the sacrificial arena of Dakṣa, and knowing beforehand, they did not go to the sacrifice.
PURPORT
As stated in Bhagavad-gītā (7.26), vedāhaṁ samatītāni vartamānāni cārjuna. The Lord says, "I know everything that has happened in the past and is going to happen in the future." Lord Viṣṇu is omniscient, and He therefore knew what would happen at Dakṣa's sacrificial arena. For this reason neither Nārāyaṇa nor Lord Brahmā attended the great sacrifice performed by Dakṣa.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.3
Kasya means of Dakṣa. Knowing because they are omniscient, they did not go (neyatuḥ).
TEXT -
SB 4.6.4
tad ākarṇya vibhuḥ prāha
tejīyasi kṛtāgasi
kṣemāya tatra sā bhūyān
na prāyeṇa bubhūṣatām
SYNONYMS
tat—the events related by the demigods and the others; ākarṇya—after hearing; vibhuḥ—Lord Brahmā; prāha—replied; tejīyasi—a great personality; kṛta-āgasi—has been offended; kṣemāya—for your happiness; tatra—in that way; sā—that; bhūyāt na—is not conducive; prāyeṇa—generally; bubhūṣatām—desire to exist.
TRANSLATION
When Lord Brahmā heard everything from the demigods and the members who had attended the sacrifice, he replied: You cannot be happy in executing a sacrifice if you blaspheme a great personality and thereby offend his lotus feet. You cannot have happiness in that way.
PURPORT
Lord Brahmā explained to the demigods that although Dakṣa wanted to enjoy the results of fruitive sacrificial activities, it is not possible to enjoy when one offends a great personality like Lord Śiva. It was good for Dakṣa to have died in the fight because if he had lived he would have committed such offenses at the lotus feet of great personalities again and again. According to Manu's law, when a person commits murder, punishment is beneficial for him because if he is not killed he might commit more and more murders and therefore be entangled in his future lives for having killed so many persons. Therefore the king's punishment of a murderer is appropriate. lf those who are extremely offensive are killed by the grace of the Lord, that is good for them. In other words, Lord Brahmā explained to the demigods that it was good for Dakṣa to have been killed.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.4
Vibhūḥ refers to Brahmā. Having committed offense (kṛtāgasi) to a great soul, for those desiring to live for comforts of life, desire to live for that happiness should not occur! Since they have committed offense to Śiva, for Dakṣa and others who are dead, dying or about to die, who have committed offense, and who desire to live for material pleasure (svakṣemāya), that desire to live (sā) in comfort (tatra) should not be fulfilled. The offenders like Dakṣa should die, they should not live. Living, they will commit more offenses. What is the use of their lives? Better that they die! Bubhūṣatām comes from the verb bhū, which means to exist. This has the same meaning as “to live” because if one exists, one also lives. Generally (prayeṇa) they should not live. Among those offenders, some, living, may not commit more offenses. They should have the desire to live, and remain alive.
TEXT -
SB 4.6.5
athāpi yūyaṁ kṛta-kilbiṣā bhavaṁ
ye barhiṣo bhāga-bhājaṁ parāduḥ
prasādayadhvaṁ pariśuddha-cetasā
kṣipra-prasādaṁ pragṛhītāṅghri-padmam
SYNONYMS
atha api—still; yūyam—all of you; kṛta-kilbiṣāḥ—having committed offenses; bhavam—Lord Śiva; ye—all of you; barhiṣaḥ—of the sacrifice; bhāga-bhājam—entitled to a share; parāduḥ—have excluded; prasādayadhvam—all of you should satisfy; pariśuddha-cetasā—without mental reservations; kṣipra-prasādam—quick mercy; pragṛhīta-aṅghri-padmam—his lotus feet having been taken shelter of.
TRANSLATION
You have excluded Lord Śiva from taking part in the sacrificial results, and therefore you are all offenders at his lotus feet. Still, if you go without mental reservations and surrender unto him and fall down at his lotus feet, he will be very pleased.
PURPORT
Lord Śiva is also called Āśutoṣa. Āśu means "very soon," and toṣa means "to become satisfied." The demigods were advised to go to Lord Śiva and beg his pardon, and because he is very easily pleased, it was certain that their purpose would be served. Lord Brahmā knew the mind of Lord Śiva very well, and he was confident that the demigods, who were offenders at his lotus feet, could mitigate their offenses by going to him and surrendering without reservation.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.5
However, if you want to live (athāpi), you who have committed offense, who excluded him from his share of the sacrifice (barhiṣaḥ), should please Śiva. One should not say that pleasing Śiva is difficult. He is pleased simply if you grasp his lotus feet. I know his mind.
TEXT -
SB 4.6.6
āśāsānā jīvitam adhvarasya
lokaḥ sa-pālaḥ kupite na yasmin
tam āśu devaṁ priyayā vihīnaṁ
kṣamāpayadhvaṁ hṛdi viddhaṁ duruktaiḥ
SYNONYMS
āśāsānāḥ—wishing to ask; jīvitam—for the duration; adhvarasya—of the sacrifice; lokaḥ—all the planets; sa-pālaḥ—with their controllers; kupite—when angered; na—not; yasmin—whom; tam—that; āśu—at once; devam—Lord Śiva; priyayā—of his dear wife; vihīnam—having been deprived; kṣamāpayadhvam—beg his pardon; hṛdi—in his heart; viddham—very much afflicted; duruktaiḥ—by unkind words.
TRANSLATION
Lord Brahmā also advised them that Lord Śiva is so powerful that by his anger all the planets and their chief controllers can be destroyed immediately. Also, he said that Lord Śiva was especially sorry because he had recently lost his dear wife and was also very much afflicted by the unkind words of Dakṣa. Under the circumstances, Lord Brahmā suggested, it would behoove them to go at once and beg his pardon.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.6
When he is angry (yasmin kupite) the world and its protectors will not longer exist. You, wishing to revive the sacrifice, should beg his pardon.
TEXT -
SB 4.6.7
nāhaṁ na yajño na ca yūyam anye
ye deha-bhājo munayaś ca tattvam
viduḥ pramāṇaṁ bala-vīryayor vā
yasyātma-tantrasya ka upāyaṁ vidhitset
SYNONYMS
na—not; aham—I; na—nor; yajñaḥ—Indra; na—nor; ca—and; yūyam—all of you; anye—others; ye—who; deha-bhājaḥ—of those who bear material bodies; munayaḥ—the sages; ca—and; tattvam—the truth; viduḥ—know; pramāṇam—the extent; bala-vīryayoḥ—of the strength and power; vā—or; yasya—of Lord Śiva; ātma-tantrasya—of Lord Śiva, who is self-dependent; kaḥ—what; upāyam—means; vidhitset—should wish to devise.
TRANSLATION
Lord Brahmā said that no one, not even himself, Indra, all the members assembled in the sacrificial arena, or all the sages, could know how powerful Lord Śiva is. Under the circumstances, who would dare to commit an offense at his lotus feet?.
PURPORT
After Lord Brahmā advised the demigods to go to Lord Śiva and beg his pardon, it was suggested how he should be satisfied and how the matter should be placed before him. Brahmā also asserted that none of the conditioned souls, including himself and all the demigods, could know how to satisfy Lord Śiva. But he said, "It is known that he is very easily satisfied, so let us try to satisfy him by falling at his lotus feet."
Actually the position of the subordinate is always to surrender to the Supreme. That is the instruction of Bhagavad-gītā. The Lord asks everyone to give up all kinds of concocted occupations and simply surrender unto Him. That will protect the conditioned souls from all sinful reactions. Similarly, in this case Brahmā also suggested that they go and surrender unto the lotus feet of Lord Śiva, for since he is very kind and easily satisfied, this action would prove effective.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.7
“We are surrendered to you. Give us some way to do this.” Brahmā answers. Not I, Brahmā, or the present Indra (yajñaḥ) nor you sacrificers, knowers of the Vedas, know the truth about Śiva or the extent of his strength and influence.
TEXT -
SB 4.6.8
sa ittham ādiśya surān ajas tu taiḥ
samanvitaḥ pitṛbhiḥ sa-prajeśaiḥ
yayau sva-dhiṣṇyān nilayaṁ pura-dviṣaḥ
kailāsam adri-pravaraṁ priyaṁ prabhoḥ
SYNONYMS
saḥ—he (Brahmā); ittham—thus; ādiśya—after instructing; surān—the demigods; ajaḥ—Lord Brahmā; tu—then; taiḥ—those; samanvitaḥ—followed; pitṛbhiḥ—by the Pitās; sa-prajeśaiḥ—along with the lords of the living entities; yayau—went; sva-dhiṣṇyāt—from his own place; nilayam—the abode; pura-dviṣaḥ—of Lord Śiva; kailāsam—Kailāsa; adri-pravaram—the best among mountains; priyam—dear; prabhoḥ—of the lord (Śiva).
TRANSLATION
After thus instructing all the demigods, the Pitās and the lords of the living entities, Lord Brahmā took them with him and left for the abode of Lord Śiva, known as the Kailāsa Hill.
PURPORT
The abode of Lord Śiva, which is known as Kailāsa, is described in the fourteen verses which follow.
TEXT -
SB 4.6.9
janmauṣadhi-tapo-mantra-
yoga-siddhair naretaraiḥ
juṣṭaṁ kinnara-gandharvair
apsarobhir vṛtaṁ sadā
SYNONYMS
janma—birth; auṣadhi—herbs; tapaḥ—austerity; mantra—Vedic hymns; yoga—mystic yoga practices; siddhaiḥ—with perfected beings; nara-itaraiḥ—by demigods; juṣṭam—enjoyed; kinnara-gandharvaiḥ—by Kinnaras and Gandharvas; apsarobhiḥ—by Apsarās; vṛtam—full of; sadā—always.
TRANSLATION
The abode known as Kailāsa is full of different herbs and vegetables, and it is sanctified by Vedic hymns and mystic yoga practice. Thus the residents of that abode are demigods by birth and have all mystic powers. Besides them there are other human beings, who are known as Kinnaras and Gandharvas and are accompanied by their beautiful wives, who are known as Apsarās, or angels.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.9
Fourteen verses describe Kailāsa. Nara-itaraiḥ means “by devatās.”
TEXT -
SB 4.6.10
nānā-maṇimayaiḥ śṛṅgair
nānā-dhātu-vicitritaiḥ
nānā-druma-latā-gulmair
nānā-mṛga-gaṇāvṛtaiḥ
SYNONYMS
nānā—different kinds; maṇi—jewels; mayaiḥ—made of; śṛṅgaiḥ—with the peaks; nānā-dhātu-vicitritaiḥ—decorated with various minerals; nānā—various; druma—trees; latā—creepers; gulmaiḥ—plants; nānā—various; mṛga-gaṇa—by groups of deer; āvṛtaiḥ—inhabited by.
TRANSLATION
Kailāsa is full of mountains filled with all kinds of valuable jewels and minerals and surrounded by all varieties of valuable trees and plants. The top of the hill is nicely decorated by various types of deer.
TEXT -
SB 4.6.11
nānāmala-prasravaṇair
nānā-kandara-sānubhiḥ
ramaṇaṁ viharantīnāṁ
ramaṇaiḥ siddha-yoṣitām
SYNONYMS
nānā—various; amala—transparent; prasravaṇaiḥ—with waterfalls; nānā—various; kandara—caves; sānubhiḥ—with summits; ramaṇam—giving pleasure; viharantīnām—sporting; ramaṇaiḥ—with their lovers; siddha-yoṣitām—of the damsels of the mystics.
TRANSLATION
There are many waterfalls, and in the mountains there are many beautiful caves in which the very beautiful wives of the mystics are found.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.11
Ramaṇaiḥ means “with their lovers.” Kailāsa gives pleasure (ramaṇam) to the wives of the perfected beings, who play there with their husbands.
TEXT -
SB 4.6.12
mayūra-kekābhirutaṁ
madāndhāli-vimūrcchitam
plāvitai rakta-kaṇṭhānāṁ
kūjitaiś ca patattriṇām
SYNONYMS
mayūra—peacocks; kekā—with the cries; abhirutam—resounding; mada—by intoxication; andha—blinded; ali—by the bees; vimūrcchitam—resounded; plāvitaiḥ—with the singing; rakta-kaṇṭhānām—of the cuckoos; kūjitaiḥ—with the whispering; ca—and; patattriṇām—of other birds.
TRANSLATION
On Kailāsa Hill there is always the rhythmical sound of the peacocks' sweet vibrations and the bees' humming. Cuckoos are always singing, and other birds whisper amongst themselves.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.12
The peacocks cry everywhere (abhi). There is a noise like a group of householders talking. The bees blinded with intoxication are like singers who intone various ragas with notes, improvisations and modulations (vimūrchitam). The cries of the cuckoos and other birds are long drawn out (plāvitaiḥ).
TEXT -
SB 4.6.13
āhvayantam ivoddhastair
dvijān kāma-dughair drumaiḥ
vrajantam iva mātaṅgair
gṛṇantam iva nirjharaiḥ
SYNONYMS
āhvayantam—calling; iva—as if; ut-hastaiḥ—with upraised hands (branches); dvijān—the birds; kāma-dughaiḥ—yielding desires; drumaiḥ—with trees; vrajantam—moving; iva—as if; mātaṅgaiḥ—by elephants; gṛṇantam—resounding; iva—as if; nirjharaiḥ—by the waterfalls.
TRANSLATION
There are tall trees with straight branches that appear to call the sweet birds, and when herds of elephants pass through the hills, it appears that the Kailāsa Hill moves with them. When the waterfalls resound, it appears that Kailāsa Hill does also.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.13
The birds are like brāhmaṇa guests, being invited by the mountain. The mountain seems to move when the elephants move about. The mountain seems to talking with sweet words with the sound of the waterfalls.
TEXT -
SB 4.6.14-15
mandāraiḥ pārijātaiś ca
saralaiś copaśobhitam
tamālaiḥ śāla-tālaiś ca
kovidārāsanārjunaiḥ
cūtaiḥ kadambair nīpaiś ca
nāga-punnāga-campakaiḥ
pāṭalāśoka-bakulaiḥ
kundaiḥ kurabakair api
SYNONYMS
mandāraiḥ—with mandāras; pārijātaiḥ—with pārijātas; ca—and; saralaiḥ—with saralas; ca—and; upaśobhitam—decorated; tamālaiḥ—with tamāla trees; śāla-tālaiḥ—with śālas and tālas; ca—and; kovidāra-āsana-arjunaiḥ—kovidāras, āsanas (vijaya-sāras) and arjuna trees (kāñcanārakas); cūtaiḥ—with cūtas (a species of mango); kadambaiḥ—with kadambas; nīpaiḥ—with nīpas (dhūli-kadambas); ca—and; nāga-punnāga-campakaiḥ—with nāgas, punnāgas and campakas; pāṭala-aśoka-bakulaiḥ—with pāṭalas, aśokas and bakulas; kundaiḥ—with kundas; kurabakaiḥ—with kurabakas; api—also.
TRANSLATION
The whole of Kailāsa Hill is decorated with various kinds of trees, of which the following names may be mentioned: mandāra, pārijāta, sarala, tamāla, tāla, kovidāra, āsana, arjuna, āmra-jāti (mango), kadamba, dhūli-kadamba, nāga, punnāga, campaka, pāṭala, aśoka, bakula, kunda and kurabaka. The entire hill is decorated with such trees, which produce flowers with fragrant aromas.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.14-15
Cūta and āmra (verse 18) are types of mango. Nīpa is a variety of kadamba.
TEXT -
SB 4.6.16
svarṇārṇa-śata-patraiś ca
vara-reṇuka-jātibhiḥ
kubjakair mallikābhiś ca
mādhavībhiś ca maṇḍitam
SYNONYMS
svarṇārṇa—golden colored; śata-patraiḥ—with lotuses; ca—and; vara-reṇuka-jātibhiḥ—with varas, reṇukas and mālatīs; kubjakaiḥ—with kubjakas; mallikābhiḥ—with mallikās; ca—and; mādhavībhiḥ—with mādhavīs; ca—and; maṇḍitam—decorated.
TRANSLATION
There are other trees also which decorate the hill, such as the golden lotus flower, the cinnamon tree, mālatī, kubja, mallikā and mādhavī.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.16
Reṇuka is cardamom. Jāti is jasmine.
TEXT -
SB 4.6.17
panasodumbarāśvattha-
plakṣa-nyagrodha-hiṅgubhiḥ
bhūrjair oṣadhibhiḥ pūgai
rājapūgaiś ca jambubhiḥ
SYNONYMS
panasa-udumbara-aśvattha-plakṣa-nyagrodha-hiṅgubhiḥ—with panasas (jackfruit trees), udumbaras, aśvatthas, plakṣas, nyagrodhas and trees producing asafoetida; bhūrjaiḥ—with bhūrjas; oṣadhibhiḥ—with betel nut trees; pūgaiḥ—with pūgas; rājapūgaiḥ—with rājapūgas; ca—and; jambubhiḥ—with jambus.
TRANSLATION
Kailāsa Hill is also decorated with such trees as kata, jackfruit, julara, banyan trees, plakṣas, nyagrodhas and trees producing asafoetida. Also there are trees of betel nuts and bhūrja-patra, as well as rājapūga, blackberries and similar other trees.
TEXT -
SB 4.6.18
kharjūrāmrātakāmrādyaiḥ
priyāla-madhukeṅgudaiḥ
druma-jātibhir anyaiś ca
rājitaṁ veṇu-kīcakaiḥ
SYNONYMS
kharjūra-āmrātaka-āmra-ādyaiḥ—with kharjūras, āmrātakas, āmras and others; priyāla-madhuka-iṅgudaiḥ—with priyālas, madhukas and iṅgudas; druma-jātibhiḥ—with varieties of trees; anyaiḥ—other; ca—and; rājitam—decorated; veṇu-kīcakaiḥ—with veṇus (bamboos) and kīcakas (hollow bamboos).
TRANSLATION
There are mango trees, priyāla, madhuka and iṅguda. Besides these there are other trees, like thin bamboos, kīcaka and varieties of other bamboo trees, all decorating the tract of Kailāsa Hill.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.18
Veṇu is bamboo which is not hollow, and kīcaka is bamboo which is hollow.
TEXT -
SB 4.6.19-20
kumudotpala-kahlāra-
śatapatra-vanarddhibhiḥ
nalinīṣu kalaṁ kūjat-
khaga-vṛndopaśobhitam
mṛgaiḥ śākhāmṛgaiḥ kroḍair
mṛgendrair ṛkṣa-śalyakaiḥ
gavayaiḥ śarabhair vyāghrai
rurubhir mahiṣādibhiḥ
SYNONYMS
kumuda—kumuda; utpala-utpala; kahlāra-kahlāra; śatapatra—lotuses; vana—forest; ṛddhibhiḥ—being covered with; nalinīṣu—in the lakes; kalam—very sweetly; kūjat—whispering; khaga—of birds; vṛnda—groups; upaśobhitam—decorated with; mṛgaiḥ—with deer; śākhā-mṛgaiḥ—with monkeys; kroḍaiḥ—with boars; mṛga-indraiḥ—with lions; ṛkṣa-śalyakaiḥ—with ṛkṣas and śalyakas; gavayaiḥ—with forest cows; śarabhaiḥ—with forest asses; vyāghraiḥ—with tigers; rurubhiḥ—with small deer; mahiṣa-ādibhiḥ—with buffalo, etc.
TRANSLATION
There are different kinds of lotus flowers, such as kumuda, utpala and śatapatra. The forest appears to be a decorated garden, and the small lakes are full of various kinds of birds who whisper very sweetly. There are many kinds of other animals also, like deer, monkeys, boars, lions, ṛkṣas, śalyakas, forest cows, forest asses, tigers, small deer, buffalo and many other animals, who are fully enjoying their lives.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.19-20
Nābhi is a musk deer.
TEXT -
SB 4.6.21
karṇāntraikapadāśvāsyair
nirjuṣṭaṁ vṛka-nābhibhiḥ
kadalī-khaṇḍa-saṁruddha-
nalinī-pulina-śriyam
SYNONYMS
karṇāntra—by the karṇāntra; ekapada—the ekapada; aśvāsyaiḥ—by the aśvāsya; nirjuṣṭam—fully enjoyed; vṛka-nābhibhiḥ—by the vṛka and nābhi, or kastūrī deer; kadalī—of banana trees; khaṇḍa—with groups; saṁruddha—covered; nalinī—of small lakes filled with lotus flowers; pulina—with the sandy banks; śriyam—very beautiful.
TRANSLATION
There are varieties of deer, such as karṇāntra, ekapada, aśvāsya, vṛka and kastūrī, the deer which bears musk. Besides the deer there are many banana trees which decorate the small hillside lakes very nicely.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.21
The mountain was made beautiful by river banks coved with banana groves.
TEXT -
SB 4.6.22
paryastaṁ nandayā satyāḥ
snāna-puṇyatarodayā
vilokya bhūteśa-giriṁ
vibudhā vismayaṁ yayuḥ
SYNONYMS
paryastam—surrounded; nandayā—by the Nandā; satyāḥ—of Satī; snāna—by the bathing; puṇya-tara—especially flavored; udayā—with water; vilokya—after seeing; bhūta-īśa—of Bhūteśa (the lord of the ghosts, Lord Śiva); girim—the mountain; vibudhāḥ—the demigods; vismayam—wonder; yayuḥ—obtained.
TRANSLATION
There is a small lake named Alakanandā in which Satī used to take her bath, and that lake is especially auspicious. All the demigods, after seeing the specific beauty of Kailāsa Hill, were struck with wonder at the great opulence to be found there.
PURPORT
According to the commentary called Śrī-Bhāgavata-candra-candrikā, the water in which Satī used to bathe was Ganges water. In other words, the Ganges flowed through the Kailāsa-parvata. There is every possibility of accepting such a statement because Ganges water also flows from the hair of Lord Śiva. Since Ganges water rests on the head of Lord Śiva and then flows to the other parts of the universe, it is quite possible that the water in which Satī bathed, which was certainly very nicely scented, was Ganges water.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.22
It was surrounded by the Gaṅgā whose water was made more sacred by the bathing of Satī.
TEXT -
SB 4.6.23
dadṛśus tatra te ramyām
alakāṁ nāma vai purīm
vanaṁ saugandhikaṁ cāpi
yatra tan-nāma paṅkajam
SYNONYMS
dadṛśuḥ—saw; tatra—there (in Kailāsa); te—they (the demigods); ramyām—very attractive; alakām—Alakā; nāma—known as; vai—indeed; purīm—abode; vanam—forest; saugandhikam—Saugandhika; ca—and; api—even; yatra—in which place; tat-nāma—known by that name; paṅkajam—species of lotus flowers.
TRANSLATION
Thus the demigods saw the wonderfully beautiful region known as Alakā in the forest known as Saugandhika, which means "full of fragrance." The forest is known as Saugandhika because of its abundance of lotus flowers.
PURPORT
Sometimes Alakā is known as Alakā-purī, which is also the name of the abode of Kuvera. Kuvera's abode, however, cannot be seen from Kailāsa. Therefore the region of Alakā referred to here is different from the Alakā-purī of Kuvera. According to Vīrarāghava Ācārya, alakā means "uncommonly beautiful." In the region of Alakā the demigods saw, there is a type of lotus flower known as Saugandhika that distributes an especially fragrant scent.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.23
There were lotuses there called saugandhika. It is in the singular since it represents a species.
TEXT -
SB 4.6.24
nandā cālakanandā ca
saritau bāhyataḥ puraḥ
tīrthapāda-padāmbhoja-
rajasātīva pāvane
SYNONYMS
nandā—the Nandā; ca—and; alakanandā—the Alakanandā; ca—and; saritau—two rivers; bāhyataḥ—outside; puraḥ—from the city; tīrtha-pāda—of the Supreme Personality of Godhead; pada-ambhoja—of the lotus feet; rajasā—by the dust; atīva—exceedingly; pāvane—sanctified.
TRANSLATION
They also saw the two rivers named Nandā and Alakanandā. These two rivers are sanctified by the dust of the lotus feet of the Supreme Personality of Godhead, Govinda.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.24
Outside the city there were two rivers.
TEXT -
SB 4.6.25
yayoḥ sura-striyaḥ kṣattar
avaruhya sva-dhiṣṇyataḥ
krīḍanti puṁsaḥ siñcantyo
vigāhya rati-karśitāḥ
SYNONYMS
yayoḥ—in both of which (rivers); sura-striyaḥ—the celestial damsels along with their husbands; kṣattaḥ—O Vidura; avaruhya—descending; sva-dhiṣṇyataḥ—from their own airplanes; krīḍanti—they play; puṁsaḥ—their husbands; siñcantyaḥ—sprinkling with water; vigāhya—after entering (the water); rati-karśitāḥ—whose enjoyment has become diminished.
TRANSLATION
My dear Kṣattā, Vidura, the celestial damsels come down to those rivers in their airplanes with their husbands, and after sexual enjoyment, they enter the water and enjoy sprinkling their husbands with water.
PURPORT
It is understood that even the damsels of the heavenly planets are polluted by thoughts of sex enjoyment, and therefore they come in airplanes to bathe in the rivers Nandā and Alakanandā. It is significant that these rivers, Nandā and Alakanandā, are sanctified by the dust of the lotus feet of the Supreme Personality of Godhead. In other words, just as the Ganges is sacred because its water emanates from the toes of the Supreme Personality of Godhead, Nārāyaṇa, so whenever water or anything is in touch with devotional service to the Supreme Personality of Godhead, it is purified and spiritualized. The rules and regulations of devotional service are based on this principle: anything in touch with the lotus feet of the Lord is immediately freed from all material contamination.
The damsels of the heavenly planets, polluted by thoughts of sex life, come down to bathe in the sanctified rivers and enjoy sprinkling water on their husbands. Two words are very significant in this connection. Rati-karśitāḥ means that the damsels become morose after sex enjoyment. Although they accept sex enjoyment as a bodily demand, afterwards they are not happy.
Another significant point is that Lord Govinda, the Supreme Personality of Godhead, is described here as Tīrthapāda. Tīrtha means "sanctified place," and pāda means "the lotus feet of the Lord." People go to a sanctified place to free themselves from all sinful reactions. In other words, those who are devoted to the lotus feet of the Supreme Personality of Godhead, Kṛṣṇa, automatically become sanctified. The Lord's lotus feet are called tīrtha-pāda because under their protection there are hundreds and thousands of saintly persons who sanctify the sacred places of pilgrimage. Śrīla Narottama dāsa Ṭhākura, a great ācārya of the Gauḍīya Vaiṣṇava-sampradāya, advises us not to travel to different places of pilgrimage. Undoubtedly it is troublesome to go from one place to another, but one who is intelligent can take shelter of the lotus feet of Govinda and thereby be automatically sanctified as the result of his pilgrimage. Anyone who is fixed in the service of the lotus feet of Govinda is called tīrtha-pāda; he does not need to travel on various pilgrimages, for he can enjoy all the benefits of such travel simply by engaging in the service of the lotus feet of the Lord. Such a pure devotee, who has implicit faith in the lotus feet of the Lord, can create sacred places in any part of the world where he decides to remain. Tīrthī-kurvanti tīrthāni (SB 1.13.10). The places are sanctified due to the presence of pure devotees; any place automatically becomes a place of pilgrimage if either the Lord or His pure devotee remains or resides there. In other words, such a pure devotee, who is engaged one hundred percent in the service of the Lord, can remain anywhere in the universe, and that part of the universe immediately becomes a sacred place where he can peacefully render service to the Lord as the Lord desires.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.25
They enter the two rivers (yayoḥ).
TEXT -
SB 4.6.26
yayos tat-snāna-vibhraṣṭa-
nava-kuṅkuma-piñjaram
vitṛṣo 'pi pibanty ambhaḥ
pāyayanto gajā gajīḥ
SYNONYMS
yayoḥ—in both of which rivers; tat-snāna—by the bathing of them (the damsels of the heavenly planets); vibhraṣṭa—fallen off; nava—fresh; kuṅkuma—with kuṅkuma powder; piñjaram—yellow; vitṛṣaḥ—not being thirsty; api—even; pibanti—drink; ambhaḥ—the water; pāyayantaḥ—causing to drink; gajāḥ—the elephants; gajīḥ—the female elephants.
TRANSLATION
After the damsels of the heavenly planets bathe in the water, it becomes yellowish and fragrant due to the kuṅkuma from their bodies. Thus the elephants come to bathe there with their wives, the she-elephants, and they also drink the water, although they are not thirsty.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.26
Elephants, though not thirsty, drink the water of those two rivers, because the waters have become yellow and fragrant from the bathing of the women.
TEXT -
SB 4.6.27
tāra-hema-mahāratna-
vimāna-śata-saṅkulām
juṣṭāṁ puṇyajana-strībhir
yathā khaṁ sataḍid-ghanam
SYNONYMS
tāra-hema—of pearls and gold; mahā-ratna—valuable jewels; vimāna—of airplanes; śata—with hundreds; saṅkulām—crowded; juṣṭām—occupied, enjoyed; puṇyajana-strībhiḥ—by the wives of the Yakṣas; yathā—as; kham—the sky; sa-taḍit-ghanam—with the lightning and the clouds.
TRANSLATION
The airplanes of the heavenly denizens are bedecked with pearls, gold and many valuable jewels. The heavenly denizens are compared to clouds in the sky decorated with occasional flashes of electric lightning.
PURPORT
The airplanes described in this verse are different from the airplanes of which we have experience. In the Śrīmad-Bhāgavatam and all the Vedic literatures, there are many descriptions of vimāna, which means "airplanes." On different planets there are different kinds of airplanes. On this gross planet earth, there are airplanes run by machine, but on other planets the airplanes are run not by machine but by mantric hymns. They are also used especially for enjoyment by the denizens of the heavenly planets so that they can go from one planet to another. On other planets which are called Siddhalokas, the denizens can travel from one planet to another without airplanes. The beautiful airplanes from the heavenly planets are compared here to the sky because they fly in the sky; the passengers are compared to the clouds. The beautiful damsels, the wives of the denizens of the heavenly planets, are compared to lightning. In summation, the airplanes with their passengers which came from higher planets to Kailāsa were very pleasant to look at.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.27
Tāra means pearls. The city is compared to the sky, the lightning to the women, and the clouds to the airplanes.
TEXT -
SB 4.6.28
hitvā yakṣeśvara-purīṁ
vanaṁ saugandhikaṁ ca tat
drumaiḥ kāma-dughair hṛdyaṁ
citra-mālya-phala-cchadaiḥ
SYNONYMS
hitvā—passing over; yakṣa-īśvara—the lord of the Yakṣas (Kuvera); purīm—the abode; vanam—the forest; saugandhikam—named Saugandhika; ca—and; tat—that; drumaiḥ—with trees; kāma-dughaiḥ—yielding desires; hṛdyam—attractive; citra—variegated; mālya—flowers; phala—fruits; chadaiḥ—leaves.
TRANSLATION
While traveling, the demigods passed over the forest known as Saugandhika, which is full of varieties of flowers, fruits and desire trees. While passing over the forest, they also saw the regions of Yakṣeśvara.
PURPORT
Yakṣeśvara is also known as Kuvera, and he is the treasurer of the demigods. In the descriptions of him in Vedic literature, it is stated that he is fabulously rich. It appears from these verses that Kailāsa is situated near the residential quarters of Kuvera. It is also stated here that the forest was full of desire trees. In Brahma-saṁhitā we learn about the desire tree which is found in the spiritual world, especially in Kṛṣṇaloka, the abode of Lord Kṛṣṇa. We learn here that such desire trees are also found in Kailāsa, the residence of Lord Śiva, by the grace of Kṛṣṇa. It thus appears that Kailāsa has a special significance; it is almost like the residence of Lord Kṛṣṇa.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.28
The devatās passed through (hitvā) Alakā and the forest. The sentence continues until verse 31.
TEXT -
SB 4.6.29
rakta-kaṇṭha-khagānīka-
svara-maṇḍita-ṣaṭpadam
kalahaṁsa-kula-preṣṭhaṁ
kharadaṇḍa-jalāśayam
SYNONYMS
rakta—reddish; kaṇṭha—necks; khaga-anīka—of many birds; svara—with the sweet sounds; maṇḍita—decorated; ṣaṭ-padam—bees; kalahaṁsa-kula—of groups of swans; preṣṭham—very dear; khara-daṇḍa—lotus flowers; jala-āśayam—lakes.
TRANSLATION
In that celestial forest there were many birds whose necks were colored reddish and whose sweet sounds mixed with the humming of the bees. The lakes were abundantly decorated with crying swans as well as strong-stemmed lotus flowers.
PURPORT
The beauty of the forest was intensified by the presence of various lakes. It is described herein that the lakes were decorated with lotus flowers and with swans who played and sang with the birds and the humming bees. Considering all these attributes, one can imagine how beautiful this spot was and how much the demigods passing through enjoyed the atmosphere. There are many paths and beautiful spots created by man on this planet earth, but none of them can surpass those of Kailāsa, as they are described in these verses.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.29
The forest was decorated with the songs of cuckoos and buzzing of bees. It had lakes in which there were lotuses dear to the swans.
TEXT -
SB 4.6.30
vana-kuñjara-saṅghṛṣṭa-
haricandana-vāyunā
adhi puṇyajana-strīṇāṁ
muhur unmathayan manaḥ
SYNONYMS
vana-kuñjara—by wild elephants; saṅghṛṣṭa—rubbed against; haricandana—the sandalwood trees; vāyunā—by the breeze; adhi—further; puṇyajana-strīṇām—of the wives of the Yakṣas; muhuḥ—again and again; unmathayat—agitating; manaḥ—the minds.
TRANSLATION
All these atmospheric influences unsettled the forest elephants who flocked together in the sandalwood forest, and the blowing wind agitated the minds of the damsels there for further sexual enjoyment.
PURPORT
Whenever there is a nice atmosphere in the material world, immediately there is an awakening of the sexual appetite in the minds of materialistic persons. This tendency is present everywhere within this material world, not only on this earth but in higher planetary systems as well. In complete contrast with the influence of this atmosphere on the minds of the living entities within the material world is the description of the spiritual world. The women there are hundreds and thousands of times more beautiful than the women here in this material world, and the spiritual atmosphere is also many times better. Yet despite the pleasant atmosphere, the minds of the denizens do not become agitated because in the spiritual world, the Vaikuṇṭha planets, the spiritualistic minds of the inhabitants are so much absorbed in the spiritual vibration of chanting the glories of the Lord that such enjoyment could not be surpassed by any other enjoyment, even sex, which is the culmination of all pleasure in the material world. In other words, in the Vaikuṇṭha world, in spite of its better atmosphere and facilities, there is no impetus for sex life. As stated in Bhagavad-gītā (2.59), paraṁ dṛṣṭvā nivartate: the inhabitants are so spiritually enlightened that in the presence of such spirituality, sex life is insignificant.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.30
The minds of the women were additionally (adhi) agitated with desire, since the fragrance incited their lust.
TEXT -
SB 4.6.31
vaidūrya-kṛta-sopānā
vāpya utpala-mālinīḥ
prāptaṁ kimpuruṣair dṛṣṭvā
ta ārād dadṛśur vaṭam
SYNONYMS
vaidūrya-kṛta—made of vaidūrya; sopānāḥ—staircases; vāpyaḥ—lakes; utpala—of lotus flowers; mālinīḥ—containing rows; prāptam—inhabited; kimpuruṣaiḥ—by the Kimpuruṣas; dṛṣṭvā—after seeing; te—those demigods; ārāt—not far away; dadṛśuḥ—saw; vaṭam—a banyan tree.
TRANSLATION
They also saw that the bathing ghāṭas and their staircases were made of vaidūrya-maṇi. The water was full of lotus flowers. Passing by such lakes, the demigods reached a place where there was a great banyan tree.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.31
Vāpyaḥ means ponds. Prāptā modifies vāpyaḥ. Another version has prāptam, which modifies vanam. From far off (ārāt), they saw the banyan tree.
TEXT -
SB 4.6.32
sa yojana-śatotsedhaḥ
pādona-viṭapāyataḥ
paryak-kṛtācala-cchāyo
nirnīḍas tāpa-varjitaḥ
SYNONYMS
saḥ—that banyan tree; yojana-śata—one hundred yojanas (eight hundred miles); utsedhaḥ—height; pāda-ūna—less by a quarter (six hundred miles); viṭapa—by the branches; āyataḥ—spread out; paryak—all around; kṛta—made; acala—unshaken; chāyaḥ—the shadow; nirnīḍaḥ—without bird nests; tāpa-varjitaḥ—without heat.
TRANSLATION
That banyan tree was eight hundred miles high, and its branches spread over six hundred miles around. The tree cast a fine shade which permanently cooled the temperature, yet there was no noise of birds.
PURPORT
Generally, in every tree there are bird nests, and the birds congregate in the evening and create noise. But it appears that this banyan tree was devoid of nests, and therefore it was calm, quiet and peaceful. There were no disturbances from noise or heat, and therefore this place was just suitable for meditation.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.32
Its height was a hundred yojanas, and its branches spread seventy-five yojanas. It gave unbroken shade. Because there were no bird nests, there was no disturbance from their noise.
TEXT -
SB 4.6.33
tasmin mahā-yogamaye
mumukṣu-śaraṇe surāḥ
dadṛśuḥ śivam āsīnaṁ
tyaktāmarṣam ivāntakam
SYNONYMS
tasmin—under that tree; mahā-yoga-maye—having many sages engaged in meditation on the Supreme; mumukṣu—of those who desire liberation; śaraṇe—the shelter; surāḥ—the demigods; dadṛśuḥ—saw; śivam—Lord Śiva; āsīnam—seated; tyakta-amarṣam—having given up anger; iva—as; antakam—eternal time.
TRANSLATION
The demigods saw Lord Śiva sitting under that tree, which was competent to give perfection to mystic yogīs and deliver all people. As grave as time eternal, he appeared to have given up all anger.
PURPORT
In this verse the word mahā-yogamaye is very significant. Yoga means meditation on the Supreme Personality of Godhead, and mahā-yoga means those who engage in the devotional service of Viṣṇu. Meditation means remembering, smaraṇam. There are nine different kinds of devotional service, of which smaraṇam is one process; the yogī remembers the form of Viṣṇu within his heart. Thus there were many devotees engaged in meditation on Lord Viṣṇu under the big banyan tree.
The Sanskrit word mahā is derived from the affix mahat. This affix is used when there is a great number or quantity, so mahā-yoga indicates that there were many great yogīs and devotees meditating on the form of Lord Viṣṇu. Generally such meditators are desirous of liberation from material bondage, and they are promoted to the spiritual world, to one of the Vaikuṇṭhas. Liberation means freedom from material bondage or nescience. In the material world we are suffering life after life because of our bodily identification, and liberation is freedom from that miserable condition of life.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.33
He appeared to be death, by thinking of the offense committed to him, but he appeared to have given up anger towards the devatās.
TEXT -
SB 4.6.34
sanandanādyair mahā-siddhaiḥ
śāntaiḥ saṁśānta-vigraham
upāsyamānaṁ sakhyā ca
bhartrā guhyaka-rakṣasām
SYNONYMS
sanandana-ādyaiḥ—the four Kumāras, headed by Sanandana; mahā-siddhaiḥ—liberated souls; śāntaiḥ—saintly; saṁśānta-vigraham—the grave and saintly Lord Śiva; upāsyamānam—was being praised; sakhyā—by Kuvera; ca—and; bhartrā—by the master; guhyaka-rakṣasām—of the Guhyakas and the Rākṣasas.
TRANSLATION
Lord Śiva sat there, surrounded by saintly persons like Kuvera, the master of the Guhyakas, and the four Kumāras, who were already liberated souls. Lord Śiva was grave and saintly.
PURPORT
The personalities sitting with Lord Śiva are significant because the four Kumāras were liberated from birth. It may be remembered that after their birth these Kumāras were requested by their father to get married and beget children in order to increase the population of the newly created universe. But they refused, and at that time Lord Brahmā was angry. In that angry mood, Rudra, or Lord Śiva, was born. Thus they were intimately related. Kuvera, the treasurer of the demigods, is fabulously rich. Thus Lord Śiva's association with the Kumāras and Kuvera indicates that he has all transcendental and material opulences. Actually, he is the qualitative incarnation of the Supreme Lord; therefore his position is very exalted.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.34
Sakhyā means “by Kuvera.”
TEXT -
SB 4.6.35
vidyā-tapo-yoga-patham
āsthitaṁ tam adhīśvaram
carantaṁ viśva-suhṛdaṁ
vātsalyāl loka-maṅgalam
SYNONYMS
vidyā—knowledge; tapaḥ—austerity; yoga-patham—the path of devotional service; āsthitam—situated; tam—him (Lord Śiva); adhīśvaram—the master of the senses; carantam—performing (austerity, etc.); viśva-suhṛdam—the friend of the whole world; vātsalyāt—out of full affection; loka-maṅgalam—auspicious for everyone.
TRANSLATION
The demigods saw Lord Śiva situated in his perfection as the master of the senses, knowledge, fruitive activities and the path of achieving perfection. He was the friend of the entire world, and by virtue of his full affection for everyone, he was very auspicious.
PURPORT
Lord Śiva is full of wisdom and tapasya, austerity. One who knows the modes of work is understood to be situated on the path of devotional service to the Supreme Personality of Godhead. One cannot serve the Supreme Personality of Godhead unless one has achieved full perfectional knowledge in the ways and means of performing devotional service.
Lord Śiva is described here as adhīśvara. Īśvara means "controller," and adhīśvara means particularly "controller of the senses." Generally our materially contaminated senses are apt to engage in sense gratificatory activities, but when a person is elevated by wisdom and austerity, the senses then become purified, and they become engaged in the service of the Supreme Personality of Godhead. Lord Śiva is the emblem of such perfection, and therefore in the scriptures it is said, vaiṣṇavānāṁ yathā śambhuḥ: Lord Śiva is a Vaiṣṇava. Lord Śiva, by his actions within this material world, teaches all conditioned souls how to engage in devotional service twenty-four hours a day. Therefore he is described here as loka-maṅgala, good fortune personified for all conditioned souls.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.35
He is the shelter of knowledge, austerity and yoga because he starts these processes. He performs (carantam) austerity for the benefit of the world.
TEXT -
SB 4.6.36
liṅgaṁ ca tāpasābhīṣṭaṁ
bhasma-daṇḍa-jaṭājinam
aṅgena sandhyābhra-rucā
candra-lekhāṁ ca bibhratam
SYNONYMS
liṅgam—symptom; ca—and; tāpasa-abhīṣṭam—desired by Śaivite ascetics; bhasma—ashes; daṇḍa—staff; jaṭā—matted hair; ajinam—antelope skin; aṅgena—with his body; sandhyā-ābhra—reddish; rucā—colored; candra-lekhām—the crest of a half-moon; ca—and; bibhratam—bearing.
TRANSLATION
He was seated on a deerskin and was practicing all forms of austerity. Because his body was smeared with ashes, he looked like an evening cloud. On his hair was the sign of a half-moon, a symbolic representation.
PURPORT
Lord Śiva's symptoms of austerity are not exactly those of a Vaiṣṇava. Lord Śiva is certainly the number one Vaiṣṇava, but he exhibits a feature for a particular class of men who cannot follow the Vaiṣṇava principles. The Śaivites, the devotees of Lord Śiva, generally dress like Lord Śiva, and sometimes they indulge in smoking and taking intoxicants. Such practices are never accepted by the followers of Vaiṣṇava rituals.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.36
Tāpasa refers to Śaivites. Sanhyabhra-rucā means reddish.
TEXT -
SB 4.6.37
upaviṣṭaṁ darbhamayyāṁ
bṛsyāṁ brahma sanātanam
nāradāya pravocantaṁ
pṛcchate śṛṇvatāṁ satām
SYNONYMS
upaviṣṭam—seated; darbha-mayyām—made of darbha, straw; bṛsyām—on a mattress; brahma—the Absolute Truth; sanātanam—the eternal; nāradāya—unto Nārada; pravocantam—speaking; pṛcchate—asking; śṛṇvatām—listening; satām—of the great sages.
TRANSLATION
He was seated on a straw mattress and speaking to all present, including the great sage Nārada, to whom he specifically spoke about the Absolute Truth.
PURPORT
The lord was sitting on a mattress of straw because such a sitting place is accepted by persons who are practicing austerities to gain understanding of the Absolute Truth. In this verse it is specifically mentioned that he was speaking to the great sage Nārada, a celebrated devotee. Nārada was asking Lord Śiva about devotional service, and Śiva, being the topmost Vaiṣṇava, was instructing him. In other words, Lord Śiva and Nārada were discussing the knowledge of the Veda, but it is to be understood that the subject matter was devotional service. Another point in this connection is that Lord Śiva is the supreme instructor and the great sage Nārada is the supreme audience. Therefore, the supreme subject matter of Vedic knowledge is bhakti, or devotional service.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.37
He was sitting on a mat used by ascetics (bṛsyām). Brahma means Vedas. Previously it was mentioned that Sanaka and others were worshipping Śiva. They were present, but Nārada was the best among them because of his bhakti. It should be understood that the main topic of the Vedas they were discussing was bhakti.
TEXT -
SB 4.6.38
kṛtvorau dakṣiṇe savyaṁ
pāda-padmaṁ ca jānuni
bāhuṁ prakoṣṭhe 'kṣa-mālām
āsīnaṁ tarka-mudrayā
SYNONYMS
kṛtvā—having placed; ūrau—thigh; dakṣiṇe—at the right; savyam—the left; pāda-padmam—lotus feet; ca—and; jānuni—on his knee; bāhum—hand; prakoṣṭhe—in the end of the right hand; akṣa-mālām—rudrākṣa beads; āsīnam—sitting; tarka-mudrayā—with the mudrā of argument.
TRANSLATION
His left leg was placed on his right thigh, and his left hand was placed on his left thigh. In his right hand he held rudrākṣa beads. This sitting posture is called vīrāsana. He sat in the vīrāsana posture, and his finger was in the mode of argument.
PURPORT
The sitting posture described herein is called vīrāsana according to the system of aṣṭāṅga-yoga performances. In the performance of yoga there are eight divisions, such as yama and niyama—controlling, following the rules and regulations, then practicing the sitting postures, etc. Besides vīrāsana there are other sitting postures, such as padmāsana and siddhāsana. Practice of these āsanas without elevating oneself to the position of realizing the Supersoul, Viṣṇu, is not the perfectional stage of yoga. Lord Śiva is called yogīśvara, the master of all yogīs, and Kṛṣṇa is also called yogeśvara. Yogīśvara indicates that no one can surpass the yoga practice of Lord Śiva, and yogeśvara indicates that no one can surpass the yogic perfection of Kṛṣṇa. Another significant word is tarka-mudrā. This indicates that the fingers are opened and the second finger is raised, along with the arm, to impress the audience with some subject matter. This is actually a symbolic representation.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.38
He was seen sitting in this typical posture. Yoga scriptures describe the posture:
eka-pādam athaikasmin vinyased ūru-saṁsthitam
itarasmiṁs tathā bāhuṁ vīrāsanam idaṁ smṛtam
Vīrāsana is defined as placing each foot on the opposite thigh, and placing the hands on the thighs.
The tarka-mudrā is described as follows:
tarjany-aṅguṣṭhayor agre mithaḥ saṁyojya cāṅgulīḥ
prasārya bandhanaṁ prāhus tarkamudreti māntrikā
Reciters of mantra define the tarka-mudrā as placing the tips of the forefinger and thumb together while spreading the other fingers.
TEXT -
SB 4.6.39
taṁ brahma-nirvāṇa-samādhim āśritaṁ
vyupāśritaṁ giriśaṁ yoga-kakṣām
sa-loka-pālā munayo manūnām
ādyaṁ manuṁ prāñjalayaḥ praṇemuḥ
SYNONYMS
tam—him (Lord Śiva); brahma-nirvāṇa—in brahmānanda; samādhim—in trance; āśritam—absorbed; vyupāśritam—leaning on; giriśam—Lord Śiva; yoga-kakṣām—having his left knee firmly fixed with a knotted cloth; sa-loka-pālāḥ—along with the demigods (headed by Indra); munayaḥ—the sages; manūnām—of all thinkers; ādyam—the chief; manum—thinker; prāñjalayaḥ—with folded palms; praṇemuḥ—offered respectful obeisances.
TRANSLATION
All the sages and demigods, headed by Indra, offered their respectful obeisances unto Lord Śiva with folded hands. Lord Śiva was dressed in saffron garments and absorbed in trance, thus appearing to be the foremost of all sages.
PURPORT
In this verse the word brahmānanda is significant. This brahmānanda, or brahma-nirvāṇa, is explained by Prahlāda Mahārāja. When one is completely absorbed in the adhokṣaja, the Supreme Personality of Godhead, who is beyond the sense perception of materialistic persons, one is situated in brahmānanda.
It is impossible to conceive of the existence, name, form, quality and pastimes of the Supreme Personality of Godhead because He is transcendentally situated beyond the conception of materialistic persons. Because materialists cannot imagine or conceive of the Supreme Personality of Godhead, they may think that God is dead, but factually He is always existing in His sac-cid-ānanda-vigraha[Bs. 5.1], His eternal form. Constant meditation concentrated on the form of the Lord is called samādhi, ecstasy or trance. Samādhi means particularly concentrated attention, so one who has achieved the qualification of always meditating on the Personality of Godhead is to be understood to be always in trance and enjoying brahma-nirvāṇa, or brahmānanda. Lord Śiva exhibited those symptoms, and therefore it is stated that he was absorbed in brahmānanda.
Another significant word is yoga-kakṣām. Yoga-kakṣā is the sitting posture in which the left thigh is fixed under one's tightly knotted saffron-colored garment. Also the words manūnām ādyam are significant here because they mean a philosopher, or one who is thoughtful and can think very nicely. Such a man is called manu. Lord Śiva is described in this verse as the chief of all thinkers. Lord Śiva, of course, does not engage in useless mental speculation, but as stated in the previous verse, he is always thoughtful regarding how to deliver the demons from their fallen condition of life. It is said that during the advent of Lord Caitanya, Sadāśiva appeared as Advaita Prabhu, and Advaita Prabhu's chief concern was to elevate the fallen conditioned souls to the platform of devotional service to Lord Kṛṣṇa. Since people were engaged in useless occupations which would continue their material existence, Lord Śiva, in the form of Lord Advaita, appealed to the Supreme Lord to appear as Lord Caitanya to deliver these illusioned souls. Actually Lord Caitanya appeared on the request of Lord Advaita. Similarly, Lord Śiva has a sampradāya, the Rudra-sampradāya. He is always thinking about the deliverance of the fallen souls, as exhibited by Lord Advaita Prabhu.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.39
Brahma-nirvāṇam means the bliss of Brahman. According to Prahlāda however nirvāṇa means the bliss of realizing the Supreme Lord.
adhokṣajālambham ihāśubhātmanaḥ
śarīriṇaḥ saṁsṛti-cakra-śātanam
tad brahma-nirvāṇa-sukhaṁ vidur budhās
tato bhajadhvaṁ hṛdaye hṛd-īśvaram
The wise know that direct contact with the Lord, which includes the happiness of Brahman, destroys saṁsāra for the sinful persons possessing material bodies in this world. Therefore, worship Paramātmā in your heart. SB 7.7.37
Śiva had completely concentrated his mind (samādhi) on that bliss. Yoga-kakṣam refers to the yogī’s cloth draped in such a way to make the left knee firm. He was the chief (ādyam) of those who are dedicated to contemplation (manūnām).
TEXT -
SB 4.6.40
sa tūpalabhyāgatam ātma-yoniṁ
surāsureśair abhivanditāṅghriḥ
utthāya cakre śirasābhivandanam
arhattamaḥ kasya yathaiva viṣṇuḥ
SYNONYMS
saḥ—Lord Śiva; tu—but; upalabhya—seeing; āgatam—had arrived; ātma-yonim—Lord Brahmā; sura-asura-īśaiḥ—by the best of the demigods and demons; abhivandita-aṅghriḥ—whose feet are worshiped; utthāya—standing up; cakre—made; śirasā—with his head; abhivandanam—respectful; arhattamaḥ—Vāmanadeva; kasya—of Kaśyapa; yathā eva—just as; viṣṇuḥ—Viṣṇu.
TRANSLATION
Lord Śiva's lotus feet were worshiped by both the demigods and demons, but still, in spite of his exalted position, as soon as he saw that Lord Brahmā was there among all the other demigods, he immediately stood up and offered him respect by bowing down and touching his lotus feet, just as Vāmanadeva offered His respectful obeisances to Kaśyapa Muni.
PURPORT
Kaśyapa Muni was in the category of the living entities, but he had a transcendental son, Vāmanadeva, who was an incarnation of Viṣṇu. Thus although Lord Viṣṇu is the Supreme Personality of Godhead, He offered His respects to Kaśyapa Muni. Similarly, when Lord Kṛṣṇa was a child He used to offer His respectful obeisances to His mother and father, Nanda and Yaśodā. Also, at the Battle of Kurukṣetra, Lord Kṛṣṇa touched the feet of Mahārāja Yudhiṣṭhira because the King was His elder. It appears, then, that the Personality of Godhead, Lord Śiva and other devotees, in spite of their being situated in exalted positions, instructed by practical example how to offer obeisances to their superiors. Lord Śiva offered his respectful obeisances to Brahmā because Brahmā was his father, just as Kaśyapa Muni was the father of Vāmana.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.40
Śiva respected Brahmā because he was his father. Though Śiva is most worthy of respect (arhattamaḥ), he worshipped Brahmā because he was his father, just as Vāmana (viṣṇuḥ) worshipped Kaśyapa (kasya).
TEXT -
SB 4.6.41
tathāpare siddha-gaṇā maharṣibhir
ye vai samantād anu nīlalohitam
namaskṛtaḥ prāha śaśāṅka-śekharaṁ
kṛta-praṇāmaṁ prahasann ivātmabhūḥ
SYNONYMS
tathā—so; apare—the others; siddha-gaṇāḥ—the Siddhas; mahā-ṛṣibhiḥ—along with the great sages; ye—who; vai—indeed; samantāt—from all sides; anu—after; nīlalohitam—Lord Śiva; namaskṛtaḥ—making obeisances; prāha—said; śaśāṅka-śekharam—to Lord Śiva; kṛta-praṇāmam—having made obeisances; prahasan—smiling; iva—as; ātmabhūḥ—Lord Brahmā.
TRANSLATION
All the sages who were sitting with Lord Śiva, such as Nārada and others, also offered their respectful obeisances to Lord Brahmā. After being so worshiped, Lord Brahmā, smiling, began to speak to Lord Śiva.
PURPORT
Lord Brahmā was smiling because he knew that Lord Śiva is not only easily satisfied but easily irritated as well. He was afraid that Lord Śiva might be in an angry mood because he had lost his wife and had been insulted by Dakṣa. In order to conceal this fear, he smiled and addressed Lord Śiva as follows.
TEXT -
SB 4.6.42
brahmovāca
jāne tvām īśaṁ viśvasya
jagato yoni-bījayoḥ
śakteḥ śivasya ca paraṁ
yat tad brahma nirantaram
SYNONYMS
brahmā uvāca—Lord Brahmā said; jāne—I know; tvām—you (Lord Śiva); īśam—the controller; viśvasya—of the entire material manifestation; jagataḥ—of the cosmic manifestation; yoni-bījayoḥ—of both the mother and father; śakteḥ—of potency; śivasya—of Śiva; ca—and; param—the Supreme; yat—which; tat—that; brahma—without change; nirantaram—with no material qualities.
TRANSLATION
Lord Brahmā said: My dear Lord Śiva, I know that you are the controller of the entire material manifestation, the combination father and mother of the cosmic manifestation, and the Supreme Brahman beyond the cosmic manifestation as well. I know you in that way.
PURPORT
Although Lord Brahmā had received very respectful obeisances from Lord Śiva, he knew that Lord Śiva was in a more exalted position than himself. Lord Śiva's position is described in Brahma-saṁhitā: there is no difference between Lord Viṣṇu and Lord Śiva in their original positions, but still Lord Śiva is different from Lord Viṣṇu. The example is given that the milk in yogurt is not different from the original milk from which it was made.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.42
Though you offer respects to me, you are more powerful since you are one with the Supreme Lord. He speaks taking the mentality of a Śaivite. The Śaivites think of the Lord, prakṛti and puruṣa as the form of Sadāśiva. That is the explanation of this verse. I know you are the form of Sadāśiva. The Lord of the whole universe composed of prakṛti and puruṣa, because I know that you are superior to the prakṛti and puruṣa (yoni-bījayoh) of the material world. These items are explained. They are Śakti and Śiva. But I know that you are the famous Brahman without differences (nirantaram)
TEXT -
SB 4.6.43
tvam eva bhagavann etac
chiva-śaktyoḥ svarūpayoḥ
viśvaṁ sṛjasi pāsy atsi
krīḍann ūrṇa-paṭo yathā
SYNONYMS
tvam—you; eva—certainly; bhagavan—O my lord; etat—this; śiva-śaktyoḥ—being situated in your auspicious energy; svarūpayoḥ—by your personal expansion; viśvam—this universe; sṛjasi—create; pāsi—maintain; atsi—annihilate; krīḍan—working; ūrṇa-paṭaḥ—spider's web; yathā—just like.
TRANSLATION
My dear lord, you create this cosmic manifestation, maintain it, and annihilate it by expansion of your personality, exactly as a spider creates, maintains and winds up its web.
PURPORT
In this verse the word śiva-śakti is significant. Śiva means "auspicious," and śakti means "energy." There are many types of energies of the Supreme Lord, and all of them are auspicious. Brahmā, Viṣṇu and Maheśvara are called guṇa-avatāras, or incarnations of material qualities. In the material world we compare these different incarnations from different angles of vision, but since all of them are expansions of the supreme auspicious, all of them are auspicious, although sometimes we consider one quality of nature to be higher or lower than another. The mode of ignorance, or tamo-guṇa, is considered very much lower than the others, but in the higher sense it is also auspicious. The example may be given herein that the government has both an educational department and criminal department. An outsider may consider the criminal department inauspicious, but from the government's point of view it is as important as the education department, and therefore the government finances both departments equally, without discrimination.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.43
Instead of svarūpayoḥ the word svāṁśayor is sometimes seen. The genitive case here stands for the instrumental case. Because Śiva is his svāṁśa and śakti is Śiva’s shadow, they are both called svāṁśa.
TEXT -
SB 4.6.44
tvam eva dharmārtha-dughābhipattaye
dakṣeṇa sūtreṇa sasarjithādhvaram
tvayaiva loke 'vasitāś ca setavo
yān brāhmaṇāḥ śraddadhate dhṛta-vratāḥ
SYNONYMS
tvam—Your Lordship; eva—certainly; dharma-artha-dugha—benefit derived from religion and economic development; abhipattaye—for their protection; dakṣeṇa—by Dakṣa; sūtreṇa—making him the cause; sasarjitha—created; adhvaram—sacrifices; tvayā—by you; eva—certainly; loke—in this world; avasitāḥ—regulated; ca—and; setavaḥ—respect for the varṇāśrama institution; yān—which; brāhmaṇāḥ—the brāhmaṇas; śraddadhate—respect very much; dhṛta-vratāḥ—taking it as a vow.
TRANSLATION
My dear lord, Your Lordship has introduced the system of sacrifices through the agency of Dakṣa, and thus one may derive the benefits of religious activities and economic development. Under your regulative principles, the institution of the four varṇas and āśramas is respected. The brāhmaṇas therefore vow to follow this system strictly.
PURPORT
The Vedic system of varṇa and āśrama is never to be neglected, for these divisions are created by the Supreme Lord Himself for the upkeep of social and religious order in human society. The brāhmaṇas, as the intelligent class of men in society, must vow to steadily respect this regulative principle. The tendency in this age of Kali to make a classless society and not observe the principles of varṇa and āśrama is a manifestation of an impossible dream. Destruction of the social and spiritual orders will not bring fulfillment of the idea of a classless society. One should strictly observe the principles of varṇa and āśrama for the satisfaction of the creator, for it is stated in the Bhagavad-gītā by Lord Kṛṣṇa that the four orders of the social system—brāhmaṇas, kṣatriyas, vaiśyas and śūdras—are His creation. They should act according to the regulative principles of this institution and satisfy the Lord, just as different parts of the body all engage in the service of the whole. The whole is the Supreme Personality of Godhead in His virāṭ-rūpa, or universal form. The brāhmaṇas, kṣatriyas, vaiśyas and śūdras are respectively the mouth, arms, abdomen and legs of the universal form of the Lord. As long as they are engaged in the service of the complete whole, their position is secure, otherwise they fall down from their respective positions and become degraded.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.44
O producer of dharma and artha! You created sacrifice, like weaving of cloth, through Dakṣa, for performance of artha as part of dharma. The respect for the varṇāśrama system in the world has been created by you. Since Dakṣa is dead, because of the absence of someone to initiate dharma, with the destruction of dharma, there will be now misfortune for the world.
TEXT -
SB 4.6.45
tvaṁ karmaṇāṁ maṅgala maṅgalānāṁ
kartuḥ sva-lokaṁ tanuṣe svaḥ paraṁ vā
amaṅgalānāṁ ca tamisram ulbaṇaṁ
viparyayaḥ kena tad eva kasyacit
SYNONYMS
tvam—Your Lordship; karmaṇām—of the prescribed duties; maṅgala—O most auspicious; maṅgalānām—of the auspicious; kartuḥ—of the performer; sva-lokam—respective higher planetary systems; tanuṣe—expand; svaḥ—heavenly planets; param—transcendental world; vā—or; amaṅgalānām—of the inauspicious; ca—and; tamisram—the name of a particular hell; ulbaṇam—ghastly; viparyayaḥ—the opposite; kena—why; tat eva—certainly that; kasyacit—for someone.
TRANSLATION
O most auspicious lord, you have ordained the heavenly planets, the spiritual Vaikuṇṭha planets and the impersonal Brahman sphere as the respective destinations of the performers of auspicious activities. Similarly, for others, who are miscreants, you have destined different kinds of hells which are horrible and ghastly. Yet sometimes it is found that their destinations are just the opposite. It is very difficult to ascertain the cause of this.
PURPORT
The Supreme Personality of Godhead is called the supreme will. It is by the supreme will that everything is happening. It is said, therefore, that not a blade of grass moves without the supreme will. Generally it is prescribed that performers of pious activities are promoted to the higher planetary systems, devotees are promoted to the Vaikuṇṭhas, or spiritual worlds, and impersonal speculators are promoted to the impersonal Brahman effulgence; but it sometimes so happens that a miscreant like Ajāmila is immediately promoted to the Vaikuṇṭhaloka simply by chanting the name of Nārāyaṇa. Although when Ajāmila uttered this vibration he intended to call his son Nārāyaṇa, Lord Nārāyaṇa took it seriously and immediately gave him promotion to Vaikuṇṭhaloka, despite his background, which was full of sinful activities. Similarly King Dakṣa was always engaged in the pious activities of performing sacrifices, yet simply because of creating a little misunderstanding with Lord Śiva, he was severely taken to task. The conclusion is, therefore, that the supreme will is the ultimate judgment; no one can argue upon this. A pure devotee therefore submits in all circumstances to the supreme will of the Lord, accepting it as all-auspicious.
tat te 'nukampāṁ susamīkṣamāṇo
bhuñjāna evātma-kṛtaṁ vipākam
hṛd-vāg-vapurbhir vidadhan namas te
jīveta yo mukti-pade sa dāya-bhāk
(SB 10.14.8)
The
PURPORT
of this verse is that when a devotee is in a calamitous condition he takes it as a benediction of the Supreme Lord and takes responsibility himself for his past misdeeds. In such a condition, he offers still more devotional service and is not disturbed. One who lives in such a disposition of mind, engaged in devotional service, is the most eligible candidate for promotion to the spiritual world. In other words, such a devotee's claim for promotion to the spiritual world is assured in all circumstances.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.45
You give the results of karma. O auspicious lord! You extend Svarga to the performer of pious acts, or even liberation. For the sinful, you give hell. But why should there be opposite results for some people? Pious persons like Dakṣa go to hell, and sinners like Ajāmila get liberation. I am asking you this.
TEXT -
SB 4.6.46
na vai satāṁ tvac-caraṇārpitātmanāṁ
bhūteṣu sarveṣv abhipaśyatāṁ tava
bhūtāni cātmany apṛthag-didṛkṣatāṁ
prāyeṇa roṣo 'bhibhaved yathā paśum
SYNONYMS
na—not; vai—but; satām—of the devotees; tvat-caraṇa-arpita-ātmanām—of those who are completely surrendered at your lotus feet; bhūteṣu—among living entities; sarveṣu—all varieties; abhipaśyatām—perfectly seeing; tava—your; bhūtāni—living entities; ca—and; ātmani—in the Supreme; apṛthak—nondifferent; didṛkṣatām—those who see like that; prāyeṇa—almost always; roṣaḥ—anger; abhibhavet—takes place; yathā—exactly like; paśum—the animals.
TRANSLATION
My dear Lord, devotees who have fully dedicated their lives unto your lotus feet certainly observe your presence as Paramātmā in each and every being, and as such they do not differentiate between one living being and another. Such persons treat all living entities equally. They never become overwhelmed by anger like animals, who can see nothing without differentiation.
PURPORT
When the Supreme Personality of Godhead becomes angry or kills a demon, materially this may appear unfavorable, but spiritually it is a blissful blessing upon him. Therefore pure devotees do not make any distinction between the Lord's anger and His blessings. They see both with reference to the Lord's behavior with others and themselves. A devotee does not find fault with the behavior of the Lord in any circumstances.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.46
“The cause is my anger or mercy.” But that cannot be. It is only your mercy and not your anger. This is expressed by kaimutya-nyāya. (If anger does not arising in the devotees how could arise in you?) The devotees desire to see you (tava) in all beings and see all beings as non-different from you, paramātmā (ātmani). Or they desire to see all beings as non-different from themselves, experiencing others happiness or distress as their own. If those who desire to see in that way, do not become angry with devotees, then what to speak of those who actually see in this way. The devotees do not act as the animals which become angry, generally speaking. This indicates certain exceptions such as the Kumāras anger at Jaya and Vijaya, or your anger at Dakṣa, even though you are self-satisfied.
TEXT -
SB 4.6.47
pṛthag-dhiyaḥ karma-dṛśo durāśayāḥ
parodayenārpita-hṛd-rujo 'niśam
parān duruktair vitudanty aruntudās
tān māvadhīd daiva-vadhān bhavad-vidhaḥ
SYNONYMS
pṛthak—differently; dhiyaḥ—those who are thinking; karma—fruitive activities; dṛśaḥ—observer; durāśayāḥ—mean minded; para-udayena—by others' flourishing condition; arpita—given up; hṛt—heart; rujaḥ—anger; aniśam—always; parān—others; duruktaiḥ—harsh words; vitudanti—gives pain; aruntudāḥ—by piercing words; tān—unto them; mā—not; avadhīt—kill; daiva—by providence; vadhān—already killed; bhavat—you; vidhaḥ—like.
TRANSLATION
Persons who observe everything with differentiation, who are simply attached to fruitive activities, who are mean minded, who are always pained to see the flourishing condition of others and who thus give distress to them by uttering harsh and piercing words have already been killed by providence. Thus there is no need for them to be killed again by an exalted personality like you.
PURPORT
Persons who are materialistic and always engaged in fruitive activities for material profit cannot endure seeing the flourishing life of others. Except for a few persons in Kṛṣṇa consciousness, the entire world is full of such envious persons, who are perpetually full of anxieties because they are attached to the material body and are without self-realization. Since their hearts are always filled with anxiety, it is understood that they have already been killed by providence. Thus Lord Śiva, as a self-realized Vaiṣṇava, was advised not to kill Dakṣa. A Vaiṣṇava is described as para-duḥkha-duḥkhī because although he is never distressed in any condition of life, he is distressed to see others in a distressed condition. Vaiṣṇavas, therefore, should not try to kill by any action of the body or mind, but should try to revive the Kṛṣṇa consciousness of others out of compassion for them. The Kṛṣṇa consciousness movement has been started to deliver the envious persons of the world from the clutches of māyā, and even though devotees are sometimes put into trouble, they push on the Kṛṣṇa consciousness movement in all tolerance. Lord Caitanya advises:
tṛṇād api sunīcena
taror api sahiṣṇunā
amāninā mānadena
kīrtanīyaḥ sadā hariḥ
[Cc. Ādi 17.31]
"One can chant the holy name of the Lord in a humble state of mind, thinking himself lower than the straw in the street. One should be more tolerant than the tree, devoid of all sense of false prestige and ready to offer all respects to others. In such a state of mind one can chant the holy name of the Lord constantly." (Śikṣāṣṭaka 3)
A Vaiṣṇava should follow the examples of such Vaiṣṇavas as Haridāsa Ṭhākura, Nityānanda Prabhu and also Lord Jesus Christ. There is no need to kill anyone who has already been killed. But it should be noted herewith that a Vaiṣṇava should not tolerate the blaspheming of Viṣṇu or Vaiṣṇavas, although he should tolerate personal insults to himself.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.47
“But if I do not give suitable punishment out of anger, then everyone would become sinful since they would not get results for their sinful acts.” Parodayena means “by seeing the wealth of others.” Aruntudāḥ means they injure. “Killed by karma” means that, by their offenses, Dakṣa and others will die. You should not kill them, because if they became the object of your anger, then they will never have the chance to become saved in the future.
TEXT -
SB 4.6.48
yasmin yadā puṣkara-nābha-māyayā
durantayā spṛṣṭa-dhiyaḥ pṛthag-dṛśaḥ
kurvanti tatra hy anukampayā kṛpāṁ
na sādhavo daiva-balāt kṛte kramam
SYNONYMS
yasmin—in some place; yadā—when; puṣkara-nābha-māyayā—by the illusory energy of Puṣkaranābha, the Supreme Personality of Godhead; durantayā—insurmountable; spṛṣṭa-dhiyaḥ—bewildered; pṛthak-dṛśaḥ—the same persons who see differently; kurvanti—do; tatra—there; hi—certainly; anukampayā—out of compassion; kṛpām—mercy; na—never; sādhavaḥ—saintly persons; daiva-balāt—by providence; kṛte—being done; kramam—prowess.
TRANSLATION
My dear lord, if in some places materialists, who are already bewildered by the insurmountable illusory energy of the Supreme Godhead, sometimes commit offenses, a saintly person, with compassion, does not take this seriously. Knowing that they commit offenses because they are overpowered by the illusory energy, he does not show his prowess to counteract them.
PURPORT
It is said that the beauty of a tapasvī, or saintly person, is forgiveness. There are many instances in the spiritual history of the world in which many saintly persons, although unnecessarily harassed, did not take action, although they could have done so. Parīkṣit Mahārāja, for example, was unnecessarily cursed by a brāhmaṇa boy, and this was very much regretted by the boy's father, but Parīkṣit Mahārāja accepted the curse and agreed to die within a week as the brāhmaṇa boy desired. Parīkṣit Mahārāja was the emperor and was full in power both spiritually and materially, but out of compassion and out of respect for the brāhmaṇa community, he did not counteract the action of the brāhmaṇa boy but agreed to die within seven days. Because it was desired by Kṛṣṇa that Parīkṣit Mahārāja agree to the punishment so that the instruction of Śrīmad-Bhāgavatam would thus be revealed to the world, Parīkṣit Mahārāja was advised not to take action. A Vaiṣṇava is personally tolerant for the benefit of others. When he does not show his prowess, this does not mean that he is lacking in strength; rather, it indicates that he is tolerant for the welfare of the entire human society.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.48
The devotees, being tolerant of everything, tolerate suffering caused by others. They are merciful even to those who offend them. Whenever and wherever those whose intelligence is controlled by māyā (māyayā spṛṣṭa-dhiyaḥ) commit offense to the devotees (the object is missing and should be supplied), the devotees show mercy to them, since mercy is their nature, and they do not counterattack, since karma bestows suffering on them by force (daiva-balāt).
TEXT -
SB 4.6.49
bhavāṁs tu puṁsaḥ paramasya māyayā
durantayāspṛṣṭa-matiḥ samasta-dṛk
tayā hatātmasv anukarma-cetaḥsv
anugrahaṁ kartum ihārhasi prabho
SYNONYMS
bhavān—Your Lordship; tu—but; puṁsaḥ—of the person; paramasya—the supreme; māyayā—by the material energy; durantayā—of great potency; aspṛṣṭa—unaffected; matiḥ—intelligence; samasta-dṛk—seer or knower of everything; tayā—by the same illusory energy; hata-ātmasu—bewildered at heart; anukarma-cetaḥsu—whose hearts are attracted by fruitive activities; anugraham—mercy; kartum—to do; iha—in this case; arhasi—desire; prabho—O lord.
TRANSLATION
My dear lord, you are never bewildered by the formidable influence of the illusory energy of the Supreme Personality of Godhead. Therefore you are omniscient and should be merciful and compassionate toward those who are bewildered by the same illusory energy and are very much attached to fruitive activities.
PURPORT
A Vaiṣṇava is never bewildered by the influence of the external energy because he is engaged in the transcendental loving service of the Lord. The Lord states in Bhagavad-gītā (7.14):
daivī hy eṣā guṇa-mayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te
"My divine energy consisting of the three modes of material nature is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it." A Vaiṣṇava should take care of those who are bewildered by this māyā instead of becoming angry with them, because without a Vaiṣṇava's mercy they have no way to get out of the clutches of māyā. Those who have been condemned by māyā are rescued by the mercy of devotees.
vāñchā-kalpatarubhyaś ca
kṛpā-sindhubhya eva ca
patitānāṁ pāvanebhyo
vaiṣṇavebhyo namo namaḥ
"I offer my respectful obeisances unto all the Vaiṣṇava devotees of the Lord. They are just like desire trees who can fulfill the desires of everyone, and they are full of compassion for the fallen conditioned souls." Those who are under the influence of the illusory energy are attracted to fruitive activities, but a Vaiṣṇava preacher attracts their hearts to the Supreme Personality of Godhead, Śrī Kṛṣṇa.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.49
You, the best of devotees, should not become angry. You are not under the control of māyā. Thus you see everything: you see the great suffering they will endure as a result of their offenses. The method of showing them mercy is described. Their intelligence has been defeated by māyā. How can they gain discrimination? How can those whose minds are afflicted by various karmas recognize the devotees? You should be merciful to them.
TEXT -
SB 4.6.50
kurv adhvarasyoddharaṇaṁ hatasya bhoḥ
tvayāsamāptasya mano prajāpateḥ
na yatra bhāgaṁ tava bhāgino daduḥ
kuyājino yena makho ninīyate
SYNONYMS
kuru—just execute; adhvarasya—of the sacrifice; uddharaṇam—complete regularly; hatasya—killed; bhoḥ—O; tvayā—by you; asamāptasya—of the unfinished sacrifice; mano—O Lord Śiva; prajāpateḥ—of Mahārāja Dakṣa; na—not; yatra—where; bhāgam—share; tava—your; bhāginaḥ—deserving to take the share; daduḥ—did not give; ku-yājinaḥ—bad priests; yena—by the bestower; makhaḥ—sacrifice; ninīyate—gets the result.
TRANSLATION
My dear Lord Śiva, you are a shareholder of a portion of the sacrifice, and you are the giver of the result. The bad priests did not deliver your share, and therefore you destroyed everything, and the sacrifice remains unfinished. Now you can do the needful and take your rightful share.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.50
What should be done now? O Śiva (mano)! Revive that sacrifice of Dakṣa which was stopped before completion by you, in which the evil priests did not give you your share, so that you can attain your share (makhaḥ).
TEXT -
SB 4.6.51
jīvatād yajamāno 'yaṁ
prapadyetākṣiṇī bhagaḥ
bhṛgoḥ śmaśrūṇi rohantu
pūṣṇo dantāś ca pūrvavat
SYNONYMS
jīvatāt—let him be alive; yajamānaḥ—the performer of the sacrifice (Dakṣa); ayam—this; prapadyeta—let him get back; akṣiṇī—by the eyes; bhagaḥ—Bhagadeva; bhṛgoḥ—of the sage Bhṛgu; śmaśrūṇi—mustache; rohantu—may grow again; pūṣṇaḥ—of Pūṣādeva; dantāḥ—the chain of teeth; ca—and; pūrva-vat—like before.
TRANSLATION
My dear lord, by your mercy the performer of the sacrifice (King Dakṣa) may get back his life, Bhaga may get back his eyes, Bhṛgu his mustache, and Pūṣā his teeth.
TEXT -
SB 4.6.52
devānāṁ bhagna-gātrāṇām
ṛtvijāṁ cāyudhāśmabhiḥ
bhavatānugṛhītānām
āśu manyo 'stv anāturam
SYNONYMS
devānām—of the demigods; bhagna-gātrāṇām—whose limbs are badly broken; ṛtvijām—of the priests; ca—and; āyudha-aśmabhiḥ—by weapons and by stones; bhavatā—by you; anugṛhītānām—being favored; āśu—at once; manyo—O Lord Śiva (in an angry mood); astu—let there be; anāturam—recovery from injuries.
TRANSLATION
O Lord Śiva, may the demigods and the priests whose limbs have been broken by your soldiers recover from the injuries by your grace.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.52
O Śiva (manyu)! Anāturam means “healed.”
TEXT -
SB 4.6.53
eṣa te rudra bhāgo 'stu
yad-ucchiṣṭo 'dhvarasya vai
yajñas te rudra bhāgena
kalpatām adya yajña-han
SYNONYMS
eṣaḥ—this; te—your; rudra—O Lord Śiva; bhāgaḥ—portion; astu—let it be; yat—whatever; ucchiṣṭaḥ—is the remainder; adhvarasya—of the sacrifice; vai—indeed; yajñaḥ—the sacrifice; te—your; rudra—O Rudra; bhāgena—by the portion; kalpatām—may be completed; adya—today; yajña-han—O destroyer of the sacrifice.
TRANSLATION
O destroyer of the sacrifice, please take your portion of the sacrifice and let the sacrifice be completed by your grace.
PURPORT
A sacrifice is a ceremony performed to please the Supreme Personality of Godhead. In the Śrīmad-Bhāgavatam, First Canto, Second Chapter, it is stated that everyone should try to understand whether the Supreme Personality of Godhead is satisfied by his activity. In other words, the aim of our activities should be to satisfy the Supreme Personality of Godhead. Just as in an office it is the duty of the worker to see that the proprietor or the master is satisfied, so everyone's duty is to see whether the Supreme Personality of Godhead is satisfied by one's activity. Activities to satisfy the Supreme Godhead are prescribed in the Vedic literature, and execution of such activities is called yajña. In other words, acting on behalf of the Supreme Lord is called yajña. One should know very well that any activity besides yajña is the cause of material bondage. That is explained in Bhagavad-gītā (3.9): yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ. Karma-bandhanaḥ means that if we do not work for the satisfaction of the Supreme Lord, Viṣṇu, then the reaction of our work will bind us. One should not work for his own sense gratification. Everyone should work for the satisfaction of God. That is called yajña.
After the yajña was performed by Dakṣa, all the demigods expected prasāda, the remnants of foodstuffs offered to Viṣṇu. Lord Śiva is one of the demigods, so naturally he also expected his share of the prasāda from the yajña. But Dakṣa, out of his envy of Lord Śiva, neither invited Śiva to participate in the yajña nor gave him his share after the offering. But after the destruction of the yajña arena by the followers of Lord Śiva, Lord Brahmā pacified him and assured him that he would get his share of prasāda. Thus he was requested to rectify whatever destruction was caused by his followers.
In Bhagavad-gītā (3.11) it is said that all the demigods are satisfied when one performs yajña. Because the demigods expect prasāda from yajñas, yajña must be performed. Those who engage in sense gratificatory, materialistic activities must perform yajña, otherwise they will be implicated. Thus Dakṣa, being the father of mankind, was performing yajña, and Lord Śiva expected his share. But since Śiva was not invited, there was trouble. By the mediation of Lord Brahmā, however, everything was settled satisfactorily.
The performance of yajña is a very difficult task because all the demigods must be invited to participate in the yajña. In this Kali-yuga it is not possible to perform such costly sacrifices, nor is it possible to invite the demigods to participate. Therefore in this age it is recommended, yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ (SB 11.5.32). Those who are intelligent should know that in the Kali-yuga there is no possibility of performing the Vedic sacrifices. But unless one pleases the demigods, there will be no regulated seasonal activities or rainfall. Everything is controlled by the demigods. Under the circumstances, in this age, in order to keep the balance of social peace and prosperity, all intelligent men should execute the performance of saṅkīrtana-yajña by chanting the holy names Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. One should invite people, chant Hare Kṛṣṇa, and then distribute prasāda. This yajña will satisfy all the demigods, and thus there will be peace and prosperity in the world. Another difficulty in performing the Vedic rituals is that if one fails to satisfy even one demigod out of the many hundreds of thousands of demigods, just as Dakṣa failed to satisfy Lord Śiva, there will be disaster. But in this age the performance of sacrifice has been simplified. One can chant Hare Kṛṣṇa, and by pleasing Kṛṣṇa one can satisfy all the demigods automatically.
Srila Visvanatha Cakravarti Thakur Commentary -
4.6.53
May you have your portion, which is the best remainder, by which the sacrifice may be completed!
Thus ends the commentary on the Sixth Chapter of the Fourth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta
PURPORT
s of the Fourth Canto, Sixth Chapter, of the Śrīmad-Bhāgavatam, entitled "Brahmā Satisfies Lord Śiva."
7. The Sacrifice Performed by Dakṣa
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61
TEXT -
SB 4.7.1
maitreya uvāca
ity ajenānunītena
bhavena parituṣyatā
abhyadhāyi mahā-bāho
prahasya śrūyatām iti
SYNONYMS
maitreyaḥ—Maitreya; uvāca—said; iti—thus; ajena—by Lord Brahmā; anunītena—pacified; bhavena—by Lord Śiva; parituṣyatā—fully satisfied; abhyadhāyi—said; mahā-bāho—O Vidura; prahasya—smiling; śrūyatām—listen; iti—thus.
TRANSLATION
The sage Maitreya said: O mighty-armed Vidura, Lord Śiva, being thus pacified by the words of Lord Brahmā, spoke as follows in answer to Lord Brahmā's request.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.1
In the Seventh Chapter, Dakṣa and the priests glorify Śiva, and Viṣṇu appears and becomes satisfied. The sacrifice is completed. Śiva (bhavena) was pleased by Brahma (ajena) who had made his request (anunītena).
TEXT -
SB 4.7.2
mahādeva uvāca
nāghaṁ prajeśa bālānāṁ
varṇaye nānucintaye
deva-māyābhibhūtānāṁ
daṇḍas tatra dhṛto mayā
SYNONYMS
mahādevaḥ—Lord Śiva; uvāca—said; na—not; agham—offense; prajā-īśa—O lord of created beings; bālānām—of the children; varṇaye—I regard; na—not; anucintaye—I consider; deva-māyā—the external energy of the Lord; abhibhūtānām—of those deluded by; daṇḍaḥ—rod; tatra—there; dhṛtaḥ—used; mayā—by me.
TRANSLATION
Lord Śiva said: My dear father, Brahmā, I do not mind the offenses created by the demigods. Because these demigods are childish and less intelligent, I do not take a serious view of their offenses, and I have punished them only in order to right them.
PURPORT
There are two types of punishment. One is that which a conqueror imposes on an enemy, and the other is like that a father imposes on his son. There is a gulf of difference between these two kinds of punishment. Lord Śiva is by nature a Vaiṣṇava, a great devotee, and his name in this connection is Āśutoṣa. He is always satisfied, and therefore he did not become angry as if he were an enemy. He is not inimical to any living entity; rather, he always wishes the welfare of all. Whenever he chastises a person, it is just like a father's punishment of his son. Lord Śiva is like a father because he never takes seriously any offense by any living entities, especially the demigods.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.2
O Brahmā (prajeśa)! Sometimes pareśa is seen instead. I have punished the children in order to teach them.
TEXT -
SB 4.7.3
prajāpater dagdha-śīrṣṇo
bhavatv aja-mukhaṁ śiraḥ
mitrasya cakṣuṣekṣeta
bhāgaṁ svaṁ barhiṣo bhagaḥ
SYNONYMS
prajāpateḥ—of Prajāpati Dakṣa; dagdha-śīrṣṇaḥ—whose head has been burned to ashes; bhavatu—let there be; aja-mukham—with the face of a goat; śiraḥ—a head; mitrasya—of Mitra; cakṣuṣā—through the eyes; īkṣeta—may see; bhāgam—share; svam—his own; barhiṣaḥ—of the sacrifice; bhagaḥ—Bhaga.
TRANSLATION
Lord Śiva continued: Since the head of Dakṣa has already been burned to ashes, he will have the head of a goat. The demigod known as Bhaga will be able to see his share of sacrifice through the eyes of Mitra.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.3
Dakṣa would get the head of a goat, because he had the words and intelligence of a goat. Bhaga got the use of Mitra’s eyes since his eyes were contaminated with fault. He could only enjoy his portion of sacrifice with those eyes, since his own eyes were useless, being devoid of spiritual vision.
TEXT -
SB 4.7.4
pūṣā tu yajamānasya
dadbhir jakṣatu piṣṭa-bhuk
devāḥ prakṛta-sarvāṅgā
ye ma uccheṣaṇaṁ daduḥ
SYNONYMS
pūṣā—Pūṣā; tu—but; yajamānasya—of the performer of the sacrifice; dadbhiḥ—with the teeth; jakṣatu—chew; piṣṭa-bhuk—eating flour; devāḥ—the demigods; prakṛta—made; sarva-aṅgāḥ—complete; ye—who; me—unto me; uccheṣaṇam—a share of the sacrifice; daduḥ—gave.
TRANSLATION
The demigod Pūṣā will be able to chew only through the teeth of his disciples, and if alone, he will have to satisfy himself by eating dough made from chickpea flour. But the demigods who have agreed to give me my share of the sacrifice will recover from all their injuries.
PURPORT
The demigod Pūṣā became dependent on his disciples for chewing. Otherwise he was allowed to swallow only dough made of chickpea flour. Thus his punishment continued. He could not use his teeth for eating, since he had laughed at Lord Śiva, deriding him by showing his teeth. In other words, it was not appropriate for him to have teeth, for he had used them against Lord Śiva.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.4
Let Pūṣā, when alone eat ground meal. If others are present he can eat through their teeth, since he should not have teeth, having shown his teeth at the devotees and laughed at them. The devatās who did not give the best share to Śiva had received injuries because of taking their share at the sacrifice of Dakṣa. Let them have all their limbs back, since they did not side with Dakṣa when Dakṣa criticized me.
TEXT -
SB 4.7.5
bāhubhyām aśvinoḥ pūṣṇo
hastābhyāṁ kṛta-bāhavaḥ
bhavantv adhvaryavaś cānye
basta-śmaśrur bhṛgur bhavet
SYNONYMS
bāhubhyām—with two arms; aśvinoḥ—of Aśvinī-kumāra; pūṣṇaḥ—of Pūṣā; hastābhyām—with two hands; kṛta-bāhavaḥ—those in need of arms; bhavantu—they will have to; adhvaryavaḥ—the priests; ca—and; anye—others; basta-śmaśruḥ—the beard of the goat; bhṛguḥ—Bhṛgu; bhavet—he may have.
TRANSLATION
Those who have had their arms cut off will have to work with the arms of Aśvinī-kumāra, and those whose hands were cut off will have to do their work with the hands of Pūṣā. The priests will also have to act in that manner. As for Bhṛgu, he will have the beard from the goat's head.
PURPORT
Bhṛgu Muni, a great supporter of Dakṣa, was awarded the beard of the goat's head which was substituted for the head of Dakṣa. It appears from the exchange of Dakṣa's head that the modern scientific theory that the brain substance is the cause of all intelligent work is not valid. The brain substance of Dakṣa and that of a goat are different, but Dakṣa still acted like himself, even though his head was replaced by that of a goat. The conclusion is that it is the particular consciousness of an individual soul which acts. The brain substance is only an instrument which has nothing to do with real intelligence. The real intelligence, mind and consciousness are part of the particular individual soul. It will be found in the verses ahead that after Dakṣa's head was replaced by the goat's head, he was as intelligent as he had previously been. He prayed very nicely to satisfy Lord Śiva and Lord Viṣṇu, which is not possible for a goat to do. Therefore it is definitely concluded that the brain substance is not the center of intelligence; it is the consciousness of a particular soul that works intelligently. The whole movement of Kṛṣṇa consciousness is to purify the consciousness. It doesn't matter what kind of brain one has because if he simply transfers his consciousness from matter to Kṛṣṇa, his life becomes successful. It is confirmed by the Lord Himself in Bhagavad-gītā that anyone who takes up Kṛṣṇa consciousness achieves the highest perfection of life, regardless of whatever abominable condition of life he may have fallen into. Specifically, anyone in Kṛṣṇa consciousness goes back to Godhead, back to home, on leaving his present material body.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.5
Those priests who favored Dakṣa, raising their arms and shouting, had their arms broken. Let them us the Aśvinis’ arms and Pūṣā’s hands. Bhṛgu’s moustache had been torn off. Since he was the chief advisor of Dakṣa, he got the moustache from a goat’s head.
TEXT -
SB 4.7.6
maitreya uvāca
tadā sarvāṇi bhūtāni
śrutvā mīḍhuṣṭamoditam
parituṣṭātmabhis tāta
sādhu sādhv ity athābruvan
SYNONYMS
maitreyaḥ—the sage Maitreya; uvāca—said; tadā—at that time; sarvāṇi—all; bhūtāni—personalities; śrutvā—after hearing; mīḍhuḥ-tama—the best of the benedictors (Lord Śiva); uditam—spoken by; parituṣṭa—being satisfied; ātmabhiḥ—by heart and soul; tāta—my dear Vidura; sādhu sādhu—well done, well done; iti—thus; atha abruvan—as we have said.
TRANSLATION
The great sage Maitreya said: My dear Vidura, all the personalities present were very much satisfied in heart and soul upon hearing the words of Lord Śiva, who is the best among the benedictors.
PURPORT
In this verse Lord Śiva is described as mīḍhuṣṭama, the best of the benedictors. He is also known as Āśutoṣa, which indicates that he is very quickly satisfied and very quickly angered. It is said in Bhagavad-gītā that less intelligent persons go to the demigods for material benedictions. In this connection, people generally go to Lord Śiva, and because he is always quickly satisfied and gives benedictions to his devotees without consideration, he is called mīḍhuṣṭama, or the best of the benedictors. Materialistic persons are always anxious to get material profit, but they are not serious about spiritual profit.
Sometimes, of course, it so happens that Lord Śiva becomes the best benedictor in spiritual life. It is said that once a poor brāhmaṇa worshiped Lord Śiva for a benediction, and Lord Śiva advised the devotee to go to see Sanātana Gosvāmī. The devotee went to Sanātana Gosvāmī and informed him that Lord Śiva had advised him to seek out the best benediction from him (Sanātana). Sanātana had a touchstone with him, which he kept with the garbage. On the request of the poor brāhmaṇa, Sanātana Gosvāmī gave him the touchstone, and the brāhmaṇa was very happy to have it. He now could get as much gold as he desired simply by touching the touchstone to iron. But after he left Sanātana, he thought, "If a touchstone is the best benediction, why has Sanātana Gosvāmī kept it with the garbage?" He therefore returned and asked Sanātana Gosvāmī, "Sir, if this is the best benediction, why did you keep it with the garbage?" Sanātana Gosvāmī then informed him, "Actually, this is not the best benediction. But are you prepared to take the best benediction from me?" The brāhmaṇa said, "Yes, sir. Lord Śiva has sent me to you for the best benediction." Then Sanātana Gosvāmī asked him to throw the touchstone in the water nearby and then come back. The poor brāhmaṇa did so, and when he returned, Sanātana Gosvāmī initiated him with the Hare Kṛṣṇa mantra. Thus by the benediction of Lord Śiva the brāhmaṇa got the association of the best devotee of Lord Kṛṣṇa and was thus initiated in the mahā-mantra, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.6
Mīḍhustama means “one who gives most plentifully.” Those hearing the words of Śiva spoke.
TEXT -
SB 4.7.7
tato mīḍhvāṁsam āmantrya
śunāsīrāḥ saharṣibhiḥ
bhūyas tad deva-yajanaṁ
sa-mīḍhvad-vedhaso yayuḥ
SYNONYMS
tataḥ—thereafter; mīḍhvāṁsam—Lord Śiva; āmantrya—inviting; śunāsīrāḥ—the demigods headed by King Indra; saha ṛṣibhiḥ—with all the great sages, headed by Bhṛgu; bhūyaḥ—again; tat—that; deva-yajanam—place where the demigods are worshiped; sa-mīḍhvat—with Lord Śiva; vedhasaḥ—with Lord Brahmā; yayuḥ—went.
TRANSLATION
Thereafter, Bhṛgu, the chief of the great sages, invited Lord Śiva to come to the sacrificial arena. Thus the demigods, accompanied by the sages, Lord Śiva, and Lord Brahmā, all went to the place where the great sacrifice was being performed.
PURPORT
The whole sacrifice arranged by King Dakṣa had been disturbed by Lord Śiva. Therefore all the demigods present there, along with Lord Brahmā and the great sages, specifically requested Lord Śiva to come and revive the sacrificial fire. There is a common phrase, śiva-hīna-yajña: "Any sacrifice without the presence of Lord Śiva is baffled." Lord Viṣṇu is Yajñeśvara, the Supreme Personality in the matter of sacrifice, yet in each yajña it is necessary for all the demigods, headed by Lord Brahmā and Lord Śiva, to be present.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.7
The devatās (śunāsīrāḥ) requested him, saying “The sacrifice can only be completed in your presence.” They went along with Śiva and Brahmā (sa-mīḍhva-vedhasaḥ).
TEXT -
SB 4.7.8
vidhāya kārtsnyena ca tad
yad āha bhagavān bhavaḥ
sandadhuḥ kasya kāyena
savanīya-paśoḥ śiraḥ
SYNONYMS
vidhāya—executing; kārtsnyena—all in all; ca—also; tat—that; yat—which; āha—was said; bhagavān—the Lord; bhavaḥ—Śiva; sandadhuḥ—executed; kasya—of the living (Dakṣa); kāyena—with the body; savanīya—meant for sacrifice; paśoḥ—of the animal; śiraḥ—head.
TRANSLATION
After everything was executed exactly as directed by Lord Śiva, Dakṣa's body was joined to the head of the animal meant to be killed in the sacrifice.
PURPORT
This time, all the demigods and great sages were very careful not to irritate Lord Śiva. Therefore whatever he asked was done. It is specifically said here that Dakṣa's body was joined to the head of an animal (a goat).
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.8
They did what Śiva said. This implies they also gave the eyes of Mitra to Bhaga, and carried out the recovery all persons. Kasya means “of Dakṣa.”
TEXT -
SB 4.7.9
sandhīyamāne śirasi
dakṣo rudrābhivīkṣitaḥ
sadyaḥ supta ivottasthau
dadṛśe cāgrato mṛḍam
SYNONYMS
sandhīyamāne—being executed; śirasi—by the head; dakṣaḥ—King Dakṣa; rudra-abhivīkṣitaḥ—having been seen by Rudra (Lord Śiva); sadyaḥ—immediately; supte—sleeping; iva—like; uttasthau—awakened; dadṛśe—saw; ca—also; agrataḥ—in front; mṛḍam—Lord Śiva.
TRANSLATION
When the animal's head was fixed on the body of King Dakṣa, Dakṣa was immediately brought to consciousness, and as he awakened from sleep, the King saw Lord Śiva standing before him.
PURPORT
The example given here is that Dakṣa got up as if he were awakened from deep sleep. In Sanskrit this is called supta ivottasthau. The meaning is that after a man awakens from sleep, he immediately remembers all the duties which he must execute. Dakṣa was killed, and his head was taken away and burned to ashes. His body was lying dead, but by the grace of Lord Śiva, as soon as the head of a goat was joined to the body, Dakṣa came back to consciousness again. This indicates that consciousness is also individual. Dakṣa actually took another body when he took on the head of a goat, but because consciousness is individual, his consciousness remained the same although his bodily condition changed. Thus bodily construction has nothing to do with the development of consciousness. Consciousness is carried with the transmigration of the soul. There are many instances of this in Vedic history, such as the case of Mahārāja Bharata. After quitting his body as a king, Mahārāja Bharata was transferred to the body of a deer, but he retained the same consciousness. He knew that although formerly he was King Bharata, he had been transferred to the body of a deer because of his absorption in thinking of a deer at the time of his death. In spite of his having the body of a deer, however, his consciousness was as good as it was in the body of King Bharata. The arrangement by the Lord is so nice that if a person's consciousness is turned into Kṛṣṇa consciousness, there is no doubt that in his next life he will be a great devotee of Kṛṣṇa, even if he is offered a different type of body.
TEXT -
SB 4.7.10
tadā vṛṣadhvaja-dveṣa-
kalilātmā prajāpatiḥ
śivāvalokād abhavac
charad-dhrada ivāmalaḥ
SYNONYMS
tadā—at that time; vṛṣa-dhvaja—Lord Śiva, who rides on a bull; dveṣa—envy; kalila-ātmā—polluted heart; prajāpatiḥ—King Dakṣa; śiva—Lord Śiva; avalokāt—by seeing him; abhavat—became; śarat—in the autumn; hradaḥ—lake; iva—like; amalaḥ—cleansed.
TRANSLATION
At that time, when Dakṣa saw Lord Śiva, who rides upon a bull, his heart, which was polluted by envy of Lord Śiva, was immediately cleansed, just as the water in a lake is cleansed by autumn rains.
PURPORT
Here is an example of why Lord Śiva is called auspicious. lf anyone sees Lord Śiva with devotion and reverence, his heart is immediately cleansed. King Dakṣa was polluted by envy of Lord Śiva, and yet by seeing him with a little love and devotion, his heart immediately became cleansed. In the rainy season, the reservoirs of water become dirty and muddy, but as soon as the autumn rain comes, all the water immediately becomes clear and transparent. Similarly, although Dakṣa's heart was impure because of his having slandered Lord Śiva, for which he was severely punished, Dakṣa now came to consciousness, and just by seeing Lord Śiva with veneration and respect, he became immediately purified.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.10
Kalilātmā means “even though contaminated.”
TEXT -
SB 4.7.11
bhava-stavāya kṛta-dhīr
nāśaknod anurāgataḥ
autkaṇṭhyād bāṣpa-kalayā
samparetāṁ sutāṁ smaran
SYNONYMS
bhava-stavāya—for praying to Lord Śiva; kṛta-dhīḥ—although decided; na—never; aśaknot—was able; anurāgataḥ—by feeling; autkaṇṭhyāt—because of eagerness; bāṣpa-kalayā—with tears in the eyes; samparetām—dead; sutām—daughter; smaran—remembering.
TRANSLATION
King Dakṣa wanted to offer prayers to Lord Śiva, but as he remembered the ill-fated death of his daughter Satī, his eyes filled with tears, and in bereavement his voice choked up, and he could not say anything.
TEXT -
SB 4.7.12
kṛcchrāt saṁstabhya ca manaḥ
prema-vihvalitaḥ sudhīḥ
śaśaṁsa nirvyalīkena
bhāveneśaṁ prajāpatiḥ
SYNONYMS
kṛcchrāt—with great endeavor; saṁstabhya—pacifying; ca—also; manaḥ—mind; prema-vihvalitaḥ—bewildered by love and affection; su-dhīḥ—one who has come to his real senses; śaśaṁsa—praised; nirvyalīkena—without duplicity, or with great love; bhāvena—in feeling; īśam—to Lord Śiva; prajāpatiḥ—King Dakṣa.
TRANSLATION
At this time, King Dakṣa, afflicted by love and affection, was very much awakened to his real senses. With great endeavor, he pacified his mind, checked his feelings, and with pure consciousness began to offer prayers to Lord Śiva.
TEXT -
SB 4.7.13
dakṣa uvāca
bhūyān anugraha aho bhavatā kṛto me
daṇḍas tvayā mayi bhṛto yad api pralabdhaḥ
na brahma-bandhuṣu ca vāṁ bhagavann avajñā
tubhyaṁ hareś ca kuta eva dhṛta-vrateṣu
SYNONYMS
dakṣaḥ—King Dakṣa; uvāca—said; bhūyān—very great; anugrahaḥ—favor; aho—alas; bhavatā—by you; kṛtaḥ—done; me—upon me; daṇḍaḥ—punishment; tvayā—by you; mayi—unto me; bhṛtaḥ—done; yat api—although; pralabdhaḥ—defeated; na—neither; brahma-bandhuṣu—unto an unqualified brāhmaṇa; ca—also; vām—both of you; bhagavan—my lord; avajñā—negligence; tubhyam—of you; hareḥ ca—of Lord Viṣṇu; kutaḥ—where; eva—certainly; dhṛta-vrateṣu—one who is engaged in the performance of sacrifice.
TRANSLATION
King Dakṣa said: My dear Lord Śiva, I committed a great offense against you, but you are so kind that instead of withdrawing your mercy, you have done me a great favor by punishing me. You and Lord Viṣṇu never neglect even useless, unqualified brāhmaṇas. Why, then, should you neglect me, who am engaged in performing sacrifices?
PURPORT
Although Dakṣa felt defeated, he knew that his punishment was simply the great mercy of Lord Śiva. He remembered that Lord Śiva and Lord Viṣṇu are never neglectful of the brāhmaṇas, even though the brāhmaṇas are sometimes unqualified. According to Vedic civilization, a descendant of a brāhmaṇa family should never be heavily punished. This was exemplified in Arjuna's treatment of Aśvatthāmā. Aśvatthāmā was the son of a great brāhmaṇa, Droṇācārya, and in spite of his having committed the great offense of killing all the sleeping sons of the Pāṇḍavas, for which he was condemned even by Lord Kṛṣṇa, Arjuna excused him by not killing him because he happened to be the son of a brāhmaṇa. The word brahma-bandhuṣu used here is significant. Brahma-bandhu means a person who is born of a brāhmaṇa father but whose activities are not up to the standard of the brāhmaṇas. Such a person is not a brāhmaṇa but a brahma-bandhu. Dakṣa proved himself to be a brahma-bandhu. He was born of a great brāhmaṇa father, Lord Brahmā, but his treatment of Lord Śiva was not exactly brahminical; therefore he admitted that he was not a perfect brāhmaṇa. Lord Śiva and Lord Viṣṇu, however, are affectionate even to an imperfect brāhmaṇa. Lord Śiva punished Dakṣa not as one does his enemy; rather, he punished Dakṣa just to bring him to his senses, so that he would know that he had done wrong. Dakṣa could understand this, and he acknowledged the great mercy of Lord Kṛṣṇa and Lord Śiva towards the fallen brāhmaṇas, including even himself. Although he was fallen, his vow was to execute the sacrifice, as is the duty of brāhmaṇas, and thus he began his prayers to Lord Śiva.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.13
Though I criticized (pralabdhaḥ) you, you punished me and taught me, thinking of me as your relative, not being indifferent to me. That was proper. You and Viṣṇu do not neglect even the corrupt brāhmaṇas.
TEXT -
SB 4.7.14
vidyā-tapo-vrata-dharān mukhataḥ sma viprān
brahmātma-tattvam avituṁ prathamaṁ tvam asrāk
tad brāhmaṇān parama sarva-vipatsu pāsi
pālaḥ paśūn iva vibho pragṛhīta-daṇḍaḥ
SYNONYMS
vidyā—learning; tapaḥ—austerities; vrata—vows; dharān—the followers; mukhataḥ—from the mouth; sma—was; viprān—the brāhmaṇas; brahmā—Lord Brahmā; ātma-tattvam—self-realization; avitum—to disseminate; prathamam—first; tvam—you; asrāk—created; tat—therefore; brāhmaṇān—the brāhmaṇas; parama—O great one; sarva—all; vipatsu—in dangers; pāsi—you protect; pālaḥ—like the protector; paśūn—the animals; iva—like; vibho—O great one; pragṛhīta—taking in hand; daṇḍaḥ—a stick.
TRANSLATION
My dear great and powerful Lord Śiva, you were created first from the mouth of Lord Brahmā in order to protect the brāhmaṇas in pursuing education, austerities, vows and self-realization. As protector of the brāhmaṇas, you always protect the regulative principles they follow, just as a cowherd boy keeps a stick in his hand to give protection to the cows.
PURPORT
The specific function of a human being in society, irrespective of his social status, is to practice control of the mind and senses by observing the regulative principles enjoined in the Vedic śāstras. Lord Śiva is called paśupati because he protects the living entities in their developed consciousness so that they may follow the Vedic system of varṇa and āśrama. The word paśu refers to the animal as well as to the human entity. It is stated here that Lord Śiva is always interested in protecting the animals and the animalistic living entities, who are not very advanced in the spiritual sense. It is also stated that the brāhmaṇas are produced from the mouth of the Supreme Lord. We should always remember that Lord Śiva is being addressed as the representative of the Supreme Lord, Viṣṇu. In the Vedic literature it is described that the brāhmaṇas are born from the mouth of the universal form of Viṣṇu, the kṣatriyas are born from His arms, the vaiśyas from His abdomen or waist, and the śūdras from His legs. In the formation of a body, the head is the principal factor. The brāhmaṇas are born from the mouth of the Supreme Personality of Godhead in order to accept charity for worship of Viṣṇu and to spread Vedic knowledge. Lord Śiva is known as paśupati, the protector of the brāhmaṇas and other living entities. He protects them from the attacks of non-brāhmaṇas, or uncultured persons who are against the self-realization process.
Another feature of this word is that persons who are simply attached to the ritualistic portion of the Vedas and do not understand the situation of the Supreme Personality of Godhead are not any more advanced than animals. In the beginning of Śrīmad-Bhāgavatam it is confirmed that even though one performs the rituals of the Vedas, if he does not develop a sense of Kṛṣṇa consciousness, then all his labor in performing Vedic rituals is considered to be simply a waste of time. Lord Śiva's aim in destroying the Dakṣa yajña was to punish Dakṣa because by neglecting him (Lord Śiva), Dakṣa was committing a great offense. Lord Śiva's punishment was just like that of a cowherd boy, who keeps a stick to frighten his animals. It is commonly said that to give protection to animals, a stick is needed because animals cannot reason and argue. Their reasoning and argument is argumentum ad baculum; unless there is a rod, they do not obey. Force is required for the animalistic class of men, whereas those who are advanced are convinced by reasons, arguments and scriptural authority. Persons who are simply attached to Vedic rituals, without further advancement of devotional service, or Kṛṣṇa consciousness, are almost like animals, and Lord Śiva is in charge of giving them protection and sometimes punishing them, as he punished Dakṣa.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.14
This verse gives the reason. You, becoming Brahmā, created (asrāk) the brāhmaṇas in order to protect the Vedas. Or you created the brāhmaṇas to protect the Vedas (brahma) and knowledge of the ātmā. Therefore (tat), O supreme one, you protect the brāhmaṇas. We are like animals and you are the protector of the animals.
TEXT -
SB 4.7.15
yo 'sau mayāvidita-tattva-dṛśā sabhāyāṁ
kṣipto durukti-viśikhair vigaṇayya tan mām
arvāk patantam arhattama-nindayāpād
dṛṣṭyārdrayā sa bhagavān sva-kṛtena tuṣyet
SYNONYMS
yaḥ—who; asau—that; mayā—by me; avidita-tattva—without knowing the actual fact; dṛśā—by experience; sabhāyām—in the assembly; kṣiptaḥ—was abused; durukti—unkind words; viśikhaiḥ—by the arrows of; vigaṇayya—taking no notice of; tat—that; mām—me; arvāk—downwards; patantam—gliding down to hell; arhat-tama—the most respectable; nindayā—by defamation; apāt—saved; dṛṣṭyā—seeing; ārdrayā—out of compassion; saḥ—that; bhagavān—Your Lordship; sva-kṛtena—by your own mercy; tuṣyet—be satisfied.
TRANSLATION
I did not know your full glories. For this reason, I threw arrows of sharp words at you in the open assembly, although you did not take them into account. I was going down to hell because of my disobedience to you, who are the most respectable personality, but you took compassion upon me and saved me by awarding punishment. I request that you be pleased by your own mercy, since I cannot satisfy you by my words.
PURPORT
As usual, a devotee in an adverse condition of life accepts such a condition to be the mercy of the Lord. Factually, the insulting words used by Dakṣa against Lord Śiva were enough to have him thrown perpetually into a hellish life. But Lord Śiva, being kind toward him, awarded him punishment to neutralize the offense. King Dakṣa realized this and, feeling obliged for Lord Śiva's magnanimous behavior, wanted to show his gratitude. Sometimes a father punishes his child, and when the child is grown up and comes to his senses, he understands that the father's punishment was not actually punishment but mercy. Similarly, Dakṣa appreciated that the punishment offered to him by Lord Śiva was a manifestation of Lord Śiva's mercy. That is the symptom of a person making progress on the path of Kṛṣṇa consciousness. It is said that a devotee in Kṛṣṇa consciousness never takes any miserable condition of life to be condemnation by the Supreme Personality of Godhead. He accepts the miserable condition to be the grace of the Lord. He thinks, "I would have been punished or put into a more dangerous condition of life due to my past misdeeds, but the Lord has protected me. Thus I have received only a little punishment as token execution of the law of karma." Thinking of His grace in that way, a devotee always surrenders to the Supreme Personality of Godhead more and more seriously and is not disturbed by such so-called punishment.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.15
I cannot atone properly. You, abused by me, who have no knowledge of the truth, did not consider it significant (vigaṇayya). You saved me, who had fallen down (arvāk), by your compassionate glance. Otherwise I could not be delivered from hell. You should be satisfied by the mercy you give others. I have no ability to satisfy you.
TEXT -
SB 4.7.16
maitreya uvāca
kṣamāpyaivaṁ sa mīḍhvāṁsaṁ
brahmaṇā cānumantritaḥ
karma santānayām āsa
sopādhyāyartvig-ādibhiḥ
SYNONYMS
maitreyaḥ—the sage Maitreya; uvāca—said; kṣamā—forgiveness; āpya—receiving; evam—thus; saḥ—King Dakṣa; mīḍhvāṁsam—unto Lord Śiva; brahmaṇā—along with Lord Brahmā; ca—also; anumantritaḥ—being permitted; karma—the sacrifice; santānayām āsa—began again; sa—along with; upādhyāya—learned sages; ṛtvik—the priests; ādibhiḥ—and others.
TRANSLATION
The great sage Maitreya said: Thus being pardoned by Lord Śiva, King Dakṣa, with the permission of Lord Brahmā, again began the performance of the yajña, along with the great learned sages, the priests and others.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.16
He undertook the sacrifice with the priests and teachers (upādhyāya).
TEXT -
SB 4.7.17
vaiṣṇavaṁ yajña-santatyai
tri-kapālaṁ dvijottamāḥ
puroḍāśaṁ niravapan
vīra-saṁsarga-śuddhaye
SYNONYMS
vaiṣṇavam—meant for Lord Viṣṇu or His devotees; yajña—sacrifice; santatyai—for performances; tri-kapālam—three kinds of offerings; dvija-uttamāḥ—the best of the brāhmaṇas; puroḍāśam—the oblation called puroḍāśa; niravapan—offered; vīra—Vīrabhadra and other followers of Lord Śiva; saṁsarga—contamination (doṣa) due to his touching; śuddhaye—for purification.
TRANSLATION
Thereafter, in order to resume the activities of sacrifice, the brāhmaṇas first arranged to purify the sacrificial arena of the contamination caused by the touch of Vīrabhadra and the other ghostly followers of Lord Śiva. Then they arranged to offer into the fire the oblations known as puroḍāśa.
PURPORT
Lord Śiva's followers and devotees, headed by Vīrabhadra, are known as vīras, and they are ghostly demons. Not only did they pollute the entire sacrificial arena by their very presence, but they disturbed the whole situation by passing stool and urine. Therefore, the infection they had created was to be first purified by the method of offering puroḍāśa oblations. A viṣṇu-yajña, or an offering to Lord Viṣṇu, cannot be performed uncleanly. To offer anything in an unclean state is called a sevāparādha. The worship of the Viṣṇu Deity in the temple is also viṣṇu-yajña. In all Viṣṇu temples, therefore, the priest who takes care of the arcanā-vidhi must be very clean. Everything should be always kept neat and clean, and the foodstuffs should be prepared in a neat and clean manner. All these regulative principles are described in The Nectar of Devotion. There are thirty-two kinds of offenses in discharging arcanā service. It is required, therefore, that one be extremely careful not to be unclean. Generally, whenever any ritualistic ceremony is begun, the holy name of Lord Viṣṇu is first chanted in order to purify the situation. Whether one is in a pure or impure condition, internally or externally, if one chants or even remembers the holy name of the Supreme Personality of Godhead Viṣṇu, one immediately becomes purified. The yajña arena was desecrated by the presence of Lord Śiva's followers, headed by Vīrabhadra, and therefore the entire arena had to be sanctified. Although Lord Śiva was present and he is all-auspicious, it was still necessary to sanctify the place because his followers had broken into the arena and committed so many obnoxious acts. That sanctification was possible only by chanting the holy name of Viṣṇu, Trikapāla, which can sanctify the three worlds. In other words, it is admitted herein that the followers of Lord Śiva are generally unclean. They are not even very hygienic; they do not take baths regularly, they wear long hair, and they smoke gāñjā. Persons of such irregular habits are counted amongst the ghosts. Since they were present in the sacrificial arena, the atmosphere became polluted, and it had to be sanctified by trikapāla oblations, which indicated the invocation of Viṣṇu's favor.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.17
For performing the sacrifice the brāhmaṇas offered the puroḍāśa related to Viṣṇu (vaiṣṇavam), in order to purify it from the touch of Vīrabhadra and others.
TEXT -
SB 4.7.18
adhvaryuṇātta-haviṣā
yajamāno viśāmpate
dhiyā viśuddhayā dadhyau
tathā prādurabhūd dhariḥ
SYNONYMS
adhvaryuṇā—with the Yajur Veda; ātta—taking; haviṣā—with clarified butter; yajamānaḥ—King Dakṣa; viśām-pate—O Vidura; dhiyā—in meditation; viśuddhayā—sanctified; dadhyau—offered; tathā—immediately; prāduḥ—manifest; abhūt—became; hariḥ—Hari, the Lord.
TRANSLATION
The great sage Maitreya said to Vidura: My dear Vidura, as soon as King Dakṣa offered the clarified butter with Yajur Veda mantras in sanctified meditation, Lord Viṣṇu appeared there in His original form as Nārāyaṇa.
PURPORT
Lord Viṣṇu is all-pervading. Any devotee who, in sanctified meditation, following the regulative principles, chants the required mantras in service and in a devotional mood can see Viṣṇu. It is said in the Brahma-saṁhitā that a devotee whose eyes are anointed with the ointment of love of Godhead can see the Supreme Personality of Godhead always within his heart. Lord Śyāmasundara is so kind to His devotee.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.18
Āttahaviṣā means “with the oblations of the adhvaryu (yajur-veda) priest.” O Vidura (viśāmpate)! Dakṣa concentrated in such a way that the Lord appeared.
TEXT -
SB 4.7.19
tadā sva-prabhayā teṣāṁ
dyotayantyā diśo daśa
muṣṇaṁs teja upānītas
tārkṣyeṇa stotra-vājinā
SYNONYMS
tadā—at that time; sva-prabhayā—by His own effulgence; teṣām—all of them; dyotayantyā—by brightness; diśaḥ—directions; daśa—ten; muṣṇan—diminishing; tejaḥ—effulgence; upānītaḥ—brought; tārkṣyeṇa—by Garuḍa; stotra-vājinā—whose wings are called Bṛhat and Rathantara.
TRANSLATION
Lord Nārāyaṇa was seated on the shoulder of Stotra, or Garuḍa, who had big wings. As soon as the Lord appeared, all directions were illuminated, diminishing the luster of Brahmā and the others present.
PURPORT
A description of Nārāyaṇa is given in the following two ślokas.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.19
Viṣṇu arrived, diminishing the effulgence of Brahmā and others. The winds of Garuḍa were the Bṛhat-rathnantara mantras. Śruti says bṛhadrathantare pakṣau: the wings are the Brhād-rathantara verses.
TEXT -
SB 4.7.20
śyāmo hiraṇya-raśano 'rka-kirīṭa-juṣṭo
nīlālaka-bhramara-maṇḍita-kuṇḍalāsyaḥ
śaṅkhābja-cakra-śara-cāpa-gadāsi-carma-
vyagrair hiraṇmaya-bhujair iva karṇikāraḥ
SYNONYMS
śyāmaḥ—blackish; hiraṇya-raśanaḥ—a garment like gold; arka-kirīṭa-juṣṭaḥ—with a helmet as dazzling as the sun; nīla-alaka—bluish curls; bhramara—big black bees; maṇḍita-kuṇḍala-āsyaḥ—having a face decorated with earrings; śaṅkha—conchshell; abja—lotus flower; cakra—wheel; śara—arrows; cāpa—bow; gadā—club; asi—sword; carma—shield; vyagraiḥ—filled with; hiraṇmaya—golden (bracelets and bangles); bhujaiḥ—with hands; iva—as; karṇikāraḥ—flower tree.
TRANSLATION
His complexion was blackish, His garment yellow like gold, and His helmet as dazzling as the sun. His hair was bluish, the color of black bees, and His face was decorated with earrings. His eight hands held a conchshell, wheel, club, lotus flower, arrow, bow, shield and sword, and they were decorated with golden ornaments such as bangles and bracelets. His whole body resembled a blossoming tree beautifully decorated with various kinds of flowers.
PURPORT
The face of Lord Viṣṇu as described in this verse appears like a lotus flower with bees humming over it. All of the ornaments on the body of Lord Viṣṇu resemble molten gold of the reddish-gold color of the morning sunrise. The Lord appears, just as the morning sun rises, to protect the whole universal creation. His arms display different weapons, and His eight hands are compared to the eight petals of a lotus flower. All the weapons mentioned are for the protection of His devotees.
Generally in the four hands of Viṣṇu there are a wheel, club, conchshell and lotus flower. These four symbols are seen in the four hands of Viṣṇu in different arrangements. The club and the wheel are the Lord's symbols of punishment for the demons and miscreants, and the lotus flower and conchshell are used to bless the devotees. There are always two classes of men, the devotees and the demons. As confirmed in Bhagavad-gītā (paritrāṇāya sādhūnām [Bg. 4.8]), the Lord is always ready for the protection of the devotees and annihilation of the demons. There are demons and devotees in this material world, but in the spiritual world there is no such distinction. In other words, Lord Viṣṇu is the proprietor of both the material and spiritual worlds. In the material world almost everyone is of the demoniac nature, but there are also devotees, who appear to be in the material world although they are always situated in the spiritual world. A devotee's position is always transcendental, and he is always protected by Lord Viṣṇu.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.20
The Lord is described in two verses. He had a belt of golden bells (niraṇya-raśanaḥ). Raśanā can also include cloth, with the meaning that he had yellow cloth, since it is not stated elsewhere. He had a crown as brilliant as the sun. His face was decorated with black locks like bees and with earrings. There is a comparison of the face to a lotus, hair to the bees, and the earrings to the sun, which comes to make the lotus blossom.
His arms were golden with bracelets, arm bands and rings, and he was holding different weapons to protect the devotees. With this, he appeared like a flowering karṇikāra tree, or like a lotus with eight petals, since he was holding eight weapons. Karṇikāra is defined as “that which produces (ra) a pericarp (karṇika).” Or it can be derived from karṇika, pericarp, using the rule arśādibhyo ‘c (Pāṇini 5.2.127).
TEXT -
SB 4.7.21
vakṣasy adhiśrita-vadhūr vana-māly udāra-
hāsāvaloka-kalayā ramayaṁś ca viśvam
pārśva-bhramad-vyajana-cāmara-rāja-haṁsaḥ
śvetātapatra-śaśinopari rajyamānaḥ
SYNONYMS
vakṣasi—on the chest; adhiśrita—situated; vadhūḥ—a woman (the goddess of fortune, Lakṣmī); vana-mālī—garlanded with forest flowers; udāra—beautiful; hāsa—smiling; avaloka—glance; kalayā—with a small part; ramayan—pleasing; ca—and; viśvam—the whole world; pārśva—side; bhramat—moving back and forth; vyajana-cāmara—white yak-tail hair for fanning; rāja-haṁsaḥ—swan; śveta-ātapatra-śaśinā—with a white canopy like the moon; upari—above; rajyamānaḥ—looking beautiful.
TRANSLATION
Lord Viṣṇu looked extraordinarily beautiful because the goddess of fortune and a garland were situated on His chest. His face was beautifully decorated with a smiling attitude which can captivate the entire world, especially the devotees. Fans of white hair appeared on both sides of the Lord like white swans, and the white canopy overhead looked like the moon.
PURPORT
The smiling face of Lord Viṣṇu is pleasing to the whole world. Not only devotees but even nondevotees are attracted by such a smile. This verse nicely describes how the sun, moon, eight-petalled lotus flower and humming black bees were represented by the fans of hair, the overhead canopy, the moving earrings on both sides of His face, and His blackish hair. All together, accompanied by the conchshell, wheel, club, lotus flower, bow, arrows, shield and sword in His hands, these presented a grand and beautiful audience for Lord Viṣṇu which captivated all the demigods there, including Dakṣa and Lord Brahmā.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.21
On his chest was Lakṣmī (vadhūḥ). He gave pleasure to the whole universe by the skill of his smiling eyes raining jewels of sweetness (udāra). What then to speak of the sweetness those eyes give to the devotees? The fan and cāmara by his sides were like two swans. Above was a white umbrella like the moon. Below that was his crown, like the sun. Beneath that was his face like a lotus. Beside his face on both sides were two more suns in the form of his earrings. At his sides were two swans. Below his face was Lakṣmī, like lightning. Everything together was like one eight-petalled lotus. Dakṣa saw Viṣṇu, who was astonishing with moon, sun, lightning, bees, swans, conch, cakra, club, lotus, bow, arrow, and shield.
TEXT -
SB 4.7.22
tam upāgatam ālakṣya
sarve sura-gaṇādayaḥ
praṇemuḥ sahasotthāya
brahmendra-tryakṣa-nāyakāḥ
SYNONYMS
tam—Him; upāgatam—arrived; ālakṣya—after seeing; sarve—all; sura-gaṇa-ādayaḥ—the demigods and others; praṇemuḥ—obeisances; sahasā—immediately; utthāya—after standing up; brahma—Lord Brahmā; indra—Lord Indra; tri-akṣa—Lord Śiva (who has three eyes); nāyakāḥ—led by.
TRANSLATION
As soon as Lord Viṣṇu was visible, all the demigods—Lord Brahmā and Lord Śiva, the Gandharvas and all present there—immediately offered their respectful obeisances by falling down straight before Him.
PURPORT
It appears that Lord Viṣṇu is the Supreme Lord even of Lord Śiva and Lord Brahmā, what to speak of the demigods, Gandharvas and ordinary living entities. It is stated in a prayer, yaṁ brahmā varuṇendra-rudra-marutāḥ: all the demigods worship Lord Viṣṇu. Similarly, dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ: [SB 12.13.1] yogīs concentrate their minds on the form of Lord Viṣṇu. Thus Lord Viṣṇu is worshipable by all demigods, all Gandharvas and even Lord Śiva and Lord Brahmā. Tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ: Viṣṇu is therefore the Supreme Personality of Godhead. Even though Lord Śiva was previously referred to in prayers by Lord Brahmā as the Supreme, when Lord Viṣṇu appeared, Śiva also fell prostrated before Him to offer respectful obeisances.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.22
Brahmā, Indra and Śiva were the leaders.
TEXT -
SB 4.7.23
tat-tejasā hata-rucaḥ
sanna-jihvāḥ sa-sādhvasāḥ
mūrdhnā dhṛtāñjali-puṭā
upatasthur adhokṣajam
SYNONYMS
tat-tejasā—by the glaring effulgence of His body; hata-rucaḥ—having faded lusters; sanna-jihvāḥ—having silent tongues; sa-sādhvasāḥ—having fear of Him; mūrdhnā—with the head; dhṛta-añjali-puṭāḥ—with hands touched to the head; upatasthuḥ—prayed; adhokṣajam—to Adhokṣaja, the Supreme Personality of Godhead.
TRANSLATION
In the presence of the glaring effulgence of the bodily luster of Nārāyaṇa, everyone else's luster faded away, and everyone stopped speaking. Fearful with awe and veneration, all present touched their hands to their heads and prepared to offer their prayers to the Supreme Personality of Godhead, Adhokṣaja.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.23
Sanna-jihvāh means choked voices. Sasādhvasāh means “in an agitated state.” They placed their hands on their heads.
TEXT -
SB 4.7.24
apy arvāg-vṛttayo yasya
mahi tv ātmabhuv-ādayaḥ
yathā-mati gṛṇanti sma
kṛtānugraha-vigraham
SYNONYMS
api—still; arvāk-vṛttayaḥ—beyond the mental activities; yasya—whose; mahi—glory; tu—but; ātmabhū-ādayaḥ—Brahmā, etc.; yathā-mati—according to their different capacities; gṛṇanti sma—offered prayers; kṛta-anugraha—manifested by His grace; vigraham—transcendental form.
TRANSLATION
Although the mental scope of even demigods like Brahmā was unable to comprehend the unlimited glories of the Supreme Lord, they were all able to perceive the transcendental form of the Supreme Personality of Godhead by His grace. Only by such grace could they offer their respectful prayers according to their different capacities.
PURPORT
The Supreme Lord, the Personality of Godhead, is always unlimited, and His glories cannot be completely enumerated by anyone, even by a personality like Lord Brahmā. It is said that Ananta, a direct incarnation of the Lord, has unlimited mouths, and with each mouth He has been trying to describe the glories of the Lord for an unlimited span of time, yet the glories of the Lord remain unlimited, and He therefore never finishes. It is not possible for any ordinary living entity to understand or to glorify the unlimited Personality of Godhead, but one can offer prayers or service to the Lord according to one's particular capacity. This capacity is increased by the service spirit. Sevonmukhe hi jihvādau [Brs. 1.2.234] means that the service of the Lord begins with the tongue. This refers to chanting. By chanting Hare Kṛṣṇa, one begins the service of the Lord. Another function of the tongue is to taste and accept the Lord's prasāda. We have to begin our service to the Unlimited with the tongue and become perfect in chanting, and accepting the Lord's prasāda. To accept the Lord's prasāda means to control the entire set of senses. The tongue is considered to be the most uncontrollable sense because it hankers for so many unwholesome eatables, thereby forcing the living entity into the dungeon of material conditional life. As the living entity transmigrates from one form of life to another, he has to eat so many abominable foodstuffs that finally there is no limit. The tongue should be engaged in chanting and in eating the Lord's prasāda so that the other senses will be controlled. Chanting is the medicine, and prasāda is the diet. With these processes one can begin his service, and as the service increases, the Lord reveals more and more to the devotee. But there is no limit to His glories, and there is no limit to engaging oneself in the service of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.24
Mahī means “in comparison to his glory.” Their senses were meager in comparison to his glory.
TEXT -
SB 4.7.25
dakṣo gṛhītārhaṇa-sādanottamaṁ
yajñeśvaraṁ viśva-sṛjāṁ paraṁ gurum
sunanda-nandādy-anugair vṛtaṁ mudā
gṛṇan prapede prayataḥ kṛtāñjaliḥ
SYNONYMS
dakṣaḥ—Dakṣa; gṛhīta—accepted; arhaṇa—rightful; sādana-uttamam—sacrificial vessel; yajña-īśvaram—unto the master of all sacrifices; viśva-sṛjām—of all the Prajāpatis; param—the supreme; gurum—preceptor; sunanda-nanda-ādi-anugaiḥ—by associates like Sunanda and Nanda; vṛtam—surrounded; mudā—with great pleasure; gṛṇan—offering respectful prayers; prapede—took shelter; prayataḥ—having a subdued mind; kṛta-añjaliḥ—with folded hands.
TRANSLATION
When Lord Viṣṇu accepted the oblations offered in the sacrifice, Dakṣa, the Prajāpati, began with great pleasure to offer respectful prayers unto Him. The Supreme Personality of Godhead is actually the master of all sacrifices and preceptor of all the Prajāpatis, and He is served even by such personalities as Nanda and Sunanda.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.25
Sādana means vessel. The Lord accepts the offerings in the best vessels. Another reading has gṛhītvā. The meaning is then “Dakṣa, taking the best vessels and offerings, praised the Lord and surrendered.”
TEXT -
SB 4.7.26
dakṣa uvāca
śuddhaṁ sva-dhāmny uparatākhila-buddhy-avasthaṁ
cin-mātram ekam abhayaṁ pratiṣidhya māyām
tiṣṭhaṁs tayaiva puruṣatvam upetya tasyām
āste bhavān apariśuddha ivātma-tantraḥ
SYNONYMS
dakṣaḥ—Dakṣa; uvāca—said; śuddham—pure; sva-dhāmni—in Your own abode; uparata-akhila—completely turned back; buddhi-avastham—position of mental speculation; cit-mātram—completely spiritual; ekam—one without a second; abhayam—fearless; pratiṣidhya—controlling; māyām—material energy; tiṣṭhan—being situated; tayā—with her (Māyā); eva—certainly; puruṣatvam—overseer; upetya—entering into; tasyām—in her; āste—is present; bhavān—Your Lordship; apariśuddhaḥ—impure; iva—as if; ātma-tantraḥ—self-sufficient.
TRANSLATION
Dakṣa addressed the Supreme Personality of Godhead: My dear Lord, You are transcendental to all speculative positions. You are completely spiritual, devoid of all fear, and You are always in control of the material energy. Even though You appear in the material energy, You are situated transcendentally. You are always free from material contamination because You are completely self-sufficient.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.26
You are pure consciousness alone, devoid of māyā, situated in your svarūpa (sva-dhāmni). Taking the role of a human you appear to be impure, contaminated with material attachment within māyā, when taking forms like Kṛṣṇa or Rāma. You alone are the Lord and take the covering of knowledge. Others, taking coverings of ignorance, like Śiva, though playing human roles, do not know how to act. Śiva manifested himself as self-satisfied and indifferent to me, his father-in-law, in the assembly. However, hearing of the death of Satrājit, your father-in-law, you went to Satyabhāmā with Balarāma and began crying:
tad ākarṇyeśvarau rājann anusṛtya nṛ-lokatām
aho naḥ paramaṁ kaṣṭam ity asrākṣau vilepatuḥ
When Lord Kṛṣṇa and Lord Balarāma heard this news, O King, They exclaimed, "Alas! This is the greatest tragedy for us! "Thus imitating the ways of human society, they lamented, their eyes brimming with tears. SB 10.57.10
Did your nature as ātmārāma disappear? Bhagavān alone is expert in all arts. Or another meaning is that Dakṣa by glancing scornfully at Śiva, committed offense, and thus, even after the offense was annulled, he had a material conception of the Lord’s form. Thus he says the Lord takes a human form.
However the real meaning should be understood as follows. Situated in Vaikuṇṭha (sva-dhāmni) you accept the form of the puruṣa, creator of mahat-tattva along with māyā, and reside within the living entities in māyā (tāsyām) as the antaryāmī.
viṣṇos tu trīṇi rūpāṇi puruṣākhyāhany atho viduḥ
ekaṁ tu mahataḥ sraṣṭṛ dvitīyaṁ tv aṇḍa-saṁsthitam
tṛtīyaṁ sarvabhūta-sthaṁ tāni jñātvā vimucyate
The wise know the three forms of the puruṣa of Viṣṇu. The first is the creator of mahat-tattva, the second resides within the universe, and the third resides within all living entities. One who knows them becomes liberated. Sātvata-tantra
The Lord appears to be impure but is not. Though he is situated within māyā, he is pure since he has no relationship with it. This is the real meaning.
TEXT -
SB 4.7.27
ṛtvija ūcuḥ
tattvaṁ na te vayam anañjana rudra-śāpāt
karmaṇy avagraha-dhiyo bhagavan vidāmaḥ
dharmopalakṣaṇam idaṁ trivṛd adhvarākhyaṁ
jñātaṁ yad-artham adhidaivam ado vyavasthāḥ
SYNONYMS
ṛtvijaḥ—the priests; ūcuḥ—began to say; tattvam—truth; na—not; te—of Your Lordship; vayam—all of us; anañjana—without material contamination; rudra—Lord Śiva; śāpāt—by his curse; karmaṇi—in fruitive activities; avagraha—being too much attached; dhiyaḥ—of such intelligence; bhagavan—O Lord; vidāmaḥ—know; dharma—religion; upalakṣaṇam—symbolized; idam—this; tri-vṛt—the three departments of knowledge of the Vedas; adhvara—sacrifice; ākhyam—of the name; jñātam—known to us; yat—that; artham—for the matter of; adhidaivam—for worshiping the demigods; adaḥ—this; vyavasthāḥ—arrangement.
TRANSLATION
The priests addressed the Lord, saying: O Lord, transcendental to material contamination, by the curse offered by Lord Śiva's men we have become attached to fruitive activities, and thus we are now fallen and therefore do not know anything about You. On the contrary, we are now involved in the injunctions of the three departments of the Vedic knowledge under the plea of executing rituals in the name of yajña. We know that You have made arrangements for distributing the respective shares of the demigods.
PURPORT
The Vedas are known as traiguṇya-viṣayā vedāḥ (Bg. 2.45). Those who are serious students of the Vedas are very much attached to the ritualistic ceremonies mentioned in the Vedas, and therefore these veda-vādīs cannot understand that the ultimate goal of the Vedas is to understand Lord Kṛṣṇa, or Viṣṇu. Those who have transcended the qualitative Vedic attractions, however, can understand Kṛṣṇa, who is never contaminated by the material qualities. Therefore Lord Viṣṇu is addressed here as anañjana (free from material contamination). In Bhagavad-gītā (2.42) the crude Vedic scholars have been deprecated by Kṛṣṇa as follows:
yām imāṁ puṣpitāṁ vācaṁ
pravadanty avipaścitaḥ
veda-vāda-ratāḥ pārtha
nānyad astīti vādinaḥ
"Men of small knowledge are very much attached to the flowery words of the Vedas, and they say that there is nothing more than this."
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.27
O Lord beyond the contamination of māyā (anañjna)! By the curse of Nandīśvara we are absorbed in karma, and do not know you. How can Dakṣa know you? They glance at Dakṣa. “What do you know?” We know your form as the sacrifice which yields artha, dharma and kāma (trivṛt), commonly known as dharma. The result of this sacrifice is that thre is an arrangement of shares for the devatās according to their qualification.
TEXT -
SB 4.7.28
sadasyā ūcuḥ
utpatty-adhvany aśaraṇa uru-kleśa-durge 'ntakogra-
vyālānviṣṭe viṣaya-mṛga-tṛṣy ātma-gehoru-bhāraḥ
dvandva-śvabhre khala-mṛga-bhaye śoka-dāve 'jña-sārthaḥ
pādaukas te śaraṇada kadā yāti kāmopasṛṣṭaḥ
SYNONYMS
sadasyāḥ—the members of the assembly; ūcuḥ—said; utpatti—repeated birth and death; adhvani—on the path of; aśaraṇe—not having a place to take shelter; uru—great; kleśa—troublesome; durge—in the formidable fort; antaka—termination; ugra—ferocious; vyāla—snakes; anviṣṭe—being infested with; viṣaya—material happiness; mṛga-tṛṣi—mirage; ātma—body; geha—home; uru—heavy; bhāraḥ—burden; dvandva—dual; śvabhre—holes, ditches of so-called happiness and distress; khala—ferocious; mṛga—animals; bhaye—being afraid of; śoka-dāve—the forest fire of lamentation; ajña-sa-arthaḥ—for the interest of the rascals; pāda-okaḥ—shelter of Your lotus feet; te—unto You; śaraṇa-da—giving shelter; kadā—when; yāti—went; kāma-upasṛṣṭaḥ—being afflicted by all sorts of desires.
TRANSLATION
The members of the assembly addressed the Lord: O exclusive shelter for all who are situated in troubled life, in this formidable fort of conditional existence the time element, like a snake, is always looking for an opportunity to strike. This world is full of ditches of so-called distress and happiness, and there are many ferocious animals always ready to attack. The fire of lamentation is always blazing, and the mirage of false happiness is always alluring, but one has no shelter from them. Thus foolish persons live in the cycle of birth and death, always overburdened in discharging their so-called duties, and we do not know when they will accept the shelter of Your lotus feet.
PURPORT
Persons who are not in Kṛṣṇa consciousness are living a very precarious life, as described in this verse, but all these circumstantial conditions are due to forgetfulness of Kṛṣṇa. The Kṛṣṇa consciousness movement is meant to give relief to all these bewildered and distressed persons; therefore it is the greatest relief work for all human society, and the workers thereof are the greatest well-wishers, for they follow in the footsteps of Lord Caitanya, who is the greatest friend to all living entities.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.28
On the path of saṁsāra (utpatti adhvani) devoid of rest (aśaraṇe), which has holes of happiness and distress (dvandva-śabhre), where there is fear of fierce (khala) animals like tigers, with a forest fire of lamentation, when will the ignorant come to your lotus feet? They will never attain your feet. Dakṣa and the priests are made the object of this comment. Glancing at them, the assembly speaks. O giver of shelter! If he does not surrender to you, then what can you do? He is thirsty for material sense objects (mṛga-tṛṣi), and thus thinks of his body as himself, and takes on the load of house and other objects. He is afflicted with lust.
TEXT -
SB 4.7.29
rudra uvāca
tava varada varāṅghrāv āśiṣehākhilārthe
hy api munibhir asaktair ādareṇārhaṇīye
yadi racita-dhiyaṁ māvidya-loko 'paviddhaṁ
japati na gaṇaye tat tvat-parānugraheṇa
SYNONYMS
rudraḥ uvāca—Lord Śiva said; tava—Your; vara-da—O supreme benefactor; vara-aṅghrau—precious lotus feet; āśiṣā—by desire; iha—in the material world; akhila-arthe—for fulfillment; hi api—certainly; munibhiḥ—by the sages; asaktaiḥ—liberated; ādareṇa—with care; arhaṇīye—worshipable; yadi—if; racita-dhiyam—mind fixed; mā—me; avidya-lokaḥ—the ignorant persons; apaviddham—unpurified activity; japati—utters; na gaṇaye—do not value; tat—it; tvat-para-anugraheṇa—by compassion like Yours.
TRANSLATION
Lord Śiva said: My dear Lord, my mind and consciousness are always fixed on Your lotus feet, which, as the source of all benediction and the fulfillment of all desires, are worshiped by all liberated great sages because Your lotus feet are worthy of worship. With my mind fixed on Your lotus feet, I am no longer disturbed by persons who blaspheme me, claiming that my activities are not purified. I do not mind their accusations, and I excuse them out of compassion, just as You exhibit compassion toward all living entities.
PURPORT
Lord Śiva expresses herein his regret at having been angry and having disturbed the sacrificial activities of Dakṣa. King Dakṣa had insulted him in many ways, and thus he had become angry and had frustrated the entire sacrificial ceremony. Later, when he was pleased, the yajña performances were reinstituted, and therefore he regretted his activities. Now he says that because his mind is fixed on the lotus feet of the Supreme Lord, Viṣṇu, he is no longer disturbed by the ordinary critics of his way of life. From this statement by Lord Śiva it is understood that as long as one is on the material platform one is affected by the three modes of material nature. As soon as one is in Kṛṣṇa consciousness, however, one is no longer affected by such material activities. One should therefore always be fixed in Kṛṣṇa consciousness, busy in the transcendental loving service of the Lord. It is guaranteed that such a devotee will never be affected by the actions and reactions of the three modes of material nature. This fact is also corroborated in Bhagavad-gītā: anyone who is fixed in the transcendental service of the Lord has surpassed all the material qualities and is situated in the status of Brahman realization, in which one is not afflicted by hankering for material objects. The recommendation of the Śrīmad-Bhāgavatam is that one should always be Kṛṣṇa conscious and should never forget his transcendental relationship with the Lord. This program has to be followed strictly by everyone. From the statement of Lord Śiva it is understood that he was always in Kṛṣṇa consciousness, and thus he remained free from material affliction. The only remedy, therefore, is to continue Kṛṣṇa consciousness rigidly, in order to get out of the contamination of the material modes.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.29
Āśiṣā mans “because of desire.” Although those feet bestow all benedictions, they should be served by persons without desire. I have become absorbed in those feet. Those who do not have knowledge, such as Dakṣa, say that I have broken the rules of good conduct. That is only gossip. Because of your great mercy, or because of the merciful of the devotees, I do not become disturbed by that.
TEXT -
SB 4.7.30
bhṛgur uvāca
yan māyayā gahanayāpahṛtātma-bodhā
brahmādayas tanu-bhṛtas tamasi svapantaḥ
nātman-śritaṁ tava vidanty adhunāpi tattvaṁ
so 'yaṁ prasīdatu bhavān praṇatātma-bandhuḥ
SYNONYMS
bhṛguḥ uvāca—Śrī Bhṛgu said; yat—who; māyayā—by illusory energy; gahanayā—insurmountable; apahṛta—stolen; ātma-bodhāḥ—knowledge of the constitutional position; brahma-ādayaḥ—Lord Brahmā, etc.; tanu-bhṛtaḥ—embodied living entities; tamasi—in the darkness of illusion; svapantaḥ—lying down; na—not; ātman—in the living entity; śritam—situated in; tava—Your; vidanti—understand; adhunā—now; api—certainly; tattvam—absolute position; saḥ—You; ayam—this; prasīdatu—be kind; bhavān—Your Lordship; praṇata-ātma—surrendered soul; bandhuḥ—friend.
TRANSLATION
Śrī Bhṛgu said: My dear Lord, all living entities, beginning from the highest, namely Lord Brahmā, down to the ordinary ant, are under the influence of the insurmountable spell of illusory energy, and thus they are ignorant of their constitutional position. Everyone believes in the concept of the body, and all are thus submerged in the darkness of illusion. They are actually unable to understand how You live in every living entity as the Supersoul, nor can they understand Your absolute position. But You are the eternal friend and protector of all surrendered souls. Therefore, please be kind toward us and forgive all our offenses.
PURPORT
Bhṛgu Muni was conscious of the scandalous behavior exhibited by each and every one of them, including Brahmā and Lord Śiva, in the sacrificial ceremony of Dakṣa. By mentioning Brahmā, the chief of all living entities within this material world, he wanted to state that everyone, including also Brahmā and Lord Śiva, is under the concept of the body and under the spell of material energy—all but Viṣṇu. That is the version of Bhṛgu. As long as one is under the concept of the body as self, it is very difficult to understand the Supersoul or the Supreme Personality of Godhead. Conscious that he was not greater than Brahma—, Bhṛgu included himself in the list of offenders. Ignorant personalities, or conditioned souls, have no choice but to accept their precarious condition under material nature. The only remedy is to surrender to Viṣṇu and always pray to be excused. One should depend only on the causeless mercy of the Lord for deliverance and not even slightly on one's own strength. That is the perfect position of a Kṛṣṇa conscious person. The Lord is everyone's friend, but He is especially friendly to the surrendered soul. The simple process, therefore, is that a conditioned soul should remain surrendered to the Lord, and the Lord will give him all protection to keep him out of the clutches of material contamination.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.30
Mentioning Brahmā and others, Bhṛgu also hints at Śiva. They are afflicted by ignorance (tamasi svapantaḥ). Even now they do not know the truth about you, who are self revealing (ātmānuśritam). Afflicted by ignorance they say “I know.” The ignorant speak of something else. Be kind to them. I also am an offender, according to what I said. You are not the friend of Brahma or persons like me, but are the friend of those who sincerely offer respects and have nothing. Still, please be kind to us. Please forgive my offense.
TEXT -
SB 4.7.31
brahmovāca
naitat svarūpaṁ bhavato 'sau padārtha-
bheda-grahaiḥ puruṣo yāvad īkṣet
jñānasya cārthasya guṇasya cāśrayo
māyāmayād vyatirikto matas tvam
SYNONYMS
brahmā uvāca—Lord Brahmā said; na—not; etat—this; svarūpam—eternal form; bhavataḥ—Your; asau—that other; pada-artha—knowledge; bheda—different; grahaiḥ—by the acquiring; puruṣaḥ—person; yāvat—as long as; īkṣet—wants to see; jñānasya—of knowledge; ca—also; arthasya—of the objective; guṇasya—of the instruments of knowledge; ca—also; āśrayaḥ—the basis; māyā-mayāt—from being made of material energy; vyatiriktaḥ—distinct; mataḥ—regarded; tvam—You.
TRANSLATION
Lord Brahmā said: My dear Lord, Your personality and eternal form cannot be understood by any person who is trying to know You through the different processes of acquiring knowledge. Your position is always transcendental to the material creation, whereas the empiric attempt to understand You is material, as are its objectives and instruments.
PURPORT
It is said that the transcendental name, qualities, activities, paraphernalia, etc., of the Supreme Personality of Godhead cannot be understood with our material senses. The attempt of the empiric philosophers to understand the Absolute Truth by speculation is always futile because their process of understanding, their objective and the instruments by which they try to understand the Absolute Truth are all material. The Lord is aprākṛta, beyond the creation of the material world. This fact is also accepted by the great impersonalist Śaṅkarācārya: nārāyaṇaḥ paro 'vyaktād aṇḍam avyakta-sambhavam. Avyakta, or the original material cause, is beyond this material manifestation and is the cause of the material world. Because Nārāyaṇa, the Supreme Personality of Godhead, is beyond the material world, one cannot speculate upon Him by any material method. One has to understand the Supreme Personality of Godhead simply by the transcendental method of Kṛṣṇa consciousness. This is confirmed in Bhagavad-gītā (18.55). Bhaktyā mām abhijānāti: only by devotional service can one understand the transcendental form of the Lord. The difference between the impersonalists and the personalists is that the impersonalists, limited by their speculative processes, cannot even approach the Supreme Personality of Godhead, whereas the devotees please the Supreme Personality of Godhead through His transcendental loving service. Sevonmukhe hi: due to the service attitude of the devotee, the Lord is revealed to him. The Supreme Lord cannot be understood by materialistic persons even though He is present before them. In Bhagavad-gītā, Lord Kṛṣṇa therefore condemns such materialists as mūḍhas. Mūḍha means "rascal." It is said in the Gītā, "Only rascals think of Lord Kṛṣṇa as an ordinary person. They do not know what Lord Kṛṣṇa's position is or what His transcendental potencies are." Unaware of His transcendental potencies, the impersonalists deride the person of Lord Kṛṣṇa, whereas the devotees, by dint of their service attitude, can understand Him as the Personality of Godhead. In the Tenth Chapter of Bhagavad-gītā, Arjuna also confirmed that it is very difficult to understand the personality of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.31
As long as one does not see your form, one is the shelter of the presiding deities of the senses (jñānasya), the gross organ and sense object (arthasya), and the subtle sense organ (guṇasya).[268] When one sees the Lord directly, one is no longer under the shelter of the sense deities, gross organs or sense organs. One will have non-material perception, since you have a spiritual form different from the material factors such as sense devatās. You cannot be perceived by those material factors. That much we know. Those with material senses who think they see the Lord do not see the Lord’s real form. This is a statement directed to Bhṛgu and others.
TEXT -
SB 4.7.32
indra uvāca
idam apy acyuta viśva-bhāvanaṁ
vapur ānanda-karaṁ mano-dṛśām
sura-vidviṭ-kṣapaṇair udāyudhair
bhuja-daṇḍair upapannam aṣṭabhiḥ
SYNONYMS
indraḥ uvāca—King Indra said; idam—this; api—certainly; acyuta—O infallible one; viśva-bhāvanam—for the welfare of the universe; vapuḥ—transcendental form; ānanda-karam—a cause of pleasure; manaḥ-dṛśām—to the mind and the eye; sura-vidviṭ—envious of Your devotees; kṣapaṇaiḥ—by punishment; ud-āyudhaiḥ—with uplifted weapons; bhuja-daṇḍaiḥ—with arms; upapannam—possessed of; aṣṭabhiḥ—with eight.
TRANSLATION
King Indra said: My dear Lord, Your transcendental form with eight hands and weapons in each of them appears for the welfare of the entire universe, and it is very pleasing to the mind and eyes. In such a form, Your Lordship is always prepared to punish the demons, who are envious of Your devotees.
PURPORT
It is generally understood from revealed scriptures that Lord Viṣṇu appears with four hands, but in this particular sacrificial arena Lord Viṣṇu arrived with eight hands. King Indra said, "Even though we are accustomed to see Your four-handed Viṣṇu form, this appearance with eight hands is as real as the four-handed form." As Lord Brahmā had said, to realize the transcendental form of the Lord is beyond the power of the senses. In reply to that statement by Brahmā, King Indra said that even though the transcendental form of the Lord is not perceivable by the material senses, His activities and His transcendental form can be understood. The Lord's uncommon features, uncommon activities and uncommon beauty can be perceived even by an ordinary man. For example, when Lord Kṛṣṇa appeared just like a six- or seven-year-old boy in Vṛndāvana, He was approached by the residents there. There were torrents of rain, and the Lord saved the residents of Vṛndāvana by lifting Govardhana Hill and resting it on the little finger of His left hand for seven days. This uncommon feature of the Lord should convince even materialistic persons who want to speculate to the limit of their material senses. The activities of the Lord are pleasing to experimental vision also, but impersonalists will not believe in His identity because they study the personality of the Lord by comparing their personality to His. Because men in this material world cannot lift a hill, they do not believe that the Lord can lift one. They accept the statements of Śrīmad-Bhāgavatam to be allegorical, and they try to interpret them in their own way. But factually the Lord lifted the hill in the presence of all the inhabitants of Vṛndāvana, as corroborated by great ācāryas and authors like Vyāsadeva and Nārada. Everything about the Lord—His activities, pastimes and uncommon features—should be accepted as is, and in this way, even in our present condition, we can understand the Lord. In the instance herein, King Indra confirmed: "Your presence with eight hands is as good as Your presence with four hands." There is no doubt about it.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.32
By your mercy your body makes this universe (idam) auspicious. This eight-armed form for destroying the demons is seen by us even with our material senses, by your indescribable mercy, and gives us bliss. This is proof that there is no other way in which we can be blissful. This statement is directed to Brahmā.
TEXT -
SB 4.7.33
patnya ūcuḥ
yajño 'yaṁ tava yajanāya kena sṛṣṭo
vidhvastaḥ paśupatinādya dakṣa-kopāt
taṁ nas tvaṁ śava-śayanābha-śānta-medhaṁ
yajñātman nalina-rucā dṛśā punīhi
SYNONYMS
patnyaḥ ūcuḥ—the wives of the executors of the sacrifice said; yajñaḥ—the sacrifice; ayam—this; tava—Your; yajanāya—worshiping; kena—by Brahmā; sṛṣṭaḥ—arranged; vidhvastaḥ—devastated; paśupatinā—by Lord Śiva; adya—today; dakṣa-kopāt—from anger at Dakṣa; tam—it; naḥ—our; tvam—You; śava-śayana—dead bodies; ābha—like; śānta-medham—the still sacrificial animals; yajña-ātman—O Lord of sacrifice; nalina—lotus; rucā—beautiful; dṛśā—by the vision of Your eyes; punīhi—sanctify.
TRANSLATION
The wives of the performers of the sacrifice said: My dear Lord, this sacrifice was arranged under the instruction of Brahmā, but unfortunately Lord Śiva, being angry at Dakṣa, devastated the entire scene, and because of his anger the animals meant for sacrifice are lying dead. Therefore the preparations of the yajña have been lost. Now, by the glance of Your lotus eyes, the sanctity of this sacrificial arena may be again invoked.
PURPORT
Animals were offered in sacrifice in order to give them renewed life; that was the purpose of having animals there. Offering an animal in sacrifice and giving him renewed life was the evidence of the strength of chanting mantras. Unfortunately, when Dakṣa's sacrifice was devastated by Lord Śiva, some of the animals were killed. (One was killed just to replace the head of Dakṣa.) Their bodies were lying about, and the sacrificial arena was turned into a crematorium. Thus the real purpose of yajña was lost.
Lord Viṣṇu, being the ultimate objective of such sacrificial ceremonies, was requested by the wives of the priests to glance over the yajña arena with His causeless mercy so that the routine work of the yajña might be continued. The
PURPORT
here is that animals should not be unnecessarily killed. They were used to prove the strength of the mantras and were to have been rejuvenated by the use of the mantras. They should not have been killed, as they were by Lord Śiva to replace the head of Dakṣa with an animal's head. It was pleasing to see an animal sacrificed and rejuvenated, and that pleasing atmosphere had been lost. The wives of the priests requested that the animals be brought back to life by the glance of Lord Viṣṇu to make a pleasing yajña.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.33
Kena means by Brahmā. Śava means water. Thus śava-śaya-nābha means lotus navel. O lord with a lotus navel! Purify the sacrifice in which animal sacrifice had stopped (śānta-medham) with your eyes. Without your presence, nothing can be accomplished even with all the present efforts. This is addressed to everyone.
TEXT -
SB 4.7.34
ṛṣaya ūcuḥ
ananvitaṁ te bhagavan viceṣṭitaṁ
yad ātmanā carasi hi karma nājyase
vibhūtaye yata upasedur īśvarīṁ
na manyate svayam anuvartatīṁ bhavān
SYNONYMS
ṛṣayaḥ—the sages; ūcuḥ—prayed; ananvitam—wonderful; te—Your; bhagavan—O possessor of all opulences; viceṣṭitam—activities; yat—which; ātmanā—by Your potencies; carasi—You execute; hi—certainly; karma—to such activities; na ajyase—You are not attached; vibhūtaye—for her mercy; yataḥ—from whom; upaseduḥ—worshiped; īśvarīm—Lakṣmī, the goddess of fortune; na manyate—are not attached; svayam—Yourself; anuvartatīm—to Your obedient servant (Lakṣmī); bhavān—Your Lordship.
TRANSLATION
The sages prayed: Dear Lord, Your activities are most wonderful, and although You do everything by Your different potencies, You are not at all attached to such activities. You are not even attached to the goddess of fortune, who is worshiped by the great demigods like Brahmā, who pray to achieve her mercy.
PURPORT
In Bhagavad-gītā it is said that the Lord has no desire to achieve any result from His wonderful activities, nor has He any need to perform them. But still, in order to give an example to people in general, He sometimes acts, and those activities are very wonderful. He is not attached to anything. Na māṁ karmāṇi limpanti: although He acts very wonderfully, He is not at all attached to anything (Bg. 4.14). He is self-sufficient. The example is given here that the goddess of fortune, Lakṣmī, is always engaged in the service of the Lord, but still He is not attached to her. Even great demigods like Brahmā worship the goddess of fortune in order to win her favor, but although the Lord is worshiped by many hundreds and thousands of goddesses of fortune, He is not at all attached to any one of them. This distinction concerning the exalted transcendental position of the Lord is specifically mentioned by the great sages; He is not like the ordinary living entity, who is attached to the results of pious activities.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.34
Ananvitam means “impossible for others.” Your activities are astounding because (yat) you perform them by yourself alone, and you are not attached to them. All other performers of action are attached to the result. This comment is directed to Brahmā and others. Whereas (yataḥ) others worship Lakṣmī for wealth (vibhūtaye) you do not accept her. Yataḥ can also stand for yām. You do not accept Lakṣmī whom others worship for wealth.
TEXT -
SB 4.7.35
siddhā ūcuḥ
ayaṁ tvat-kathā-mṛṣṭa-pīyūṣa-nadyāṁ
mano-vāraṇaḥ kleśa-dāvāgni-dagdhaḥ
tṛṣārto 'vagāḍho na sasmāra dāvaṁ
na niṣkrāmati brahma-sampannavan naḥ
SYNONYMS
siddhāḥ—the Siddhas; ūcuḥ—prayed; ayam—this; tvat-kathā—Your pastimes; mṛṣṭa—pure; pīyūṣa—of nectar; nadyām—in the river; manaḥ—of the mind; vāraṇaḥ—the elephant; kleśa—sufferings; dāva-agni—by the forest fire; dagdhaḥ—burned; tṛṣā—thirst; ārtaḥ—afflicted; avagāḍhaḥ—being immersed; na sasmāra—does not remember; dāvam—the forest fire or the miseries; na niṣkrāmati—not come out; brahma—the Absolute; sampanna-vat—like having merged; naḥ—our.
TRANSLATION
The Siddhas prayed: Like an elephant that has suffered in a forest fire but can forget all its troubles by entering a river, our minds, O Lord, always merge in the nectarean river of Your transcendental pastimes, and they desire never to leave such transcendental bliss, which is as good as the pleasure of merging in the Absolute.
PURPORT
This statement is from the Siddhas, the inhabitants of Siddhaloka, where the eight kinds of material perfection are complete. The residents of Siddhaloka have full control in the eight kinds of yogic perfection, but from their statement it appears that they are pure devotees. They always merge in the nectarean river of hearing of the pastimes of the Lord. Hearing of the pastimes of the Lord is called kṛṣṇa-kathā. Similarly, there is a statement by Prahlāda Mahārāja that those who are always merged in the ocean of the nectar of describing the Lord's pastimes are liberated and have no fear of the material condition of life. The Siddhas say that the mind of an ordinary person is full of anxieties. The example is given of the elephant who has suffered in a forest fire and who enters into a river for relief. If persons who are suffering in the forest fire of this material existence will only enter into the nectarean river of the description of the pastimes of the Lord, they will forget all the troubles of the miserable material existence. The Siddhas do not care for fruitive activities, such as performing sacrifices and achieving the good results. They simply merge in the transcendental discussions of the pastimes of the Lord. That makes them completely happy, without care for pious or impious activities. For those who are always in Kṛṣṇa consciousness there is no need to perform any kind of pious or impious sacrifices or activities. Kṛṣṇa consciousness is itself complete, for it includes all the processes praised in the Vedic scriptures.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.35
Siddhā here means those perfected in bhakti, with prema. The mind immersed in the river of pure nectar of your pastimes does not remember the fire of saṁsāra (dāvam). The mind does not come out of that river, as if having attained oneness with Brahman. Let us submerge ourselves in the nectar of the Lord’s pastimes without considering what duties we should do nor not do, with contamination or without contamination. This statement is directed to the sages.
TEXT -
SB 4.7.36
yajamāny uvāca
svāgataṁ te prasīdeśa tubhyaṁ namaḥ
śrīnivāsa śriyā kāntayā trāhi naḥ
tvām ṛte 'dhīśa nāṅgair makhaḥ śobhate
śīrṣa-hīnaḥ ka-bandho yathā puruṣaḥ
SYNONYMS
yajamānī—the wife of Dakṣa; uvāca—prayed; su-āgatam—auspicious appearance; te—Your; prasīda—become pleased; īśa—my dear Lord; tubhyam—unto You; namaḥ—respectful obeisances; śrīnivāsa—O abode of the goddess of fortune; śriyā—with Lakṣmī; kāntayā—Your wife; trāhi—protect; naḥ—us; tvām—You; ṛte—without; adhīśa—O supreme controller; na—not; aṅgaiḥ—with bodily limbs; makhaḥ—the sacrificial arena; śobhate—is beautiful; śīrṣa-hīnaḥ—without the head; ka-bandhaḥ—possessed of only a body; yathā—as; puruṣaḥ—a person.
TRANSLATION
The wife of Dakṣa prayed as follows: My dear Lord, it is very fortunate that You have appeared in this arena of sacrifice. I offer my respectful obeisances unto You, and I request that You be pleased on this occasion. The sacrificial arena is not beautiful without You, just as a body is not beautiful without the head.
PURPORT
Another name of Lord Viṣṇu is Yajñeśvara. In Bhagavad-gītā it is said that all activities should be performed as Viṣṇu-yajña, for the pleasure of Lord Viṣṇu. Unless we please Him, whatever we do is the cause of our bondage in the material world. This is confirmed herein by the wife of Dakṣa: "Without Your presence, the grandeur of this sacrificial ceremony is useless, just as a body without the head, however decorated it may be, is useless." The comparison is equally applicable to the social body. Material civilization is very proud of being advanced, but it is actually the useless trunk of a body without a head. Without Kṛṣṇa consciousness, without an understanding of Viṣṇu, the Supreme Personality of Godhead, any advancement in a civilization, no matter how sophisticated, is of no value. There is a statement in the Hari-bhakti-sudhodaya (3.11):
bhagavad-bhakti-hīnasya
jātiḥ śāstraṁ japas tapaḥ
aprāṇasyaiva dehasya
maṇḍanaṁ loka-rañjanam
The
PURPORT
is that sometimes when a friend or relative dies, especially among lower class men, the dead body is decorated. Dressed and ornamented, the body is taken in procession. That sort of decoration of the dead body has no actual value because the life force is already gone. Similarly, any aristocracy, any social prestige or any advancement of material civilization without Kṛṣṇa consciousness is as good as the decoration of a dead body. The name of the wife of Dakṣa was Prasūti, and she was the daughter of Svāyambhuva Manu. Her sister, Devahūti, was married to Kardama Muni, and Kapiladeva, the Personality of Godhead, became her son. Prasūti, then, was the aunt of Lord Viṣṇu. She was asking the favor of Lord Viṣṇu in an affectionate mode; since she was His aunt, she sought some special favor. Also significant in this verse is that the Lord is praised with the goddess of fortune. Wherever Lord Viṣṇu is worshiped, naturally there is the favor of the goddess of fortune. Lord Viṣṇu is addressed as amṛta, transcendental. The demigods, including Brahmā and Lord Śiva, were produced after the creation, but Lord Viṣṇu existed before the creation. He is addressed, therefore, as amṛta. Lord Viṣṇu is worshiped with His internal energy by the Vaiṣṇavas. Prasūti, the wife of Dakṣa, implored the Lord to turn the priests into Vaiṣṇavas instead of simply fruitive workers performing sacrifices for some material benefits.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.36
Prasūti speaks this verse. You have been very merciful to me, daughter of Svāyambhuva Manu, as you were to Devahūti. Since you have brought your wife Lakṣmī to my house, please deliver us who have been destroyed by the offense to Śiva. Without you, the sacrifice is not complete. This statement is directed to all the devatās and Brahmā.
TEXT -
SB 4.7.37
lokapālā ūcuḥ
dṛṣṭaḥ kiṁ no dṛgbhir asad-grahais tvaṁ
pratyag-draṣṭā dṛśyate yena viśvam
māyā hy eṣā bhavadīyā hi bhūman
yas tvaṁ ṣaṣṭhaḥ pañcabhir bhāsi bhūtaiḥ
SYNONYMS
loka-pālāḥ—the governors of the different planets; ūcuḥ—said; dṛṣṭaḥ—seen; kim—whether; naḥ—by us; dṛgbhiḥ—by the material senses; asat-grahaiḥ—revealing the cosmic manifestation; tvam—You; pratyak-draṣṭā—inner witness; dṛśyate—is seen; yena—by whom; viśvam—the universe; māyā—material world; hi—because; eṣā—this; bhavadīyā—Your; hi—certainly; bhūman—O possessor of the universe; yaḥ—because; tvam—You; ṣaṣṭhaḥ—the sixth; pañcabhiḥ—with the five; bhāsi—appear; bhūtaiḥ—with the elements.
TRANSLATION
The governors of various planets spoke as follows: Dear Lord, we believe only in our direct perception, but under the circumstances we do not know whether we have actually seen You with our material senses. By our material senses we can simply perceive the cosmic manifestation, but You are beyond the five elements. You are the sixth. We see You, therefore, as a creation of the material world.
PURPORT
The governors of the various planets are certainly materially opulent and very puffed up. Such persons are unable to understand the transcendental, eternal form of the Lord. In the Brahma-saṁhitā it is stated that only persons who have anointed their eyes with love of Godhead can see the Personality of Godhead in every step of their activities. Also, in the prayers of Kuntī (SB 1.8.26) it is stated that only those who are akiñcana-gocaram, who are not materially puffed up, can see the Supreme Personality of Godhead; others are bewildered and cannot even think of the Absolute Truth.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.37
We cannot see you by senses which perceive material sense objects (asad-grahaiḥ). But you can be seen (pratyag draṣṭā) by your mercy. Asada-grahaiḥ stays in the masculine form as an adjective in this case. You, the sixth, beyond the five elements, seem to have a material body by means of the five elements. That is your māyā. Those who think that your form is material, such as Jarāsandha, do not see you, since they do not realize your sweetness. This is directed to dry jñānīs, sages and devatās.
TEXT -
SB 4.7.38
yogeśvarā ūcuḥ
preyān na te 'nyo 'sty amutas tvayi prabho
viśvātmanīkṣen na pṛthag ya ātmanaḥ
athāpi bhaktyeśa tayopadhāvatām
ananya-vṛttyānugṛhāṇa vatsala
SYNONYMS
yoga-īśvarāḥ—the great mystics; ūcuḥ—said; preyān—very dear; na—not; te—of You; anyaḥ—another; asti—there is; amutaḥ—from that; tvayi—in You; prabho—dear Lord; viśva-ātmani—in the Supersoul of all living entities; īkṣet—see; na—not; pṛthak—different; yaḥ—who; ātmanaḥ—the living entities; atha api—so much more; bhaktyā—with devotion; īśa—O Lord; tayā—with it; upadhāvatām—of those who worship; ananya-vṛttyā—unfailing; anugṛhāṇa—favor; vatsala—O favorable Lord.
TRANSLATION
The great mystics said: Dear Lord, persons who see You as nondifferent from themselves, knowing that You are the Supersoul of all living entities, are certainly very, very dear to You. You are very favorable toward those who engage in devotional service, accepting You as the Lord and themselves as the servants. By Your mercy, You are always inclined in their favor.
PURPORT
It is indicated in this verse that the monists and the great mystics know the Supreme Personality of Godhead as one. This oneness is not the misunderstanding that a living entity is equal in every respect to the Supreme Personality of Godhead. This monism is based on pure knowledge as described and confirmed in Bhagavad-gītā (7.17): priyo hi jñānino 'tyartham ahaṁ sa ca mama priyaḥ. The Lord says that those who are advanced in transcendental knowledge and know the science of Kṛṣṇa consciousness are very dear to Him, and He also is very dear to them. Those who are actually in perfect knowledge of the science of God know that the living entities are superior energy of the Supreme Lord. This is stated in Bhagavad-gītā, Seventh Chapter: the material energy is inferior, and the living entities are superior energy. Energy and the energetic are nondifferent; therefore, energies possess the same quality as the energetic. Persons who are in full knowledge of the Personality of Godhead, analyzing His different energies and knowing their own constitutional position, are certainly very, very dear to the Lord. Persons, however, who may not even be conversant with knowledge of the Supreme Personality but who always think of the Lord with love and faith, feeling that He is great and that they are His parts and parcels, ever His servitors, are even more favored by Him. The particular significance of this verse is that the Lord is addressed as vatsala. Vatsala means "always favorably disposed." The Lord's name is bhakta-vatsala. The Lord is famous as bhakta-vatsala, which means that He is always favorably inclined to the devotees, whereas He is never addressed anywhere in the Vedic literature as jñānī-vatsala.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.38
There is no one dearer than those who do not see the jīvas as different from you since there are your śakti, who know the jīvas to be not different from you. You have said:
teṣāṁ jñānī nitya-yukta eka-bhaktir viśiṣyate
priyo hi jñānino 'tyartham ahaṁ sa ca mama priyaḥ
Of these four types, the jñānī, who is constantly engaged in thinking of me, who is practicing bhakti alone, is the best. I am cherished by that jñānī, and he is cherished by me. BG 7.17
However, please favor us with the pure bhakti (ananya-vṛttiḥ) of persons serving with the notion of “I am your servant, and you are my master.” We are the most fallen. How could we obtain the state of non-difference? By praising it, they condemn impersonal realization. The servants of the Lord are most dear. This is directed to the jñānīs. You have said:
na tathā me priyatama ātma-yonir na śaṅkaraḥ
na ca saṅkarṣaṇo na śrīr naivātmā ca yathā bhavān
My dear Uddhava, neither Lord Brahmā, Lord Śiva, Lord Saṅkarṣaṇa, the goddess of fortune nor indeed my own self is as dear to me as you are. SB 11.14.15
nāham ātmānam āśāse mad-bhaktaiḥ sādhubhir vinā
śriyaṁ cātyantikīṁ brahman yeṣāṁ gatir ahaṁ parā
O best of the brāhmaṇas, without saintly persons for whom I am the only destination, I do not desire to enjoy my transcendental bliss and my supreme opulences. SB 9.4.64
This is understood by the word vatsala. You are most affectionate to the devotee. This is heard everywhere in the scriptures. It is never said that you are affectionate to the jñānīs.
TEXT -
SB 4.7.39
jagad-udbhava-sthiti-layeṣu daivato
bahu-bhidyamāna-guṇayātma-māyayā
racitātma-bheda-mataye sva-saṁsthayā
vinivartita-bhrama-guṇātmane namaḥ
SYNONYMS
jagat—the material world; udbhava—creation; sthiti—maintenance; layeṣu—in annihilation; daivataḥ—destiny; bahu—many; bhidyamāna—being variegated; guṇayā—by material qualities; ātma-māyayā—by His material energy; racita—produced; ātma—in the living entities; bheda-mataye—who produced different inclinations; sva-saṁsthayā—by His internal potency; vinivartita—caused to stop; bhrama—interaction; guṇa—of material modes; ātmane—unto Him in His personal form; namaḥ—obeisances.
TRANSLATION
We offer our respectful obeisances unto the Supreme, who has created varieties of manifestations and put them under the spell of the three qualities of the material world in order to create, maintain and annihilate them. He Himself is not under the control of the external energy; in His personal feature He is completely devoid of the variegated manifestation of material qualities, and He is under no illusion of false identification.
PURPORT
Two situations are described in this verse. One is the creation, maintenance and annihilation of the material world, and the other is the Lord's own establishment. There is also quality in the Lord's own establishment, the kingdom of God. It is stated here that Goloka is His personal situation. There is also quality in Goloka, but that quality is not divided into creation, maintenance and annihilation. In the external energy, the interaction of the three qualities makes it possible for things to be created, maintained and annihilated. But in the spiritual world, or the kingdom of God, there is no such exhibition, since everything is eternal, sentient and blissful. There is a class of philosophers who misunderstand the appearance of the Personality of Godhead within this material world. They are under the impression that when the Supreme Personality of Godhead appears, He is under the spell of the three qualities, like all the other living entities who appear within this material world. That is their misunderstanding; as it is clearly stated here (sva-saṁsthayā), by His internal potency He is transcendental to all these material qualities. Similarly, in Bhagavad-gītā the Lord says, "I appear by My internal potency." Both the internal and external potencies are under the control of the Supreme, so He does not come under the control of either of these potencies. Rather, everything is under His control. In order to manifest His transcendental name, form, quality, pastimes and paraphernalia, He brings into action His internal energy. On account of the variegatedness of the external potency, there are manifestations of many qualitative demigods, beginning with Brahmā and Lord Śiva, and people are attracted to these demigods according to their own material quality. But when one is transcendental or surpasses the material qualities, he is simply fixed in the worship of the Supreme Personality. This fact is explained in Bhagavad-gītā: anyone engaged in the service of the Lord is already transcendental to the variegatedness and interaction of the three material qualities. The summary is that the conditioned souls are being pulled by the action and reaction of the material qualities, which create a differentiation of energies. But in the spiritual world the worshipable one is the Supreme Lord and no one else.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.39
Some say that the parabrahman takes on form by being mixed with māyā. In that state there is the state of servant and lord, and consequently the affection of the Lord for his devotee. Such persons are mistaken. That is explained in this verse. I offer respects to the Lord who creates different mentalities for creation, maintenance and destruction, in Brahmā and other beings by his material energy composed of guṇas divided up variously because the jīva’s karmas. I offer respects to he whose intelligence is not deluded by the guṇas because of being situated in his svarūpa. Ātmā can mean effort, determination, and intelligence, according to Amara-koṣa.
TEXT -
SB 4.7.40
brahmovāca
namas te śrita-sattvāya
dharmādīnāṁ ca sūtaye
nirguṇāya ca yat-kāṣṭhāṁ
nāhaṁ vedāpare 'pi ca
SYNONYMS
brahma—the personified Vedas; uvāca—said; namaḥ—respectful obeisances; te—unto You; śrita-sattvāya—the shelter of the quality of goodness; dharma-ādīnām—of all religion, austerity and penance; ca—and; sūtaye—the source; nirguṇāya—transcendental to material qualities; ca—and; yat—of whom (of the Supreme Lord); kāṣṭhām—the situation; na—not; aham—I; veda—know; apare—others; api—certainly; ca—and.
TRANSLATION
The personified Vedas said: We offer our respectful obeisances unto You, the Lord, the shelter of the quality of goodness and therefore the source of all religion, austerity and penance, for You are transcendental to all material qualities and no one knows You or Your actual situation.
PURPORT
In the material world there is the trinity of the three material qualities. Lord Viṣṇu has accepted the superintendence of the quality of goodness, which is the source of religion, knowledge, austerity, renunciation, opulence, etc. Because of this, actual peace, prosperity, knowledge and religion can be attained when the living entities are under the control of the quality of goodness in the material world. As soon as they are subjected to the control of the other two qualities, namely passion and ignorance, their precarious conditional life becomes intolerable. But Lord Viṣṇu, in His original position, is always nirguṇa, which means transcendental to these material qualities. Guṇa means "quality," and nir means "negation." This does not indicate, however, that He has no qualities; He has transcendental qualities by which He appears and manifests His pastimes. The positive transcendental qualitative manifestation is unknown to the students of the Vedas as well as to the great stalwart demigods like Brahmā and Śiva. Actually, the transcendental qualities are manifested only to the devotees. As confirmed in Bhagavad-gītā, simply by discharging devotional service one can understand the transcendental position of the Supreme Lord. Those who are in the mode of goodness can partially enter into the transcendental understanding, but it is advised in Bhagavad-gītā that one has to surpass this. The Vedic principles are based on the three qualities of the material modes. One has to transcend the three qualities, and then one can be situated in pure and simple spiritual life.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.40
Brahma here means the Vedas which explain karma suitable to that situation. According Amara-koṣa the word brahma means Vedas, truth and austerity. Sattva-guṇa takes shelter of the Lord. He is the source of dharma, jñṇaa, vairāgya and aiśvarya which take shelter of the Lord. I and the other Vedas teaching jñāna do not know the truth. What to speak then others present here! This is directed to the followers of karma and jñāna.
TEXT -
SB 4.7.41
agnir uvāca
yat-tejasāhaṁ susamiddha-tejā
havyaṁ vahe svadhvara ājya-siktam
taṁ yajñiyaṁ pañca-vidhaṁ ca pañcabhiḥ
sviṣṭaṁ yajurbhiḥ praṇato 'smi yajñam
SYNONYMS
agniḥ—the fire-god; uvāca—said; yat-tejasā—by whose effulgence; aham—I; su-samiddha-tejāḥ—as luminous as blazing fire; havyam—offerings; vahe—I am accepting; su-adhvare—in the sacrifice; ājya-siktam—mixed with butter; tam—that; yajñiyam—the protector of the sacrifice; pañca-vidham—five; ca—and; pañcabhiḥ—by five; su-iṣṭam—worshiped; yajurbhiḥ—Vedic hymns; praṇataḥ—offer respectful obeisances; asmi—I; yajñam—to Yajña (Viṣṇu).
TRANSLATION
The fire-god said: My dear Lord, I offer my respectful obeisances unto You because by Your favor I am as luminous as blazing fire and I accept the offerings mixed with butter and offered in sacrifice. The five kinds of offerings according to the Yajur Veda are all Your different energies, and You are worshiped by five kinds of Vedic hymns. Sacrifice means Your Supreme Personality of Godhead.
PURPORT
In Bhagavad-gītā it is clearly said that yajña should be performed for Lord Viṣṇu. Lord Viṣṇu has one thousand popular, transcendental names, out of which one name is Yajña. It is clearly said that everything should be done for the satisfaction of Yajña, or Viṣṇu. All other actions a person may take are only causes for his bondage. Everyone has to perform yajña according to the Vedic hymns. As stated in the Upaniṣads, fire, the altar, the auspicious full moon, the period of four months called cāturmāsya, the sacrificial animal, and the beverage called soma are necessary requisites, as are the specific hymns mentioned in the Vedas and composed of four letters. One hymn is as follows: āśrāvayeti catur-akṣaraṁ astu śrauṣaḍ iti catur-akṣaraṁ yajeti dvābhyāṁ ye yajāmahaḥ. These mantras, chanted according to the śruti and smṛti literatures, are only to please Lord Viṣṇu. For the deliverance of those who are materially conditioned and attached to material enjoyment, performing yajña and following the rules and regulations of the four divisions of society and of spiritual life are recommended. It is said in the Viṣṇu Purāṇa that by offering sacrifice to Viṣṇu one can gradually be liberated. The whole target of life, therefore, is to please Lord Viṣṇu. That is yajña. Any person who is in Kṛṣṇa consciousness has dedicated his life for the satisfaction of Kṛṣṇa, the origin of all Viṣṇu forms, and by offering worship and prasāda daily, he becomes the best performer of yajña. In the Śrīmad-Bhāgavatam it is clearly stated that in this age of Kali the only successful performance of yajña, or sacrifice, is yajñaiḥ saṅkīrtana-prāyaiḥ: the best type of sacrifice is simply to chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. This yajña is offered before the form of Lord Caitanya, as other yajñas are offered before the form of Lord Viṣṇu. These recommendations are found in the Eleventh Canto of the Śrīmad-Bhāgavatam. Moreover, this yajña performance confirms that Lord Caitanya Mahāprabhu is Viṣṇu Himself. As Lord Viṣṇu appeared at the Dakṣa yajña long, long ago, Lord Caitanya has appeared in this age to accept our saṅkīrtana-yajña.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.41
Fire of the sacrificial fire speaks. I just carry the offering in the best sacrifice, but I do not know the truth about you. This statement is directed to the sacrificers who think they have knowledge. You are beneficial to the sacrifice (yajñiyam). In the Aitareya the five types of sacrifice are mentioned: agnihotra, darśa-paurṇamāsa, cāturmāsya, paśu and soma. (Śata-patha-brāhmaṇa) You are worshipped by five types of mantras. Śruti says āśrāvayeti catur-akṣaraṁ astu śrauṣaḍ iti catur-akṣaraṁ yajeti dvābhyāṁ ye yajāmaha iti pañcākṣaraṁ dvyakṣaro vaṣaṭkāra: there is the four syllable mantra āśrāvaya, the four syllable mantra astu śṛauṣaṭ, the two syllable mantra yaja, the five syllable mantra ye yajāmahe, and the two syllable mantra vaṣaṭ. (Śata-patha-brāhmaṇa 12.3.3.3) Smṛti says:
caturbhiś caturbhiś ca dvābhyāṁ pañcabhir eva ca
hūyate ca punar dvābhyāṁ sa me viṣṇuḥ prasīdatu
May Viṣṇu be pleased with me by the four syllable mantra, the four syllable mantra, the two syllable mantra, the five syllable mantra and the two syllable mantra.
Yajñaḥ means the form of sacrifice.
TEXT -
SB 4.7.42
devā ūcuḥ
purā kalpāpāye sva-kṛtam udarī-kṛtya vikṛtaṁ
tvam evādyas tasmin salila uragendrādhiśayane
pumān śeṣe siddhair hṛdi vimṛśitādhyātma-padaviḥ
sa evādyākṣṇor yaḥ pathi carasi bhṛtyān avasi naḥ
SYNONYMS
devāḥ—the demigods; ūcuḥ—said; purā—formerly; kalpa-apāye—at the devastation of the kalpa; sva-kṛtam—self-produced; udarī-kṛtya—having drawn within Your abdomen; vikṛtam—effect; tvam—You; eva—certainly; ādyaḥ—original; tasmin—in that; salile—water; uraga-indra—on Śeṣa; adhiśayane—on the bed; pumān—personality; śeṣe—taking rest; siddhaiḥ—by the liberated souls (like Sanaka, etc.); hṛdi—in the heart; vimṛśita—meditated on; adhyātma-padaviḥ—the path of philosophical speculation; saḥ—He; eva—certainly; adya—now; akṣṇoḥ—of both eyes; yaḥ—who; pathi—on the path; carasi—You move; bhṛtyān—servants; avasi—protect; naḥ—us.
TRANSLATION
The demigods said: Dear Lord, formerly, when there was a devastation, You conserved all the different energies of material manifestation. At that time, all the inhabitants of the higher planets, represented by such liberated souls as Sanaka, were meditating on You by philosophical speculation. You are therefore the original person, and You rest in the water of devastation on the bed of the Śeṣa snake. Now, today, You are visible to us, who are all Your servants. Please give us protection.
PURPORT
The devastation indicated in this verse is the partial devastation of the lower planets within the universe when Lord Brahmā goes to sleep. The higher planetary systems, beginning with Maharloka, Janaloka and Tapoloka, are not inundated at the time of this devastation. The Lord is the creator, as indicated in this verse, because the energies of creation are manifested through His body, and after annihilation, He conserves all the energy within His abdomen.
Another significant point in this verse is that the demigods said, "We are all Your servants (bhṛtyān). Give us Your protection." The demigods depend on the protection of Viṣṇu; they are not independent. Bhagavad-gītā, therefore, condemns the worship of demigods because there is no need of it and clearly states that only those who have lost their sense go asking favors of the demigods. Generally, if anyone has material desires to be fulfilled, he can ask Viṣṇu instead of going to the demigods. Those who worship demigods are not very intelligent. Besides that, the demigods say, "We are Your eternal servants." So those who are servants, or devotees of the Lord, are not very much concerned with fruitive activities, the performance of the prescribed yajñas, or mental speculation. They simply serve the Supreme Personality of Godhead sincerely, with love and faith, performing everything with that loving service, and the Lord gives such devotees direct protection. In Bhagavad-gītā Lord Kṛṣṇa says, "Simply surrender unto Me, and I will give you protection from all the reactions of sinful activities." This material world is so created that one has to act sinfully, knowingly or unknowingly, and unless his life is dedicated to Viṣṇu, he has to suffer all the reactions of sinful activities. But one who surrenders and dedicates his life for the service of the Lord has direct protection from the Lord. He has no fear of suffering from sinful activities, nor does he desire, willingly or unwillingly, to do anything which is sinful.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.42
You placed in your abdomen what you created and transformed (vikṛtam). You are the path of knowledge (adhyātma-padaviḥ) upon whom the perfect beings meditate. You protect your servants. You are seen by us. These two statements indicate that you are seen by your servants whom you protect. You are known by them and not by others. This verse is directed to the sacrificers and jñānīs.
TEXT -
SB 4.7.43
gandharvā ūcuḥ
aṁśāṁśās te deva marīcy-ādaya ete
brahmendrādyā deva-gaṇā rudra-purogāḥ
krīḍā-bhāṇḍaṁ viśvam idaṁ yasya vibhūman
tasmai nityaṁ nātha namas te karavāma
SYNONYMS
gandharvāḥ—the Gandharvas; ūcuḥ—said; aṁśa-aṁśāḥ—parts and parcels of Your body; te—Your; deva—dear Lord; marīci-ādayaḥ—Marīci and the great sages; ete—these; brahma-indra-ādyāḥ—headed by Brahmā and Indra; deva-gaṇāḥ—the demigods; rudra-purogāḥ—having Lord Śiva as the chief; krīḍā-bhāṇḍam—a plaything; viśvam—the whole creation; idam—this; yasya—of whom; vibhūman—the Supreme Almighty Great; tasmai—unto Him; nityam—always; nātha—O Lord; namaḥ—respectful obeisances; te—unto You; karavāma—we offer.
TRANSLATION
The Gandharvas said: Dear Lord, all the demigods, including Lord Śiva, Lord Brahmā, Indra and Marīci and the great sages, are all only differentiated parts and parcels of Your body. You are the Supreme Almighty Great; the whole creation is just like a plaything for You. We always accept You as the Supreme Personality of Godhead, and we offer our respectful obeisances unto You.
PURPORT
In the Brahma-saṁhitā it is said that Kṛṣṇa is the Supreme Personality of Godhead. There may be many gods, from Brahmā, Lord Śiva, Indra and Candra down to the rulers of the lower planetary systems, the presidents, ministers, chairmen and kings. In fact, anyone can think that he is God. That is the false, puffed-up conviction of material life. Actually Viṣṇu is the Supreme Lord, but there is even one above Viṣṇu, for Viṣṇu is also the plenary portion of a part of Kṛṣṇa. In this verse this is referred to by the word aṁśāṁśāḥ, which refers to part and parcel of a part and parcel. There are similar verses in the Caitanya-caritāmṛta which indicate that the Supreme Lord's parts and parcels again expand into other parts and parcels. As described in Śrīmad-Bhāgavatam, there are many manifestations of Viṣṇu and many manifestations of living entities. Viṣṇu manifestations are called svāṁśa, partial manifestations, and the living entities are called vibhinnāṁśa. The demigods like Brahmā and Indra have been promoted to such exalted positions by pious activities and austerities, but actually Viṣṇu, or Kṛṣṇa, is the master of everyone. In the Caitanya-caritāmṛta it is said, ekale īśvara kṛṣṇa, āra saba bhṛtya [Cc. Ādi 5.142]. This means that Kṛṣṇa alone is the Supreme Personality of Godhead, and all others, even the viṣṇu-tattva and certainly the living entities, are His servitors. Baladeva is the immediate expansion of Kṛṣṇa. He also engages in the service of Kṛṣṇa, and certainly the ordinary living entities are serving. Everyone is created, constitutionally, for serving Kṛṣṇa. Here the Gandharvas acknowledge that although the demigods may represent themselves as the Supreme, actually they are not supreme. Real supremacy belongs to Kṛṣṇa. Kṛṣṇas tu bhagavān svayam [SB 1.3.28] is the statement of Śrīmad-Bhāgavatam: "Kṛṣṇa is the only Supreme Lord." Worship of Kṛṣṇa alone, therefore, includes worship of all the parts and parcels, just as watering the root of a tree also waters all the branches, twigs, leaves and flowers.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.43
Let us offer respects to you. We, entering the assembly, praised Dakṣa as the Supreme Lord but actually we praise you alone, since all others are portions of your portions. They think they are the Lord but they are not. This is directed to Brahmā and others.
TEXT -
SB 4.7.44
vidyādharā ūcuḥ
tvan-māyayārtham abhipadya kalevare 'smin
kṛtvā mamāham iti durmatir utpathaiḥ svaiḥ
kṣipto 'py asad-viṣaya-lālasa ātma-mohaṁ
yuṣmat-kathāmṛta-niṣevaka udvyudasyet
SYNONYMS
vidyādharāḥ—the Vidyādharas; ūcuḥ—said; tvat-māyayā—by Your external potency; artham—the human body; abhipadya—after obtaining; kalevare—in the body; asmin—in this; kṛtvā—having misidentified; mama—mine; aham—I; iti—thus; durmatiḥ—the ignorant person; utpathaiḥ—by wrong roads; svaiḥ—by one's own belongings; kṣiptaḥ—distracted; api—even; asat—temporary; viṣaya-lālasaḥ—having his happiness in sense objects; ātma-moham—the illusion of the body as the self; yuṣmat—Your; kathā—topics; amṛta—nectar; niṣevakaḥ—relishing; ut—from a long distance; vyudasyet—can be delivered.
TRANSLATION
The Vidyādharas said: Dear Lord, this human form of body is meant for attaining the highest perfectional objective, but, impelled by Your external energy, the living entity misidentifies himself with his body and with the material energy, and therefore, influenced by māyā, he wants to become happy by material enjoyment. He is misled and always attracted by temporary, illusory happiness. But Your transcendental activities are so powerful that if one engages in the hearing and chanting of such topics, he can be delivered from illusion.
PURPORT
The human form of life is called arthada because the body can very nicely help the embodied soul to achieve the highest perfection. Prahlāda Mahārāja said that even though temporary, the body can give us the highest perfectional achievement. In the process of evolution from the lower to the higher grade of living, the human form of life is a great boon. But māyā is so strong that in spite of achieving this great boon of the human form of life, we are influenced by temporary material happiness, and we forget our goal of life. We are attracted by things which will cease to exist. The beginning of such attraction is the temporary body. In this horrible condition of life there is only one way of liberation—to engage in the activities of transcendental chanting and hearing of the holy name of the Supreme Lord: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. The words yuṣmat-kathāmṛta-niṣevakaḥ mean "those who engage in relishing the nectar of the topics of Your Lordship." There are two narrative books which especially concern the words and activities of Kṛṣṇa. Bhagavad-gītā is the instruction given by Kṛṣṇa, and Śrīmad-Bhāgavatam is the book containing topics exclusively about Kṛṣṇa and His devotees. These two books are the special nectar of the words of Kṛṣṇa. For those who engage in the preaching of these two Vedic literatures it is very easy to get out of the illusory conditional life imposed upon us by māyā. The illusion is that the conditioned soul does not try to understand his spiritual identity. He is more interested in his external body, which is only a flash and which will be finished as soon as the time is designated. The whole atmosphere will change when the living entity has to transmigrate from one body to another. Under the spell of māyā, he will again be satisfied in a different atmosphere. This spell of māyā is called āvaraṇātmikā śakti because it is so strong that the living entity is satisfied in any abominable condition. Even if he is born as a worm living within the intestine or abdomen in the midst of urine and stool, still he is satisfied. This is the covering influence of māyā. But the human form of life is a chance to understand, and if one misses this opportunity, he is most unfortunate. The way to get out of illusory māyā is to engage in the topics of Kṛṣṇa. Lord Caitanya advocated a process whereby everyone may remain in his present position without change but simply hear from the proper authoritative sources about Kṛṣṇa. Lord Caitanya advised everyone to spread the word of Kṛṣṇa. He advised, "All of you become spiritual masters. Your duty is simply to talk to whomever you meet of Kṛṣṇa or of the instructions given by Kṛṣṇa." The International Society for Krishna Consciousness is operating for this purpose. We do not ask anyone to first change his position and then come to us. Instead, we invite everyone to come with us and simply chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, because we know that if one simply chants and hears the topics of Kṛṣṇa, one's life will change; he will see a new light, and his life will be successful.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.44
Attaining sense objects, and identifying with me and mine, the ignorant person, bewildered by his sons, desiring temporary objects, can completely reject illusions about himself by serving the nectar of your topics. This is directed towards dry jñānīs.
TEXT -
SB 4.7.45
brāhmaṇā ūcuḥ
tvaṁ kratus tvaṁ havis tvaṁ hutāśaḥ svayaṁ
tvaṁ hi mantraḥ samid-darbha-pātrāṇi ca
tvaṁ sadasyartvijo dampatī devatā
agnihotraṁ svadhā soma ājyaṁ paśuḥ
SYNONYMS
brāhmaṇāḥ—the brāhmaṇas; ūcuḥ—said; tvam—You; kratuḥ—sacrifice; tvam—You; haviḥ—offering of clarified butter; tvam—You; huta-āśaḥ—fire; svayam—personified; tvam—You; hi—for; mantraḥ—the Vedic hymns; samit-darbha-pātrāṇi—the fuel, the kuśa grass and the sacrificial pots; ca—and; tvam—You; sadasya—the members of the assembly; ṛtvijaḥ—the priests; dampatī—the chief person of the sacrifice and his wife; devatā—demigods; agni-hotram—the sacred fire ceremony; svadhā—the offering to the forefathers; somaḥ—the soma plant; ājyam—the clarified butter; paśuḥ—the sacrificial animal.
TRANSLATION
The brāhmaṇas said: Dear Lord, You are sacrifice personified. You are the offering of clarified butter, You are the fire, You are the chanting of Vedic hymns by which the sacrifice is conducted, You are the fuel, You are the flame, You are the kuśa grass, and You are the sacrificial pots. You are the priests who perform the yajña, You are the demigods headed by Indra, and You are the sacrificial animal. Everything that is sacrificed is You or Your energy.
PURPORT
In this statement Lord Viṣṇu's all-pervasiveness is partially explained. It is said in the Viṣṇu Purāṇa that as a fire situated in one place emanates its heat and illumination everywhere, so whatever we see within the material or spiritual worlds is nothing but a manifestation of different energies emanating from the Supreme Personality of Godhead. The brāhmaṇas' statement is that Lord Viṣṇu is everything—the fire, the offering, the clarified butter, the utensils, the place of sacrifice and the kuśa. He is everything. It is confirmed herein that the performance of saṅkīrtana-yajña in this age is as good as all other yajñas in all other ages. If one performs saṅkīrtana-yajña by chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, there is no need to arrange elaborate paraphernalia for the prescribed sacrificial ceremonies recommended in the Vedas. In the chant of the holy names, Hare and Kṛṣṇa, Hare means the energy of Kṛṣṇa, and Kṛṣṇa is the viṣṇu-tattva. Combined together they are everything. In this age, persons are harassed by the influence of Kali-yuga and cannot arrange for all the requisite paraphernalia for performing sacrifice as recommended in the Vedas. But if one simply chants Hare Kṛṣṇa, it is to be understood that he is performing all kinds of yajña because there is nothing within our vision except Hare (the energy of Kṛṣṇa) and Kṛṣṇa. There is no difference between Kṛṣṇa and His energies. Thus since everything is a manifestation of His energy, it is to be understood that everything is Kṛṣṇa. One simply has to accept everything in Kṛṣṇa consciousness, and he is a liberated person. One should not misunderstand that because everything is Kṛṣṇa, Kṛṣṇa has no personal identity. Kṛṣṇa is so full that in spite of keeping Himself separate from everything by His energy, He is everything. This is confirmed in Bhagavad-gītā, Ninth Chapter. He is spread throughout the creation as everything, but still He is not everything. The philosophy recommended by Lord Caitanya is that He is simultaneously one and different.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.45
Sadaysa and ṛtvijaḥ are two separate items.
TEXT -
SB 4.7.46
tvaṁ purā gāṁ rasāyā mahā-sūkaro
daṁṣṭrayā padminīṁ vāraṇendro yathā
stūyamāno nadal līlayā yogibhir
vyujjahartha trayī-gātra yajña-kratuḥ
SYNONYMS
tvam—You; purā—in the past; gām—the earth; rasāyāḥ—from within the water; mahā-sūkaraḥ—the great boar incarnation; daṁṣṭrayā—with Your tusk; padminīm—a lotus; vāraṇa-indraḥ—an elephant; yathā—as; stūyamānaḥ—being offered prayers; nadan—vibrating; līlayā—very easily; yogibhiḥ—by great sages like Sanaka, etc.; vyujjahartha—picked up; trayī-gātra—O personified Vedic knowledge; yajña-kratuḥ—having the form of sacrifice.
TRANSLATION
Dear Lord, O personified Vedic knowledge, in the past millennium, long, long ago, when You appeared as the great boar incarnation, You picked up the world from the water, as an elephant picks up a lotus flower from a lake. When You vibrated transcendental sound in that gigantic form of a boar, the sound was accepted as a sacrificial hymn, and great sages like Sanaka meditated upon it and offered prayers for Your glorification.
PURPORT
A significant word used in this verse is trayī-gātra, which means that the transcendental form of the Lord is the Vedas. Anyone who engages in the worship of the Deity, or the form of the Lord in the temple, is understood to be studying all the Vedas twenty-four hours a day. Simply by decorating the Deities of the Lord, Rādhā and Kṛṣṇa, in the temple, one very minutely studies the injunctions of the Vedas. Even a neophyte devotee who simply engages in the worship of the Deity is understood to be in direct touch with the
PURPORT
of Vedic knowledge. As confirmed in Bhagavad-gītā (15.15), vedaiś ca sarvair aham eva vedyaḥ: the
PURPORT
of the Vedas is to understand Him, Kṛṣṇa. One who worships and serves Kṛṣṇa directly has understood the truths of the Vedas.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.46
O form of the Vedas (trayī-gātra)! This explains the Lord as the form of sacrifice.
TEXT -
SB 4.7.47
sa prasīda tvam asmākam ākāṅkṣatāṁ
darśanaṁ te paribhraṣṭa-sat-karmaṇām
kīrtyamāne nṛbhir nāmni yajñeśa te
yajña-vighnāḥ kṣayaṁ yānti tasmai namaḥ
SYNONYMS
saḥ—that same person; prasīda—be pleased; tvam—You; asmākam—upon us; ākāṅkṣatām—awaiting; darśanam—audience; te—Your; paribhraṣṭa—fallen down; sat-karmaṇām—of whom the performance of sacrifice; kīrtyamāne—being chanted; nṛbhiḥ—by persons; nāmni—Your holy name; yajña-īśa—O Lord of sacrifice; te—Your; yajña-vighnāḥ—obstacles; kṣayam—destruction; yānti—attain; tasmai—unto You; namaḥ—respectful obeisances.
TRANSLATION
Dear Lord, we were awaiting Your audience because we have been unable to perform the yajñas according to the Vedic rituals. We pray unto You, therefore, to be pleased with us. Simply by chanting Your holy name, one can surpass all obstacles. We offer our respectful obeisances unto You in Your presence.
PURPORT
The brāhmaṇa priests were very hopeful that their sacrifice would be carried out without obstacles now that Lord Viṣṇu was present. It is significant in this verse that the brāhmaṇas say, "Simply by chanting Your holy name we can surpass the obstacles, but now You are personally present." The performance of yajña by Dakṣa was obstructed by the disciples and followers of Lord Śiva. The brāhmaṇas indirectly criticized the followers of Lord Śiva, but because the brāhmaṇas were always protected by Lord Viṣṇu, Śiva's followers could not do any harm to their prosecution of the sacrificial process. There is a saying that when Kṛṣṇa protects someone, no one can do him harm, and when Kṛṣṇa wants to kill someone, no one can protect him. The vivid example was Rāvaṇa. Rāvaṇa was a great devotee of Lord Śiva, but when Lord Rāmacandra wanted to kill him, Lord Śiva could not protect him. If some demigod, even Lord Śiva or Lord Brahmā, wants to do harm to a devotee, Kṛṣṇa protects the devotee. But when Kṛṣṇa wants to kill someone, such as Rāvaṇa or Hiraṇyakaśipu, no demigod can protect him.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.47
If chanting your name destroys obstacles, then how much more will your very presence destroy obstacles! The obstacles to the sacrifice were the followers of Śiva. This statement is directed towards them. When the various speakers put blame on various persons, it indicates that there is no fault in the devotees of the Lord, since their position is generally made superior.
TEXT -
SB 4.7.48
maitreya uvāca
iti dakṣaḥ kavir yajñaṁ
bhadra rudrābhimarśitam
kīrtyamāne hṛṣīkeśe
sanninye yajña-bhāvane
SYNONYMS
maitreyaḥ—Maitreya; uvāca—said; iti—thus; dakṣaḥ—Dakṣa; kaviḥ—being purified in consciousness; yajñam—the sacrifice; bhadra—O Vidura; rudra-abhimarśitam—devastated by Vīrabhadra; kīrtya-māne—being glorified; hṛṣīkeśe—Hṛṣīkeśa (Lord Viṣṇu); sanninye—arranged for restarting; yajña-bhāvane—the protector of sacrifice.
TRANSLATION
Śrī Maitreya said: After Lord Viṣṇu was glorified by all present, Dakṣa, his consciousness purified, arranged to begin again the yajña which had been devastated by the followers of Lord Śiva.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.48
Bhadra can refer to Vidura and can be part of a compound with Rudra. Then it refers to Vīrabhadra who spoiled the sacrifice. Sanninye means “he started the sacrifice.”
TEXT -
SB 4.7.49
bhagavān svena bhāgena
sarvātmā sarva-bhāga-bhuk
dakṣaṁ babhāṣa ābhāṣya
prīyamāṇa ivānagha
SYNONYMS
bhagavān—Lord Viṣṇu; svena—with His own; bhāgena—with the share; sarva-ātmā—the Supersoul of all living entities; sarva-bhāga-bhuk—the enjoyer of the results of all sacrifices; dakṣam—Dakṣa; babhāṣe—said; ābhāṣya—addressing; prīyamāṇaḥ—being satisfied; iva—as; anagha—O sinless Vidura.
TRANSLATION
Maitreya continued: My dear sinless Vidura, Lord Viṣṇu is actually the enjoyer of the results of all sacrifices. Yet because of His being the Supersoul of all living entities, He was satisfied simply with His share of the sacrificial offerings. He therefore addressed Dakṣa in a pleasing attitude.
PURPORT
In Bhagavad-gītā (5.29) it is said, bhoktāraṁ yajña-tapasām: Lord Viṣṇu, or Kṛṣṇa, is the supreme enjoyer of all the results of sacrifices, austerities and penances; in whatever one may engage, the ultimate goal is Viṣṇu. If a person does not know that, he is misled. As the Supreme Personality of Godhead, Viṣṇu has nothing to demand from anyone. He is self-satisfied, self-sufficient, but He accepts the offerings of yajña because of His friendly attitude toward all living entities. When His share of the sacrificial results was offered to Him, He appeared very pleased. It is said in Bhagavad-gītā (9.26), patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati: if any devotee offers Him even a small leaf, or a flower or water, if it is offered with love and affection, the Lord accepts it and is pleased. Although He is self-sufficient and does not need anything from anyone, He accepts such offerings because, as Supersoul, He has such a friendly attitude toward all living entities. Another point here is that He does not encroach upon another's share. In the yajña there is a share for the demigods, Lord Śiva, and Lord Brahmā, and a share for Lord Viṣṇu. He is satisfied with His own share and does not encroach upon others'. Indirectly, He indicated that He was not satisfied with Dakṣa's trying to deny Lord Śiva his share. Maitreya addressed Vidura as sinless because Vidura was a pure Vaiṣṇava and never committed any offense to any demigod. Although Vaiṣṇavas accept Lord Viṣṇu as the Supreme, they are not prone to offend demigods. They give the demigods proper respect. Vaiṣṇavas accept Lord Śiva as the best Vaiṣṇava. For a Vaiṣṇava there is no possibility of offending any demigods, and the demigods are also pleased with the Vaiṣṇava because they are faultless devotees of Lord Viṣṇu.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.49
As Bhagavān. the Lord is complete in his bliss and does not need anything, and as the soul of all beings, he is the enjoyer of all the portions of the sacrifice. However, he appeared pleased (iva) with his own particular share of the sacrifice. Actually he was not pleased, because of the offense to Śiva. O sinless Vidura (anagha)! You are without offense. Therefore the Lord is pleased with you. You indeed are the example of a proper person.
TEXT -
SB 4.7.50
śrī-bhagavān uvāca
ahaṁ brahmā ca śarvaś ca
jagataḥ kāraṇaṁ param
ātmeśvara upadraṣṭā
svayan-dṛg aviśeṣaṇaḥ
SYNONYMS
śrī-bhagavān—Lord Viṣṇu; uvāca—said; aham—I; brahmā—Brahmā; ca—and; śarvaḥ—Lord Śiva; ca—and; jagataḥ—of the material manifestation; kāraṇam—cause; param—supreme; ātma-īśvaraḥ—the Supersoul; upadraṣṭā—the witness; svayam-dṛk—self-sufficient; aviśeṣaṇaḥ—there is no difference.
TRANSLATION
Lord Viṣṇu replied: Brahmā, Lord Śiva and I are the supreme cause of the material manifestation. I am the Supersoul, the self sufficient witness. But impersonally there is no difference between Brahmā, Lord Śiva and Me.
PURPORT
Lord Brahmā was born out of the transcendental body of Lord Viṣṇu, and Lord Śiva was born out of the body of Brahmā. Lord Viṣṇu, therefore, is the supreme cause. In the Vedas also it is stated that in the beginning there was only Viṣṇu, Nārāyaṇa; there was no Brahmā or Śiva. Similarly, Śaṅkarācārya confirmed this: nārāyaṇaḥ paraḥ. Nārāyaṇa, or Lord Viṣṇu, is the origin, and Brahmā and Śiva are manifested after creation. Lord Viṣṇu is also ātmeśvara, the Supersoul in everyone. Under His direction, everything is prompted from within. For example, in the beginning of the Śrīmad-Bhāgavatam it is stated, tene brahma hṛdā: He first educated Lord Brahmā from within.
In Bhagavad-gītā (10.2) Lord Kṛṣṇa states, aham ādir hi devānām: Lord Viṣṇu, or Kṛṣṇa, is the origin of all demigods, including Lord Brahmā and Lord Śiva. In another place in Bhagavad-gītā (10.8) Kṛṣṇa states, ahaṁ sarvasya prabhavaḥ: "Everything is generated from Me." This includes all the demigods. Similarly, in the Vedānta-sūtra: janmādy asya yataḥ [SB 1.1.1]. And in the Upaniṣads is the statement yato vā imāni bhūtāni jāyante. Everything is generated from Lord Viṣṇu, everything is maintained by Him, and everything is annihilated by His energy. Therefore, by their actions and reactions, the energies which come from Him create the cosmic manifestations and also dissolve the whole creation. Thus the Lord is the cause and also the effect. Whatever effect we see is the interaction of His energy, and because the energy is generated from Him, He is both cause and effect. Simultaneously, everything is different and the same. It is said that everything is Brahman: sarvaṁ khalv idaṁ brahma. In the highest vision, nothing is beyond Brahman, and therefore Lord Brahmā and Lord Śiva are certainly nondifferent from Him.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.50
Do not again commit offense! The Lord gives instructions. Svayaṁdṛk means self revealing. There is no difference between the three of us (aviśeṣaṇaḥ).
TEXT -
SB 4.7.51
ātma-māyāṁ samāviśya
so 'haṁ guṇamayīṁ dvija
sṛjan rakṣan haran viśvaṁ
dadhre saṁjñāṁ kriyocitām
SYNONYMS
ātma-māyām—My energy; samāviśya—having entered; saḥ—Myself; aham—I; guṇa-mayīm—composed of the modes of material nature; dvi-ja—O twice-born Dakṣa; sṛjan—creating; rakṣan—maintaining; haran—annihilating; viśvam—the cosmic manifestation; dadhre—I cause to be born; saṁjñām—a name; kriyā-ucitām—according to the activity.
TRANSLATION
The Lord continued: My dear Dakṣa Dvija, I am the original Personality of Godhead, but in order to create, maintain and annihilate this cosmic manifestation, I act through My material energy, and according to the different grades of activity, My representations are differently named.
PURPORT
As explained in Bhagavad-gītā (7.5), jīva-bhūtāṁ mahā-bāho: the whole world is energy released from the supreme source, the Personality of Godhead, who, it is further stated in Bhagavad-gītā, acts in superior energies and inferior energies. The superior energy is the living entity, who is part and parcel of the Supreme Lord. As parts and parcels, the living entities are not different from the Supreme Lord; the energy emanated from Him is not different from Him. But in the actual activity of this material world, the living entity is under the different qualities of material energy and in different forms. There are 8,400,000 life forms. The same living entity acts under the influence of the different qualities of material nature. The entities have different bodies, but originally, in the beginning of creation, Lord Viṣṇu is alone. For the purpose of creation, Brahmā is manifested, and for annihilation there is Lord Śiva. As far as the spiritual entrance into the material world is concerned, all beings are part and parcel of the Supreme Lord, but under the covering of different material qualities they have different names. Lord Brahmā and Lord Śiva are qualitative incarnations of Viṣṇu, as guṇa-avatāras, and Viṣṇu with them accepts control of the quality of goodness; therefore He is also a qualitative incarnation like Lord Śiva and Lord Brahmā. Actually the different names exist for different directions, otherwise the origin is one only.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.51
“But the Supreme Lord is only one person. According to the scriptures that is you.” That person who is situated in the material world but is famous for being beyond the guṇas is I alone. According to the activity of creation, maintenance or destruction, I take the names of the creator, maintainer or destroyer.
TEXT -
SB 4.7.52
tasmin brahmaṇy advitīye
kevale paramātmani
brahma-rudrau ca bhūtāni
bhedenājño 'nupaśyati
SYNONYMS
tasmin—Him; brahmaṇi—the Supreme Brahman; advitīye—without a second; kevale—being one; parama-ātmani—the Supersoul; brahma-rudrau—both Brahmā and Śiva; ca—and; bhūtāni—the living entities; bhedena—with separation; ajñaḥ—one who is not properly conversant; anupaśyati—thinks.
TRANSLATION
The Lord continued: One who is not in proper knowledge thinks that demigods like Brahmā and Śiva are independent, or he even thinks that the living entities are independent.
PURPORT
The living entities, including Brahmā, are not independently separated, but are counted within the marginal potency of the Supreme Lord. The Supreme Lord, being the Supersoul in every living entity, including Lord Brahmā and Lord Śiva, is directing everyone in the activities of the material modes of nature. No one can act independently of the sanction of the Lord, and therefore, indirectly, no one is different from the Supreme Person—certainly not Brahmā and Rudra, who are incarnations of the material nature's modes of passion and ignorance.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.52
“But how are Brahma who is a jīva taking the form of Hiraṇyagarbha, and Śiva who is touched by the guṇas even though being īśvara, non-different from you?” This is explained through kaimutya-nyāya. The ignorant person sees differences even between jīvas and me, what to speak seeing difference between Brahmā or Śiva and me. But the wise person does not. The jīvas are non-different from me because they are my tataṣṭha-śakti, and śakti is non-different from śaktimān. Brahmā and Śiva are non-different from me because they are guṇāvatāras.
TEXT -
SB 4.7.53
yathā pumān na svāṅgeṣu
śiraḥ-pāṇy-ādiṣu kvacit
pārakya-buddhiṁ kurute
evaṁ bhūteṣu mat-paraḥ
SYNONYMS
yathā—as; pumān—a person; na—not; sva-aṅgeṣu—in his own body; śiraḥ-pāṇi-ādiṣu—between the head and the hands and other parts of the body; kvacit—sometimes; pārakya-buddhim—differentiation; kurute—make; evam—thus; bhūteṣu—among living entities; mat-paraḥ—My devotee.
TRANSLATION
A person with average intelligence does not think the head and other parts of the body to be separate. Similarly, My devotee does not differentiate Viṣṇu, the all-pervading Personality of Godhead, from any thing or any living entity.
PURPORT
Whenever there is disease in any part of the body, the whole body takes care of the ailing part. Similarly, a devotee's oneness is manifested in His compassion for all conditioned souls. Bhagavad-gītā (5.18) says, paṇḍitāḥ sama-darśinaḥ: those who are learned see everyone's conditional life equally. Devotees are compassionate to every conditioned soul, and therefore they are known as apārakya-buddhi. Because devotees are learned and know that every living entity is part and parcel of the Supreme Lord, they preach Kṛṣṇa consciousness to everyone so that everyone may be happy. If a particular part of the body is diseased, the whole attention of the body goes to that part. Similarly, devotees care for any person who is forgetful of Kṛṣṇa and therefore in material consciousness. The equal vision of the devotee is that he works to get all living entities back home, back to Godhead.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.53
The devotee sees himself as non-different from all beings. The devotee’s seeing non-difference is taking others’ happiness and distress as his own.
TEXT -
SB 4.7.54
trayāṇām eka-bhāvānāṁ
yo na paśyati vai bhidām
sarva-bhūtātmanāṁ brahman
sa śāntim adhigacchati
SYNONYMS
trayāṇām—of the three; eka-bhāvānām—having one nature; yaḥ—who; na paśyati—does not see; vai—certainly; bhidām—separateness; sarva-bhūta-ātmanām—of the Supersoul of all living entities; brahman—O Dakṣa; saḥ—he; śāntim—peace; adhigacchati—realizes.
TRANSLATION
The Lord continued: One who does not consider Brahmā, Viṣṇu, Śiva or the living entities in general to be separate from the Supreme, and who knows Brahman, actually realizes peace; others do not.
PURPORT
Two words are very significant in this verse. Trayāṇām indicates "three," namely Lord Brahmā, Lord Śiva and Lord Viṣṇu. Bhidām means "different." They are three, and therefore they are separate, but at the same time they are one. This is the philosophy of simultaneous oneness and difference, which is called acintya-bhedābheda-tattva. The example given in the Brahma-saṁhitā is that milk and yogurt are simultaneously one and different; both are milk, but the yogurt has become changed. In order to achieve real peace, one should see everything and every living entity, including Lord Brahmā and Lord Śiva, as nondifferent from the Supreme Personality of Godhead. No one is independent. Every one of us is an expansion of the Supreme Personality of Godhead. This accounts for unity in diversity. There are diverse manifestations, but, at the same time, they are one in Viṣṇu. Everything is an expansion of Viṣṇu's energy.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.54
The result of seeing non-difference is stated.
TEXT -
SB 4.7.55
maitreya uvāca
evaṁ bhagavatādiṣṭaḥ
prajāpati-patir harim
arcitvā kratunā svena
devān ubhayato 'yajat
SYNONYMS
maitreyaḥ—Maitreya; uvāca—said; evam—thus; bhagavatā—by the Supreme Personality of Godhead; ādiṣṭaḥ—having been instructed; prajāpati-patiḥ—the head of all the Prajāpatis; harim—Hari; arcitvā—after worshiping; kratunā—with the sacrificial ceremonies; svena—his own; devān—the demigods; ubhayataḥ—separately; ayajat—worshiped.
TRANSLATION
The sage Maitreya said: Thus Dakṣa, the head of all Prajāpatis, having been nicely instructed by the Supreme Personality of Godhead, worshiped Lord Viṣṇu. After worshiping Him by performing the prescribed sacrificial ceremonies, Dakṣa separately worshiped Lord Brahmā and Lord Śiva.
PURPORT
Lord Viṣṇu should be offered everything, and His prasāda should be distributed to all the demigods. This practice is still followed in the temple of Jagannātha at Purī. There are many temples of demigods around the main temple of Jagannātha, and the prasāda which is offered first to Jagannātha is distributed to all the demigods. The deity of Bhagālin is worshiped with the prasāda of Viṣṇu, and also, in the famous Lord Śiva temple of Bhuvaneśvara, the prasāda of Lord Viṣṇu or Lord Jagannātha is offered to the deity of Lord Śiva. This is the Vaiṣṇava principle. The Vaiṣṇava does not deride even ordinary living entities, including the small ant; everyone is offered proper respect according to his position. The offering, however, is in relation to the center, the Supreme Personality of Godhead, Kṛṣṇa, or Viṣṇu. The devotee who is highly elevated sees the relationship to Kṛṣṇa in everything; he does not see anything as being independent of Kṛṣṇa. That is his vision of oneness.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.55
Prajāpati-patiḥ is Dakṣa. Ubhayataḥ means “by secondary and primary sacrifices.”
TEXT -
SB 4.7.56
rudraṁ ca svena bhāgena
hy upādhāvat samāhitaḥ
karmaṇodavasānena
somapān itarān api
udavasya sahartvigbhiḥ
sasnāv avabhṛthaṁ tataḥ
SYNONYMS
rudram—Lord Śiva; ca—and; svena—with his own; bhāgena—share; hi—since; upādhāvat—he worshiped; samāhitaḥ—with concentrated mind; karmaṇā—by the performance; udavasānena—by the act of finishing; soma-pān—demigods; itarān—other; api—even; udavasya—after finishing; saha—along with; ṛtvigbhiḥ—with the priests; sasnau—bathed; avabhṛtham—the avabhṛtha bath; tataḥ—then.
TRANSLATION
With all respect, Dakṣa worshiped Lord Śiva with his share of the remnants of the yajña. After finishing the ritualistic sacrificial activities, he satisfied all the other demigods and the other people assembled there. Then, after finishing all these duties with the priests, he took a bath and was fully satisfied.
PURPORT
Lord Rudra, Śiva, was properly worshiped with his share of the remnants of the yajña. Yajña is Viṣṇu, and whatever prasāda is offered to Viṣṇu is offered to everyone, even to Lord Śiva. Śrīdhara Svāmī also comments in this connection, svena bhāgena: the remnants of the yajña are offered to all the demigods and others.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.56
Udavasānam means “that which completes.” After finishing with these concluding rites, he took bath.
TEXT -
SB 4.7.57
tasmā apy anubhāvena
svenaivāvāpta-rādhase
dharma eva matiṁ dattvā
tridaśās te divaṁ yayuḥ
SYNONYMS
tasmai—unto him (Dakṣa); api—even; anubhāvena—by worshiping the Supreme Lord; svena—by his own; eva—certainly; avāpta-rādhase—having attained perfection; dharme—in religion; eva—certainly; matim—intelligence; dattvā—having given; tridaśāḥ—demigods; te—those; divam—to the heavenly planets; yayuḥ—went.
TRANSLATION
Thus worshiping the Supreme Lord Viṣṇu by the ritualistic performance of sacrifice, Dakṣa was completely situated on the religious path. Moreover, all the demigods who had assembled at the sacrifice blessed him that he might increase his piety, and then they left.
PURPORT
Although Dakṣa was considerably advanced in religious principles, he awaited the blessings of the demigods. Thus the great sacrifice conducted by Dakṣa ended in harmony and peace.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.57
The devatās gave blessings to Dakṣa, who had attained perfection (avāpta-rādhase).
TEXT -
SB 4.7.58
evaṁ dākṣāyaṇī hitvā
satī pūrva-kalevaram
jajñe himavataḥ kṣetre
menāyām iti śuśruma
SYNONYMS
evam—thus; dākṣāyaṇī—the daughter of Dakṣa; hitvā—after giving up; satī—Satī; pūrva-kalevaram—her former body; jajñe—was born; himavataḥ—of the Himalayas; kṣetre—in the wife; menāyām—in Menā; iti—thus; śuśruma—I have heard.
TRANSLATION
Maitreya said: I have heard that after giving up the body she had received from Dakṣa, Dākṣāyaṇī (his daughter) took her birth in the kingdom of the Himalayas. She was born as the daughter of Menā. I heard this from authoritative sources.
PURPORT
Menā is also known as Menakā and is the wife of the king of the Himalayas.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.58
Menāyām means menakāyām.
TEXT -
SB 4.7.59
tam eva dayitaṁ bhūya
āvṛṅkte patim ambikā
ananya-bhāvaika-gatiṁ
śaktiḥ supteva pūruṣam
SYNONYMS
tam—him (Lord Śiva); eva—certainly; dayitam—beloved; bhūyaḥ—again; āvṛṅkte—accepted; patim—as her husband; ambikā—Ambikā, or Satī; ananya-bhāvā—without attachment for others; eka-gatim—the one goal; śaktiḥ—the feminine (marginal and external) energies; suptā—lying dormant; iva—as; pūruṣam—the masculine (Lord Śiva, as representative of the Supreme Lord).
TRANSLATION
Ambikā [goddess Durgā], who was known as Dākṣāyiṇī [Satī], again accepted Lord Śiva as her husband, just as different energies of the Supreme Personality of Godhead act during the course of a new creation.
PURPORT
According to a verse of the Vedic mantras, parāsya śaktir vividhaiva śrūyate: [Cc. Madhya 13.65,
PURPORT
] the Supreme Personality of Godhead has different varieties of energies. Sakti is feminine, and the Lord is puruṣa, masculine. It is the duty of the female to serve under the supreme puruṣa. As stated in Bhagavad-gītā, all living entities are marginal energies of the Supreme Lord. Therefore it is the duty of all living entities to serve this Supreme Person. Durgā is the representation in the material world of both the marginal and external energies, and Lord Śiva is the representation of the Supreme Person. The connection of Lord Śiva and Ambikā, or Durgā, is eternal. Satī could not accept any husband but Lord Śiva. How Lord Śiva remarried Durgā as Himavatī, the daughter of the Himalayas, and how Kārttikeya was born, is a great story in itself.
TEXT -
SB 4.7.60
etad bhagavataḥ śambhoḥ
karma dakṣādhvara-druhaḥ
śrutaṁ bhāgavatāc chiṣyād
uddhavān me bṛhaspateḥ
SYNONYMS
etat—this; bhagavataḥ—of the possessor of all opulences; śambhoḥ—of Śambhu (Lord Śiva); karma—story; dakṣa-adhvara-druhaḥ—who devastated the sacrifice of Dakṣa; śrutam—was heard; bhāgavatāt—from a great devotee; śiṣyāt—from the disciple; uddhavāt—from Uddhava; me—by me; bṛhaspateḥ—of Bṛhaspati.
TRANSLATION
Maitreya said: My dear Vidura, I heard this story of the Dakṣa yajña, which was devastated by Lord Śiva, from Uddhava, a great devotee and a disciple of Bṛhaspati.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.60
He heard it from Uddhava, the disciple of Bṛhaspati.
TEXT -
SB 4.7.61
idaṁ pavitraṁ param īśa-ceṣṭitaṁ
yaśasyam āyuṣyam aghaugha-marṣaṇam
yo nityadākarṇya naro 'nukīrtayed
dhunoty aghaṁ kaurava bhakti-bhāvataḥ
SYNONYMS
idam—this; pavitram—pure; param—supreme; īśa-ceṣṭitam—pastime of the Supreme Lord; yaśasyam—fame; āyuṣyam—long duration of life; agha-ogha-marṣaṇam—destroying sins; yaḥ—who; nityadā—always; ākarṇya—after hearing; naraḥ—a person; anukīrtayet—should narrate; dhunoti—clears off; agham—material contamination; kaurava—O descendant of Kuru; bhakti-bhāvataḥ—with faith and devotion.
TRANSLATION
The great sage Maitreya concluded: If one hears and again narrates, with faith and devotion, this story of the Dakṣa yajña as it was conducted by the Supreme Personality of Godhead, Viṣṇu, then certainly one is cleared of all contamination of material existence, O son of Kuru.
Srila Visvanatha Cakravarti Thakur Commentary -
4.7.61
Thus ends the commentary on the Seventh Chapter of the Fourth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta
PURPORT
s of the Fourth Canto, Seventh Chapter, of the Śrīmad-Bhāgavatam, entitled "The Sacrifice performed by Dakṣa."
8. Dhruva Mahārāja Leaves Home for the Forest
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59-60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82
TEXT -
SB 4.8.1
maitreya uvāca
sanakādyā nāradaś ca
ṛbhur haṁso 'ruṇir yatiḥ
naite gṛhān brahma-sutā
hy āvasann ūrdhva-retasaḥ
SYNONYMS
maitreyaḥ uvāca—Maitreya said; sanaka-ādyāḥ—those headed by Sanaka; nāradaḥ—Nārada; ca—and; ṛbhuḥ—Ṛbhu; haṁsaḥ—Haṁsa; aruṇiḥ—Aruṇi; yatiḥ—Yati; na—not; ete—all these; gṛhān—at home; brahma-sutāḥ—sons of Brahmā; hi—certainly; āvasan—did live; ūrdhva-retasaḥ—unadulterated celibates.
TRANSLATION
The great sage Maitreya said: The four great Kumāra sages headed by Sanaka, as well as Nārada, Ṛbhu, Haṁsa, Aruṇi and Yati, all sons of Brahmā, did not live at home, but became ūrdhva-retā, or naiṣṭhika-brahmacārīs, unadulterated celibates.
PURPORT
The system of brahmacarya has been current since the birth of Brahmā. A section of the population, especially male, did not marry at all. Instead of allowing their semen to be driven downwards, they used to lift the semen up to the brain. They are called ūrdhva-retasaḥ, those who lift up. Semen is so important that if, by the yogic process, one can lift the semen up to the brain, he can perform wonderful work—one's memory is enabled to act very swiftly, and the duration of life is increased. Yogīs can thus perform all kinds of austerity with steadiness and be elevated to the highest perfectional stage, even to the spiritual world. Vivid examples of brahmacārīs who accepted this principle of life are the four sages Sanaka, Sanandana, Sanātana and Sanat-kumāra, as well as Nārada and others.
Another significant phrase here is naite gṛhān hy āvasan, "they did not live at home." Gṛha means "home" as well as "wife." In fact, "home" means wife; "home" does not mean a room or a house. One who lives with a wife lives at home, otherwise a sannyāsī or brahmacāri, even though he may live in a room or in a house, does not live at home. That they did not live at home means that they did not accept a wife, and so there was no question of their discharging semen. Semen is meant to be discharged when one has a home, a wife and the intention to beget children, otherwise there is no injunction for discharging semen. These principles were followed from the beginning of creation, and such brahmacārīs never created progeny. This narration has dealt with the descendants of Lord Brahmā from Manu's daughter Prasūti. prasūti's daughter was Dākṣāyaṇī, or Satī, in relation to whom the story of the Dakṣa yajña was narrated. Maitreya is now explaining about the progeny of the sons of Brahmā. Out of the many sons of Brahmā, the brahmacārī sons headed by Sanaka and Nārada did not marry at all, and therefore there is no question of narrating the history of their descendants.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.1
In the Eighth Chapter, Dhruva, burned by the poison of his stepmother’s words, and inspired by the nectar of his mother’s words, pleases the Lord by austerities in Madhuvana.
The lineages from Manu’s daughters were described, and the lineages from Brahmā’s sons such as Marīci were also mentioned in the process. Though Manu’s sons should now be described, first the remaining sons of Brahmā are described briefly.
TEXT -
SB 4.8.2
mṛṣādharmasya bhāryāsīd
dambhaṁ māyāṁ ca śatru-han
asūta mithunaṁ tat tu
nirṛtir jagṛhe 'prajaḥ
SYNONYMS
mṛṣā—Mṛṣā; adharmasya—of Irreligion; bhāryā—wife; āsīt—was; dambham—Bluffing; māyām—Cheating; ca—and; śatru-han—O slayer of enemies; asūta—produced; mithunam—combination; tat—that; tu—but; nirṛtiḥ—Nirṛti; jagṛhe—took; aprajaḥ—being childless.
TRANSLATION
Another son of Lord Brahmā was Irreligion, whose wife's name was Falsity. From their combination were born two demons named Dambha, or Bluffing, and Māyā, or Cheating. These two demons were taken by a demon named Nirṛti, who had no children.
PURPORT
It is understood herein that Adharma, Irreligion, was also a son of Brahmā, and he married his sister Mṛṣā. This is the beginning of sex life between brother and sister. This unnatural combination of sex life can be possible in human society only where there is Adharma, or Irreligion. It is understood that in the beginning of creation Brahmā created not only saintly sons like Sanaka, Sanātana and Nārada but also demonic offspring like Nirṛti, Adharma, Dambha and Falsity. Everything was created by Brahmā in the beginning. Regarding Nārada, it is understood that because his previous life was very pious and his association very good, he was born as Nārada. Others were also born in their own capacities, according to their backgrounds. The law of karma continues birth after birth, and when there is a new creation, the same karma comes back with the living entities. They are born in different capacities according to karma even though their father is originally Brahmā, who is the exalted qualitative incarnation of the Supreme Personality of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.2
The family of Brahmā’s son Adharma is described. O killer of the enemy! This indicated to Vidura that people like him kill adharma. Dambha means cheating. Māyā means activities suitable for cheating. Though brother and sister, they married, since they are aṁśas of Adharma. Nirṛti is in charge of the southwest direction (inauspicious).
TEXT -
SB 4.8.3
tayoḥ samabhaval lobho
nikṛtiś ca mahā-mate
tābhyāṁ krodhaś ca hiṁsā ca
yad duruktiḥ svasā kaliḥ
SYNONYMS
tayoḥ—those two; samabhavat—were born; lobhaḥ—Greed; nikṛtiḥ—Cunning; ca—and; mahā-mate—O great soul; tābhyām—from both of them; krodhaḥ—Anger; ca—and; hiṁsā—Envy; ca—and; yat—from both of whom; duruktiḥ—Harsh Speech; svasā—sister; kaliḥ—Kali.
TRANSLATION
Maitreya told Vidura: O great soul, from Dambha and Māyā were born Greed and Nikṛti, or Cunning. From their combination came children named Krodha (Anger) and Hiṁsā (Envy), and from their combination were born Kali and his sister Durukti (Harsh Speech).
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.3
Nikṛtiḥ means deceit. From Anger and Violence came Quarrel and Profantiy.
TEXT -
SB 4.8.4
duruktau kalir ādhatta
bhayaṁ mṛtyuṁ ca sattama
tayoś ca mithunaṁ jajñe
yātanā nirayas tathā
SYNONYMS
duruktau—in Durukti; kaliḥ—Kali; ādhatta—produced; bhayam—Fearfulness; mṛtyum—Death; ca—and; sat-tama—O greatest of all good men; tayoḥ—of those two; ca—and; mithunam—by combination; jajñe—were produced; yātanā—Excessive Pain; nirayaḥ—Hell; tathā—as well.
TRANSLATION
O greatest of all good men, by the combination of Kali and Harsh Speech were born children named Mṛtyu (Death) and Bhīti (Fear). From the combination of Mṛtyu and Bhīti came children named Yātanā (Excessive Pain) and Niraya (Hell).
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.4
One may ask about the favorable and unfavorable elements for bhakti, the ultimate method described in the scriptures. The elements ending with Hell, the family members of Adharma, have been described as the elements to be avoided.
TEXT -
SB 4.8.5
saṅgraheṇa mayākhyātaḥ
pratisargas tavānagha
triḥ śrutvaitat pumān puṇyaṁ
vidhunoty ātmano malam
SYNONYMS
saṅgraheṇa—in summary; mayā—by me; ākhyātaḥ—is explained; pratisargaḥ—cause of devastation; tava—your; anagha—O pure one; triḥ—three times; śrutvā—having heard; etat—this description; pumān—one who; puṇyam—piety; vidhunoti—washes off; ātmanaḥ—of the soul; malam—contamination.
TRANSLATION
My dear Vidura, I have summarily explained the causes of devastation. One who hears this description three times attains piety and washes the sinful contamination from his soul.
PURPORT
The creation takes place on the basis of goodness, but devastation takes place because of irreligion. That is the way of material creation and devastation. Here it is stated that the cause of devastation is Adharma, or Irreligion. The descendants of Irreligion and Falsity, born one after another, are Bluffing, Cheating, Greed, Cunning, Anger, Envy, Quarrel, Harsh Speech, Death, Fear, Severe Pain and Hell. All these descendants are described as signs of devastation. If a person is pious and hears about these causes of devastation, he will feel hatred for all these, and that will cause his advancement in a life of piety. Piety refers to the process of cleansing the heart. As recommended by Lord Caitanya, one has to cleanse the dust from the mirror of the mind, and then advancement on the path of liberation begins. Here also the same process is recommended. Malam means: "contamination." We should learn to despise all the causes of devastation, beginning from irreligion and cheating, and then we shall be able to make advancement in a life of piety. The possibility of our attaining Kṛṣṇa consciousness will be easier, and we shall not be subjected to repeated devastation. The present life is repeated birth and death, but if we seek the path of liberation, we may be saved from repeated suffering.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.5
Saṅgrhena means “in summary.” Pratisargaḥ means destruction. The above description is called destruction because it is a cause of destruction. O sinless Vidura! You are not in this family of Adharma. The description is purifying because by hearing it one can avoid these items.
TEXT -
SB 4.8.6
athātaḥ kīrtaye vaṁśaṁ
puṇya-kīrteḥ kurūdvaha
svāyambhuvasyāpi manor
harer aṁśāṁśa-janmanaḥ
SYNONYMS
atha—now; ataḥ—hereafter; kīrtaye—I shall describe; vaṁśam—dynasty; puṇya-kīrteḥ—celebrated for virtuous activities; kuru-udvaha—O best of the Kurus; svāyambhuvasya—of Svāyambhuva; api—even; manoḥ—of the Manu; hareḥ—of the Personality of Godhead; aṁśa—plenary expansion; aṁśa—part of; janmanaḥ—born of.
TRANSLATION
Maitreya continued: O best of the Kuru dynasty, I shall now describe before you the descendants of Svāyambhuva Manu, who was born of a part of a plenary expansion of the Supreme Personality of Godhead.
PURPORT
Lord Brahmā is a powerful expansion of the Supreme Personality of Godhead. Although Brahmā is jīva-tattva, he is empowered by the Lord, and therefore he is considered a plenary expansion of the Supreme Godhead. Sometimes it happens that when there is no suitable living being to be empowered to act as Brahmā, the Supreme Lord Himself appears as Brahmā. Brahmā is the plenary expansion of the Supreme Personality of Godhead, and Svāyambhuva Manu was the direct son of Brahmā. The great sage Maitreya is now going to explain about the descendants of this Manu, all of whom are widely celebrated for their pious activities. Before speaking of these pious descendants, Maitreya has already described the descendants of impious activities, representing anger, envy, unpalatable speech, quarrel, fear and death. Purposely, therefore, he is next relating the history of the life of Dhruva Mahārāja, the most pious king within this universe.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.6
From Manu’s lineage came portions of portions of the Lord such as Kapila, Yajña, Pṛthu and Ṛṣabha.
TEXT -
SB 4.8.7
priyavratottānapādau
śatarūpā-pateḥ sutau
vāsudevasya kalayā
rakṣāyāṁ jagataḥ sthitau
SYNONYMS
priyavrata—Priyavrata; uttānapādau—Uttānapāda; śatarūpā-pateḥ—of Queen Śatarūpā and her husband, Manu; sutau—the two sons; vāsudevasya—of the Supreme Personality of Godhead; kalayā—by plenary expansion; rakṣāyām—for the protection; jagataḥ—of the world; sthitau—for the maintenance.
TRANSLATION
Svāyambhuva Manu had two sons by his wife, Śatarūpā, and the names of the sons were Uttānapāda and Priyavrata. Because both of them were descendants of a plenary expansion of Vāsudeva, the Supreme Personality of Godhead, they were very competent to rule the universe to maintain and protect the citizens.
PURPORT
It is said that these two kings, Uttānapāda and Priyavrata, were specifically empowered by the Supreme Personality of Godhead, unlike the great King Ṛṣabha, who was the Supreme Personality of Godhead Himself.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.7
They were situated as portions of the Lord for protection of the world.
TEXT -
SB 4.8.8
jāye uttānapādasya
sunītiḥ surucis tayoḥ
suruciḥ preyasī patyur
netarā yat-suto dhruvaḥ
SYNONYMS
jāye—of the two wives; uttānapādasya—of King Uttānapāda; sunītiḥ—Sunīti; suruciḥ—Suruci; tayoḥ—of both of them; suruciḥ—Suruci; preyasī—very dear; patyuḥ—of the husband; na itarā—not the other; yat—whose; sutaḥ—son; dhruvaḥ—Dhruva.
TRANSLATION
King Uttānapāda had two queens, named Sunīti and Suruci. Suruci was much more dear to the King; Sunīti, who had a son named Dhruva, was not his favorite.
PURPORT
The great sage Maitreya wanted to describe the pious activities of the kings. Priyavrata was the first son of Svāyambhuva Manu, and Uttānapāda was the second, but the great sage Maitreya immediately began to speak of Dhruva Mahārāja, the son of Uttānapāda, because Maitreya was very eager to describe pious activities. The incidents in the life of Dhruva Mahārāja are very attractive for devotees. From his pious actions, one can learn how one can detach himself from material possessions and how one can enhance one's devotional service by severe austerities and penances. By hearing the activities of pious Dhruva, one can enhance one's faith in God and can directly connect with the Supreme Personality of Godhead, and thus one can very soon be elevated to the transcendental platform of devotional service. The example of Dhruva Mahārāja's austerities can immediately generate a feeling of devotional service in the hearts of the hearers.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.8
Tayoḥ means “among the two.”
TEXT -
SB 4.8.9
ekadā suruceḥ putram
aṅkam āropya lālayan
uttamaṁ nārurukṣantaṁ
dhruvaṁ rājābhyanandata
SYNONYMS
ekadā—once upon a time; suruceḥ—of Queen Suruci; putram—the son; aṅkam—on the lap; āropya—placing; lālayan—while patting; uttamam—Uttama; na—did not; ārurukṣantam—trying to get on; dhruvam—Dhruva; rājā—the King; abhyanandata—welcome.
TRANSLATION
Once upon a time, King Uttānapāda was patting the son of Suruci, Uttama, placing him on his lap. Dhruva Mahārāja was also trying to get on the King's lap, but the King did not very much welcome him.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.9
Suruci’s son was called Uttama.
TEXT -
SB 4.8.10
tathā cikīrṣamāṇaṁ taṁ
sapatnyās tanayaṁ dhruvam
suruciḥ śṛṇvato rājñaḥ
serṣyam āhātigarvitā
SYNONYMS
tathā—thus; cikīrṣamāṇam—the child Dhruva, who was trying to get up; tam—unto him; sa-patnyāḥ—of her co-wife (Sunīti); tanayam—son; dhruvam—Dhruva; suruciḥ—Queen Suruci; śṛṇvataḥ—while hearing; rājñaḥ—of the King; sa-īrṣyam—with envy; āha—said; atigarvitā—being too proud.
TRANSLATION
While the child, Dhruva Mahārāja, was trying to get on the lap of his father, Suruci, his stepmother, became very envious of the child, and with great pride she began to speak so as to be heard by the King himself.
PURPORT
The King, of course, was equally affectionate toward both his sons, Uttama and Dhruva, so he had a natural inclination to take Dhruva, as well as Uttama, on his lap. But because of his favoritism towards his queen Suruci, he could not welcome Dhruva Mahārāja, despite his feelings. King Uttānapāda's feeling was understood by Suruci, and therefore with great pride she began to speak about the King's affection for her. This is the nature of woman. If a woman understands that her husband regards her as a favorite and is especially affectionate to her, she takes undue advantage. These symptoms are visible even in such an elevated society as the family of Svāyambhuva Manu. Therefore it is concluded that the feminine nature of woman is present everywhere.
TEXT -
SB 4.8.11
na vatsa nṛpater dhiṣṇyaṁ
bhavān āroḍhum arhati
na gṛhīto mayā yat tvaṁ
kukṣāv api nṛpātmajaḥ
SYNONYMS
na—not; vatsa—my dear child; nṛpateḥ—of the King; dhiṣṇyam—seat; bhavān—yourself; āroḍhum—to get on; arhati—deserve; na—not; gṛhītaḥ—taken; mayā—by me; yat—because; tvam—you; kukṣau—in the womb; api—although; nṛpa-ātmajaḥ—son of the King.
TRANSLATION
Queen Suruci told Dhruva Mahārāja: My dear child, you do not deserve to sit on the throne or on the lap of the King. Surely you are also the son of the King, but because you did not take your birth from my womb, you are not qualified to sit on your father's lap.
PURPORT
Queen Suruci very proudly informed Dhruva Mahārāja that to be the King's son was not the qualification for sitting on the lap or throne of the King. Rather, this privilege was dependent on one's having taken birth from her womb. In other words, she indirectly informed Dhruva Mahārāja that although he happened to be born of the King, he was considered an illegitimate son because of his birth from the womb of the other queen.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.11
Dhiṣnyam means seat. You cannot sit there, because (yad), though you are the son of the King, you were not from my womb.
TEXT -
SB 4.8.12
bālo 'si bata nātmānam
anya-strī-garbha-sambhṛtam
nūnaṁ veda bhavān yasya
durlabhe 'rthe manorathaḥ
SYNONYMS
bālaḥ—child; asi—you are; bata—however; na—not; ātmānam—my own; anya—other; strī—woman; garbha—womb; sambhṛtam—born by; nūnam—however; veda—just try to know; bhavān—yourself; yasya—of which; durlabhe—unapproachable; arthe—matter; manaḥ-rathaḥ—desirous.
TRANSLATION
My dear child, you are unaware that you were born not of my womb but of another woman. Therefore you should know that your attempt is doomed to failure. You are trying to fulfill a desire which is impossible to fulfill.
PURPORT
The small child, Dhruva Mahārāja, was naturally affectionate toward his father, and he did not know that there was a distinction between his two mothers. This distinction was pointed out by Queen Suruci, who informed him that since he was a child he did not understand the distinction between the two queens. This is another statement of Queen Suruci's pride.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.12
You are a child. Therefore you do not know.
TEXT -
SB 4.8.13
tapasārādhya puruṣaṁ
tasyaivānugraheṇa me
garbhe tvaṁ sādhayātmānaṁ
yadīcchasi nṛpāsanam
SYNONYMS
tapasā—by austerities; ārādhya—having satisfied; puruṣam—the Supreme Personality of Godhead; tasya—by His; eva—only; anugraheṇa—by the mercy of; me—my; garbhe—in the womb; tvam—you; sādhaya—place; ātmānam—yourself; yadi—if; icchasi—you desire; nṛpa-āsanam—on the throne of the King.
TRANSLATION
If you at all desire to rise to the throne of the King, then you have to undergo severe austerities. First of all you must satisfy the Supreme Personality of Godhead, Nārāyaṇa, and then, when you are favored by Him because of such worship, you shall have to take your next birth from my womb.
PURPORT
Suruci was so envious of Dhruva Mahārāja that she indirectly asked him to change his body. According to her, first of all he had to die, then take his next body in her womb, and only then would it be possible for Dhruva Mahārāja to ascend the throne of his father.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.13
Her talk is to show the King that she has devotion, but she is not a real devotee. You must place yourself in my womb. Now, satisfying the Lord by three, four, five or six vratas for getting into my womb, you should then quickly die. I will see your mother weeping. May you and I be happy!
TEXT -
SB 4.8.14
maitreya uvāca
mātuḥ sapatnyāḥ sa durukti-viddhaḥ
śvasan ruṣā daṇḍa-hato yathāhiḥ
hitvā miṣantaṁ pitaraṁ sanna-vācaṁ
jagāma mātuḥ prarudan sakāśam
SYNONYMS
maitreyaḥ uvāca—the great sage Maitreya said; mātuḥ—of his mother; sa-patnyāḥ—of the co-wife; saḥ—he; durukti—harsh words; viddhaḥ—being pierced by; śvasan—breathing very heavily; ruṣā—out of anger; daṇḍa-hataḥ—struck by a stick; yathā—as much as; ahiḥ—a snake; hitvā—giving up; miṣantam—simply looking over; pitaram—his father; sanna-vācam—silently; jagāma—went; mātuḥ—to his mother; prarudan—weeping; sakāśam—near.
TRANSLATION
The sage Maitreya continued: My dear Vidura, as a snake, when struck by a stick, breathes very heavily, Dhruva Mahārāja, having been struck by the strong words of his stepmother, began to breathe very heavily because of great anger. When he saw that his father was silent and did not protest, he immediately left the palace and went to his mother.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.14
Miṣantam means watching. Sanna-vācam means “weak speech” because he was under the control of the co-wife.
TEXT -
SB 4.8.15
taṁ niḥśvasantaṁ sphuritādharoṣṭhaṁ
sunītir utsaṅga udūhya bālam
niśamya tat-paura-mukhān nitāntaṁ
sā vivyathe yad gaditaṁ sapatnyā
SYNONYMS
tam—him; niḥśvasantam—heavily breathing; sphurita—trembling; adhara-oṣṭham—upper and lower lips; sunītiḥ—Queen Sunīti; utsaṅge—on her lap; udūhya—lifting; bālam—her son; niśamya—after hearing; tat-paura-mukhāt—from the mouths of other inhabitants; nitāntam—all descriptions; sā—she; vivyathe—became aggrieved; yat—that which; gaditam—spoken; sa-patnyā—by her co-wife.
TRANSLATION
When Dhruva Mahārāja reached his mother, his lips were trembling in anger, and he was crying very grievously. Queen Sunīti immediately lifted her son onto her lap, while the palace residents who had heard all the harsh words of Suruci related everything in detail. Thus Sunīti also became greatly aggrieved.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.15
Udūhya means lifting.
TEXT -
SB 4.8.16
sotsṛjya dhairyaṁ vilalāpa śoka-
dāvāgninā dāva-lateva bālā
vākyaṁ sapatnyāḥ smaratī saroja-
śriyā dṛśā bāṣpa-kalām uvāha
SYNONYMS
sā—she; utsṛjya—giving up; dhairyam—patience; vilalāpa—lamented; śoka-dāva-agninā—by the fire of grief; dāva-latā iva—like burnt leaves; bālā—the woman; vākyam—words; sa-patnyāḥ—spoken by her co-wife; smaratī—remember; saroja-śriyā—a face as beautiful as a lotus; dṛśā—by looking; bāṣpa-kalām—weeping; uvāha—said.
TRANSLATION
This incident was unbearable to Sunīti's patience. She began to burn as if in a forest fire, and in her grief she became just like a burnt leaf and so lamented. As she remembered the words of her co-wife, her bright, lotuslike face filled with tears, and thus she spoke.
PURPORT
When a man is aggrieved, he feels exactly like a burnt leaf in a forest fire. Sunīti's position was like that. Although her face was as beautiful as a lotus flower, it dried up because of the burning fire caused by the harsh words of her co-wife.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.16
Dāva-latā means a forest creeper.
TEXT -
SB 4.8.17
dīrghaṁ śvasantī vṛjinasya pāram
apaśyatī bālakam āha bālā
māmaṅgalaṁ tāta pareṣu maṁsthā
bhuṅkte jano yat para-duḥkhadas tat
SYNONYMS
dīrgham—heavy; śvasantī—breathing; vṛjinasya—of the danger; pāram—limitation; apaśyatī—without finding; bālakam—to her son; āha—said; bālā—the lady; mā—let there not be; amaṅgalam—ill fortune; tāta—my dear son; pareṣu—unto others; maṁsthāḥ—desire; bhuṅkte—suffered; janaḥ—person; yat—that which; para-duḥkhadaḥ—who is apt to inflict pains upon others; tat—that.
TRANSLATION
She also was breathing very heavily, and she did not know the factual remedy for the painful situation. Not finding any remedy, she said to her son: My dear son, don't wish for anything inauspicious for others. Anyone who inflicts pains upon others suffers himself from that pain.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.17
Do not find fault (amaṅgalam) in your step-mother. You have experienced the results of sins you have committed in previous births, since the person who gives suffering to others in a previous life receives it back in this life.
TEXT -
SB 4.8.18
satyaṁ surucyābhihitaṁ bhavān me
yad durbhagāyā udare gṛhītaḥ
stanyena vṛddhaś ca vilajjate yāṁ
bhāryeti vā voḍhum iḍaspatir mām
SYNONYMS
satyam—truth; surucyā—by Queen Suruci; abhihitam—narrated; bhavān—unto you; me—of me; yat—because; durbhagāyāḥ—of the unfortunate; udare—in the womb; gṛhītaḥ—taken birth; stanyena—fed by the breast milk; vṛddhaḥ ca—grown up; vilajjate—becomes ashamed; yām—unto one; bhāryā—wife; iti—thus; vā—or; voḍhum—to accept; iḍaḥ-patiḥ—the King; mām—me.
TRANSLATION
Sunīti said: My dear boy, whatever has been spoken by Suruci is so, because the King, your father, does not consider me his wife or even his maidservant. He feels ashamed to accept me. Therefore it is a fact that you have taken birth from the womb of an unfortunate woman, and by being fed from her breast you have grown up.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.18
To be held in my womb is itself misfortune for you. He is ashamed to accept me as his wife. He does not think of me as his wife, accepting the burden of protecting and caring for me. He thinks me unsuitable to be his wife. The word vā (or) indicates that he does not even think of me as his servant.
TEXT -
SB 4.8.19
ātiṣṭha tat tāta vimatsaras tvam
uktaṁ samātrāpi yad avyalīkam
ārādhayādhokṣaja-pāda-padmaṁ
yadīcchase 'dhyāsanam uttamo yathā
SYNONYMS
ātiṣṭha—just execute; tat—that; tāta—my dear son; vimatsaraḥ—without being envious; tvam—unto you; uktam—said; samātrā api—by your stepmother; yat—whatever; avyalīkam—they are all factual; ārādhaya—just begin worshiping; adhokṣaja—the Transcendence; pāda-padmam—lotus feet; yadi—if; icchase—desire; adhyāsanam—to be seated along with; uttamaḥ—your stepbrother; yathā—as much as.
TRANSLATION
My dear boy, whatever has been spoken by Suruci, your stepmother, although very harsh to hear, is factual. Therefore, if you desire at all to sit on the same throne as your stepbrother, Uttama, then give up your envious attitude and immediately try to execute the instructions of your stepmother. Without further delay, you must engage yourself in worshiping the lotus feet of the Supreme Personality of Godhead.
PURPORT
The harsh words used by Suruci to her stepson were true because unless one is favored by the Supreme Personality of Godhead one cannot achieve any success in life. Man proposes, God disposes. Sunīti, the mother of Dhruva Mahārāja, agreed with her co-wife's advice that Dhruva engage himself in the worship of the Supreme Personality of Godhead. Indirectly, the words of Suruci were a benediction for Dhruva Mahārāja, for because of the influence of his stepmother's words, he became a great devotee.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.19
Suruci is equivalent to your mother (samātrā), though she wants to harm you. Do what she has said. What is true (avyalīkam) is not comfortable to hear. But worshipping the Lord is not uncomfortable for anyone. Therefore, give up hatred of Suruci. My weeping has been written on my forehead by the creator since birth. (It is my karma.) You should be happy.
TEXT -
SB 4.8.20
yasyāṅghri-padmaṁ paricarya viśva-
vibhāvanāyātta-guṇābhipatteḥ
ajo 'dhyatiṣṭhat khalu pārameṣṭhyaṁ
padaṁ jitātma-śvasanābhivandyam
SYNONYMS
yasya—whose; aṅghri—leg; padmam—lotus feet; paricarya—worshiping; viśva—universe; vibhāvanāya—for creating; ātta—received; guṇa-abhipatteḥ—for acquiring the required qualifications; ajaḥ—the unborn (Lord Brahmā); adhyatiṣṭhat—became situated; khalu—undoubtedly; pārameṣṭhyam—the supreme position within the universe; padam—position; jita-ātma—one who has conquered his mind; śvasana—by controlling the life air; abhivandyam—worshipable.
TRANSLATION
Sunīti continued: The Supreme Personality of Godhead is so great that simply by worshiping His lotus feet, your great-grandfather, Lord Brahmā, acquired the necessary qualifications to create this universe. Although he is unborn and is the chief of all living creatures, he is situated in that exalted post because of the mercy of the Supreme Personality of Godhead, whom even great yogīs worship by controlling the mind and regulating the life air [prāṇa].
PURPORT
Sunīti cited the example of Lord Brahmā, who was Dhruva Mahārāja's great-grandfather. Although Lord Brahmā is also a living being, by his penance and austerity he acquired the exalted position of creator of this universe by the mercy of the Supreme Lord. To become successful in any attempt, one not only has to undergo severe penances and austerities, but also must be dependent on the mercy of the Supreme Personality of Godhead. This indication had been given to Dhruva Mahārāja by his stepmother and was now confirmed by his own mother, Sunīti.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.20
“Will I enter the womb of that sinful woman by worshipping the Lord?” She is such vile creature. Your father, her servant, is also vile and foolish. You can attain a position greater than that of Brahmā. Therefore quickly go from here and worship the Lord. Do not lament! This is explained in four verses. Brahmā worshipped the feet of the Lord who has accepted the position of controller of sattva-guṇa for maintaining the universe, feet which are adored by the yogīs who have controlled their minds and prāṇas.
TEXT -
SB 4.8.21
tathā manur vo bhagavān pitāmaho
yam eka-matyā puru-dakṣiṇair makhaiḥ
iṣṭvābhipede duravāpam anyato
bhaumaṁ sukhaṁ divyam athāpavargyam
SYNONYMS
tathā—similarly; manuḥ—Svāyambhuva Manu; vaḥ—your; bhagavān—worshipable; pitāmahaḥ—grandfather; yam—unto whom; eka-matyā—with unflinching devotion; puru—great; dakṣiṇaiḥ—charity; makhaiḥ—by executing sacrifices; iṣṭvā—worshiping; abhipede—achieved; duravāpam—difficult to achieve; anyataḥ—by any other means; bhaumam—material; sukham—happiness; divyam—celestial; atha—thereafter; āpavargyam—liberation.
TRANSLATION
Sunīti informed her son: Your grandfather Svāyambhuva Manu executed great sacrifices with distribution of charity, and thereby, with unflinching faith and devotion, he worshiped and satisfied the Supreme Personality of Godhead. By acting in that way, he achieved the greatest success in material happiness and afterwards achieved liberation, which is impossible to obtain by worshiping the demigods.
PURPORT
The success of one's life is measured by one's material happiness in this life and liberation in the next. Such success can be achieved only by the grace of the Supreme Personality of Godhead. The words eka-matyā mean concentrating one's mind on the Lord without deviation. This process of undeviating worship of the Supreme Lord is also expressed in Bhagavad-gītā as ananya-bhāk. "That which is impossible to obtain from any other source" is also mentioned here. "Other source" refers to worship of the demigods. It is especially stressed here that the opulence of Manu was due to his undeviating faithfulness in the transcendental service of the Lord. One who diverts his mind to worshiping many demigods to obtain material happiness is considered bereft of intelligence. If anyone wants even material happiness, he can worship the Supreme Lord without deviation, and persons who are desirous of liberation can also worship the Supreme Lord and achieve their goal of life.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.21
Ekamatyā means “with concentrated intelligence.”
TEXT -
SB 4.8.22
tam eva vatsāśraya bhṛtya-vatsalaṁ
mumukṣubhir mṛgya-padābja-paddhatim
ananya-bhāve nija-dharma-bhāvite
manasy avasthāpya bhajasva pūruṣam
SYNONYMS
tam—Him; eva—also; vatsa—my dear boy; āśraya—take shelter; bhṛtya-vatsalam—of the Supreme Personality of Godhead, who is very kind to His devotees; mumukṣubhiḥ—also by persons desiring liberation; mṛgya—to be sought; pada-abja—lotus feet; paddhatim—system; ananya-bhāve—in an unflinching situation; nija-dharma-bhāvite—being situated in one's original constitutional position; manasi—unto the mind; avasthāpya—placing; bhajasva—go on executing devotional service; pūruṣam—the Supreme Person.
TRANSLATION
My dear boy, you also should take shelter of the Supreme Personality of Godhead, who is very kind to His devotees. Persons seeking liberation from the cycle of birth and death always take shelter of the lotus feet of the Lord in devotional service. Becoming purified by executing your allotted occupation, just situate the Supreme Personality of Godhead in your heart, and without deviating for a moment, engage always in His service.
PURPORT
The system of bhakti-yoga described by Queen Sunīti to her son is the standard way of God realization. Everyone can continue in his constitutional occupational duties and at the same time keep the Supreme Personality of Godhead within his heart. This was also instructed by the Lord Himself to Arjuna in Bhagavad-gītā: "Go on fighting, but keep Me within your mind." That should be the motto of every honest person seeking perfection in Kṛṣṇa consciousness. In this connection, Queen Sunīti advised her son that the Supreme Personality of Godhead is known as bhṛtya-vatsala, which indicates that He is very kind to His devotees. She said, "You came to me crying, having been insulted by your stepmother, but I am unable to do any good for you. But Kṛṣṇa is so kind to His devotees that if you go to Him, then the combined kindness of millions of mothers like me will be surpassed by His affectionate and tender dealings. When everyone else fails to mitigate one's misery, Kṛṣṇa is able to help the devotee." Queen Sunīti also stressed that the process of approaching the Supreme Personality of Godhead is not easy, but is sought after by great sages who are very advanced in spiritual realization. Queen Sunīti also indicated by her instruction that Dhruva Mahārāja was only a small child, five years old, and it was not possible for him to purify himself by the way of karma-kāṇḍa. But by the process of bhakti-yoga, even a child less than five years old, or anyone of any age, can be purified. That is the special significance of bhakti-yoga. Therefore she advised him not to accept worship of the demigods or any other process, but simply to take to the Supreme Personality of Godhead, and the result would be all perfection. As soon as one places the Supreme Personality of Godhead within one's heart, everything becomes easy and successful.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.22
The Lord is affectionate to his servant. He will have more affection for you, his servant, than the affection of millions of mothers like me. You will not encounter a trace of suffering. You will take shelter of the Lord, the path (paddhati) of whose lotus feet are sought by aspirants for liberation, but which is not easily attained by them. Having taken shelter, you should place them in your mind which has attachment for nothing else (ananya-bhāve). Worship the Lord, fixing him in the mind purified (bhāvite) by bhakti-dharma, since a five year old boy is not qualified for karma-yoga.
TEXT -
SB 4.8.23
nānyaṁ tataḥ padma-palāśa-locanād
duḥkha-cchidaṁ te mṛgayāmi kañcana
yo mṛgyate hasta-gṛhīta-padmayā
śriyetarair aṅga vimṛgyamāṇayā
SYNONYMS
na anyam—no others; tataḥ—therefore; padma-palāśa-locanāt—from the lotus-eyed Supreme Personality of Godhead; duḥkha-chidam—one who can mitigate others' difficulties; te—your; mṛgayāmi—I am searching after; kañcana—anyone else; yaḥ—who; mṛgyate—searches; hasta-gṛhīta-padmayā—taking a lotus flower in the hand; śriyā—the goddess of fortune; itaraiḥ—by others; aṅga—my dear boy; vimṛgyamāṇayā—one who is worshiped.
TRANSLATION
My dear Dhruva, as far as I am concerned, I do not find anyone who can mitigate your distress but the Supreme Personality of Godhead, whose eyes are like lotus petals. Many demigods such as Lord Brahmā seek the pleasure of the goddess of fortune, but the goddess of fortune herself, with a lotus flower in her hand, is always ready to render service to the Supreme Lord.
PURPORT
Sunīti pointed out herewith that the benediction received from the Supreme Personality of Godhead and that received from the demigods are not on an equal level. Foolish persons say that no matter whom one worships one will get the same result, but actually that is not a fact. In Bhagavad-gītā it is also said that benedictions received from the demigods are all temporary and are meant for the less intelligent. In other words, because the demigods are all materialistically conditioned souls, although they are situated in very exalted positions, their benedictions cannot be permanent. permanent benediction is spiritual benediction, since a spirit soul is eternal. It is also said in Bhagavad-gītā that only persons who have lost their intelligence go to worship the demigods. Therefore Sunīti told her son that he should not seek the mercy of the demigods, but should directly approach the Supreme Personality of Godhead to mitigate his misery.
Material opulences are controlled by the Supreme Personality of Godhead through His different potencies and specifically the goddess of fortune. Therefore, those who are after material opulences seek the pleasure or mercy of the goddess of fortune. Even the highly placed demigods worship the goddess of fortune, but the goddess of fortune, Mahā-Lakṣmī herself, is always seeking the pleasure of the Supreme Personality of Godhead. Anyone, therefore, who takes to the worship of the Supreme Lord automatically receives the blessings of the goddess of fortune. At this stage of his life, Dhruva Mahārāja was seeking material opulences, and his mother advised rightly that even for material opulences it is better to worship not the demigods but the Supreme Lord.
Although a pure devotee does not seek benedictions from the Supreme Lord for material advancement, it is stated in Bhagavad-gītā that pious persons go to the Lord even for material benedictions. A person who goes to the Supreme Personality of Godhead for material gain is gradually purified in association with the Supreme Lord. Thus he becomes free from all material desires and is elevated to the platform of spiritual life. Unless one is raised to the spiritual platform, it is not possible for him to completely transcend all material contamination.
Sunīti, the mother of Dhruva, was a farseeing woman, and therefore she advised her son to worship the Supreme Lord and no one else. The Lord is described herein as lotus eyed (padma-palāśa-locanāt). When a person is fatigued, if he sees a lotus flower all his fatigue can be immediately reduced to nil. Similarly, when an aggrieved person sees the lotus face of the Supreme Personality of Godhead, immediately all his grief is reduced. A lotus flower is also an insignia in the hand of Lord Viṣṇu as well as in the hand of the goddess of fortune. The worshipers of the goddess of fortune and Lord Viṣṇu together are certainly very opulent in all respects, even in material life. The Lord is sometimes described as śiva-viriñci-nutam [SB 11.5.33], which means that Lord Śiva and Lord Brahmā also offer their respectful obeisances unto the lotus feet of the Supreme Personality of Godhead, Nārāyaṇa.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.23
Seeing their temporary nature, I do not advise you to worship the devatās who, though easy to worship, are incapable of uprooting your suffering, since they give temporary results. He has lotus eyes. Just by his glance you, burning with grief, will become cool. Lakṣmī holds a lotus in her hand like a lamp, and she is sought by Brahmā and others.
TEXT -
SB 4.8.24
maitreya uvāca
evaṁ sañjalpitaṁ mātur
ākarṇyārthāgamaṁ vacaḥ
sanniyamyātmanātmānaṁ
niścakrāma pituḥ purāt
SYNONYMS
maitreyaḥ uvāca—the great sage Maitreya said; evam—thus; sañjalpitam—spoken together; mātuḥ—from the mother; ākarṇya—hearing; artha-āgamam—purposeful; vacaḥ—words; sanniyamya—controlling; ātmanā—by the mind; ātmānam—own self; niścakrāma—got out; pituḥ—of the father; purāt—from the house.
TRANSLATION
The great sage Maitreya continued: The instruction of Dhruva Mahārāja's mother, Sunīti, was actually meant for fulfilling his desired objective. Therefore, after deliberate consideration and with intelligence and fixed determination, he left his father's house.
PURPORT
Both the mother and the son were lamenting Dhruva Mahārāja's having been insulted by his stepmother and his father's not having taken any step on this issue. But mere lamentation is useless—one should find out the means to mitigate one's lamentation. Thus both mother and son decided to take shelter of the lotus feet of the Lord because that is the only solution to all material problems. It is indicated in this connection that Dhruva Mahārāja left his father's capital city to go to a secluded place to search out the Supreme Personality of Godhead. It is the instruction of Prahlāda Mahārāja also that if one is seeking peace of mind he should free himself from all contamination of family life and take shelter of the Supreme Godhead by going to the forest. To the Gauḍīya Vaiṣṇava this forest is the forest of Vṛndā, or Vṛndāvana. If one takes shelter of Vṛndāvana under Vṛndāvaneśvarī, Śrīmatī Rādhārāṇī, certainly all the problems of his life are solved very easily.
TEXT -
SB 4.8.25
nāradas tad upākarṇya
jñātvā tasya cikīrṣitam
spṛṣṭvā mūrdhany agha-ghnena
pāṇinā prāha vismitaḥ
SYNONYMS
nāradaḥ—the great sage Nārada; tat—that; upākarṇya—overhearing; jñātvā—and knowing; tasya—his (Dhruva Mahārāja's); cikīrṣitam—activities; spṛṣṭvā—by touching; mūrdhani—on the head; agha-ghnena—which can drive away all sinful activities; pāṇinā—by the hand; prāha—said; vismitaḥ—being surprised.
TRANSLATION
The great sage Nārada overheard this news, and understanding all the activities of Dhruva Mahārāja, he was struck with wonder. He approached Dhruva, and touching the boy's head with his all-virtuous hand, he spoke as follows.
PURPORT
When Dhruva Mahārāja was talking with his mother, Sunīti, of all the incidents that had taken place in the palace, Nārada was not present. Thus the question may be raised how Nārada overheard all these topics. The answer is that Nārada is trikāla-jña; he is so powerful that he can understand the past, future and present of everyone's heart, just like the Supersoul, the Supreme Personality of Godhead. Therefore, after understanding the strong determination of Dhruva Mahārāja, Nārada came to help him. It may be explained in this way: The Supreme Personality of Godhead is present in everyone's heart, and as soon as He understands that a living entity is serious about entering devotional service, He sends His representative. In this way Nārada was sent to Dhruva Mahārāja. This is explained in the Caitanya-caritāmṛta. Guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja: [Cc. Madhya 19.151] by the grace of the spiritual master and Kṛṣṇa, one can enter into devotional service. Because of Dhruva Mahārāja's determination, Kṛṣṇa, the Supersoul, immediately sent His representative, Nārada, to initiate him.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.25
Nārada first spoke to himself silently.
TEXT -
SB 4.8.26
aho tejaḥ kṣatriyāṇāṁ
māna-bhaṅgam amṛṣyatām
bālo 'py ayaṁ hṛdā dhatte
yat samātur asad-vacaḥ
SYNONYMS
aho—how surprising it is; tejaḥ—power; kṣatriyāṇām—of the kṣatriyas; māna-bhaṅgam—hurting the prestige; amṛṣyatām—unable to tolerate; bālaḥ—only a child; api—although; ayam—this; hṛdā—at heart; dhatte—has taken; yat—that which; sa-mātuḥ—of the stepmother; asat—unpalatable; vacaḥ—words.
TRANSLATION
How wonderful are the powerful kṣatriyas. They cannot tolerate even a slight infringement upon their prestige. Just imagine! This boy is only a small child, yet harsh words from his stepmother proved unbearable to him.
PURPORT
The qualifications of the kṣatriyas are described in Bhagavad-gīta. Two important qualifications are to have a sense of prestige and not to flee from battle. It appears that the kṣatriya blood within the body of Dhruva Mahārāja was naturally very active. If the brahminical, kṣatriya or vaiśya culture is maintained in a family, naturally the sons and grandsons inherit the spirit of the particular class. Therefore, according to the Vedic system, the saṁskāra, or the reformatory system, is maintained very rigidly. If one fails to observe the reformatory measures current in the family, one is immediately degraded to a lower standard of life.
TEXT -
SB 4.8.27
nārada uvāca
nādhunāpy avamānaṁ te
sammānaṁ vāpi putraka
lakṣayāmaḥ kumārasya
saktasya krīḍanādiṣu
SYNONYMS
nāradaḥ uvāca—the great sage Nārada said; na—not; adhunā—just now; api—although; avamānam—insult; te—unto you; sammānam—offering respects; vā—or; api—certainly; putraka—my dear boy; lakṣayāmaḥ—I can see; kumārasya—of boys like you; saktasya—being attached; krīḍana-ādiṣu—to sports and frivolities.
TRANSLATION
The great sage Nārada told Dhruva: My dear boy, you are only a little boy whose attachment is to sports and other frivolities. Why are you so affected by words insulting your honor?
PURPORT
Ordinarily if a child is rebuked as a rascal or fool, he smiles and does not take such insulting words very seriously. Similarly, if words of honor are offered, he does not appreciate them. But in the case of Dhruva Mahārāja, the kṣatriya spirit was so strong that he could not tolerate a slight insult from his stepmother which injured his kṣatriya prestige.
TEXT -
SB 4.8.28
vikalpe vidyamāne 'pi
na hy asantoṣa-hetavaḥ
puṁso moham ṛte bhinnā
yal loke nija-karmabhiḥ
SYNONYMS
vikalpe—alternation; vidyamāne api—although there is; na—not; hi—certainly; asantoṣa—dissatisfaction; hetavaḥ—causes; puṁsaḥ—of the persons; moham ṛte—without being illusioned; bhinnāḥ—separated; yat loke—within this world; nija-karmabhiḥ—by his own work.
TRANSLATION
My dear Dhruva, if you feel that your sense of honor has been insulted, you still have no cause for dissatisfaction. This kind of dissatisfaction is another feature of the illusory energy; every living entity is controlled by his previous actions, and therefore there are different varieties of life for enjoying or suffering.
PURPORT
In the Vedas it is said that the living entity is always uncontaminated and unaffected by material association. The living entity gets different types of material bodies because of his previous fruitive actions. If, however, one understands the philosophy that as a living spirit soul he has an affinity for neither suffering nor enjoyment, then he is considered to be a liberated person. It is confirmed in Bhagavad-gītā (18.54), brahma-bhūtaḥ prasannātmā: when one is actually situated on the transcendental platform, he has nothing for which to lament and nothing for which to hanker. Nārada Ṛṣi first of all wanted to impress upon Dhruva Mahārāja that he was only a child; he should not have been affected by words of insult or honor. And if he were so developed as to understand honor and insult, then this understanding should have been applied in his own life; he should have known that honor and dishonor are both destined only by one's previous actions; therefore one should not be sorry or happy under any circumstances.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.28
Though opposites exist, they do not exist to this extent for the jñānīs. For them, what dissatisfaction is there? What are its causes? For bhaktas and karma-yogīs however opposites exist. Though they exist, the causes of dissatisfaction such as being disrespected and the persons causing that are not different from illusion, because everywhere in the world the causes of dissatisfaction such as disrespect and the people causing it arise through individual bad karma. Who is to blame except oneself? Therefore the discriminating devotees and karmīs become free of envy.
TEXT -
SB 4.8.29
parituṣyet tatas tāta
tāvan-mātreṇa pūruṣaḥ
daivopasāditaṁ yāvad
vīkṣyeśvara-gatiṁ budhaḥ
SYNONYMS
parituṣyet—one should be satisfied; tataḥ—therefore; tāta—my dear boy; tāvat—up to such; mātreṇa—quality; pūruṣaḥ—a person; daiva—destiny; upasāditam—offered by; yāvat—as; vīkṣya—seeing; īśvara-gatim—the process of the Supreme; budhaḥ—one who is intelligent.
TRANSLATION
The process of the Supreme Personality of Godhead is very wonderful. One who is intelligent should accept that process and be satisfied with whatever comes, favorable or unfavorable, by His supreme will.
PURPORT
The great sage Nārada instructed Dhruva Mahārāja that one should be satisfied in all circumstances. Everyone who is intelligent should know that because of our concept of bodily existence, we are subjected to suffering and enjoyment. One who is in the transcendental position, beyond the concept of bodily life, is considered to be intelligent. One who is a devotee especially accepts all reverses as gifts of the Supreme Lord. When a devotee is put into distress, he accepts this as God's mercy and offers Him repeated obeisances with his body, mind and intellect. An intelligent person, therefore, should be always satisfied, depending on the mercy of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.29
Since this is so, one, by intelligence, should be satisfied with whatever amount (tāvan mātrena) of happiness and distress is attained by one’s own actions in previous lives, understanding that karma produces results under the direction of the Lord (īśvara-gatim).
TEXT -
SB 4.8.30
atha mātropadiṣṭena
yogenāvarurutsasi
yat-prasādaṁ sa vai puṁsāṁ
durārādhyo mato mama
SYNONYMS
atha—therefore; mātrā—by your mother; upadiṣṭena—being instructed; yogena—by mystic meditation; avarurutsasi—want to elevate yourself; yat-prasādam—whose mercy; saḥ—that; vai—certainly; puṁsām—of the living entities; durārādhyaḥ—very difficult to perform; mataḥ—opinion; mama—my.
TRANSLATION
Now you have decided to undertake the mystic process of meditation under the instruction of your mother, just to achieve the mercy of the Lord, but in my opinion such austerities are not possible for any ordinary man. It is very difficult to satisfy the Supreme Personality of Godhead.
PURPORT
The process of bhakti-yoga is simultaneously very difficult and very easy to perform. Śrī Nārada Muni, the supreme spiritual master, is testing Dhruva Mahārāja to see how determined he is to prosecute devotional service. This is the process of accepting a disciple. The great sage Nārada has come to Dhruva under the direction of the Supreme Personality of Godhead just to initiate him, yet he is testing Dhruva's determination to execute the process. It is a fact, however, that for a sincere person devotional service is very easy. But for one who is not determined and sincere, this process is very difficult.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.30
This endeavor you want to start is very difficult. Avarurutsasi means “you desire to attain.”
TEXT -
SB 4.8.31
munayaḥ padavīṁ yasya
niḥsaṅgenoru-janmabhiḥ
na vidur mṛgayanto 'pi
tīvra-yoga-samādhinā
SYNONYMS
munayaḥ—great sages; padavīm—path; yasya—whose; niḥsaṅgena—by detachment; uru-janmabhiḥ—after many births; na—never; viduḥ—understood; mṛgayantaḥ—searching for; api—certainly; tīvra-yoga—severe austerities; samādhinā—by trance.
TRANSLATION
Nārada Muni continued: After trying this process for many, many births and remaining unattached to material contamination, placing themselves continually in trance and executing many types of austerities, many mystic yogīs were unable to find the end of the path of God realization.
TEXT -
SB 4.8.32
ato nivartatām eṣa
nirbandhas tava niṣphalaḥ
yatiṣyati bhavān kāle
śreyasāṁ samupasthite
SYNONYMS
ataḥ—hereafter; nivartatām—just stop yourself; eṣaḥ—this; nirbandhaḥ—determination; tava—your; niṣphalaḥ—without any result; yatiṣyati—in the future you should try; bhavān—yourself; kāle—in due course of time; śreyasām—opportunities; samupasthite—being present.
TRANSLATION
For this reason, my dear boy, you should not endeavor for this; it will not be successful. It is better that you go home. When you are grown up, by the mercy of the Lord you will get a chance for these mystic performances. At that time you may execute this function.
PURPORT
Generally, a thoroughly trained person takes to spiritual perfection at the end of his life. According to the Vedic system, therefore, life is divided into four stages. In the beginning, one becomes a brahmacārī, a student who studies Vedic knowledge under the authoritative guidance of a spiritual master. He then becomes a householder and executes household duties according to the Vedic process. Then the householder becomes a vānaprastha, and gradually, when he is mature, he renounces household life and vānaprastha life also and takes to sannyāsa, completely devoting himself to devotional service.
Generally, people think that childhood is meant for enjoying life by engaging oneself in sports and play, youth is meant for enjoying the company of young girls, and when one becomes old, at the time of death, then he may try to execute devotional service or a mystic yoga process. But this conclusion is not for devotees who are actually serious. The great sage Nārada is instructing Dhruva Mahārāja just to test him. Actually, the direct order is that from any point of life one should begin rendering devotional service. But it is the duty of the spiritual master to test the disciple to see how seriously he desires to execute devotional service. Then he may be initiated.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.32
Śreyasāṁ kale means “when you get older.”
TEXT -
SB 4.8.33
yasya yad daiva-vihitaṁ
sa tena sukha-duḥkhayoḥ
ātmānaṁ toṣayan dehī
tamasaḥ pāram ṛcchati
SYNONYMS
yasya—anyone; yat—that which; daiva—by destiny; vihitam—destined; saḥ—such a person; tena—by that; sukha-duḥkhayoḥ—happiness or distress; ātmānam—one's self; toṣayan—being satisfied; dehī—an embodied soul; tamasaḥ—of the darkness; pāram—to the other side; ṛcchati—crosses.
TRANSLATION
One should try to keep himself satisfied in any condition of life—whether distress or happiness—which is offered by the supreme will. A person who endures in this way is able to cross over the darkness of nescience very easily.
PURPORT
Material existence consists of pious and impious fruitive activities. As long as one is engaged in any kind of activity other than devotional service, it will result in the happiness and distress of this material world. When we enjoy life in so-called material happiness, it is to be understood that we are diminishing the resultant actions of our pious activities. And when we are put into suffering, it is to be understood that we are diminishing the resultant actions of our impious activities. Instead of being attached to the circumstantial happiness and distress resulting from pious or impious activities, if we want to get out of the clutches of this nescience, then whatever position we are put in by the will of the Lord we should accept. Thus if we simply surrender unto the Supreme Personality of Godhead, we shall get out of the clutches of this material existence.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.33
One should be satisfied in happiness or distress, thinking that by experiencing happiness, one’s pious acts are being exhausted, and by suffering, one’s sinful acts are being exhausted. One crosses over saṁsāra (tamasaḥ).
TEXT -
SB 4.8.34
guṇādhikān mudaṁ lipsed
anukrośaṁ guṇādhamāt
maitrīṁ samānād anvicchen
na tāpair abhibhūyate
SYNONYMS
guṇa-adhikāt—one who is more qualified; mudam—pleasure; lipset—one should feel; anukrośam—compassion; guṇa-adhamāt—one who is less qualified; maitrīm—friendship; samānāt—with an equal; anvicchet—one should desire; na—not; tāpaiḥ—by tribulation; abhibhūyate—becomes affected.
TRANSLATION
Every man should act like this: when he meets a person more qualified than himself, he should be very pleased; when he meets someone less qualified than himself, he should be compassionate toward him; and when he meets someone equal to himself, he should make friendship with him. In this way one is never affected by the threefold miseries of this material world.
PURPORT
Generally when we find someone more qualified than ourselves, we become envious of him; when we find someone less qualified, we deride him; and when we find someone equal we become very proud of our activities. These are the causes of all material tribulations. The great sage Nārada therefore advised that a devotee should act perfectly. Instead of being envious of a more qualified man, one should be jolly to receive him. Instead of being oppressive to a less qualified man, one should be compassionate toward him just to raise him to the proper standard. And when one meets an equal, instead of being proud of one's own activities before him, one should treat him as a friend. One should also have compassion for the people in general, who are suffering due to forgetfulness of Kṛṣṇa. These important functions will make one happy within this material world.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.34
The ablative case here indicates a missing participle. One should feel joyful on meeting a superior person, and not envy him. One should feel compassion (anukrośam), not contempt on meeting an inferior. One should feel friendship to an equal, and not be competitive. If because of one’s faults one does not attain superior persons, then one should desire to attain them.
TEXT -
SB 4.8.35
dhruva uvāca
so 'yaṁ śamo bhagavatā
sukha-duḥkha-hatātmanām
darśitaḥ kṛpayā puṁsāṁ
durdarśo 'smad-vidhais tu yaḥ
SYNONYMS
dhruvaḥ uvāca—Dhruva Mahārāja said; saḥ—that; ayam—this; śamaḥ—equilibrium of mind; bhagavatā—by Your Lordship; sukha-duḥkha—happiness and miseries; hata-ātmanām—those who are affected; darśitaḥ—shown; kṛpayā—by mercy; puṁsām—of the people; durdarśaḥ—very difficult to perceive; asmat-vidhaiḥ—by persons like us; tu—but; yaḥ—whatever you have said.
TRANSLATION
Dhruva Mahārāja said: My dear Lord Nāradajī, for a person whose heart is disturbed by the material conditions of happiness and distress, whatever you have so kindly explained for attainment of peace of mind is certainly a very good instruction. But as far as I am concerned, I am covered by ignorance, and this kind of philosophy does not touch my heart.
PURPORT
There are various classes of men. One class is called akāmīs, referring to those who have no material desire. Desire must exist, either material or spiritual. Material desire arises when one wants to satisfy one's personal senses. One who is ready to sacrifice anything to satisfy the Supreme Personality of Godhead can be said to have spiritual desire. Dhruva did not accept the instruction given by the great saint Nārada because he thought himself unfit for such instruction, which prohibited all material desires. It is not a fact, however, that those who have material desires are prohibited from worshiping the Supreme Personality of Godhead. This is the essential instruction from the life of Dhruva. He frankly admitted that his heart was full of material desires. He was very much affected by the cruel words of his stepmother, whereas those who are spiritually advanced do not care about anyone's condemnation or adoration.
In Bhagavad-gītā it is said that persons who are actually advanced in spiritual life do not care for the dual behavior of this material world. But Dhruva Mahārāja frankly admitted that he was not beyond the affliction of material distress and happiness. He was confident that the instruction given by Nārada was valuable, yet he could not accept it. The question raised here is whether or not a person afflicted by material desires is fit to worship the Supreme Personality of Godhead. The answer is that everyone is fit to worship Him. Even if one has many material desires to fulfill, he should take to Kṛṣṇa consciousness and worship the Supreme Lord Kṛṣṇa, who is so merciful that He fulfills everyone's desires. Through this narration it will become very clear that no one is barred from worshiping the Supreme Personality of Godhead, even if one has many material desires.
TEXT -
SB 4.8.36
athāpi me 'vinītasya
kṣāttraṁ ghoram upeyuṣaḥ
surucyā durvaco-bāṇair
na bhinne śrayate hṛdi
SYNONYMS
atha api—therefore; me—my; avinītasya—not very submissive; kṣāttram—the spirit of a kṣatriya; ghoram—intolerant; upeyuṣaḥ—achieved; surucyāḥ—of Queen Suruci; durvacaḥ—harsh words; bāṇaiḥ—by the arrows; na—not; bhinne—being pierced; śrayate—remain in; hṛdi—the heart.
TRANSLATION
My dear lord, I am very impudent for not accepting your instructions, but this is not my fault. It is due to my having been born in a kṣatriya family. My stepmother, Suruci, has pierced my heart with her harsh words. Therefore your valuable instruction does not stand in my heart.
PURPORT
It is said that the heart or mind is just like an earthen pot; once broken, it cannot be repaired by any means. Dhruva Mahārāja gave this example to Nārada Muni. He said that his heart, having been pierced by the arrows of his stepmother's harsh words, felt so broken that nothing seemed valuable but his desire to counteract her insult. His stepmother had said that because he was born from the womb of Sunīti, a neglected queen of Mahārāja Uttānapāda, Dhruva Mahārāja was not fit to sit either on the throne or on his father's lap. In other words, according to his stepmother, he could not be declared king. Dhruva Mahārāja's determination, therefore, was to become king of a planet exalted even beyond that possessed by Lord Brahmā, the greatest of all the demigods.
Dhruva Mahārāja indirectly informed the great sage Nārada that there are four kinds of human spirit—the brahminical spirit, the kṣatriya spirit, the vaiśya spirit and the śūdra spirit. The spirit of one caste is not applicable to the members of another. The philosophical spirit enunciated by Nārada Muni might have been suitable for a brāhmaṇa spirit, but it was not suitable for a kṣatriya. Dhruva frankly admitted that he was lacking in brahminical humility and was therefore unable to accept the philosophy of Nārada Muni.
The statements of Dhruva Mahārāja indicate that unless a child is trained according to his tendency, there is no possibility of his developing his particular spirit. It was the duty of the spiritual master or teacher to observe the psychological movement of a particular boy and thus train him in a particular occupational duty. Dhruva Mahārāja, having already been trained in the kṣatriya spirit, would not accept the brahminical philosophy. In America we have practical experience of this incompatibility of the brahminical and kṣatriya temperaments. The American boys, who have simply been trained as śūdras, are not at all fit to fight in battle. Therefore, when they are called to join the military, they refuse because they do not have kṣatriya spirit. This is a cause of great dissatisfaction in society.
That the boys do not have the kṣatriya spirit does not mean that they are trained in brahminical qualities; they are trained as śūdras, and thus in frustration they are becoming hippies. However, as soon as they enter the Kṛṣṇa consciousness movement being started in America, they are trained to meet the brahminical qualifications, even though they have fallen to the lowest conditions as śūdras. In other words, since the Kṛṣṇa consciousness movement is open for everyone, people in general can attain the brahminical qualifications. This is the greatest need at the present moment, for now there are actually no brāhmaṇas or kṣatriyas but only some vaiśyas and, for the most part, śūdras. The classification of society into brāhmaṇas, kṣatriyas, vaiśyas and śūdras is very scientific. In the human social body, the brāhmaṇas are considered the head, the kṣatriyas are the arms, the vaiśyas are the belly, and the śūdras are the legs. At the present moment the body has legs and a belly, but there are no arms or head, and therefore society is topsy-turvy. It is necessary to reestablish the brahminical qualifications in order to raise the fallen human society to the highest standard of spiritual consciousness.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.36
Though you have given this nectar of peacefulness out of mercy to an unqualified person like me, since I have the nature of a kṣatriya, my heart has been pierced, and is like a broken pot. Therefore your instructions do not stay there. With irony Dhruva says, “Let the weak, cowardly brāhmaṇas drink the nectar of your instruction on peacefulness! Since I am kṣatriya prince with fierce bravery, I cannot even glance on this instruction.”
TEXT -
SB 4.8.37
padaṁ tri-bhuvanotkṛṣṭaṁ
jigīṣoḥ sādhu vartma me
brūhy asmat-pitṛbhir brahmann
anyair apy anadhiṣṭhitam
SYNONYMS
padam—position; tri-bhuvana—the three worlds; utkṛṣṭam—the best; jigīṣoḥ—desirous; sādhu—honest; vartma—way; me—unto me; brūhi—please tell; asmat—our; pitṛbhiḥ—by the forefathers, the father and grandfather; brahman—O great brāhmaṇa; anyaiḥ—by others; api—even; anadhiṣṭhitam—not acquired.
TRANSLATION
O learned brāhmaṇa, I want to occupy a position more exalted than any yet achieved within the three worlds by anyone, even by my fathers and grandfathers. If you will oblige, kindly advise me of an honest path to follow by which I can achieve the goal of my life.
PURPORT
When Dhruva Mahārāja refused to accept the brahminical instruction of Nārada Muni, naturally the next question would be what sort of instruction he wanted. So even before Nārada Muni asked, Dhruva Mahārāja expressed his heartfelt desire. His father, of course, was the emperor of the entire world, and his grandfather, Lord Brahmā, was the creator of the universe. Dhruva Mahārāja expressed his desire to possess a kingdom better than those of his father and grandfather. He frankly stated that he wanted a kingdom which had no competitor within the three worlds, namely the higher, middle and lower planetary systems. The greatest personality within this universe is Lord Brahmā, and Dhruva Mahārāja wanted a position even greater than his. He wanted to take advantage of Nārada Muni's presence because he knew very well that if Nārada Muni, the greatest devotee of Lord Kṛṣṇa, could bless him or show him the path, then certainly he would be able to occupy a more exalted position than any person within the three worlds. Thus he wanted help from Nāradajī to achieve that position. Dhruva Mahārāja wanted a position greater than that of Brahmā. This was practically an impossible proposition, but by pleasing the Supreme Personality of Godhead a devotee can achieve even the impossible.
One particular point mentioned here is that Dhruva Mahārāja wanted to occupy an exalted position not by hook or by crook, but by honest means. This indicates that if Kṛṣṇa offered him such a position, then he would accept it. That is the nature of a devotee. He may desire material gain, but he accepts it only if Kṛṣṇa offers it. Dhruva Mahārāja was sorry to refuse the instruction of Nārada Muni; therefore he requested him to be merciful to him by showing a path by which he could fulfill his mind's desires.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.37
“Then, what do you want?” Tell me the correct method for attaining a position unattained by my father, Uttānapāda, who insulted me, by his father Manu, by his father Brahmā, and by Brahmā’s other sons and grandsons. Teaching me that path alone, you will see my courage in attaining that in no time.
TEXT -
SB 4.8.38
nūnaṁ bhavān bhagavato
yo 'ṅgajaḥ parameṣṭhinaḥ
vitudann aṭate vīṇāṁ
hitāya jagato 'rkavat
SYNONYMS
nūnam—certainly; bhavān—Your Honor; bhagavataḥ—of the Lord; yaḥ—that which; aṅga-jaḥ—born from the body; parameṣṭhinaḥ—Lord Brahmā; vitudan—by playing on; aṭate—travel all over; vīṇām—a musical instrument; hitāya—for the welfare; jagataḥ—of the world; arka-vat—like the sun.
TRANSLATION
My dear lord, you are a worthy son of Lord Brahmā, and you travel, playing on your musical instrument, the vīṇā, for the welfare of the entire universe. You are like the sun, which rotates in the universe for the benefit of all living beings.
PURPORT
Dhruva Mahārāja, although a young child, expressed his hope that he might be offered the benediction of a kingdom which would exceed in opulence those of his father and grandfather. He also expressed his gladness that he had met such an exalted person as Nārada, whose only concern was to illuminate the world, like the sun, which rotates all over the universe only for the purpose of benefiting the inhabitants of all planets. Nārada Muni travels all over the universe for the sole purpose of performing the best welfare activity for the entire universe by teaching everyone how to become a devotee of the Supreme Personality of Godhead. Thus Dhruva Mahārāja felt fully assured that Nārada Muni could fulfill his desire, even though the desire was very extraordinary.
The example of the sun is very significant. The sun is so kind that he distributes his sunshine everywhere, without consideration. Dhruva Mahārāja requested Nārada Muni to be merciful to him. He pointed out that Nārada travels all over the universe just for the purpose of doing good to all conditioned souls. He requested that Nārada Muni show his mercy by awarding him the benefit of his particular desire. Dhruva Mahārāja was strongly determined to fulfill his desire, and it was for that purpose that he had left his home and palace.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.38
Let my desire be fulfilled. Seeing you after leaving the house is the cause of this. Born from the lap (aṅkajaḥ), you are an avatāra of the Lord, and are not the son of anyone. Another version is aṇga-jaḥ, son of Brahmā. Though you are his son, you wander about playing the vīṇā for the benefit of the world.
TEXT -
SB 4.8.39
maitreya uvāca
ity udāhṛtam ākarṇya
bhagavān nāradas tadā
prītaḥ pratyāha taṁ bālaṁ
sad-vākyam anukampayā
SYNONYMS
maitreyaḥ uvāca—the sage Maitreya continued; iti—thus; udāhṛtam—being spoken; ākarṇya—hearing; bhagavān nāradaḥ—the great personality Nārada; tadā—thereupon; prītaḥ—being pleased; pratyāha—replied; tam—him; bālam—the boy; sat-vākyam—good advice; anukampayā—being compassionate.
TRANSLATION
The sage Maitreya continued: The great personality Nārada Muni, upon hearing the words of Dhruva Mahārāja, became very compassionate toward him, and in order to show him his causeless mercy, he gave him the following expert advice.
PURPORT
Since the great sage Nārada is the foremost spiritual master, naturally his only activity is to bestow the greatest benefit upon whomever he meets. Dhruva Mahārāja, however, was a child, and so his demand was also that of a playful child. Still, the great sage became compassionate toward him, and for his welfare he spoke the following verses.
TEXT -
SB 4.8.40
nārada uvāca
jananyābhihitaḥ panthāḥ
sa vai niḥśreyasasya te
bhagavān vāsudevas taṁ
bhaja taṁ pravaṇātmanā
SYNONYMS
nāradaḥ uvāca—the great sage Nārada said; jananyā—by your mother; abhihitaḥ—stated; panthāḥ—the path; saḥ—that; vai—certainly; niḥśreyasasya—the ultimate goal of life; te—for you; bhagavān—the Supreme Personality of Godhead; vāsudevaḥ—Kṛṣṇa; tam—unto Him; bhaja—render your service; tam—by Him; pravaṇa-ātmanā—fully absorbing your mind.
TRANSLATION
The great sage Nārada told Dhruva Mahārāja: The instruction given by your mother, Sunīti, to follow the path of devotional service to the Supreme Personality of Godhead, is just suitable for you. You should therefore completely absorb yourself in the devotional service of the Lord.
PURPORT
Dhruva Mahārāja's demand was to achieve an abode even greater than Lord Brahmā's. Within this universe, Lord Brahmā is supposed to be in the most exalted position, for he is the chief of all demigods, but Dhruva Mahārāja wanted a realm beyond his. Therefore his desire was not to be fulfilled by worshiping any demigod. As described in Bhagavad-gītā, the benedictions offered by the demigods are all temporary. Therefore Nārada Muni asked Dhruva Mahārāja to follow the path recommended by his mother—to worship Kṛṣṇa, Vāsudeva. When Kṛṣṇa offers anything, it is beyond the expectation of the devotee. Both Sunīti and Nārada Muni knew that the demand of Dhruva Mahārāja was impossible for any demigod to fulfill, and therefore both of them recommended following the process of devotional service to Lord Kṛṣṇa.
Nārada Muni is referred to here as bhagavān because he can bless any person just as the Supreme Personality of Godhead can. He was very pleased with Dhruva Mahārāja, and he could have at once personally given whatever he wanted, but that is not the duty of the spiritual master. His duty is to engage the disciple in proper devotional service as prescribed in the śāstras. Kṛṣṇa was similarly present before Arjuna, and even though He could have given him all facilities for victory over the opposing party without a fight, He did not do so; instead He asked Arjuna to fight. In the same way, Nārada Muni asked Dhruva Mahārāja to undergo devotional discipline in order to achieve the desired result.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.40
The path recommended by your mother is the path I recommend.
TEXT -
SB 4.8.41
dharmārtha-kāma-mokṣākhyaṁ
ya icchec chreya ātmanaḥ
ekaṁ hy eva hares tatra
kāraṇaṁ pāda-sevanam
SYNONYMS
dharma-artha-kāma-mokṣa—the four principles religiosity, economic development, sense gratification and liberation; ākhyam—by the name; yaḥ—who; icchet—may desire; śreyaḥ—the goal of life; ātmanaḥ—of the self; ekam hi eva—only the one; hareḥ—of the Supreme Personality of Godhead; tatra—in that; kāraṇam—the cause; pāda-sevanam—worshiping the lotus feet.
TRANSLATION
Any person who desires the fruits of the four principles religiosity, economic development, sense gratification and, at the end, liberation, should engage himself in the devotional service of the Supreme Personality of Godhead, for worship of His lotus feet yields the fulfillment of all of these.
PURPORT
In Bhagavad-gītā it is said that only with the sanction of the Supreme Personality of Godhead can the demigods offer benedictions. Therefore, whenever any sacrifice is offered to a demigod, the Supreme Lord in the form of nārāyaṇa-śilā, or śālagrāma-śilā, is put forward to observe the sacrifice. Actually, the demigods cannot give any benediction without the sanction of the Supreme Lord. Nārada Muni, therefore, advised that even for religiosity, economic development, sense gratification or liberation, one should approach the Supreme Personality of Godhead, offer prayers and ask for the fulfillment of one's desire at the lotus feet of the Lord. That is real intelligence. An intelligent person never goes to demigods to pray for anything. He goes directly to the Supreme Personality of Godhead, who is the cause of all benediction.
As Lord Śrī Kṛṣṇa has said in Bhagavad-gītā, performance of ritualistic ceremonies is not actually religion. The real path of religion is to surrender at the lotus feet of the Lord. For one who is actually surrendered to the lotus feet of the Lord, there is no question of any separate endeavor for economic development. A devotee engaged in service to the Lord is not disappointed in the satisfaction of his senses. If he wants to satisfy his senses, Kṛṣṇa fulfills that desire. As far as liberation is concerned, any devotee fully engaged in the service of the Lord is already liberated; therefore there is no separate necessity for his liberation.
Nārada Muni therefore advised Dhruva Mahārāja to take shelter of Vāsudeva, Lord Kṛṣṇa, and engage himself in the way that his mother had advised, for that would help him fulfill his desire. In this verse Nārada Muni has especially stressed the devotional service of the Lord as the only way. In other words, even if one is full of material desires, he can continue his devotional service to the Lord, and all his desires will be fulfilled.
TEXT -
SB 4.8.42
tat tāta gaccha bhadraṁ te
yamunāyās taṭaṁ śuci
puṇyaṁ madhuvanaṁ yatra
sānnidhyaṁ nityadā hareḥ
SYNONYMS
tat—that; tāta—my dear son; gaccha—go; bhadram—good fortune; te—for you; yamunāyāḥ—of the Yamunā; taṭam—bank; śuci—being purified; puṇyam—the holy; madhu-vanam—of the name Madhuvana; yatra—where; sānnidhyam—being nearer; nityadā—always; hareḥ—of the Supreme Personality of Godhead.
TRANSLATION
My dear boy, I therefore wish all good fortune for you. You should go to the bank of the Yamunā, where there is a virtuous forest named Madhuvana, and there be purified. Just by going there, one draws nearer to the Supreme Personality of Godhead, who always lives there.
PURPORT
Both Nārada Muni and Sunīti, the mother of Dhruva Mahārāja, advised Dhruva Mahārāja to worship the Supreme Personality of Godhead. Now, Nārada Muni is especially giving him directions how this worship of the Supreme Person can very quickly fructify. He recommends that Dhruva Mahārāja go to the bank of the Yamunā, where there is a forest of the name Madhuvana, and begin his meditation and worship there.
Places of pilgrimage yield a special advantage for a devotee in quickly advancing his spiritual life. Lord Kṛṣṇa lives everywhere, but still it is very easy to approach Him in holy places of pilgrimage because these places are inhabited by great sages. Lord Śrī Kṛṣṇa says that He lives wherever His devotees are chanting the glories of His transcendental activities. There are many places of pilgrimage in India, and especially prominent are Badarī-nārāyaṇa, Dvārakā, Rāmeśvara and Jagannātha purī. These sacred places are called the four dhāmas. Dhāma refers to a place where one can immediately contact the Supreme Lord. To go to Badarī-nārāyaṇa one has to pass through Hardwar on the path to the Supreme Personality of Godhead. Similarly, there are other holy places of pilgrimage, such as Prayāga (Allahabad) and Mathurā, and the topmost of them all is Vṛndāvana. Unless one is very advanced in spiritual life, it is recommended that he live in such holy places and execute devotional service there. But an advanced devotee like Nārada Muni who is engaged in preaching work can serve the Supreme Lord anywhere. Sometimes he even goes to the hellish planets. Hellish conditions do not affect Nārada Muni because he is engaged in greatly responsible activities in devotional service. According to the statement of Nārada Muni, Madhuvana, which is still existing in the Vṛndāvana area, in the district of Mathurā, is a most sacred place. Many saintly persons still live there and engage in the devotional service of the Lord.
There are twelve forests in the area of Vṛndāvana, and Madhuvana is one of them. Pilgrims from all parts of India assemble together and visit all twelve of these forests. There are five forests on the eastern bank of the Yamunā: Bhadravana, Bilvavana, Lauhavana, Bhāṇḍīravana and Mahāvana. On the western side of the bank there are seven: Madhuvana, Tālavana, Kumudavana, Bahulāvana, Kāmyavana, Khadiravana and Vṛndāvana. In those twelve forests there are different ghāṭas, or bathing places. They are listed as follows: (1) Avimukta, (2) Adhirūḍha, (3) Guhya-tīrtha, (4) Prayāga-tīrtha, (5) Kanakhala, (6) Tinduka-tīrtha, (7) Sūrya-tīrtha, (8) Vaṭasvāmī, (9) Dhruva-ghāṭa (Dhruva-ghāṭa, where there are many nice trees of fruits and flowers, is famous because Dhruva Mahārāja meditated and underwent severe penances and austerities there in an elevated spot), (10) Ṛṣi-tīrtha, (11) Mokṣa-tīrtha, (12) Budha-tīrtha, (13) Gokarṇa, (14) Kṛṣṇagaṅgā, (15) Vaikuṇṭha, (16) Asi-kuṇḍa, (17) Catuḥ-sāmudrika-kūpa, (18) Akrūra-tīrtha (when Kṛṣṇa and Balarāma were going to Mathurā in the chariot driven by Akrūra, all of them took baths in this ghāṭa), (19) Yājñika-vipra-sthāna, (20) Kubjā-kūpa, (21) Raṅga-sthala, (22) Mañcha-sthala, (23) Mallayuddha-sthāna, and (24) Daśāśvamedha.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.42
Nārada beings to describe in detail the process. He mentions Madhuvana because it is the chief of all holy places.
TEXT -
SB 4.8.43
snātvānusavanaṁ tasmin
kālindyāḥ salile śive
kṛtvocitāni nivasann
ātmanaḥ kalpitāsanaḥ
SYNONYMS
snātvā—after taking bath; anusavanam—three times; tasmin—in that; kālindyāḥ—in the River Kālindī (the Yamunā); salile—in the water; śive—which is very auspicious; kṛtvā—performing; ucitāni—suitable; nivasan—sitting; ātmanaḥ—of the self; kalpita-āsanaḥ—having prepared a sitting place.
TRANSLATION
Nārada Muni instructed: My dear boy, in the waters of the Yamunā River, which is known as Kālindī, you should take three baths daily because the water is very auspicious, sacred and clear. After bathing, you should perform the necessary regulative principles for aṣṭāṅga-yoga and then sit down on your āsana [sitting place] in a calm and quiet position.
PURPORT
It appears from this statement that Dhruva Mahārāja had already been instructed how to practice the eightfold yoga system, which is known as aṣṭāṅga-yoga. This system is explained in our Bhagavad-gītā As It Is, in the chapter entitled, "Dhyāna-yoga." It is understood that in aṣṭāṅga-yoga one practices settling the mind and then concentrating it on the form of Lord Viṣṇu, as will be described in the following verses. It is clearly stated here that aṣṭāṅga-yoga is not a bodily gymnastic exercise, but a practice to concentrate the mind on the form of Viṣṇu. Before sitting on his āsana, which is also described in Bhagavad-gītā, one has to cleanse himself very nicely in clear or sacred water thrice daily. The water of the Yamunā is naturally very clear and pure, and thus if anyone bathes there three times, undoubtedly he will be very greatly purified externally. Nārada Muni, therefore, instructed Dhruva Mahārāja to go to the bank of the Yamunā and thus become externally purified. This is part of the gradual process of practicing mystic yoga.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.43
Ucitani means offering suitable respects to the deity. He should do this even though he has not undergone study of the Vedas.
TEXT -
SB 4.8.44
prāṇāyāmena tri-vṛtā
prāṇendriya-mano-malam
śanair vyudasyābhidhyāyen
manasā guruṇā gurum
SYNONYMS
prāṇāyāmena—by breathing exercises; tri-vṛtā—by the three recommended ways; prāṇa-indriya—the life air and the senses; manaḥ—mind; malam—impurity; śanaiḥ—gradually; vyudasya—giving up; abhidhyāyet—meditate upon; manasā—by the mind; guruṇā—undisturbed; gurum—the supreme spiritual master, Kṛṣṇa.
TRANSLATION
After sitting on your seat, practice the three kinds of breathing exercises, and thus gradually control the life air, the mind and the senses. Completely free yourself from all material contamination, and with great patience begin to meditate on the Supreme Personality of Godhead.
PURPORT
In this verse the entire yoga system is described in summary, and special stress is given to the breathing exercises for stopping the disturbing mind. The mind, by nature, is always oscillating, for it is very fickle, but the breathing exercise is meant to control it. This process of controlling the mind might have been very possible in those days millions of years ago when Dhruva Mahārāja took to it, but at the present moment the mind has to be fixed directly on the lotus feet of the Lord by the chanting process. By chanting the Hare Kṛṣṇa mantra one immediately concentrates on the sound vibration and thinks of the lotus feet of the Lord, and very quickly one is elevated to the position of samādhi, or trance. If one goes on chanting the holy names of the Lord, which are not different from the Supreme Personality of Godhead, naturally his mind becomes absorbed in thought of the Lord.
It is here recommended to Dhruva Mahārāja that he meditate on the supreme guru, or supreme spiritual master. The supreme spiritual master is Kṛṣṇa, who is therefore known as caitya-guru. This refers to the Supersoul, who is sitting in everyone's heart. He helps from within as stated in Bhagavad-gītā, and He sends the spiritual master, who helps from without. The spiritual master is the external manifestation of the caitya-guru, or the spiritual master sitting in everyone's heart.
The process by which we give up our thoughts of material things is called pratyāhāra, which entails being freed from all material thoughts and engagements. The word abhidhyāyet, which is used in this verse, indicates that unless one's mind is fixed, one cannot meditate. The conclusion, therefore, is that meditation means thinking of the Lord within. Whether one comes to that stage by the aṣṭāṅga-yoga system or by the method recommended in the śāstras especially for this present age—to constantly chant the holy name of the Lord—the goal is to meditate on the Supreme Personality of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.44
Trivṛtā means by recaka, puraka and kumbhaka. Guruṇā means the best, because it has been purified.
TEXT -
SB 4.8.45
prasādābhimukhaṁ śaśvat
prasanna-vadanekṣaṇam
sunāsaṁ subhruvaṁ cāru-
kapolaṁ sura-sundaram
SYNONYMS
prasāda-abhimukham—always prepared to offer causeless mercy; śaśvat—always; prasanna—pleasing; vadana—mouth; īkṣaṇam—vision; su-nāsam—very nicely constructed nose; su-bhruvam—very nicely decorated eyebrows; cāru—beautiful; kapolam—forehead; sura—the demigods; sundaram—good looking.
TRANSLATION
[The form of the Lord is described herein.] The Lord's face is perpetually very beautiful and pleasing in attitude. To the devotees who see Him, He appears never to be displeased, and He is always prepared to award benedictions to them. His eyes, His nicely decorated eyebrows, His raised nose and His broad forehead are all very beautiful. He is more beautiful than all the demigods.
PURPORT
This verse clearly explains how one has to meditate on the form of the Lord. Impersonal meditation is a bogus invention of modern days. In none of the Vedic literatures is impersonal meditation recommended. In Bhagavad-gītā, when meditation is recommended, the word mat-paraḥ, which means "pertaining to Me," is used. Any Viṣṇu form pertains to Lord Kṛṣṇa because Lord Kṛṣṇa is the original Viṣṇu form. Sometimes someone tries to meditate upon the impersonal Brahman, which is described in Bhagavad-gītā as avyakta, meaning "unmanifested" or "impersonal." But it is remarked by the Lord Himself that those who are attached to this impersonal feature of the Lord suffer a very troublesome task because no one can concentrate on the impersonal feature. One has to concentrate on the form of the Lord, which is described here in connection with Dhruva Mahārāja's meditation. As will be apparent from later descriptions, Dhruva Mahārāja perfected this kind of meditation, and his yoga was successful.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.45
Sura-sundaram means “more beautiful than the devatās.”
TEXT -
SB 4.8.46
taruṇaṁ ramaṇīyāṅgam
aruṇoṣṭhekṣaṇādharam
praṇatāśrayaṇaṁ nṛmṇaṁ
śaraṇyaṁ karuṇārṇavam
SYNONYMS
taruṇam—youthful; ramaṇīya—attractive; aṅgam—all parts of the body; aruṇa-oṣṭha—lips pinkish like the rising sun; īkṣaṇa-adharam—eyes of the same nature; praṇata—one who is surrendered; āśrayaṇam—shelter of the surrendered; nṛmṇam—transcendentally pleasing in all respects; śaraṇyam—the person unto whom it is just worthy to surrender; karuṇā—merciful like; arṇavam—the ocean.
TRANSLATION
Nārada Muni continued: The Lord's form is always youthful. Every limb and every part of His body is properly formed, free from defect. His eyes and lips are pinkish like the rising sun. He is always prepared to give shelter to the surrendered soul, and anyone so fortunate as to look upon Him feels all satisfaction. The Lord is always worthy to be the master of the surrendered soul, for He is the ocean of mercy.
PURPORT
Everyone has to surrender to someone superior. That is always the nature of our living condition. At the present moment we are trying to surrender to someone—either to society or to our nation, family, state or government. The surrendering process already exists, but it is never perfect because the person or institution unto whom we surrender is imperfect, and our surrender, having so many ulterior motives, is also imperfect. As such, in the material world no one is worthy to accept anyone's surrender, nor does anyone fully surrender to anyone else unless obliged to do so. But here the surrendering process is voluntary, and the Lord is worthy to accept the surrender. This surrender by the living entity occurs automatically as soon as he sees the beautiful youthful nature of the Lord.
The description given by Nārada Muni is not imaginary. The form of the Lord is understood by the paramparā system. Māyāvādī philosophers say that we have to imagine the form of the Lord, but here Nārada Muni does not say that. Rather, he gives the description of the Lord from authoritative sources. He is himself an authority, and he is able to go to Vaikuṇṭhaloka and see the Lord personally; therefore his description of the bodily features of the Lord is not imagination. Sometimes we give instructions to our students about the bodily features of the Lord, and they paint Him. Their paintings are not imaginary. The description is given through disciplic succession, just like that given by Nārada Muni, who sees the Lord and describes His bodily features. Therefore, such descriptions should be accepted, and if they are painted, that is not imaginative painting.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.46
Oṣṭha and adhara are the upper and lower lips. For men (those who do not surrender) he is the form of wealth.
TEXT -
SB 4.8.47
śrīvatsāṅkaṁ ghana-śyāmaṁ
puruṣaṁ vana-mālinam
śaṅkha-cakra-gadā-padmair
abhivyakta-caturbhujam
SYNONYMS
śrīvatsa-aṅkam—the mark of Śrīvatsa on the chest of the Lord; ghana-śyāmam—deeply bluish; puruṣam—the Supreme Person; vana-mālinam—with a garland of flowers; śaṅkha—conchshell; cakra—wheel; gadā—club; padmaiḥ—lotus flower; abhivyakta—manifested; catuḥ-bhujam—four handed.
TRANSLATION
The Lord is further described as having the mark of Śrīvatsa, or the sitting place of the goddess of fortune, and His bodily hue is deep bluish. The Lord is a person, He wears a garland of flowers, and He is eternally manifest with four hands, which hold [beginning from the lower left hand] a conchshell, wheel, club and lotus flower.
PURPORT
Here in this verse the word puruṣam is very significant. The Lord is never female. He is always male (puruṣa). Therefore the impersonalist who imagines the Lord's form as that of a woman is mistaken. The Lord appears in female form if necessary, but His perpetual form is puruṣa because He is originally male. The feminine feature of the Lord is displayed by goddesses of fortune—Lakṣmī, Rādhārāṇī, Sītā, etc. All these goddesses of fortune are servitors of the Lord; they are not the Supreme, as falsely imagined by the impersonalist. Lord Kṛṣṇa in His Nārāyaṇa feature is always four handed. On the Battlefield of Kurukṣetra, when Arjuna wanted to see His universal form, He showed this feature of four-handed Nārāyaṇa. Some devotees are of the opinion that Kṛṣṇa is an incarnation of Nārāyaṇa, but the Bhāgavata school says that Nārāyaṇa is a manifestation of Kṛṣṇa.
TEXT -
SB 4.8.48
kirīṭinaṁ kuṇḍalinaṁ
keyūra-valayānvitam
kaustubhābharaṇa-grīvaṁ
pīta-kauśeya-vāsasam
SYNONYMS
kirīṭinam—the Lord is decorated with a jeweled helmet; kuṇḍalinam—with pearl earrings; keyūra—jeweled necklace; valaya-anvitam—with jeweled bracelets; kaustubha-ābharaṇa-grīvam—His neck is decorated by the Kaustubha jewel; pīta-kauśeya-vāsasam—and He is dressed with yellow silk garments.
TRANSLATION
The entire body of the Supreme Personality of Godhead, Vāsudeva, is decorated. He wears a valuable jeweled helmet, necklaces and bracelets, His neck is adorned with the Kaustubha jewel, and He is dressed in yellow silk garments.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.48
His neck has the Kaustubha jewel.
TEXT -
SB 4.8.49
kāñcī-kalāpa-paryastaṁ
lasat-kāñcana-nūpuram
darśanīyatamaṁ śāntaṁ
mano-nayana-vardhanam
SYNONYMS
kāñcī-kalāpa—small bells; paryastam—surrounding the waist; lasat-kāñcana-nūpuram—His legs are decorated with golden ankle bells; darśanīya-tamam—the superexcellent feature; śāntam—peaceful, calm and quiet; manaḥ-nayana-vardhanam—very pleasing to the eyes and the mind.
TRANSLATION
The Lord is decorated with small golden bells around His waist, and His lotus feet are decorated with golden ankle bells. All His bodily features are very attractive and pleasing to the eyes. He is always peaceful, calm and quiet and very pleasing to the eyes and the mind.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.49
Kāñcī-kalāpa-paryastam means “surrounded by a belt of small bells.”
TEXT -
SB 4.8.50
padbhyāṁ nakha-maṇi-śreṇyā
vilasadbhyāṁ samarcatām
hṛt-padma-karṇikā-dhiṣṇyam
ākramyātmany avasthitam
SYNONYMS
padbhyām—by His lotus feet; nakha-maṇi-śreṇyā—by the light of the jewellike nails on the toes; vilasadbhyām—glittering lotus feet; samarcatām—persons who are engaged in worshiping them; hṛt-padma-karṇikā—the whorl of the lotus flower of the heart; dhiṣṇyam—situated; ākramya—seizing; ātmani—in the heart; avasthitam—situated.
TRANSLATION
Real yogīs meditate upon the transcendental form of the Lord as He stands on the whorl of the lotus of their hearts, the jewellike nails of His lotus feet glittering.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.50
Samarcatām means “of the devotees.” Dhiṣṇyam means place. Ātmani means “in the jīva” and “in his intelligence.”
TEXT -
SB 4.8.51
smayamānam abhidhyāyet
sānurāgāvalokanam
niyatenaika-bhūtena
manasā varadarṣabham
SYNONYMS
smayamānam—the Lord's smiling; abhidhyāyet—one should meditate upon Him; sa-anurāga-avalokanam—one who is looking toward the devotees with great affection; niyatena—in this way, regularly; eka-bhūtena—with great attention; manasā—with the mind; vara-da-ṛṣabham—one should meditate upon the greatest bestower of benedictions.
TRANSLATION
The Lord is always smiling, and the devotee should constantly see the Lord in this form, as He looks very mercifully toward the devotee. In this way the meditator should look toward the Supreme Personality of Godhead, the bestower of all benedictions.
PURPORT
The word niyatena is very significant in this connection, for it indicates that one should execute the meditation practice as stated above. One should not manufacture a way of meditation on the Supreme Personality of Godhead, but should follow the authorized śāstras and personalities. By this prescribed method one can practice concentration upon the Lord until one is so fixed that he remains in trance, thinking always of the form of the Lord. The word used here is eka-bhūtena, which means "with great attention and concentration." If one concentrates on the descriptions of the bodily features of the Lord, one will never fall down.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.51
Niyatena means “with attachment.” Eka-bhūtena means “with concentration.”
TEXT -
SB 4.8.52
evaṁ bhagavato rūpaṁ
subhadraṁ dhyāyato manaḥ
nirvṛtyā parayā tūrṇaṁ
sampannaṁ na nivartate
SYNONYMS
evam—thus; bhagavataḥ—of the Supreme Personality of Godhead; rūpam—form; su-bhadram—very auspicious; dhyāyataḥ—meditating; manaḥ—the mind; nirvṛtyā—being freed from all material contamination; parayā—transcendental; tūrṇam—very soon; sampannam—being enriched; na—never; nivartate—come down.
TRANSLATION
One who meditates in this way, concentrating his mind upon the always auspicious form of the Lord, is very soon freed from all material contamination, and he does not come down from meditation upon the Lord.
PURPORT
This fixed meditation is called samādhi, or trance. A person constantly engaged in the transcendental loving service of the Lord cannot be deviated from meditating on the form of the Lord, as described herein. The arcana-mārga, or the devotional path prescribed in the Pañcarātra system of devotional service for worshiping the Deity in the temple, makes the devotee think constantly of the Lord; that is samādhi, or trance. One who practices in this way cannot deviate from the service of the Lord, and that makes him perfect in the mission of human life.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.52
The mind of the yogī does not give up (nivartate) the object of meditation.
TEXT -
SB 4.8.53
japaś ca paramo guhyaḥ
śrūyatāṁ me nṛpātmaja
yaṁ sapta-rātraṁ prapaṭhan
pumān paśyati khecarān
SYNONYMS
japaḥ ca—the chanting mantra in this connection; paramaḥ—very, very; guhyaḥ—confidential; śrūyatām—please hear; me—from me; nṛpa-ātmaja—O son of the King; yam—which; sapta-rātram—seven nights; prapaṭhan—chanting; pumān—a person; paśyati—can see; khe-carān—human beings who travel in space.
TRANSLATION
O son of the King, now I shall speak unto you the mantra which is to be chanted with this process of meditation. One who carefully chants this mantra for seven nights can see the perfect human beings flying in the sky.
PURPORT
Within this universe there is a planet called Siddhaloka. The inhabitants of Siddhaloka are by nature perfect in the yoga achievements, which are of eight varieties: one can become smaller than the smallest, lighter than the lightest, or bigger than the biggest; one can immediately get whatever he likes, one can even create a planet, etc. These are some of the yogic perfections. By virtue of the laghimā-siddhi, or purificatory process to become lighter than the lightest, the inhabitants of Siddhaloka can fly in the sky without airplanes or airships. It is hinted herein by Nārada Muni to Dhruva Mahārāja that by meditating upon the transcendental form of the Lord and at the same time chanting the mantra one becomes so perfect within seven days that he can see the human beings who fly in the sky. Nārada Muni uses the word japaḥ, which indicates that the mantra to be chanted is very confidential. One may ask, "If it is confidential, why is it mentioned in the writing of Śrīmad-Bhāgavatam?" It is confidential in this sense: one may receive a published mantra anywhere, but unless it is accepted through the chain of disciplic succession, the mantra does not act. It is said by authoritative sources that any mantra chanted without having been received from the disciplic succession has no efficacy.
Another point established in this verse is that meditation should be carried on with the chanting of a mantra. Chanting of the Hare Kṛṣṇa mantra is the easiest process of meditation in this age. As soon as one chants the Hare Kṛṣṇa mantra, he sees the forms of Kṛṣṇa, Rāma and Their energies, and that is the perfect stage of trance. One should not artificially try to see the form of the Lord while chanting Hare Kṛṣṇa, but when the chanting is performed offenselessly the Lord will automatically reveal Himself to the view of the chanter. The chanter, therefore, has to concentrate on hearing the vibration, and without extra endeavor on his part, the Lord will automatically appear.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.53
Hear the mantra. I will put it in your right ear. I will teach you. Even if you utter it audibly (prapaṭhan), it has effect, what to speak of half-audibly (upāṁśu) or in the mind, which will have even greater effect. Khecarān means “associates of the Lord.”
TEXT -
SB 4.8.54
oṁ namo bhagavate vāsudevāya
mantreṇānena devasya
kuryād dravyamayīṁ budhaḥ
saparyāṁ vividhair dravyair
deśa-kāla-vibhāgavit
SYNONYMS
oṁ—O my Lord; namaḥ—I offer my respectful obeisances; bhagavate—unto the Supreme Personality of Godhead; vāsudevāya—unto the Supreme Lord, Vāsudeva; mantreṇa—by this hymn, or mantra; anena—this; devasya—of the Lord; kuryāt—one should do; dravyamayīm—physical; budhaḥ—one who is learned; saparyām—worship by the prescribed method; vividhaiḥ—with varieties; dravyaiḥ—paraphernalia; deśa—according to country; kāla—time; vibhāga-vit—one who knows the divisions.
TRANSLATION
Oṁ namo bhagavate vāsudevāya. This is the twelve-syllable mantra for worshiping Lord Kṛṣṇa. One should install the physical forms of the Lord, and with the chanting of the mantra one should offer flowers and fruits and other varieties of foodstuffs exactly according to the rules and regulations prescribed by authorities. But this should be done in consideration of place, time, and attendant conveniences and inconveniences.
PURPORT
Oṁ namo bhagavate vāsudevāya is known as the dvādaśākṣara-mantra. This mantra is chanted by Vaiṣṇava devotees, and it begins with praṇava, or oṁkāra. There is an injunction that those who are not brāhmaṇas cannot pronounce the praṇava mantra. But Dhruva Mahārāja was born a kṣatriya. He at once admitted before Nārada Muni that as a kṣatriya he was unable to accept Nārada's instruction of renunciation and mental equilibrium, which are the concern of a brāhmaṇa. Still, although not a brāhmaṇa but a kṣatriya, Dhruva was allowed, on the authority of Nārada, to pronounce the praṇava oṁkāra. This is very significant. Especially in India, the caste brāhmaṇas object greatly when persons from other castes, who are not born in brāhmaṇa families, recite this praṇava mantra. But here is tacit proof that if a person accepts the Vaiṣṇava mantra or Vaiṣṇava way of worshiping the Deity, he is allowed to chant the praṇava mantra. In Bhagavad-gītā the Lord personally accepts that anyone, even one of a low species, can be elevated to the highest position and go back home, back to Godhead, simply if he worships properly.
The prescribed rules, as stated here by Nārada Muni, are that one should accept the mantra through a bona fide spiritual master and hear the mantra in the right ear. Not only should one chant or murmur the mantra, but in front of him he must have the Deity, or physical form of the Lord. Of course, when the Lord appears it is no longer a physical form. For example, when an iron rod is made red-hot in a fire, it is no longer iron; it is fire. Similarly, when we make a form of the Lord—whether of wood or stone or metal or jewels or paint, or even a form within the mind—it is a bona fide, spiritual, transcendental form of the Lord. Not only must one receive the mantra from the bona fide spiritual master like Nārada Muni or his representative in the disciplic succession, but one must chant the mantra. And not only must one chant, but he should also offer whatever foodstuff is available in his part of the world, according to time and convenience.
The method of worship—chanting the mantra and preparing the forms of the Lord—is not stereotyped, nor is it exactly the same everywhere. It is specifically mentioned in this verse that one should take consideration of the time, place and available conveniences. Our Kṛṣṇa consciousness movement is going on throughout the entire world, and we also install Deities in different centers. Sometimes our Indian friends, puffed up with concocted notions, criticize, "This has not been done. That has not been done." But they forget this instruction of Nārada Muni to one of the greatest Vaiṣṇavas, Dhruva Mahārāja. One has to consider the particular time, country and conveniences. What is convenient in India may not be convenient in the Western countries. Those who are not actually in the line of ācāryas, or who personally have no knowledge of how to act in the role of ācārya, unnecessarily criticize the activities of the ISKCON movement in countries outside of India. The fact is that such critics cannot do anything personally to spread Kṛṣṇa consciousness. If someone does go and preach, taking all risks and allowing all considerations for time and place, it might be that there are changes in the manner of worship, but that is not at all faulty according to śāstra. Śrīmad Vīrarāghava Ācārya, an ācārya in the disciplic succession of the Rāmānuja-sampradāya, has remarked in his commentary that caṇḍālas, or conditioned souls who are born in lower than śūdra families, can also be initiated according to circumstances. The formalities may be slightly changed here and there to make them Vaiṣṇavas.
Lord Caitanya Mahāprabhu recommends that His name should be heard in every nook and corner of the world. How is this possible unless one preaches everywhere? The cult of Lord Caitanya Mahāprabhu is bhāgavata-dharma, and He especially recommends kṛṣṇa-kathā, or the cult of Bhagavad-gītā and Śrīmad-Bhāgavatam. He recommends that every Indian, considering this task to be para-upakāra, or welfare activity, take the Lord's message to other residents of the world. "Other residents of the world" does not refer only to those who are exactly like the Indian brāhmaṇas and kṣatriyas, or like the caste brāhmaṇas, who claim to be brāhmaṇas because they were born in the families of brāhmaṇas. The principle that only Indians and Hindus should be brought into the Vaiṣṇava cult is a mistaken idea. There should be propaganda to bring everyone to the Vaiṣṇava cult. The Kṛṣṇa consciousness movement is meant for this purpose. There is no bar to propagating the Kṛṣṇa consciousness movement even among people who are born in caṇḍāla, mleccha or yavana families. Even in India, this point has been enunciated by Śrīla Sanātana Gosvāmī in his book Hari-bhakti-vilāsa, which is smṛti and is the authorized Vedic guide for Vaiṣṇavas in their daily behavior. Sanātana Gosvāmī says that as bell metal can turn to gold when mixed with mercury in a chemical process, so, by the bona fide dīkṣā, or initiation method, anyone can become a Vaiṣṇava. One should take initiation from a bona fide spiritual master coming in the disciplic succession, who is authorized by his predecessor spiritual master. This is called dīkṣā-vidhāna. Lord Kṛṣṇa states in Bhagavad-gītā, vyapāśritya: one should accept a spiritual master. By this process the entire world can be converted to Kṛṣṇa consciousness.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.54
It is understood from this that teaching vaiṣṇava-mantra with oṁ to persons without upanāyanam is allowed. This supersedes the rule of giving such mantras only to those who have upanāyanam (twice born).
TEXT -
SB 4.8.55
salilaiḥ śucibhir mālyair
vanyair mūla-phalādibhiḥ
śastāṅkurāṁśukaiś cārcet
tulasyā priyayā prabhum
SYNONYMS
salilaiḥ—by use of water; śucibhiḥ—being purified; mālyaiḥ—by garlands; vanyaiḥ—of forest flowers; mūla—roots; phala-ādibhiḥ—by different kinds of vegetables and fruits; śasta—the newly grown grass; aṅkura—buds; aṁśukaiḥ—by the skin of trees, such as the bhūrja; ca—and; arcet—should worship; tulasyā—by the tulasī leaves; priyayā—which are very dear to the Lord; prabhum—the Lord.
TRANSLATION
One should worship the Lord by offering pure water, pure flower garlands, fruits, flowers and vegetables, which are available in the forest, or by collecting newly grown grasses, small buds of flowers or even the skins of trees, and if possible, by offering tulasī leaves, which are very dear to the Supreme Personality of Godhead.
PURPORT
It is specifically mentioned herein that tulasī leaves are very dear to the Supreme Personality of Godhead, and devotees should take particular care to have tulasī leaves in every temple and center of worship. In the Western countries, while engaged in propagating the Kṛṣṇa consciousness movement, we were brought great unhappiness because we could not find tulasī leaves. We are very much obliged, therefore, to our disciple Śrīmatī Govinda dāsī because she has taken much care to grow tulasī plants from seeds, and she has been successful by the grace of Kṛṣṇa. Now tulasī plants are growing in almost every center of our movement.
Tulasīleaves are very important in the method of worshiping the Supreme Personality of Godhead. In this verse the word salilaiḥ means "by the water." Of course, Dhruva Mahārāja was worshiping on the bank of the Yamunā. The Yamunā and the Ganges are sacred, and sometimes devotees in India insist that the Deity must be worshiped with water of the Ganges or Yamunā. But here we understand deśa-kāla to mean "according to time and country." In the Western countries there is no River Yamunā or Ganges—water from such sacred rivers is not available. Does this mean that the arcā worship should for that reason be stopped? No. Salilaiḥ refers to any water—whatever is available—but it must be very clear and collected purely. That water can be used. The other paraphernalia, such as flower garlands, fruits and vegetables, should be collected according to the country and according to their availability. Tulasī leaves are very important for satisfying the Lord, so as far as possible an arrangement should be made for growing tulasī leaves. Dhruva Mahārāja was advised to worship the Lord with the fruits and flowers available in the forest. In the Bhagavad-gītā Kṛṣṇa frankly says that He accepts vegetables, fruits, flowers, etc. One should not offer Lord Vāsudeva anything other than what is prescribed herein by the great authority Nārada Muni. One cannot offer to the Deity according to one's whims; since these fruits and vegetables are available anywhere in the universe, we should observe this small point very attentively.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.55
These items should be available in the forest. Cloth can be made from birch bark.
TEXT -
SB 4.8.56
labdhvā dravyamayīm arcāṁ
kṣity-ambv-ādiṣu vārcayet
ābhṛtātmā muniḥ śānto
yata-vāṅ mita-vanya-bhuk
SYNONYMS
labdhvā—by getting; dravya-mayīm—made of physical elements; arcām—worshipable Deity; kṣiti—earth; ambu—water; ādiṣu—beginning with; vā—or; arcayet—worship; ābhṛta-ātmā—one who is fully self-controlled; muniḥ—a great personality; śāntaḥ—peacefully; yata-vāk—controlling the force of talking; mita—frugal; vanya-bhuk—eating whatever is available in the forest.
TRANSLATION
It is possible to worship a form of the Lord made of physical elements such as earth, water, pulp, wood and metal. In the forest one can make a form with no more than earth and water and worship Him according to the above principles. A devotee who has full control over his self should be very sober and peaceful and must be satisfied simply with eating whatever fruits and vegetables are available in the forest.
PURPORT
It is essential for a devotee to worship the form of the Lord and not only meditate upon the form of the Lord within his mind with the chanting of the mantra given by the spiritual master. The worship of the form must be present. The impersonalist takes unnecessary trouble to meditate upon or worship something impersonal, and the path is very precarious. We are not advised to follow the impersonalist way of meditating on or worshiping the Lord. Dhruva Mahārāja was advised to worship a form made of earth and water because in the jungle, if it is not possible to have a form made of metal, wood or stone, the best process is to take earth mixed with water and make a form of the Lord and worship Him. The devotee should not be anxious about cooking food; whatever is available in the forest or in the city among the fruit and vegetable groups should be offered to the Deity, and the devotee should be satisfied eating that. He should not be anxious to have very palatable dishes. Of course, wherever it is possible, one should offer the Deities the best foodstuffs, prepared within the category of fruits and vegetables, cooked or uncooked. The important factor is that the devotee should be regulated (mita-bhuk); that is one of the good qualifications of a devotee. He should not hanker to satisfy the tongue with a particular kind of foodstuff. He should be satisfied to eat whatever prasāda is available by the grace of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.56
Dravyamayīm means a form made of stone or other solid materials. Obtaining such a form one should worship it. One can even worship the Lord in the earth and in water. Ābhṛtātma means “fixed mind.”
TEXT -
SB 4.8.57
svecchāvatāra-caritair
acintya-nija-māyayā
kariṣyaty uttamaślokas
tad dhyāyed dhṛdayaṅ-gamam
SYNONYMS
sva-icchā—by His own supreme will; avatāra—incarnation; caritaiḥ—activities; acintya—inconceivable; nija-māyayā—by His own potency; kariṣyati—performs; uttama-ślokaḥ—the Supreme Personality of Godhead; tat—that; dhyāyet—one should meditate; hṛdayam-gamam—very attractive.
TRANSLATION
My dear Dhruva, besides worshiping the Deity and chanting the mantra three times a day, you should meditate upon the transcendental activities of the Supreme Personality of Godhead in His different incarnations, as exhibited by His supreme will and personal potencies.
PURPORT
Devotional service comprises nine prescribed practices—hearing, chanting, remembering, worshiping, serving, offering everything to the Deity, etc. Here Dhruva Mahārāja is advised not only to meditate on the form of the Lord, but to think of His transcendental pastimes in His different incarnations. Māyāvādī philosophers take the incarnation of the Lord to be in the same category as the ordinary living entity. This is a great mistake. The incarnation of the Supreme Personality of Godhead is not forced to act by the material laws of nature. The word svecchā is used here to indicate that He appears out of His supreme will. The conditioned soul is forced to accept a particular type of body according to his karma given by the laws of material nature under the direction of the Supreme Lord. But when the Lord appears, He is not forced by the dictation of material nature; He appears as He likes by His own internal potency. That is the difference. The conditioned soul accepts a particular type of body, such as the body of a hog, by his work and by the superior authority of material nature. But when Lord Kṛṣṇa appears in the incarnation of a boar, He is not the same kind of hog as an ordinary animal. Kṛṣṇa appears as Varāha-avatāra in an expansive feature which cannot be compared to an ordinary hog's. His appearance and disappearance are inconceivable to us. In the Bhagavad-gītā it is clearly said that He appears by His own internal potency for the protection of the devotees and the annihilation of the nondevotees. A devotee should always consider that Kṛṣṇa does not appear as an ordinary human being or ordinary beast; His appearance as Varāha-mūrti or a horse or tortoise is an exhibition of His internal potency. In the Brahma-saṁhitā it is said, ānanda-cinmaya-rasa-pratibhāvitābhiḥ: [Bs. 5.37] one should not mistake the appearance of the Lord as a human being or a beast to be the same as the birth of an ordinary conditioned soul, who is forced to appear by the laws of nature, whether as an animal, as a human being or as a demigod. This kind of thinking is offensive. Lord Caitanya Mahāprabhu has condemned the Māyāvādīs as offensive to the Supreme Personality of Godhead because of their thinking that the Lord and the conditioned living entities are one and the same.
Nārada advises Dhruva to meditate on the pastimes of the Lord, which is as good as the meditation of concentrating one's mind on the form of the Lord. As meditation on any form of the Lord is valuable, so is chanting of different names of the Lord, such as Hari, Govinda and Nārāyaṇa. But in this age we are especially advised to chant the Hare Kṛṣṇa mantra as enunciated in the śāstra: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.57
At the time of Nārada speaking, not many avatāras had appeared. Thus he speaks in the future tense.
TEXT -
SB 4.8.58
paricaryā bhagavato
yāvatyaḥ pūrva-sevitāḥ
tā mantra-hṛdayenaiva
prayuñjyān mantra-mūrtaye
SYNONYMS
paricaryāḥ—service; bhagavataḥ—of the Personality of Godhead; yāvatyaḥ—as they are prescribed (as above mentioned); pūrva-sevitāḥ—recommended or done by previous ācāryas; tāḥ—that; mantra—hymns; hṛdayena—within the heart; eva—certainly; prayuñjyāt—one should worship; mantra-mūrtaye—who is nondifferent from the mantra.
TRANSLATION
One should follow in the footsteps of previous devotees regarding how to worship the Supreme Lord with the prescribed paraphernalia, or one should offer worship within the heart by reciting the mantra to the Personality of Godhead, who is nondifferent from the mantra.
PURPORT
It is recommended here that even if one cannot arrange to worship the forms of the Lord with all recommended paraphernalia, one can simply think about the form of the Lord and mentally offer everything recommended in the śāstras, including flowers, candana pulp, conchshell, umbrella, fan and cāmara. One can meditate upon offering and chant the twelve-syllable mantra, oṁ namo bhagavate vāsudevāya. Since the mantra and the Supreme Personality of Godhead are nondifferent, one can worship the form of the Lord with the mantra in the absence of physical paraphernalia. The story of the brāhmaṇa who worshiped the Lord within his mind, as related in Bhakti-rasāmṛta-sindhu, or The Nectar of Devotion, should be consulted in this connection. If paraphernalia is not present physically, one can think of the items and offer them to the Deity by chanting the mantra. Such are the liberal and potent facilities in the process of devotional service.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.58
One should offer the services as performed by previous devotees (pūrva-sevitāḥ), such as fragrance, sandalwood, betel, umbrella, and cāmara, just by chanting the mūla-mantra (mantra-hṛdayena) for the deity, mentally producing those items which are not available. This is suitable for a detached person, since those items will not be available. One should act to please (prayuñjyāt) the Lord, who is the object of meditation in the mantra (mantra-mūrtaye).
TEXT -
SB 4.8.59-60
evaṁ kāyena manasā
vacasā ca mano-gatam
paricaryamāṇo bhagavān
bhaktimat-paricaryayā
puṁsām amāyināṁ samyag
bhajatāṁ bhāva-vardhanaḥ
śreyo diśaty abhimataṁ
yad dharmādiṣu dehinām
SYNONYMS
evam—thus; kāyena—by the body; manasā—by the mind; vacasā—by the words; ca—also; manaḥ-gatam—simply by thinking of the Lord; paricaryamāṇaḥ—engaged in the devotional service; bhagavān—the Supreme Personality of Godhead; bhakti-mat—according to the regulative principles of devotional service; paricaryayā—by worshiping the Lord; puṁsām—of the devotee; amāyinām—who is sincere and serious; samyak—perfectly; bhajatām—engaged in devotional service; bhāva-vardhanaḥ—the Lord, who increases the ecstasy of the devotee; śreyaḥ—ultimate goal; diśati—bestows; abhimatam—desire; yat—as they are; dharma-ādiṣu—regarding spiritual life and economic development; dehinām—of the conditioned souls.
TRANSLATION
Anyone who thus engages in the devotional service of the Lord, seriously and sincerely, with his mind, words and body, and who is fixed in the activities of the prescribed devotional methods, is blessed by the Lord according to his desire. If a devotee desires material religiosity, economic development, sense gratification or liberation from the material world, he is awarded these results.
PURPORT
Devotional service is so potent that one who renders devotional service can receive whatever he likes as a benediction from the Supreme Personality of Godhead. The conditioned souls are very much attached to the material world, and thus by performing religious rites they want the material benefits known as dharma and artha.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.59-60
In this way (evam), mentally (manogatam), by body, mind (meditation) and words joined with hearing chanting and other service, the Lord is served. Whatever is desired amongst dharma, artha, kāma and mokṣa, the Lord gives.
TEXT -
SB 4.8.61
viraktaś cendriya-ratau
bhakti-yogena bhūyasā
taṁ nirantara-bhāvena
bhajetāddhā vimuktaye
SYNONYMS
viraktaḥ ca—completely renounced order of life; indriya-ratau—in the matter of sense gratification; bhakti-yogena—by the process of devotional service; bhūyasā—with great seriousness; tam—unto Him (the Supreme); nirantara—constantly, twenty-four hours daily; bhāvena—in the topmost stage of ecstasy; bhajeta—must worship; addhā—directly; vimuktaye—for liberation.
TRANSLATION
If one is very serious about liberation, he must stick to the process of transcendental loving service, engaging twenty-four hours a day in the highest stage of ecstasy, and he must certainly be aloof from all activities of sense gratification.
PURPORT
There are different stages of perfection according to different persons' objectives. Generally people are karmīs, for they engage in activities of sense gratification. Above the karmīs are the jñānīs, who are trying to become liberated from material entanglement. Yogīs are still more advanced because they meditate on the lotus feet of the Supreme Personality of Godhead. And above all these are the devotees, who simply engage in the transcendental loving service of the Lord; they are situated seriously on the topmost platform of ecstasy.
Here Dhruva Mahārāja is advised that if he has no desire for sense gratification, then he should directly engage himself in the transcendental loving service of the Lord. The path of apavarga, or liberation, begins from the stage called mokṣa. In this verse the word vimuktaye, "for liberation," is especially mentioned. If one wants to he happy within this material world, he may aspire to go to the different material planetary systems where there is a higher standard of sense gratification, but real mokṣa, or liberation, is performed without any such desire. This is explained in the Bhakti-rasāmṛta-sindhu by the term anyābhilāṣitā-śūnyam [Cc. Madhya 19.167], "without desire for material sense gratification." For persons who are still inclined to enjoy material life in different stages or on different planets, the stage of liberation in bhakti-yoga is not recommended. Only persons who are completely free from the contamination of sense gratification can execute bhakti-yoga, or the process of devotional service, very purely. The activities on the path of apavarga up to the stages of dharma, artha and kāma are meant for sense gratification, but when one comes to the stage of mokṣa, the impersonalist liberation, the practitioner wants to merge into the existence of the Supreme. But that is also sense gratification. When one goes above the stage of liberation, however, he at once becomes one of the associates of the Lord to render transcendental loving service. That is technically called vimukti. For this specific vimukti liberation, Nārada Muni recommends that one directly engage himself in devotional service.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.61
He who is detached from artha, dharma, kāma, and liberation (indicated by the word ca), must constantly worship the Lord, devoid of obstacles of jñāna and karma, with bhāva such as dāsya in order to attain special liberation (vimuktaye), being an associate of the Lord with prema.
TEXT -
SB 4.8.62
ity uktas taṁ parikramya
praṇamya ca nṛpārbhakaḥ
yayau madhuvanaṁ puṇyaṁ
hareś caraṇa-carcitam
SYNONYMS
iti—thus; uktaḥ—being spoken; tam—him (Nārada Muni); parikramya—by circumambulating; praṇamya—by offering obeisances; ca—also; nṛpa-arbhakaḥ—the boy of the King; yayau—went to; madhuvanam—a forest in Vṛndāvana known as Madhuvana; puṇyam—which is auspicious and pious; hareḥ—of the Lord; caraṇa-carcitam—imprinted by the lotus feet of Lord Kṛṣṇa.
TRANSLATION
When Dhruva Mahārāja, the son of the King, was thus advised by the great sage Nārada, he circumambulated Nārada, his spiritual master, and offered him respectful obeisances. Then he started for Madhuvana, which is always imprinted with the lotus footprints of Lord Kṛṣṇa and which is therefore especially auspicious.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.62
Because Kṛṣṇa appears in every day of Brahmā, Madhuvana is marked with his footprints from the previous day. (In the day of Brahmā Kṛṣṇa appeared after Dhruva.)
TEXT -
SB 4.8.63
tapo-vanaṁ gate tasmin
praviṣṭo 'ntaḥ-puraṁ muniḥ
arhitārhaṇako rājñā
sukhāsīna uvāca tam
SYNONYMS
tapaḥ-vanam—the forest path where Dhruva Mahārāja executed his austerity; gate—having thus approached; tasmin—there; praviṣṭaḥ—having entered; antaḥ-puram—within the private house; muniḥ—the great sage Nārada; arhita—being worshiped; arhaṇakaḥ—by respectful behavior; rājñā—by the King; sukha-āsīnaḥ—when he comfortably sat on his seat; uvāca—said; tam—unto him (the King).
TRANSLATION
After Dhruva entered Madhuvana Forest to execute devotional service, the great sage Nārada thought it wise to go to the King to see how he was faring within the palace. When Nārada Muni approached, the King received him properly, offering him due obeisances. After being seated comfortably, Nārada began to speak.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.63
Arhitārhaṇakaḥ means he was offered articles of worship (arhaṇa) like arghya as welcome (arhita).
TEXT -
SB 4.8.64
nārada uvāca
rājan kiṁ dhyāyase dīrghaṁ
mukhena pariśuṣyatā
kiṁ vā na riṣyate kāmo
dharmo vārthena saṁyutaḥ
SYNONYMS
nāradaḥ uvāca—the great sage Nārada Muni said; rājan—my dear King; kim—what; dhyāyase—thinking of; dīrgham—very deeply; mukhena—with your face; pariśuṣyatā—as if drying up; kim vā—whether; na—not; riṣyate—been lost; kāmaḥ—sense gratification; dharmaḥ—religious rituals; vā—or; arthena—with economic development; saṁyutaḥ—along with.
TRANSLATION
The great sage Nārada inquired: My dear King, your face appears to be withering up, and you look like you have been thinking of something for a very long time. Why is that? Have you been hampered in following your path of religious rites, economic development and sense gratification?
PURPORT
The four stages of advancement of human civilisation are religiosity, economic development, sense gratification and, for some, the stage of liberation. Nārada Muni did not inquire from the King about his liberation, but only regarding the state management, which is meant for advancement of the three principles religiosity, economic development and sense gratification. Since those who engage in such activities are not interested in liberation, Nārada did not inquire from the King about this. Liberation is meant for persons who have lost all interest in religious ritualistic ceremonies, economic development and sense gratification.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.64
Have kāma and dharma been lost or not? It is a question of conjecture.
TEXT -
SB 4.8.65
rājovāca
suto me bālako brahman
straiṇenākaruṇātmanā
nirvāsitaḥ pañca-varṣaḥ
saha mātrā mahān kaviḥ
SYNONYMS
rājā uvāca—the King replied; sutaḥ—son; me—my; bālakaḥ—tender boy; brahman—my dear brāhmaṇa; straiṇena—one who is too addicted to his wife; akaruṇā-ātmanā—one who is very hard of heart and without mercy; nirvāsitaḥ—is banished; pañca-varṣaḥ—although the boy is five years old; saha—with; mātrā—mother; mahān—great personality; kaviḥ—devotee.
TRANSLATION
The King replied: O best of the brāhmaṇas, I am very much addicted to my wife, and I am so fallen that I have abandoned all merciful behavior, even to my son, who is only five years old. I have banished him and his mother, even though he is a great soul and a great devotee.
PURPORT
In this verse there are some specific words which are to be understood very carefully. The King said that since he was very much addicted to his wife, he had lost all his mercy. That is the result of becoming too affectionate toward women. The King had two wives; the first wife was Sunīti, and the second was Suruci. He was too attached to the second wife, however, so he could not behave well with Dhruva Mahārāja. That was the cause of Dhruva's leaving home to perform austerities. Although as a father the King was affectionate toward his son, he minimized his affection for Dhruva Mahārāja because he was too much addicted to the second wife. Now he was repenting that both Dhruva Mahārāja and his mother, Sunīti, were practically banished. Dhruva Mahārāja went to the forest, and since his mother was being neglected by the King, she was therefore almost banished also. The King repented having banished his boy, for Dhruva was only five years old and a father should not banish his wife and children or neglect their maintenance. Repentant over his neglect of both Sunīti and her son, he was morose, and his face appeared withered. According to Manu-smṛti, one should never desert his wife and children. In a case where the wife and children are disobedient and do not follow the principles of home life, they are sometimes given up. But in the case of Dhruva Mahārāja this was not applicable because Dhruva was very mannerly and obedient. Moreover, he was a great devotee. Such a person is never to be neglected, yet the King was obliged to banish him. Now he was very sorry.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.65
Because his mother was not respected she is said to be banished as well.
TEXT -
SB 4.8.66
apy anāthaṁ vane brahman
mā smādanty arbhakaṁ vṛkāḥ
śrāntaṁ śayānaṁ kṣudhitaṁ
parimlāna-mukhāmbujam
SYNONYMS
api—certainly; anātham—without being protected by anyone; vane—in the forest; brahman—my dear brāhmaṇa; mā—whether or not; sma—did not; adanti—devour; arbhakam—the helpless boy; vṛkāḥ—wolves; śrāntam—being fatigued; śayānam—lying down; kṣudhitam—being hungry; parimlāna—emaciated; mukha-ambujam—his face, which is just like a lotus flower.
TRANSLATION
My dear brāhmaṇa, the face of my son was just like a lotus flower. I am thinking of his precarious condition. He is unprotected, and he might he very hungry. He might have lain down somewhere in the forest, and the wolves might have attacked him to eat his body.
TEXT -
SB 4.8.67
aho me bata daurātmyaṁ
strī-jitasyopadhāraya
yo 'ṅkaṁ premṇārurukṣantaṁ
nābhyanandam asattamaḥ
SYNONYMS
aho—alas; me—my; bata—certainly; daurātmyam—cruelty; strī-jitasya—conquered by a woman; upadhāraya—just think of me in this regard; yaḥ—who; aṅkam—lap; premṇā—out of love; ārurukṣantam—trying to rise onto it; na—not; abhyanandam—received properly; asat-tamaḥ—the most cruel.
TRANSLATION
Alas, just see how I was conquered by my wife! Just imagine my cruelty! Out of love and affection the boy was trying to get up on my lap, but I did not receive him, nor did I even pat him for a moment. Just imagine how hardhearted I am.
TEXT -
SB 4.8.68
nārada uvāca
mā mā śucaḥ sva-tanayaṁ
deva-guptaṁ viśāmpate
tat-prabhāvam avijñāya
prāvṛṅkte yad-yaśo jagat
SYNONYMS
nāradaḥ uvāca—the great sage Nārada said; mā—do not; mā—do not; śucaḥ—be aggrieved; sva-tanayam—of your own son; deva-guptam—he is well protected by the Lord; viśām-pate—O master of human society; tat—his; prabhāvam—influence; avijñāya—without knowing; prāvṛṅkte—widespread; yat—whose; yaśaḥ—reputation; jagat—all over the world.
TRANSLATION
The great sage Nārada replied: My dear King, please do not he aggrieved about your son. He is well protected by the Supreme Personality of Godhead. Although you have no actual information of his influence, his reputation is already spread all over the world.
PURPORT
Sometimes when we hear that great sages and devotees go to the forest and engage themselves in devotional service or meditation, we become surprised: how can one live in the forest and not be taken care of by anyone? But the answer, given by a great authority, Nārada Muni, is that such persons are well protected by the Supreme Personality of Godhead. Śaraṇāgati, or surrender, means acceptance or firm belief that wherever the surrendered soul lives he is always protected by the Supreme Personality of Godhead; he is never alone or unprotected. Dhruva Mahārāja's affectionate father thought his young boy, only five years old, to be in a very precarious position in the jungle, but Nārada Muni assured him, "You do not have sufficient information about the influence of your son." Anyone who engages in devotional service, anywhere within this universe, is never unprotected.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.68
Do not lament at all! He is living, his greatness unknown. His fame will spread. The verb is in the present tense since the fame will happen in the near future.
TEXT -
SB 4.8.69
suduṣkaraṁ karma kṛtvā
loka-pālair api prabhuḥ
aiṣyaty acirato rājan
yaśo vipulayaṁs tava
SYNONYMS
su-duṣkaram—impossible to perform; karma—work; kṛtvā—after performing; loka-pālaiḥ—by great personalities; api—even; prabhuḥ—quite competent; aiṣyati—will come back; acirataḥ—without delay; rājan—my dear King; yaśaḥ—reputation; vipulayan—causing to become great; tava—your.
TRANSLATION
My dear King, your son is very competent. He will perform activities which would he impossible even for great kings and sages. Very soon he will complete his task and come back home. You should know that he will also spread your reputation all over the world.
PURPORT
Here in this verse Nārada Muni has described Dhruva Mahārāja as prabhu. This word is applicable to the Supreme Personality of Godhead. Sometimes the spiritual master is addressed as Prabhupāda. Prabhu means "the Supreme Personality of Godhead," and pāda means "post." According to Vaiṣṇava philosophy, the spiritual master occupies the post of the Supreme Personality of Godhead, or in other words he is the bona fide representative of the Supreme Lord. Dhruva Mahārāja is also described here as prabhu because he is an ācārya of the Vaiṣṇava school. Another meaning of prabhu is "master of the senses," just like the word svāmī. Another significant word is suduṣkaram, "very difficult to perform." What was the task that Dhruva Mahārāja undertook? The most difficult task in life is to satisfy the Supreme Personality of Godhead, and Dhruva Mahārāja would be able to do that. We must remember that Dhruva Mahārāja was not fickle; he was determined to execute his service and then come back. Every devotee, therefore, should be determined that in this life he will be able to satisfy the Supreme Personality of Godhead and by that process go back home, back to Godhead. That is the perfection of the highest mission of life.
TEXT -
SB 4.8.70
maitreya uvāca
iti devarṣiṇā proktaṁ
viśrutya jagatī-patiḥ
rāja-lakṣmīm anādṛtya
putram evānvacintayat
SYNONYMS
maitreyaḥ uvāca—the great sage Maitreya said; iti—thus; devarṣiṇā—by the great sage Nārada; proktam—spoken; viśrutya—hearing; jagatī-patiḥ—the King; rāja-lakṣmīm—the opulence of his big kingdom; anādṛtya—without taking care of; putram—his son; eva—certainly; anvacintayat—began to think of him.
TRANSLATION
The great Maitreya continued: The King, Uttānapāda, after being advised by Nārada Muni, practically gave up all duties in relation with his kingdom, which was very vast and wide, opulent like the goddess of fortune, and he simply began to think of his son Dhruva.
TEXT -
SB 4.8.71
tatrābhiṣiktaḥ prayatas
tām upoṣya vibhāvarīm
samāhitaḥ paryacarad
ṛṣy-ādeśena pūruṣam
SYNONYMS
tatra—thereupon; abhiṣiktaḥ—after taking a bath; prayataḥ—with great attention; tām—that; upoṣya—fasting; vibhāvarīm—night; samāhitaḥ—perfect attention; paryacarat—worshiped; ṛṣi—by the great sage Nārada; ādeśena—as advised; pūruṣam—the Supreme Personality of Godhead.
TRANSLATION
Elsewhere, Dhruva Mahārāja, having arrived at Madhuvana, took his bath in the River Yamunā and observed fasting in the night with great care and attention. After that, as advised by the great sage Nārada, he engaged himself in worshiping the Supreme Personality of Godhead.
PURPORT
The significance of this particular verse is that Dhruva Mahārāja acted exactly according to the advice of his spiritual master, the great sage Nārada. Śrīla Viśvanātha Cakravartī also advises that if we want to be successful in our attempt to go back to Godhead, we must very seriously act according to the instruction of the spiritual master. That is the way of perfection. There need be no anxiety over attaining perfection because if one follows the instruction given by the spiritual master he is sure to attain perfection. Our only concern should be how to execute the order of the spiritual master. A spiritual master is expert in giving special instructions to each of his disciples, and if the disciple executes the order of the spiritual master, that is the way of his perfection.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.71
What did Dhruva do at Madhuvana? This verse answers. Abhiskitaḥ means “having bathed.” Prayataḥ means purified.
TEXT -
SB 4.8.72
tri-rātrānte tri-rātrānte
kapittha-badarāśanaḥ
ātma-vṛtty-anusāreṇa
māsaṁ ninye 'rcayan harim
SYNONYMS
tri—three; rātra-ante—at the end of night; tri—three; rātra-ante—at the end of night; kapittha-badara—fruits and berries; aśanaḥ—eating; ātma-vṛtti—just to preserve the body; anusāreṇa—as it was necessary, minimum; māsam—one month; ninye—passed away; arcayan—worshiping; harim—the Supreme Personality of Godhead.
TRANSLATION
For the first month Dhruva Mahārāja ate only fruits and berries on every third day, only to keep his body and soul together, and in this way he progressed in his worship of the Supreme Personality of Godhead.
PURPORT
Kapittha is a flower which is known in Indian vernacular as kayeta. We do not find an English equivalent for the name of this flower, but its fruit is generally not accepted by human beings; it is eaten by monkeys in the forest. Dhruva Mahārāja, however, accepted such fruits, not for luxurious feasting but just to keep his body and soul together. The body needs food, but a devotee should not accept foodstuff to satisfy the tongue in sense gratification. It is recommended in Bhagavad-gītā that one should accept as much food as necessary to keep the body fit, but one should not eat for luxury. Dhruva Mahārāja is an ācārya, and by undergoing severe austerities and penances he teaches us how one should execute devotional service. We must carefully know the process of Dhruva Mahārāja's service; how severely he passed his days will be shown in later verses. We should always remember that to become a bona fide devotee of the Lord is not an easy task, but in this age, by the mercy of Lord Caitanya, it has been made very easy. But if we do not follow even the liberal instructions of Lord Caitanya, how can we expect to discharge our regular duties in devotional service? It is not possible in this age to follow Dhruva Mahārāja in his austerity, but the principles must be followed; we should not disregard the regulative principles given by our spiritual master, for they make it easier for the conditioned soul. As far as our ISKCON movement is concerned, we simply ask that one observe the four prohibitive rules, chant sixteen rounds and, instead of indulging in luxurious eating for the tongue, simply accept prasāda offered to the Lord. This does not mean that with our fasting the Lord should also fast. The Lord should be given foodstuff which is as nice as possible. But we should not make it a point to satisfy our own tongues. As far as possible we should accept simple foodstuff, just to keep the body and soul together to execute devotional service.
It is our duty to remember always that in comparison to Dhruva Mahārāja we are insignificant. We cannot do anything like what Dhruva Mahārāja did for self-realization because we are absolutely incompetent to execute such service. But by Lord Caitanya's mercy we have been given all concessions possible for this age, so at least we should always remember that neglect of our prescribed duties in devotional service will not make us successful in the mission we have undertaken. It is our duty to follow in the footsteps of Dhruva Mahārāja, for he was very determined. We should also be determined to finish our duties in executing devotional service in this life; we should not wait for another life to finish our job.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.72
He accepted eating only kapittha and badara fruits to maintain life in the body.
TEXT -
SB 4.8.73
dvitīyaṁ ca tathā māsaṁ
ṣaṣṭhe ṣaṣṭhe 'rbhako dine
tṛṇa-parṇādibhiḥ śīrṇaiḥ
kṛtānno 'bhyarcayan vibhum
SYNONYMS
dvitīyam—the next month; ca—also; tathā—as mentioned above; māsam—month; ṣaṣṭhe ṣaṣṭhe—every sixth day; arbhakaḥ—the innocent boy; dine—on days; tṛṇa-parṇa-ādibhiḥ—by grasses and leaves; śīrṇaiḥ—which were dry; kṛta-annaḥ—made for his food; abhyarcayan—and thus continued his method of worship; vibhum—for the Supreme Personality of Godhead.
TRANSLATION
In the second month Dhruva Mahārāja ate only every six days, and for his eatables he took dry grass and leaves. Thus he continued his worship.
TEXT -
SB 4.8.74
tṛtīyaṁ cānayan māsaṁ
navame navame 'hani
ab-bhakṣa uttamaślokam
upādhāvat samādhinā
SYNONYMS
tṛtīyam—the third month; ca—also; ānayan—passing; māsam—one month; navame navame—on each ninth; ahani—on the day; ap-bhakṣaḥ—drinking water only; uttama-ślokam—the Supreme Personality of Godhead, who is worshiped by selected verses; upādhāvat—worshiped; samādhinā—in trance.
TRANSLATION
In the third month he drank water only every nine days. Thus he remained completely in trance and worshiped the Supreme Personality of Godhead, who is adored by selected verses.
TEXT -
SB 4.8.75
caturtham api vai māsaṁ
dvādaśe dvādaśe 'hani
vāyu-bhakṣo jita-śvāso
dhyāyan devam adhārayat
SYNONYMS
caturtham—fourth; api—also; vai—in that way; māsam—the month; dvādaśe dvādaśe—on the twelfth; ahani—day; vāyu—air; bhakṣaḥ—eating; jita-śvāsaḥ—controlling the breathing process; dhyāyan—meditating; devam—the Supreme Lord; adhārayat—worshiped.
TRANSLATION
In the fourth month Dhruva Mahārāja became a complete master of the breathing exercise, and thus he inhaled air only every twelfth day. In this way he became completely fixed in his position and worshiped the Supreme Personality of Godhead.
TEXT -
SB 4.8.76
pañcame māsy anuprāpte
jita-śvāso nṛpātmajaḥ
dhyāyan brahma padaikena
tasthau sthāṇur ivācalaḥ
SYNONYMS
pañcame—in the fifth; māsi—in the month; anuprāpte—being situated; jita-śvāsaḥ—and still controlling the breathing; nṛpa-ātmajaḥ—the son of the King; dhyāyan—meditating; brahma—the Supreme Personality of Godhead; padā ekena—with one leg; tasthau—stood; sthāṇuḥ—just like a column; iva—like; acalaḥ—without movement.
TRANSLATION
By the fifth month, Mahārāja Dhruva, the son of the King, had controlled his breathing so perfectly that he was able to stand on only one leg, just as a column stands, without motion, and concentrate his mind fully on the Parabrahman.
TEXT -
SB 4.8.77
sarvato mana ākṛṣya
hṛdi bhūtendriyāśayam
dhyāyan bhagavato rūpaṁ
nādrākṣīt kiñcanāparam
SYNONYMS
sarvataḥ—in all respects; manaḥ—mind; ākṛṣya—concentrating; hṛdi—in the heart; bhūta-indriya-āśayam—resting place of the senses and the objects of the senses; dhyāyan—meditating; bhagavataḥ—of the Supreme Personality of Godhead; rūpam—form; na adrākṣīt—did not see; kiñcana—anything; aparam—else.
TRANSLATION
He completely controlled his senses and their objects, and in this way he fixed his mind, without diversion to anything else, upon the form of the Supreme Personality of Godhead.
PURPORT
The yogic principles of meditation are clearly explained here. One has to fix one's mind upon the form of the Supreme Personality of Godhead without diversion to any other objective. It is not that one can meditate or concentrate on an impersonal objective. To try to do so is simply a waste of time, for it is unnecessarily troublesome, as explained in Bhagavad-gītā.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.77
Bhūtendriyāśayam, referring to the form of the Lord, can mean “that which does not reside (aśayam) with the senses of the living beings.” Or it can mean “that to which the living beings’ senses are completely sleeping (āśayam), that which is beyond their senses.”
TEXT -
SB 4.8.78
ādhāraṁ mahad-ādīnāṁ
pradhāna-puruṣeśvaram
brahma dhārayamāṇasya
trayo lokāś cakampire
SYNONYMS
ādhāram—repose; mahat-ādīnām—of the material sum total known as the mahat-tattva; pradhāna—the chief; puruṣa-īśvaram—master of all living entities; brahma—the Supreme Brahman, the Personality of Godhead; dhārayamāṇasya—having taken into the heart; trayaḥ—the three planetary systems; lokāḥ—all the planets; cakampire—began to tremble.
TRANSLATION
When Dhruva Mahārāja thus captured the Supreme Personality of Godhead, who is the refuge of the total material creation and who is the master of all living entities, the three worlds began to tremble.
PURPORT
In this verse the particular word brahma is very significant. Brahman refers to one who not only is the greatest, but has the potency to expand to an unlimited extent. How was it possible for Dhruva Mahārāja to capture Brahman within his heart? This question has been very nicely answered by Jīva Gosvāmī. He says that the Supreme Personality of Godhead is the origin of Brahman, for since He comprises everything material and spiritual, there cannot be anything greater than He. In the Bhagavad-gītā also the Supreme Godhead says, "I am the resting place of Brahman." Many persons, especially the Māyāvādī philosophers, consider Brahman the biggest, all-expanding substance, but according to this verse and other Vedic literatures, such as Bhagavad-gītā, the resting place of Brahman is the Supreme Personality of Godhead, just as the resting place of the sunshine is the sun globe. Śrīla Jīva Gosvāmī, therefore, says that since the transcendental form of the Lord is the seed of all greatness, He is the Supreme Brahman. Since the Supreme Brahman was situated in the heart of Dhruva Mahārāja, he became heavier than the heaviest, and therefore everything trembled in all three worlds and in the spiritual world.
The mahat-tattva, or the sum total of the material creation, is to be understood to be the ultimate end of all universes, including all the living entities therein. Brahman is the resort of the mahat-tattva, which includes all material and spiritual entities. It is described in this connection that the Supreme Brahman, the Personality of Godhead, is the master of both pradhāna and puruṣa. Pradhāna means subtle matter, such as ether. puruṣa means the spiritual spark living entities who are entangled in that subtle material existence. These may also be described as parā prakṛti and aparā prakṛti, as stated in Bhagavad-gītā. Kṛṣṇa, being the controller of both the prakṛtis, is thus the master of pradhāna and puruṣa. In the Vedic hymns also the Supreme Brahman is described as antaḥ-praviṣṭaḥ śāstā. This indicates that the Supreme Personality of Godhead is controlling everything and entering into everything. The Brahma-saṁhitā (5.35) further confirms this. Aṇḍāntara-stha-paramāṇu-cayāntara-stham: He has entered not only the universes, but even the atom. In Bhagavad-gītā (10.42) Kṛṣṇa also says, viṣṭabhyāham idaṁ kṛtsnam. The Supreme Personality of Godhead controls everything by entering into everything. By associating constantly with the Supreme Personality in his heart, Dhruva Mahārāja naturally became equal to the greatest, Brahman, by His association, and thus became the heaviest, and the entire universe trembled. In conclusion, a person who always concentrates on the transcendental form of Kṛṣṇa within his heart can very easily strike the whole world with wonder at his activities. This is the perfection of yoga performance, as confirmed in Bhagavad-gītā (6.47). Yoginām api sarveṣām: of all yogīs, the bhakti-yogī, who thinks of Kṛṣṇa always within his heart and engages in His loving transcendental service, is the topmost. Ordinary yogīs can exhibit wonderful material activities, known as aṣṭa-siddhi, eight kinds of yogic perfection, but a pure devotee of the Lord can surpass these perfections by performing activities which can make the whole universe tremble.
TEXT -
SB 4.8.79
yadaika-pādena sa pārthivārbhakas
tasthau tad-aṅguṣṭha-nipīḍitā mahī
nanāma tatrārdham ibhendra-dhiṣṭhitā
tarīva savyetarataḥ pade pade
SYNONYMS
yadā—when; eka—with one; pādena—leg; saḥ—Dhruva Mahārāja; pārthiva—the King's; arbhakaḥ—child; tasthau—remained standing; tat-aṅguṣṭha—his big toe; nipīḍitā—being pressed; mahī—the earth; nanāma—bent down; tatra—then; ardham—half; ibha-indra—the king of elephants; dhiṣṭhitā—being situated; tarī iva—like a boat; savya-itarataḥ—right and left; pade pade—in every step.
TRANSLATION
As Dhruva Mahārāja, the King's son, kept himself steadily standing on one leg, the pressure of his big toe pushed down half the earth, just as an elephant being carried on a boat rocks the boat left and right with his every step.
PURPORT
The most significant expression in this verse is pārthivārbhakaḥ, son of the King. When Dhruva Mahārāja was at home, although he was a king's son, he was prevented from getting on the lap of his father. But when he became advanced in self-realization, or devotional service, by the pressure of his toe he could push down the whole earth. That is the difference between ordinary consciousness and Kṛṣṇa consciousness. In ordinary consciousness a king's son may be refused something even by his father, but when the same person becomes fully Kṛṣṇa conscious within his heart, he can push down the earth with the pressure of his toe.
One cannot argue, "How is it that Dhruva Mahārāja, who was prevented from getting up on the lap of his father, could press down the whole earth?" This argument is not very much appreciated by the learned, for it is an example of nagna-mātṛkā logic. By this logic one would think that because his mother in her childhood was naked, she should remain naked even when she is grown up. The stepmother of Dhruva Mahārāja might have been thinking in a similar way: since she had refused to allow him to get up on the lap of his father, how could Dhruva perform such wonderful activities as pressing down the whole earth? She must have been very surprised when she learned that Dhruva Mahārāja, by concentrating constantly on the Supreme Personality of Godhead within his heart, could press down the entire earth, like an elephant who presses down the boat on which it is loaded.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.79
The earth, pressed by his big toe sank down by half a pradeśa (half of 5 inches), just as a boat with an elephant sinks on the left and then the right with its steps. Ardham is in the accusative case indicating a duration.[269]
TEXT -
SB 4.8.80
tasminn abhidhyāyati viśvam ātmano
dvāraṁ nirudhyāsum ananyayā dhiyā
lokā nirucchvāsa-nipīḍitā bhṛśaṁ
sa-loka-pālāḥ śaraṇaṁ yayur harim
SYNONYMS
tasmin—Dhruva Mahārāja; abhidhyāyati—when meditating with full concentration; viśvam ātmanaḥ—the total body of the universe; dvāram—the holes; nirudhya—closed; asum—the life air; ananyayā—without being diverted; dhiyā—meditation; lokāḥ—all the planets; nirucchvāsa—having stopped breathing; nipīḍitāḥ—thus being suffocated; bhṛśam—very soon; sa-loka-pālāḥ—all the great demigods from different planets; śaraṇam—shelter; yayuḥ—took; harim—of the Supreme Personality of Godhead.
TRANSLATION
When Dhruva Mahārāja became practically one in heaviness with Lord Viṣṇu, the total consciousness, due to his fully concentrating, and closing all the holes of his body, the total universal breathing became choked up, and all the great demigods in all the planetary systems felt suffocated and thus took shelter of the Supreme Personality of Godhead.
PURPORT
When hundreds of persons are sitting in an airplane, although they remain individual units, they each share in the total force of the airplane, which runs at thousands of miles per hour; similarly, when unit energy is identified with the service of the total energy, the unit energy becomes as powerful as the total energy. As explained in the previous verse, Dhruva Mahārāja, because of his spiritual advancement, became almost the total heaviness, and thus he pressed down the whole earth. Moreover, by such spiritual power his unit body became the total body of the universe. Thus when he closed the holes of his unit body to firmly concentrate his mind on the Supreme Personality of Godhead, all the units of the universe—namely all the living entities, including the big demigods—felt the pressure of suffocation, as if their breathing were being choked. Therefore they all took shelter of the Supreme Personality of Godhead because they were perplexed as to what had happened.
This example of Dhruva Mahārāja's closing the holes of his personal body and thereby closing the breathing holes of the total universe clearly indicates that a devotee, by his personal devotional service, can influence all the people of the whole world to become devotees of the Lord. lf there is only one pure devotee in pure Kṛṣṇa consciousness, he can change the total consciousness of the world into Kṛṣṇa consciousness. This is not very difficult to understand if we study the behavior of Dhruva Mahārāja.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.80
When Dhruva (tasmin), blocking all (viśvam) the doors and airs of the body (ātmanaḥ), meditated on the Lord, the planets became afflicted by breathlessness. When the individual body of Dhruva blocked his life airs, by that force, the life airs of the whole universe became blocked. This was because the intelligence of the individual and the whole became one (ananyayā dhiyā).
TEXT -
SB 4.8.81
devā ūcuḥ
naivaṁ vidāmo bhagavan prāṇa-rodhaṁ
carācarasyākhila-sattva-dhāmnaḥ
vidhehi tan no vṛjinād vimokṣaṁ
prāptā vayaṁ tvāṁ śaraṇaṁ śaraṇyam
SYNONYMS
devāḥ ūcuḥ—all the demigods said; na—not; evam—thus; vidāmaḥ—we can understand; bhagavan—O Personality of Godhead; prāṇa-rodham—how we feel our breathing choked; cara—moving; acarasya—not moving; akhila—universal; sattva—existence; dhāmnaḥ—the reservoir of; vidhehi—kindly do the needful; tat—therefore; naḥ—our; vṛjināt—from the danger; vimokṣam—liberation; prāptāḥ—approaching; vayam—all of us; tvām—unto You; śaraṇam—shelter; śaraṇyam—worthy to be taken shelter of.
TRANSLATION
The demigods said: Dear Lord, You are the refuge of all moving and nonmoving living entities. We feel all living entities to be suffocating, their breathing processes choked up. We have never experienced such a thing. Since You are the ultimate shelter of all surrendered souls, we have therefore approached You; kindly save us from this danger.
PURPORT
Dhruva Mahārāja's influence, attained by executing devotional service unto the Lord, was felt even by the demigods, who had never before experienced such a situation. Because of Dhruva Mahārāja's controlling his breathing, the entire universal breathing process was choked. It is by the will of the Supreme Personality of Godhead that material entities cannot breathe whereas spiritual entities are able to breathe; material entities are products of the Lord's external energy, whereas spiritual entities are products of the Lord's internal energy. The demigods approached the Supreme Personality of Godhead, who is the controller of both kinds of entities, in order to know why their breathing was choked. The Supreme Lord is the ultimate goal for the solution to all problems within this material world. In the spiritual world there are no problems, but the material world is always problematic. Since the Supreme Personality of Godhead is the master of both the material and spiritual worlds, it is better to approach Him in all problematic situations. Those who are devotees, therefore, have no problems in this material world. Viśvaṁ pūrṇa-sukhāyate (Caitanya-candrāmṛta): devotees are free from all problems because they are fully surrendered unto the Supreme Personality of Godhead. For a devotee, everything in the world is very pleasing because he knows how to use everything in the transcendental loving service of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.81
We have never known the blocking of breath of all beings. Akhila-sattva-dhāmnaḥ means “the body of all beings.”
TEXT -
SB 4.8.82
śrī-bhagavān uvāca
mā bhaiṣṭa bālaṁ tapaso duratyayān
nivartayiṣye pratiyāta sva-dhāma
yato hi vaḥ prāṇa-nirodha āsīd
auttānapādir mayi saṅgatātmā
SYNONYMS
śrī-bhagavān uvāca—the Supreme Personality of Godhead replied; mā bhaiṣṭa—do not be afraid; bālam—the boy Dhruva; tapasaḥ—by his severe austerity; duratyayāt—strongly determined; nivartayiṣye—I shall ask him to stop this; pratiyāta—you can return; sva-dhāma—your own respective homes; yataḥ—from whom; hi—certainly; vaḥ—your; prāṇa-nirodhaḥ—choking the life air; āsīt—happened; auttānapādiḥ—on account of the son of King Uttānapāda; mayi—unto Me; saṅgata-ātmā—fully absorbed in thought of Me.
TRANSLATION
The Supreme Personality of Godhead replied: My dear demigods, do not be perturbed by this. It is due to the severe austerity and full determination of the son of King Uttānapāda, who is now fully absorbed in thought of Me. He has obstructed the universal breathing process. You can safely return to your respective homes. I shall stop this boy in his severe acts of austerities, and you will be saved from this situation.
PURPORT
Here one word, saṅgatātmā, is misinterpreted by the Māyāvādī philosophers, who say that the self of Dhruva Mahārāja became one with the Supreme Self, the Personality of Godhead. The Māyāvādī philosophers want to prove by this word that the Supersoul and the individual soul become united in this way and that after such unification the individual soul has no separate existence. But here it is clearly said by the Supreme Lord that Dhruva Mahārāja was so absorbed in meditation on the thought of the Supreme Personality of Godhead that He Himself, the universal consciousness, was attracted to Dhruva. In order to please the demigods, He wanted to go Himself to Dhruva Mahārāja to stop him from this severe austerity. The Māyāvādī philosophers' conclusion that the Supersoul and the individual soul become united is not supported by this statement. Rather, the Supersoul, the Personality of Godhead, wanted to stop Dhruva Mahārāja from this severe austerity.
By pleasing the Supreme Personality of Godhead, one pleases everyone, just as by watering the root of a tree one satisfies every branch, twig and leaf of the tree. lf one can attract the Supreme Personality of Godhead, one naturally attracts the whole universe because Kṛṣṇa is the supreme cause of the universe. All the demigods were afraid of being totally vanquished by suffocation, but the Personality of Godhead assured them that Dhruva Mahārāja was a great devotee of the Lord and was not about to annihilate everyone in the universe. A devotee is never envious of other living entities.
Srila Visvanatha Cakravarti Thakur Commentary -
4.8.82
Because of the boy doing austerities (yataḥ), when he stops his breath, your breath also stops. You should not fear, thinking that you will die. He has simply concentrated his mind on me. This will not destroy anything.
Thus ends the commentary on the Eighth Chapter of the Fourth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta
PURPORT
s of the Fourth Canto, Eighth Chapter, of the Śrīmad-Bhāgavatam, entitled "Dhruva Mahārāja Leaves Home for the Forest."
9. Dhruva Mahārāja Returns Home
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20-21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39-40, 41, 42-43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58-59, 60, 61, 62, 63, 64, 65, 66, 67
TEXT -
SB 4.9.1
maitreya uvāca
ta evam utsanna-bhayā urukrame
kṛtāvanāmāḥ prayayus tri-viṣṭapam
sahasraśīrṣāpi tato garutmatā
madhor vanaṁ bhṛtya-didṛkṣayā gataḥ
SYNONYMS
maitreyaḥ uvāca—the great sage Maitreya continued; te—the demigods; evam—thus; utsanna-bhayāḥ—being freed from all fears; urukrame—unto the Supreme Personality of Godhead, whose actions are uncommon; kṛta-avanāmāḥ—they offered their obeisances; prayayuḥ—they returned; tri-viṣṭapam—to their respective heavenly planets; sahasra-śīrṣā api—also the Personality of Godhead known as Sahasraśīrṣā; tataḥ—from there; garutmatā—getting up on the back of Garuḍa; madhoḥ vanam—the forest known as Madhuvana; bhṛtya—servant; didṛkṣayā—wishing to see him; gataḥ—went.
TRANSLATION
The great sage Maitreya told Vidura: When the demigods were thus reassured by the Personality of Godhead, they were freed from all fears, and after offering their obeisances, they returned to their heavenly planets. Then the Lord, who is nondifferent from the Sahasraśīrṣā incarnation, got on the back of Garuḍa, who carried Him to the Madhuvana Forest to see His servant Dhruva.
PURPORT
The word sahasraśīrṣā refers to the Personality of Godhead known as Garbhodakaśāyī Viṣṇu. Although the Lord appeared as Kṣīrodakaśāyī Viṣṇu, He has been described here as Sahasraśīrṣā Viṣṇu because He is nondifferent from Garbhodakaśāyī Viṣṇu. According to Śrīla Sanātana Gosvāmī in his Bhāgavatāmṛta, the Sahasraśīrṣā Personality of Godhead who appeared at that time was the incarnation known as Pṛśnigarbha. He created the planet known as Dhruvaloka for the habitation of Dhruva Mahārāja.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.1
In the Ninth Chapter, Dhruva after praising the Lord and receiving benedictions, out of remorse returns home, meets his family and received the kingdom.
It is understood from Laghu-bhāgavatāmṛta that the avatāra who appeared in front of Dhruva was Prśnigarbha. He is called sahasraśīrṣa, which refers to Garbhodakaśāyī-viṣṇu because they are non-different, both being Viṣṇu.
TEXT -
SB 4.9.2
sa vai dhiyā yoga-vipāka-tīvrayā
hṛt-padma-kośe sphuritaṁ taḍit-prabham
tirohitaṁ sahasaivopalakṣya
bahiḥ-sthitaṁ tad-avasthaṁ dadarśa
SYNONYMS
saḥ—Dhruva Mahārāja; vai—also; dhiyā—by meditation; yoga-vipāka-tīvrayā—on account of mature realization of the yogic process; hṛt—the heart; padma-kośe—on the lotus of; sphuritam—manifested; taḍit-prabham—brilliant like lightning; tirohitam—having disappeared; sahasā—all of a sudden; eva—also; upalakṣya—by observing; bahiḥ-sthitam—externally situated; tat-avastham—in the same posture; dadarśa—was able to see.
TRANSLATION
The form of the Lord, which was brilliant like lightning and in which Dhruva Mahārāja, in his mature yogic process, was fully absorbed in meditation, all of a sudden disappeared. Thus Dhruva was perturbed, and his meditation broke. But as soon as he opened his eyes he saw the Supreme Personality of Godhead personally present, just as he had been seeing the Lord in his heart.
PURPORT
Because of his mature position in yogic meditation, Dhruva Mahārāja was constantly observing the form of the Personality of Godhead within his heart, but all of a sudden, when the Supreme Personality disappeared from his heart, he thought that he had lost Him. Dhruva Mahārāja was perturbed, but upon opening his eyes and breaking his meditation he saw the same form of the Lord before him. In the Brahma-saṁhitā (5.38) it is said, premāñjana-cchurita-bhakti-vilocanena: a saintly person who has developed love of Godhead by devotional service always sees the Lord's transcendental form of Śyāmasundara. This Śyāmasundara form of the Lord within the heart of a devotee is not imaginary. When a devotee becomes mature in his prosecution of devotional service, he sees face to face the same Śyāmasundara he has thought of during the entire course of his devotional service. Since the Supreme Lord is absolute, the form within the heart of a devotee, the form in the temple and the original form in Vaikuṇṭha, Vṛndāvana-dhāma, are all the same; they are nondifferent from one another.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.2
The Lord going there, entering the heart of Dhruva who had his eyes closed in concentration, showed himself to Dhruva. Then he disappeared and stood before him externally. Seeing the Lord sudden appear and disappear like lightning in his heart by intense concentration through advanced yoga meditation, he began to lament like a person who has lost a treasure, since he had seen the Lord near him. His samādhi was broken, and he opened his eyes. He then saw the same Lord situated before him externally.
TEXT -
SB 4.9.3
tad-darśanenāgata-sādhvasaḥ kṣitāv
avandatāṅgaṁ vinamayya daṇḍavat
dṛgbhyāṁ prapaśyan prapibann ivārbhakaś
cumbann ivāsyena bhujair ivāśliṣan
SYNONYMS
tat-darśanena—after seeing the Lord; āgata-sādhvasaḥ—Dhruva Mahārāja, being greatly confused; kṣitau—on the ground; avandata—offered obeisances; aṅgam—his body; vinamayya—prostrating; daṇḍavat—just like a rod; dṛgbhyām—with his eyes; prapaśyan—looking upon; prapiban—drinking; iva—like; arbhakaḥ—the boy; cumban—kissing; iva—like; āsyena—with his mouth; bhujaiḥ—with his arms; iva—like; āśliṣan—embracing.
TRANSLATION
When Dhruva Mahārāja saw his Lord just in front of him, he was greatly agitated and offered Him obeisances and respect. He fell flat before Him like a rod and became absorbed in love of Godhead. Dhruva Mahārāja, in ecstasy, looked upon the Lord as if he were drinking the Lord with his eyes, kissing the lotus feet of the Lord with his mouth, and embracing the Lord with his arms.
PURPORT
Naturally, when Dhruva Mahārāja personally saw the Supreme Personality of Godhead face to face, he was very much agitated in awe and respect, and it appeared as if he were drinking the entire body of the Lord with his eyes. The devotee's love for the Supreme Personality of Godhead is so intense that he wants to kiss the lotus feet of the Lord constantly, and he wants to touch the tips of the toes of the Lord and constantly embrace His lotus feet. All these features of Dhruva Mahārāja's bodily expression indicate that upon seeing the Lord face to face he developed the eight kinds of transcendental ecstasy in his body.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.3
Confused by the bliss that appeared on seeing the Lord (āgata-sādhvasaḥ), seeing the Lord with his eyes, he seemed to drinking the sweetness of his lotus face. Bowing with his head, he seemed to kiss the sweetness of his lotus feet. Touching the tips of the Lord’s feet, he seemed to embrace the Lord with his arms. Bhujair (arms) is in the plural instead of dual to show that with his two arms he performed many actions of embracing. This suggests trembling of his body due to bliss.
TEXT -
SB 4.9.4
sa taṁ vivakṣantam atad-vidaṁ harir
jñātvāsya sarvasya ca hṛdy avasthitaḥ
kṛtāñjaliṁ brahmamayena kambunā
pasparśa bālaṁ kṛpayā kapole
SYNONYMS
saḥ—the Supreme Personality of Godhead; tam—Dhruva Mahārāja; vivakṣantam—wanting to offer prayers describing His qualities; a-tat-vidam—not experienced at that; hariḥ—the Personality of Godhead; jñātvā—having understood; asya—of Dhruva Mahārāja; sarvasya—of everyone; ca—and; hṛdi—in the heart; avasthitaḥ—being situated; kṛta-añjalim—situated with folded hands; brahma-mayena—just consistent with the words of the Vedic hymns; kambunā—with His conchshell; pasparśa—touched; bālam—the boy; kṛpayā—out of causeless mercy; kapole—on the forehead.
TRANSLATION
Although Dhruva Mahārāja was a small boy, he wanted to offer prayers to the Supreme Personality of Godhead in suitable language. But because he was inexperienced, he could not adjust himself immediately. The Supreme Personality of Godhead, being situated in everyone's heart, could understand Dhruva Mahārāja's awkward position. Out of His causeless mercy He touched His conchshell to the forehead of Dhruva Mahārāja, who stood before Him with folded hands.
PURPORT
Every devotee wants to chant the transcendental qualities of the Lord. Devotees are always interested in hearing about the Lord's transcendental qualities, and they are always eager to glorify these qualities, but sometimes they feel inconvenienced by humbleness. The Personality of Godhead, being situated in everyone's heart, specifically gives a devotee intelligence to describe Him. It is therefore understood that when a devotee writes or speaks about the Supreme Personality of Godhead, his words are dictated by the Lord from within. This is confirmed in Bhagavad-gītā, Tenth Chapter: to those who constantly engage in the transcendental loving service of the Lord, the Lord, from within, dictates what to do next in order to serve Him. When Dhruva Mahārāja felt hesitant, not knowing how to describe the Lord for want of sufficient experience, the Lord, out of His causeless mercy, touched His conchshell to Dhruva's forehead, and he was transcendentally inspired. This transcendental inspiration is called brahma-maya because when one is thus inspired, the sound he produces exactly corresponds to the sound vibration of the Vedas. This is not the ordinary sound vibration of this material world. Therefore the sound vibration of the Hare Kṛṣṇa mantra, although presented in the ordinary alphabet, should not be taken as mundane or material.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.4
Dhruva wanted to speak of the Lord’s qualities (vivakṣantam), but did not know how to do it (atad-vidam). Knowing that Dhruva could not express himself in sanskṛt since he did not know grammar, he touched him on the forehead with his conch which was composed of the Vedas (brahma-mayena).
TEXT -
SB 4.9.5
sa vai tadaiva pratipāditāṁ giraṁ
daivīṁ parijñāta-parātma-nirṇayaḥ
taṁ bhakti-bhāvo 'bhyagṛṇād asatvaraṁ
pariśrutoru-śravasaṁ dhruva-kṣitiḥ
SYNONYMS
saḥ—Dhruva Mahārāja; vai—certainly; tadā—at that time; eva—just; pratipāditām—having attained; giram—speech; daivīm—transcendental; parijñāta—understood; para-ātma—of the Supreme Soul; nirṇayaḥ—the conclusion; tam—to the Lord; bhakti-bhāvaḥ—situated in devotional service; abhyagṛṇāt—offered prayers; asatvaram—without any hasty conclusion; pariśruta—widely known; uru-śravasam—whose fame; dhruva-kṣitiḥ—Dhruva, whose planet would not be annihilated.
TRANSLATION
At that time Dhruva Mahārāja became perfectly aware of the Vedic conclusion and understood the Absolute Truth and His relationship with all living entities. In accordance with the line of devotional service to the Supreme Lord, whose fame is widespread, Dhruva, who in the future would receive a planet which would never be annihilated, even during the time of dissolution, offered his deliberate and conclusive prayers.
PURPORT
There are many important items to be considered in this verse. First of all, the relationship between the Absolute Truth and the relative material and spiritual energies is here understood by a student who has complete knowledge of the Vedic literature. Dhruva Mahārāja never went to any school or academic teacher to learn the Vedic conclusion, but because of his devotional service to the Lord, as soon as the Lord appeared and touched his forehead with His conchshell, automatically the entire Vedic conclusion was revealed to him. That is the process of understanding Vedic literature. One cannot understand it simply by academic learning. The Vedas indicate that only to one who has unflinching faith in the Supreme Lord as well as in the spiritual master is the Vedic conclusion revealed.
The example of Dhruva Mahārāja is that he engaged himself in devotional service to the Lord according to the order of his spiritual master, Nārada Muni. As a result of his rendering such devotional service with great determination and austerity, the Personality of Godhead personally manifested Himself before him. Dhruva was only a child. He wanted to offer nice prayers to the Lord, but because he lacked sufficient knowledge, he hesitated; but by the mercy of the Lord, as soon as the Lord's conchshell touched his forehead, he became completely aware of the Vedic conclusion. That conclusion is based on proper understanding of the difference between jīva and Paramātmā, the individual soul and the Supersoul. The individual soul is forever a servant of the Supersoul, and therefore his relationship with the Supersoul is to offer service. That is called bhakti-yoga, or bhakti-bhāva. Dhruva Mahārāja offered his prayers to the Lord not in the way of the impersonalist philosophers, but as a devotee. Therefore, it is clearly said here, bhakti-bhāva. The only prayers worth offering are those offered to the Supreme Personality of Godhead, whose reputation is spread far and wide. Dhruva Mahārāja wanted to have the kingdom of his father, but his father refused even to allow him to get on his lap. In order to fulfill his desire, the Lord had already created a planet known as the polestar, Dhruvaloka, which was never to be annihilated even at the time of the dissolution of the universe. Dhruva Mahārāja attained this perfection not by acting hastily, but by patiently executing the order of his spiritual master, and therefore he became so successful that he saw the Lord face to face. Now he was further enabled, by the causeless mercy of the Lord, to offer fitting prayers to the Lord. To glorify or offer prayers unto the Supreme, one needs the Lord's mercy. One cannot write to glorify the Lord unless one is endowed with His causeless mercy.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.5
Having gained (pratipadya) words to describe the Lord, he offered prayers. Instead of pratipadya, sometimes pratipaditām (given by) is seen. Then the verb form “attaining” should be supplied. Then the meaning is “gaining words to describe the Lord, given by the Lord.” Dhruva understood the distinctions between Paramātmā and jīva (para ātmā). His goal (bhāvaḥ) or his nature was bhakti, not Sāṅkhya or yoga. Gaining control of himself (asatvaram), he praised the Lord, whose fame is widespread (pariśrutoru-śravasam). Dhruva would have a place (kṣitiḥ) which would not be destroyed (dhruva) during pralaya.
TEXT -
SB 4.9.6
dhruva uvāca
yo 'ntaḥ praviśya mama vācam imāṁ prasuptāṁ
sañjīvayaty akhila-śakti-dharaḥ sva-dhāmnā
anyāṁś ca hasta-caraṇa-śravaṇa-tvag-ādīn
prāṇān namo bhagavate puruṣāya tubhyam
SYNONYMS
dhruvaḥ uvāca—Dhruva Mahārāja said; yaḥ—the Supreme Lord who; antaḥ—within; praviśya—entering; mama—my; vācam—words; imām—all these; prasuptām—which are all inactive or dead; sañjīvayati—rejuvenates; akhila—universal; śakti—energy; dharaḥ—possessing; sva-dhāmnā—by His internal potency; anyān ca—other limbs also; hasta—like hands; caraṇa—legs; śravaṇa—ears; tvak—skin; ādīn—and so on; prāṇān—life force; namaḥ—let me offer my obeisances; bhagavate—unto the Supreme Personality of Godhead; puruṣāya—the Supreme Person; tubhyam—unto You.
TRANSLATION
Dhruva Mahārāja said: My dear Lord, You are all-powerful. After entering within me, You have enlivened all my sleeping senses—my hands, legs, ears, touch sensation, life force and especially my power of speech. Let me offer my respectful obeisances unto You.
PURPORT
Dhruva Mahārāja could understand very easily the difference between his condition before and after attaining spiritual realization and seeing the Supreme Personality of Godhead face to face. He could understand that his life force and activities had been sleeping. Unless one comes to the spiritual platform, his bodily limbs, mind and other facilities within the body are understood to be sleeping. Unless one is spiritually situated, all his activities are taken as a dead man's activities or ghostly activities. Śrīla Bhaktivinoda Ṭhākura has composed a song in which he addresses himself: "O living entity, get up! How long shall you sleep on the lap of māyā? Now you have the opportunity of possessing a human form of body; now try to get up and realize yourself." The Vedas also declare, "Get up! Get up! You have the opportunity, the boon of the human form of life—now realize yourself." These are the Vedic injunctions.
Dhruva Mahārāja actually experienced that upon enlightenment of his senses on the spiritual platform he could understand the essence of Vedic instruction—that the Supreme Godhead is the Supreme Person; He is not impersonal. Dhruva Mahārāja could immediately understand this fact. He was aware that for a very long time he was practically sleeping, and he felt the impetus to glorify the Lord according to the Vedic conclusion. A mundane person cannot offer any prayer or glorify the Supreme Personality of Godhead, because he has no realization of the Vedic conclusion.
When Dhruva Mahārāja, therefore, found this difference within himself, he could immediately understand that it was because of the causeless mercy of the Lord. He offered obeisances to the Lord with great respect and reverence, completely understanding that the Lord's favor was upon him. This spiritual enlivenment of Dhruva Mahārāja's senses and mind was due to the action of the internal potency of the Lord. In this verse, therefore, the word sva-dhāmnā means "by spiritual energy." Spiritual enlightenment is possible by the mercy of the spiritual energy of the Lord. The chanting of the Hare Kṛṣṇa mantra is first addressed to the spiritual energy of the Lord, Hare. This spiritual energy acts when a living entity fully surrenders and accepts his position as an eternal servitor. When a person places himself at the disposal or order of the Supreme Lord, that is called sevonmukha; at that time the spiritual energy gradually reveals the Lord to him.
Without revelation by the spiritual energy, one is unable to offer prayers glorifying the Lord. Any amount of philosophical speculation or poetic expression by mundane persons is still considered to be the action and reaction of the material energy. When one is actually enlivened by the spiritual energy, all his senses become purified, and he engages only in the service of the Lord. At that time his hands, legs, ears, tongue, mind, genitals—everything—engage in the service of the Lord. Such an enlightened devotee no longer has any material activities, nor has he any interest in being materially engaged. This process of purifying the senses and engaging them in the service of the Lord is known as bhakti, or devotional service. In the beginning, the senses are engaged by the direction of the spiritual master and śāstra, and after realization, when the same senses are purified, the engagement continues. The difference is that in the beginning the senses are engaged in a mechanical way, but after realization they are engaged in spiritual understanding.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.6
Since Dhruva, after attaining knowledge of the meaning of the Vedas from the Lord, praised him, the intelligent should not doubt the meaning of Vedas expressed by him here. Seeing that all his senses had suddenly become inclined to the Lord, he understood that the Lord had made all his senses spiritual. Appreciating the incomparable, unconditional mercy of the Lord, he offers respects with astonishment. You, by your cit-śakti (sva-dhāmnā), have brought to life the power of speaking in me, now your servant, so that it can describe your form, qualities and activities. That speech has until now been sleeping, as if dead. And from now on, you should put to sleep, or destroy, that power of speech which was awake in describing material enjoyment of eating and drinking. Not only my power of speaking has changed, but you have engaged my hands and feet in your service, and you have made my life airs favorable for your service. This means that Dhruva’s senses had all suddenly become spiritualized. This is understood since the two words mama and imām modify speech and the other senses, indicating that the same senses have changed.
TEXT -
SB 4.9.7
ekas tvam eva bhagavann idam ātma-śaktyā
māyākhyayoru-guṇayā mahad-ādy-aśeṣam
sṛṣṭvānuviśya puruṣas tad-asad-guṇeṣu
nāneva dāruṣu vibhāvasuvad vibhāsi
SYNONYMS
ekaḥ—one; tvam—you; eva—certainly; bhagavan—O my Lord; idam—this material world; ātma-śaktyā—by Your own potency; māyā-ākhyayā—of the name māyā; uru—greatly powerful; guṇayā—consisting of the modes of nature; mahat-ādi—the mahat-tattva, etc.; aśeṣam—unlimited; sṛṣṭvā—after creating; anuviśya—then after entering; puruṣaḥ—the Supersoul; tat—of māyā; asat-guṇeṣu—into the temporarily manifested qualities; nānā—variously; iva—as if; dāruṣu—into pieces of wood; vibhāvasu-vat—just like fire; vibhāsi—You appear.
TRANSLATION
My Lord, You are the supreme one, but by Your different energies You appear differently in the spiritual and material worlds. You create the total energy of the material world by Your external potency, and after creation You enter within the material world as the Supersoul. You are the Supreme Person, and through the temporary modes of material nature You create varieties of manifestation, just as fire, entering into wood of different shapes, burns brilliantly in different varieties.
PURPORT
Dhruva Mahārāja realized that the Supreme Absolute Truth, the Personality of Godhead, acts through His different energies, not that He becomes void or impersonal and thus becomes all-pervading. The Māyāvādī philosopher thinks that the Absolute Truth, being spread throughout the cosmic manifestation, has no personal form. But here Dhruva Mahārāja, upon realization of the Vedic conclusion, says, "You are spread all over the cosmic manifestation by Your energy." This energy is basically spiritual, but because it acts in the material world temporarily, it is called māyā, or illusory energy. In other words, for everyone but the devotees the Lord's energy acts as external energy. Dhruva Mahārāja could understand this fact very nicely, and he could understand also that the energy and the energetic are one and the same. The energy cannot be separated from the energetic.
The identity of the Supreme Personality of Godhead in the feature of Paramātmā, or Supersoul, is admitted herein. His original, spiritual energy enlivens the material energy, and thus the dead body appears to have life force. Voidist philosophers think that under certain material conditions the symptoms of life occur in the material body, but the fact is that the material body cannot act on its own. Even a machine needs separate energy (electricity, steam, etc.). It is stated in this verse that the material energy acts in varieties of material bodies, just as fire burns differently in different wood according to the size and quality of the wood. In the case of devotees the same energy is transformed into spiritual energy; this is possible because the energy is originally spiritual, not material. As it is said, viṣṇu-śaktiḥ parā proktā [Cc. Madhya 6.154]. The original energy inspires a devotee, and thus he engages all his bodily limbs in the service of the Lord. The same energy, as external potency, engages the ordinary nondevotees in material activities for sense enjoyment. We should mark the difference between māyā and sva-dhāma—for devotees the sva-dhāma acts, whereas in the case of nondevotees the māyā energy acts.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.7
I know that, as antaryāmī, you enter into the ordinary material objects in the material world, and being neutral, bring them to life. Entering as the antaryāmī (puruṣaḥ), situated in the material senses (guṇeṣu) to give them life, you manifest things differently. The senses of your devotees, by your mercy, focus on you and become spiritual, since they are completely filled with your presence. The senses of others however focus on māyā alone, and become only material senses. The words svadhāmnā (in the previous verse) and māyākhyayā (in this verse) indicate this conclusion.
TEXT -
SB 4.9.8
tvad-dattayā vayunayedam acaṣṭa viśvaṁ
supta-prabuddha iva nātha bhavat-prapannaḥ
tasyāpavargya-śaraṇaṁ tava pāda-mūlaṁ
vismaryate kṛta-vidā katham ārta-bandho
SYNONYMS
tvat-dattayā—given by You; vayunayā—by knowledge; idam—this; acaṣṭa—could see; viśvam—whole universe; supta-prabuddhaḥ—a man rising from sleep; iva—like; nātha—O my Lord; bhavat-prapannaḥ—Lord Brahmā, who is surrendered unto You; tasya—his; āpavargya—of persons desiring liberation; śaraṇam—the shelter; tava—Your; pāda-mūlam—lotus feet; vismaryate—can be forgotten; kṛta-vidā—by a learned person; katham—how; ārta-bandho—O friend of the distressed.
TRANSLATION
O my master, Lord Brahmā is fully surrendered unto You. In the beginning You gave him knowledge, and thus he could see and understand the entire universe, just as a person awakens from sleep and visualizes his immediate duties. You are the only shelter of all persons who desire liberation, and You are the friend of all who are distressed. How, therefore, can a learned person who has perfect knowledge ever forget You?
PURPORT
The Supreme Personality of Godhead cannot be forgotten even for a moment by His surrendered devotees. The devotee understands that the Lord's causeless mercy is beyond his estimation; he cannot know how much he is benefited by the grace of the Lord. The more a devotee engages himself in the devotional service of the Lord, the more encouragement is supplied by the energy of the Lord. In the Bhagavad-gītā the Lord says that to those who are constantly engaged in devotional service with love and affection, the Supreme Personality of Godhead gives intelligence from within, and thus they may make further progress. Being so encouraged, the devotee can never forget, at any moment, the Personality of Godhead. He always feels obliged to Him for having achieved increased power in devotional service by His grace. Saintly persons like Sanaka, Sanātana and Lord Brahmā were able to see the entire universe, by the mercy of the Lord, through knowledge of the Lord. The example is given that a person may apparently abstain from sleep all day, but as long as he is not spiritually enlightened he is actually sleeping. He may sleep at night and perform his duties in the daytime, but as long as he does not come to the platform of working in spiritual enlightenment he is considered to be always sleeping. A devotee, therefore, never forgets the benefit derived from the Lord.
The Lord is addressed here as ārta-bandhu, which means "friend of the distressed." As stated in Bhagavad-gītā, after many, many births of executing severe austerities in search of knowledge, one comes to the point of real knowledge and becomes wise when one surrenders unto the Supreme Personality of Godhead. The Māyāvādī philosopher, who does not surrender unto the Supreme Person, is understood to be lacking in real knowledge. The devotee in perfect knowledge cannot forget his obligation to the Lord at any moment.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.8
You alone possess all powers. You are to be worshipped by those who have knowledge, by the devotees, who have knowledge given by you. Those surrendered to you (bhavat-prapannaḥ) such as Brahmā and the Kumāras, or jñānī-bhaktas, saw the universe by knowledge (vayunayā) given by you. How? They see like a person who was sleeping, and then wakes up. How can a person who knows the favor you have given him ever forget your lotus feet, which are the shelter of the inquisitive devotee (jijñāsu-bhakta), qualified for liberation (apavargya)? One who, obtaining knowledge from you, and does not worship you, is ungrateful. O friend of the suffering devotee (ārta-bhakta)! It should be understood that this verse mentions the three types of devotees according to the Gītā verse 7.16.
TEXT -
SB 4.9.9
nūnaṁ vimuṣṭa-matayas tava māyayā te
ye tvāṁ bhavāpyaya-vimokṣaṇam anya-hetoḥ
arcanti kalpaka-taruṁ kuṇapopabhogyam
icchanti yat sparśajaṁ niraye 'pi nṝṇām
SYNONYMS
nūnam—certainly; vimuṣṭa-matayaḥ—those who have lost their right intelligence; tava—Your; māyayā—by the influence of the illusory energy; te—they; ye—who; tvām—You; bhava—from birth; apyaya—and death; vimokṣaṇam—the cause of liberation; anya-hetoḥ—for other purposes; arcanti—worship; kalpaka-tarum—who are like the desire tree; kuṇapa—of this dead body; upabhogyam—sense gratification; icchanti—they desire; yat—that which; sparśa-jam—derived by touch sensation; niraye—in hell; api—even; nṝṇām—for persons.
TRANSLATION
Persons who worship You simply for the sense gratification of this bag of skin are certainly influenced by Your illusory energy. In spite of having You, who are like a desire tree and are the cause of liberation from birth and death, foolish persons, such as me, desire benedictions from You for sense gratification, which is available even for those who live in hellish conditions.
PURPORT
Dhruva Mahārāja repented because he had come to the Lord to render devotional service for material profit. He here condemns his attitude. Only due to gross lack of knowledge does one worship the Lord for material profit or for sense gratification. The Lord is like a desire tree. Anyone can have whatever he desires from the Lord, but people in general do not know what kind of benediction they should ask from Him. Happiness derived from the touch of skin, or sensuous happiness, is present in the life of hogs and dogs. Such happiness is very insignificant. If a devotee worships the Lord for such insignificant happiness, he must be considered devoid of all knowledge.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.9
The fourth type of devotee, the ārthārthi-bhakta, is me! He is the lowest and most foolish. Certainly (nūnam), their intelligence has been cheated. Who are they? They worship you, who give freedom from birth and death (bhavāpyaya), for trifling results (anya-hetoḥ). Thus, they worship you as a desire tree. They desire happiness (upabhogyam) through a body comparable to corpse. This should not be desired. That happiness arising from relation to sense objects is available in births of pigs (narake).
TEXT -
SB 4.9.10
yā nirvṛtis tanu-bhṛtāṁ tava pāda-padma-
dhyānād bhavaj-jana-kathā-śravaṇena vā syāt
sā brahmaṇi sva-mahimany api nātha mā bhūt
kiṁ tv antakāsi-lulitāt patatāṁ vimānāt
SYNONYMS
yā—that which; nirvṛtiḥ—bliss; tanu-bhṛtām—of the embodied; tava—Your; pāda-padma—lotus feet; dhyānāt—from meditating upon; bhavat-jana—from Your intimate devotees; kathā—topics; śravaṇena—by hearing; vā—or; syāt—comes into being; sā—that bliss; brahmaṇi—in the impersonal Brahman; sva-mahimani—Your own magnificence; api—even; nātha—O Lord; mā—never; bhūt—exists; kim—what to speak of; tu—then; antaka-asi—by the sword of death; lulitāt—being destroyed; patatām—of those who fall down; vimānāt—from their airplanes.
TRANSLATION
My Lord, the transcendental bliss derived from meditating upon Your lotus feet or hearing about Your glories from pure devotees is so unlimited that it is far beyond the stage of brahmānanda, wherein one thinks himself merged in the impersonal Brahman as one with the Supreme. Since brahmānanda is also defeated by the transcendental bliss derived from devotional service, then what to speak of the temporary blissfulness of elevating oneself to the heavenly planets, which is ended by the separating sword of time? Although one may be elevated to the heavenly planets, he falls down in due course of time.
PURPORT
The transcendental bliss derived from devotional service, primarily from śravaṇaṁ kīrtanam [SB 7.5.23], hearing and chanting, cannot be compared to the happiness derived by karmīs by elevating themselves to the heavenly planets or by jñānīs or yogīs, who enjoy oneness with the supreme impersonal Brahman. Yogīs generally meditate upon the transcendental form of Viṣṇu, but devotees not only meditate upon Him but actually engage in the direct service of the Lord. In the previous verse we find the phrase bhavāpyaya, which refers to birth and death. The Lord can give relief from the chain of birth and death. It is a misunderstanding to think, as do the monists, that when one gets relief from the process of birth and death he merges into the Supreme Brahman. Here it is clearly said that the transcendental bliss derived from śravaṇaṁ kīrtanam by pure devotees cannot be compared to brahmānanda, or the impersonal conception of transcendental bliss derived by merging into the Absolute.
The position of karmīs is still more degraded. Their aim is to elevate themselves to the higher planetary systems. It is said, yānti deva-vratā devān: persons who worship the demigods are elevated to the heavenly planets (Bg. 9.25). But elsewhere in Bhagavad-gītā (9.21) we find, kṣīṇe puṇye martya-lokaṁ viśanti: those who are elevated to the higher planetary systems must come down again as soon as the results of their pious activities are exhausted. They are like the modern astronauts who go to the moon; as soon as their fuel is used up, they are obliged to come back down to this earth. As the modern astronauts who go to the moon or other heavenly planets by force of jet propulsion have to come down again after exhausting their fuel, so also do those who are elevated to the heavenly planets by force of yajñas and pious activities. Antakāsi-lulitāt: by the sword of time one is cut from his exalted position within this material world, and he comes down again. Dhruva Mahārāja appreciated that the results of devotional service are far more valuable than merging into the Absolute or being elevated to the heavenly planets. The words patatāṁ vimānāt are very significant. Vimāna means "airplane." Those who are elevated to the heavenly planets are like airplanes, which drop when they run out of fuel.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.10
“Since you mentioned that the Lord gives freedom from birth and death, then the result of worshipping the Lord must be merging in Brahman, since this is devoid of enjoyment of the material body.” Though you say people desire this, the wise do never desire it at all. The bliss from meditating on your lotus feet (or from seeing or hearing about your lotus feet) and from hearing your pastimes from your devotees (or meditating on those pastimes) is never available in the bliss of Brahman, your form of greatness. Mahimā means a state of greatness. You are great, but the Brahman is your state of greatness: it is only the quality of pervading everywhere. How can there be bliss in Brahman to the same extent that it exists in you? Matsya says madīyaṁ mahimānaṁ ca parabrahmeti śabditam: that Brahman is my greatness. (SB 8.24.38) Thus Brahman is understood to be only the great aspect of Bhagavān. That bliss is of course never there in those who fall from Svarga enjoyment which is destroyed by time (antakāsinā). Since no other results (other than inferior happiness) are mentioned through Svarga and liberation, the real result of bhakti to you is bhakti to you alone (which gives superior bliss). Thus the desireless state of the devotee and the self-manifesting nature of bhakti are shown.
TEXT -
SB 4.9.11
bhaktiṁ muhuḥ pravahatāṁ tvayi me prasaṅgo
bhūyād ananta mahatām amalāśayānām
yenāñjasolbaṇam uru-vyasanaṁ bhavābdhiṁ
neṣye bhavad-guṇa-kathāmṛta-pāna-mattaḥ
SYNONYMS
bhaktim—devotional service; muhuḥ—constantly; pravahatām—of those who perform; tvayi—unto You; me—my; prasaṅgaḥ—intimate association; bhūyāt—may it become; ananta—O unlimited; mahatām—of the great devotees; amala-āśayānām—whose hearts are freed from material contamination; yena—by which; añjasā—easily; ulbaṇam—terrible; uru—great; vyasanam—full of dangers; bhava-abdhim—the ocean of material existence; neṣye—I shall cross; bhavat—Your; guṇa—transcendental qualities; kathā—pastimes; amṛta—nectar, eternal; pāna—by drinking; mattaḥ—mad.
TRANSLATION
Dhruva Mahārāja continued: O unlimited Lord, kindly bless me so that I may associate with great devotees who engage in Your transcendental loving service constantly, as the waves of a river constantly flow. Such transcendental devotees are completely situated in an uncontaminated state of life. By the process of devotional service I shall surely be able to cross the nescient ocean of material existence, which is filled with the waves of blazing, firelike dangers. It will be very easy for me, for I am becoming mad to hear about Your transcendental qualities and pastimes, which are eternally existent.
PURPORT
The significant point in Dhruva Mahārāja's statement is that he wanted the association of pure devotees. Transcendental devotional service cannot be complete and cannot be relishable without the association of devotees. We have therefore established the International Society for Krishna Consciousness. Anyone who is trying to be aloof from this Krishna Consciousness Society and yet engage in Kṛṣṇa consciousness is living in a great hallucination, for this is not possible. From this statement by Dhruva Mahārāja it is clear that unless one is associated with devotees, his devotional service does not mature; it does not become distinct from material activities. The Lord says, satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ (SB 3.25.25). Only in the association of pure devotees can the words of Lord Kṛṣṇa be fully potent and relishable to the heart and ear. Dhruva Mahārāja explicitly wanted the association of devotees. That association in devotional activities is just like the waves of an incessantly flowing river. In our Krishna Consciousness Society we have full engagement twenty-four hours a day. Every moment of our time is always busily engaged in the service of the Lord. This is called the incessant flow of devotional service.
A Māyāvādī philosopher may question us, "You may be very happy in the association of devotees, but what is your plan for crossing the ocean of material existence?" Dhruva Mahārāja's answer is that it is not very difficult. He clearly says that this ocean can be crossed very easily if one simply becomes mad to hear the glories of the Lord. Bhavad-guṇa-kathā: for anyone who persistently engages in hearing the topics of the Lord from Śrīmad Bhagavad-gītā, Śrīmad-Bhāgavatam and Caitanya-caritāmṛta and who is actually addicted to this process, just as one becomes addicted to intoxicants, it is very easy to cross the nescience of material existence. The ocean of material nescience is compared to a blazing fire, but to a devotee this blazing fire is insignificant because he is completely absorbed in devotional service. Although the material world is blazing fire, to a devotee it appears full of pleasure (viśvaṁ pūrṇa-sukhāyate).
The
PURPORT
of this statement by Dhruva Mahārāja is that devotional service in the association of devotees is the cause of the development of further devotional service. By devotional service only is one elevated to the transcendental planet Goloka Vṛndāvana, and there also there is only devotional service, for the activities of devotional service both in this world and in the spiritual world are one and the same. Devotional service does not change. The example of a mango can be given here. If one gets an unripe mango, it is still a mango, and when it is ripe it remains the same mango, but it has become more tasteful and relishable. Similarly, there is devotional service performed according to the direction of the spiritual master and the injunctions and regulative principles of śāstra, and there is devotional service in the spiritual world, rendered directly in association with the Supreme Personality of Godhead. But they are both the same. There is no change. The difference is that one stage is unripe and the other is ripe and more relishable. It is possible to mature in devotional service only in the association of devotees.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.11
Bhakti composed of hearing and chanting will not be sweet without proper association. Therefore Dhruva prays for the association of those who continually perform (pravāhatām) bhakti. “But then he will still have fear of the ocean of suffering caused by saṁsāra.” Raising his hands in pride Dhruva speaks. I will overpower the terrible ocean of material life full of countless pains by the strength of that association. Let it come before me. Let us see! Nothing is impossible for me! I will be drunk with tasting the nectar of your qualities and pastimes. The qualities of material life such as rivalry, ignorance and hatred cannot make this drunkard suffer. Even death cannot touch the person who has drunk immortal nectar. By bhakti produced from association with devotees one directly meets the Lord. Then one again prays for association with devotees. This indicates that bhakti in the form of association with devotees is the cause of bhakti and bhakti is the result of bhakti. Thus this verse states the opinion of the devotees.
TEXT -
SB 4.9.12
te na smaranty atitarāṁ priyam īśa martyaṁ
ye cānv adaḥ suta-suhṛd-gṛha-vitta-dārāḥ
ye tv abja-nābha bhavadīya-padāravinda-
saugandhya-lubdha-hṛdayeṣu kṛta-prasaṅgāḥ
SYNONYMS
te—they; na—never; smaranti—remember; atitarām—highly; priyam—dear; īśa—O Lord; martyam—material body; ye—they who; ca—also; anu—in relationship with; adaḥ—that; suta—sons; suhṛt—friends; gṛha—home; vitta—wealth; dārāḥ—and wife; ye—those who; tu—then; abja-nābha—O Lord who have a lotus navel; bhavadīya—of Your; pada-aravinda—lotus feet; saugandhya—the fragrance; lubdha—have achieved; hṛdayeṣu—with devotees whose hearts; kṛta-prasaṅgāḥ—have association.
TRANSLATION
O Lord who have a lotus navel, if a person happens to associate with a devotee whose heart always hankers after Your lotus feet, seeking always their fragrance, he is never attached to the material body or, in a bodily relationship, to offspring, friends, home, wealth and wife, which are very, very dear to materialistic persons. Indeed, he does not care for them.
PURPORT
A special advantage in devotional service is that devotees not only enjoy the transcendental pastimes of the Lord by hearing and chanting and glorifying them, but also are not very much attached to their bodies, unlike the yogīs, who are too attached to the body and who think that by performing bodily gymnastic exercises they will advance in spiritual consciousness. Yogīs are generally not very much interested in devotional service; they want to regulate the breathing process. This is simply a bodily concern. Here Dhruva Mahārāja plainly says that a devotee has no more bodily interest. He knows that he is not the body. From the very beginning, therefore, without wasting time in bodily exercises, a devotee searches out a pure devotee and simply by his association becomes more advanced in spiritual consciousness than any yogī. Because a devotee knows that he is not the body, he is never affected by bodily happiness or distress. He is not interested in bodily relationships with wife, children, home, bank balance, etc., or in the distress and happiness which come from these things. This is the special advantage of being a devotee. This status of life is possible only when a person is interested in associating with a pure devotee, who always enjoys the fragrance of the lotus feet of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.12
“But because of the presence of identity with me and mine, it is difficult to avoid disturbance.” The devotees do not make arrangements for (smaranti) the material body, even though it is very dear. And they forget as well those who are present in relation to (anu) the body (adaḥ), such as sons and friends. Those who take association of the devotees do not care for the body. According to Śrīdhara Svāmī, the word tu indicates that these persons, by fixing themselves in yoga, have given up identification with the body. But this is the nature of the devotee, since he is niṣkāma.
nṛṣu tava mayayā bhramam amīṣv avagatya bhṛśaṁ
tvayi su-dhiyo 'bhave dadhati bhāvam anuprabhavam
katham anuvartatāṁ bhava-bhayaṁ tava yad bhru-kuṭiḥ
sṛjati muhus tri-nemir abhavac-charaṇeṣu bhayam
The wise souls who understand how your māyā deludes all human beings render potent loving service to you, who are the source of liberation from birth and death. How, indeed, can fear of material life affect your faithful servants? On the other hand, your furrowing eyebrows—the triple-rimmed wheel of time—repeatedly terrify those who refuse to take shelter of you. SB 10.87.32
jarayaty āśu yā kośaṁ nigīrṇam analo yathā
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. SB 3.25.33
From these verses it is understood that destruction of saṁsāra is a secondary effect of bhakti, unsought by the devotees.
TEXT -
SB 4.9.13
tiryaṅ-naga-dvija-sarīsṛpa-deva-daitya-
martyādibhiḥ paricitaṁ sad-asad-viśeṣam
rūpaṁ sthaviṣṭham aja te mahad-ādy-anekaṁ
nātaḥ paraṁ parama vedmi na yatra vādaḥ
SYNONYMS
tiryak—by animals; naga—trees; dvija—birds; sarīsṛpa—reptiles; deva—demigods; daitya—demons; martya-ādibhiḥ—by men, etc.; paricitam—pervaded; sat-asat-viśeṣam—with varieties manifest and unmanifest; rūpam—form; sthaviṣṭham—gross universal; aja—O Unborn; te—Your; mahat-ādi—caused by the total material energy, etc.; anekam—various causes; na—not; ataḥ—from this; param—transcendental; parama—O Supreme; vedmi—I know; na—not; yatra—where; vādaḥ—various arguments.
TRANSLATION
My dear Lord, O Supreme Unborn, I know that the different varieties of living entities, such as animals, trees, birds, reptiles, demigods and human beings, are spread throughout the universe, which is caused by the total material energy, and I know that they are sometimes manifest and sometimes unmanifest; but I have never experienced the supreme form I behold as I see You now. Now all kinds of methods of theorizing have come to an end.
PURPORT
In the Bhagavad-gītā the Lord says that He has spread Himself throughout the universe, but although everything is resting upon Him, He is aloof. The same concept is expressed here by Dhruva Mahārāja. He states that before seeing the transcendental form of the Lord, he had experienced only the varieties of material forms, which are counted at one engages in the devotional service of the Lord, it is impossible to understand the ultimate form of the Lord. This is also confirmed in the Bhagavad-gītā (18.55). Bhaktyā mām abhijānāti: factual understanding of the Absolute Truth, who is the Supreme Person, cannot be obtained by any process other than devotional service.
Dhruva Mahārāja here compares his previous state of understanding with the perfection of understanding in the presence of the Supreme Lord. The position of a living entity is to render service; unless he comes to the stage of appreciating the Supreme Personality of Godhead, he engages in the service of the various forms of trees, reptiles, animals, Men, demigods, etc. One can experience that one man engages in the service of a dog, another serves plants and creepers, another the demigods, and another humanity, or his boss in the office—but no one is engaged in the service of Kṛṣṇa. Aside from common men, even men who are elevated in terms of spiritual understanding are at the utmost engaged in the service of the virāṭ-rūpa, or, unable to understand the ultimate form of the Lord, they worship voidism by meditation. Dhruva Mahārāja, however, had been blessed by the Supreme Lord. When the Lord touched His conchshell to Dhruva's forehead, real knowledge was revealed from within, and Dhruva could understand the Lord's transcendental form. Dhruva Mahārāja here admits that not only was he ignorant, but by years he was only a child. It would not have been possible for an ignorant child to appreciate the supreme form of the Lord had he not been blessed by the Lord, who had touched His conchshell to Dhruva's forehead.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.13
“If that is so, then you know. Then why did you worship the Lord with a desire for a position greater than that attained by your forefathers?” I know the varieties of gross and subtle (sad-asat) spread (paricitam) among the animals, trees, etc. and I know the total, universal form whose causes are the elements like mahat-tattva. He speaks in the present tense because of nearness to the present. I knew until the present time. O Supreme Lord! I did not know your form of consciousness and bliss which is non-material (param), beyond the universal form. I also did not know your form as Brahman in which there is no sound. Because I am ignorant, being a child, I thought only of insignificant things. Now, however, being touched by your conch, I have understood the meaning of all the Vedas. Therefore I offer myself to your lotus feet.
TEXT -
SB 4.9.14
kalpānta etad akhilaṁ jaṭhareṇa gṛhṇan
śete pumān sva-dṛg ananta-sakhas tad-aṅke
yan-nābhi-sindhu-ruha-kāñcana-loka-padma-
garbhe dyumān bhagavate praṇato 'smi tasmai
SYNONYMS
kalpa-ante—at the end of the millennium; etat—this universe; akhilam—all; jaṭhareṇa—within the belly; gṛhṇan—withdrawing; śete—lies down; pumān—the Supreme Person; sva-dṛk—looking upon Himself; ananta—the unlimited being Śeṣa; sakhaḥ—accompanied by; tat-aṅke—on His lap; yat—from whose; nābhi—navel; sindhu—ocean; ruha—sprouted; kāñcana—golden; loka—planet; padma—of the lotus; garbhe—on the whorl; dyumān—Lord Brahmā; bhagavate—unto the Supreme Personality of Godhead; praṇataḥ—offering obeisances; asmi—I am; tasmai—unto Him.
TRANSLATION
My dear Lord, at the end of each millennium the Supreme Personality of Godhead Garbhodakaśāyī Viṣṇu dissolves everything manifested within the universe into His belly. He lies down on the lap of Śeṣa Nāga, from His navel sprouts a golden lotus flower on a stem, and on that lotus Lord Brahmā is created. I can understand that You are the same Supreme Godhead. I therefore offer my respectful obeisances unto You.
PURPORT
Dhruva Mahārāja's understanding of the Supreme Personality of Godhead is complete. In the Vedas it is said, yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati (Muṇḍaka Upaniṣad 1.3): knowledge received through the transcendental, causeless mercy of the Lord is so perfect that by that knowledge the devotee becomes acquainted with all the different manifestations of the Lord. Lord Kṣīrodakaśāyī Viṣṇu was present before Dhruva Mahārāja, who could also understand the Lord's two other forms, namely Garbhodakaśāyī Viṣṇu and Kāraṇodakaśāyī (Mahā) Viṣṇu. Regarding Mahā-Viṣṇu, it is stated in the Brahma-saṁhitā (5.48):
yasyaika-niśvasita-kālam athāvalambya
jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ
viṣṇur mahān sa iha yasya kalā-viśeṣo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
At the end of each and every millennium, when all the material worlds are dissolved, everything enters the body of Garbhodakaśāyī Viṣṇu, who is lying on the lap of Śeṣa Nāga, another form of the Lord.
Those who are not devotees cannot understand the different forms of Viṣṇu and their positions in regard to the creation. Sometimes the atheists argue, "How can a flower stem sprout from the navel of Garbhodakaśāyī Viṣṇu?" They consider all the statements of the śāstras to be stories. As a result of their inexperience in the Absolute Truth and their reluctance to accept authority, they become more and more atheistic; they cannot understand the Supreme Personality of Godhead. But a devotee like Dhruva Mahārāja, by the grace of the Lord, knows all the manifestations of the Lord and their different positions. It is said that anyone who has even a little of the Lord's grace can understand His glories; others may go on speculating on the Absolute Truth, but they will always be unable to understand the Lord. In other words, unless one comes in contact with a devotee it is not possible to understand the transcendental form or the spiritual world and its transcendental activities.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.14
“If you know me, I will test you. Please tell me who I am.” Dhruva answers in three verses. The Lord sees in himself (sva-dṛk). He does not see outside, since he is engaged in yoga-nidrā. He sleeps on the lap of Śeṣa. In the center (garbhe) of the golden lotus composed of the planets, which has arisen newly from the lotus navel of the Lord, Brahmā (dyumān) appears. I only bow to him to please you. But I am not capable of serving him at all.
TEXT -
SB 4.9.15
tvaṁ nitya-mukta-pariśuddha-vibuddha ātmā
kūṭa-stha ādi-puruṣo bhagavāṁs try-adhīśaḥ
yad-buddhy-avasthitim akhaṇḍitayā sva-dṛṣṭyā
draṣṭā sthitāv adhimakho vyatirikta āsse
SYNONYMS
tvam—You; nitya—eternally; mukta—liberated; pariśuddha—uncontaminated; vibuddhaḥ—full of knowledge; ātmā—the Supreme Soul; kūṭa-sthaḥ—changeless; ādi—original; puruṣaḥ—person; bhagavān—the Lord, full with six opulences; tri-adhīśaḥ—master of the three modes; yat—whence; buddhi—of intellectual activities; avasthitim—all stages; akhaṇḍitayā—unbroken; sva-dṛṣṭyā—by transcendental vision; draṣṭā—You witness; sthitau—for maintaining (the universe); adhimakhaḥ—enjoyer of the results of all sacrifices; vyatiriktaḥ—differently; āsse—You are situated.
TRANSLATION
My Lord, by Your unbroken transcendental glance You are the supreme witness of all stages of intellectual activities. You are eternally liberated, Your existence is situated in pure goodness, and You are existent in the Supersoul without change. You are the original Personality of Godhead, full with six opulences, and You are eternally the master of the three modes of material nature. Thus, You are always different from the ordinary living entities. As Lord Viṣṇu, You maintain all the affairs of the entire universe, and yet You stand aloof and are the enjoyer of the results of all sacrifices.
PURPORT
An atheistic argument against the supremacy of the Supreme Personality of Godhead states that if God, the Supreme Person, appears and disappears and sleeps and awakens, then what is the difference between God and the living entity? Dhruva Mahārāja is carefully distinguishing the existence of the Supreme Personality of Godhead from that of the living entities. He points out the following differences. The Lord is eternally liberated. Whenever He appears, even within this material world, He is never entangled by the three modes of material nature. He is known, therefore, as try-adhīśa, the master of the three modes of material nature. In Bhagavad-gītā (7.14) it is said, daivī hy eṣā guṇa-mayī mama māyā duratyayā: the living entities are all entangled in the three modes of material nature. The external energy of the Lord is very strong, but the Lord, as the master of the three modes of material nature, is ever liberated from the action and reaction of those modes. He, therefore, is uncontaminated, as stated in the Īśopaniṣad. The contamination of the material world does not affect the Supreme Godhead. Kṛṣṇa therefore says in the Bhagavad-gītā that those who are rascals and fools think of Him as an ordinary human being, not knowing His paraṁ bhāvam. paraṁ bhāvam refers to His being always transcendentally situated. Material contamination cannot affect Him.
Another difference between the Lord and the living entity is that a living entity is always in darkness. Even though he may be situated in the mode of goodness, there are still so many things which are unknown to him. But it is not the same for the Supreme Personality of Godhead. He knows past, present and future and everything that is happening in everyone's heart. Bhagavad-gītā confirms this (vedāhaṁ samatītāni [Bg. 7.26]). The Lord is not part of the soul—He is the unchangeable Supreme Soul, and the living entities are His parts and parcels. The living entity is forced to appear in this material world under the direction of daiva-māyā, but when the Lord appears, He comes by His own internal potency, ātma-māyā. Besides that, a living entity is within the time of past, present and future. His life has a beginning, a birth, and in the conditioned state his life ends with death. But the Lord is ādi-puruṣa, the original person. In the Brahma-saṁhitā Lord Brahmā offers his respect to the ādi-puruṣa, Govinda, the original person, who has no beginning, whereas the creation of this material world has a beginning. The Vedānta says, janmādy asya yataḥ; [SB 1.1.1] everything is born from the Supreme, but the Supreme has no birth. He has all the six opulences in full and beyond comparison, He is the master of material nature, His intelligence is not broken under any circumstances, and He stands aloof, although He is the maintainer of the whole creation. As stated in the Vedas (Kaṭha Upaniṣad 2.2.13), nityo nityānāṁ cetanaś cetanānām. The Lord is the supreme maintainer. Living entities are meant to serve Him by offering sacrifices, for He is the rightful enjoyer of the results of all sacrifices. Everyone, therefore, should engage himself in the devotional service of the Lord with his life, his riches, his intelligence and his words. This is the original, constitutional position of the living entities. One should never compare the sleeping of an ordinary living entity to the sleeping of the Supreme Personality of Godhead in the Causal Ocean. There is no stage at which the living entity can compare to the Supreme Person. The Māyāvādī philosophers, being unable to adjust to all this, come to the conclusion of impersonalism or voidism.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.15
“How am I different from the jīvas if I also go to sleep?” Yad means “because.” You are eternally liberated and the jīva becomes liberated only by your mercy. You are completely pure and the jīva is contaminated. You are omniscient and the jīva has little knowledge. You are ātmā and the jīva has a bodily covering which is material. You are without change (kūṭa-sthaḥ). The jīva is changeable. Or you extend over all time in one form, and the jīva takes many forms over time. You are the cause, with the form of the puruṣa. The jīva is not the cause, and has the form of woman, man or neutral entity. You are Bhagavān, and the jīva is without bhaga (good qualities). You are the master of the three guṇas. The jīva is controlled by the guṇas. You are stable in intelligence. The jīva’s intelligence is subject to conditions of waking, sleeping, and dreaming. You are the continuous witness by your indestructible cit-śakti. The jīva has disrupted vision because his intelligence undergoes waking, dreaming and sleeping. You are situated in action to maintain the universe. The jīva cannot even maintain himself. You preside over sacrifices. The jīva is dependent on sacrifices. Therefore you are different from the jīva. I know that your activities such as sleeping are actions of your cit-śakti.
TEXT -
SB 4.9.16
yasmin viruddha-gatayo hy aniśaṁ patanti
vidyādayo vividha-śaktaya ānupūrvyāt
tad brahma viśva-bhavam ekam anantam ādyam
ānanda-mātram avikāram ahaṁ prapadye
SYNONYMS
yasmin—in whom; viruddha-gatayaḥ—of opposite character; hi—certainly; aniśam—always; patanti—are manifest; vidyā-ādayaḥ—knowledge and ignorance, etc.; vividha—various; śaktayaḥ—energies; ānupūrvyāt—continually; tat—that; brahma—Brahman; viśva-bhavam—the cause of material creation; ekam—one; anantam—unlimited; ādyam—original; ānanda-mātram—simply blissful; avikāram—changeless; aham—I; prapadye—offer my obeisances.
TRANSLATION
My dear Lord, in Your impersonal manifestation of Brahman there are always two opposing elements—knowledge and ignorance. Your multienergies are continually manifest, but the impersonal Brahman, which is undivided, original, changeless, unlimited and blissful, is the cause of the material manifestation. Because You are the same impersonal Brahman, I offer my respectful obeisances unto You.
PURPORT
In the Brahma-saṁhitā it is said that the unlimited impersonal Brahman is the effulgence of the transcendental body of Govinda. In that unlimited effulgent aura of the Supreme Personality of Godhead there are innumerable universes with innumerable planets of different categories. Although the Supreme Person is the original cause of all causes, His impersonal effulgence, known as Brahman, is the immediate cause of the material manifestation. Dhruva Mahārāja, therefore, offered his respectful obeisances unto the impersonal feature of the Lord. One who realizes this impersonal feature can enjoy the unchangeable brahmānanda, described here as spiritual bliss.
Śrīla Viśvanātha Cakravartī Ṭhākura describes that this impersonal feature, or Brahman manifestation, of the Supreme Lord is meant for persons who are essentially very advanced but still not able to understand the personal features or variegatedness of the spiritual world. Such devotees are known as jñāna-miśra-bhaktas, or devotees whose devotional service is mixed with empiric knowledge. Because the impersonal Brahman realization is a partial understanding of the Absolute Truth, Dhruva Mahārāja offers his respectful obeisances.
It is said that this impersonal Brahman is the distant realization of the Absolute Truth. Although apparently Brahman seems to be devoid of energy, factually it has different energies working under the headings of knowledge and ignorance. On account of these different energies, there is continually a manifestation of vidyā and avidyā. Vidyā and avidyā are very nicely described in Īśopaniṣad. It is said there that sometimes, due to avidyā, or a poor fund of knowledge, one accepts the Absolute Truth as ultimately impersonal. But in fact the impersonal and personal realizations develop in proportion to the development of devotional service. The more we develop our devotional service, the more closely we approach the Absolute Truth, which, in the beginning, when we realize the Absolute Truth from a distant place, is manifest as impersonal.
People in general, who are under the influence of avidyā-śakti, or māyā, have neither knowledge nor devotion. But when a person who is a little advanced and is therefore called a jñānī advances even more, he is in the category of a jñāna-miśra-bhakta, or a devotee whose love is mixed with empiric knowledge. When he is still further advanced, he can realize that the Absolute Truth is a person with multienergies. An advanced devotee can understand the Lord and His creative energy. As soon as one accepts the creative energy of the Absolute Truth, the six opulences of the Supreme Personality of Godhead are also understood. Devotees who are still further advanced, in full knowledge, can understand the transcendental pastimes of the Lord. Only on that platform can one fully enjoy transcendental bliss. An example is given in this connection by Viśvanātha Cakravartī Ṭhākura of a person proceeding towards a destination. As he approaches, he sees the destination from a distant place, just as we see a city from a distance. At that time he simply understands that the city is situated at a distance. When, however, he comes still nearer, he sees the domes and flags. But as soon as he enters the city, he sees various paths, gardens, lakes, and marketplaces with shops, and persons buying. He sees varieties of cinema houses, and he sees dancing and jubilation. When a person actually enters the city and personally sees the activities of the city, he becomes satisfied.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.16
Having described the personal form of the Lord, Dhruva now describes the impersonal Brahman. I surrender to the unchangeable, bliss alone, the Brahman which is the greatness of the Lord, manifested by bhakti-miśra-jñāna to those absorbed in śānta alone, situated far from the Lord, who are incapable of accepting the various qualities of the eternally conscious Lord. Though appearing to have no śaktis, within the Brahman are always (aniśam) seen successively (ānupūrvyāt) various śaktis such as vidyā (knowledge). According to the amount of bhakti, the person will be close to the Lord. For those having a small amount of bhakti through bhakti-miśra-jñāna, who cannot realize the variety of qualities in the Lord, you appear first as ātmā possessing vidyā-śakti. You appear as the puruṣa possessing māyā-śakti, the cause of the universe (viśva-bhavam), to those with a little more bhakti. Seeing with complete bhakti, one realizes Bhagavān, possessing unlimited śaktis, having all powers and sweetness. One who enters deeply in the Lord realizes the Lord as the ocean of grace, surprise, arts, beauty and pastimes.
Persons situated far from a town cannot understand all the details of the town. They see only an object in front. If they are somewhat closer to the town, they see trees. If they approach near the town, they see it is a town with groves, towers, gates, houses, and flags. On entering the town, they realize it is a place for enjoying with colorful ponds, roads, markets, intersections, arenas, dancing, singing and instrumental music.
The ancient have said:
cayas tviṣām ity avadhāritaṁ purā tataḥ śarīrīti vibhavitākrṭim
vibhūr vibhaktāvayaṁ pumān iti kramād amuṁ nārada ity abodhi saḥ
Nārada realized Kṛṣṇa as a mass of light and then realized that it was a form with a body. Then he recognized various limbs and understood that this was a man. Śiśupāla-vadha 1.3
What are these śaktis? They are contrary in nature. Though there are opposites such as knowledge and ignorance, creation and destruction, being born and not being born, being inactive and full of pastimes, being neutral ātmārāma and being affectionate to the devotees, they are inconceivable energies, eternally situated in you.
TEXT -
SB 4.9.17
satyāśiṣo hi bhagavaṁs tava pāda-padmam
āśīs tathānubhajataḥ puruṣārtha-mūrteḥ
apy evam arya bhagavān paripāti dīnān
vāśreva vatsakam anugraha-kātaro 'smān
SYNONYMS
satya—real; āśiṣaḥ—compared with other benedictions; hi—certainly; bhagavan—my Lord; tava—Your; pāda-padmam—lotus feet; āśīḥ—benediction; tathā—in that way; anubhajataḥ—for the devotees; puruṣa-artha—of the real goal of life; mūrteḥ—the personification; api—although; evam—thus; arya—O Lord; bhagavān—the Personality of Godhead; paripāti—maintains; dīnān—the poor in heart; vāśrā—a cow; iva—like; vatsakam—unto the calf; anugraha—to bestow mercy; kātaraḥ—eager; asmān—upon me.
TRANSLATION
My Lord, O Supreme Lord, You are the supreme personified form of all benediction. Therefore, for one who abides in Your devotional service with no other desire, worshiping Your lotus feet is better than becoming king and lording it over a kingdom. That is the benediction of worshiping Your lotus feet. To ignorant devotees like me, You are the causelessly merciful maintainer, just like a cow, who takes care of the newly born calf by supplying milk and giving it protection from attack.
PURPORT
Dhruva Mahārāja was cognizant of the defective nature of his own devotional service. Pure devotional service is without material form and is not covered by mental speculation or fruitive activities. Pure devotional service is therefore called ahaitukī, unmotivated. Dhruva Mahārāja knew that he had come to worship the Lord in devotional service with a motive—to get the kingdom of his father. Such an adulterated devotee can never see the Supreme Personality of Godhead face to face. He therefore felt very grateful for the causeless mercy of the Lord. The Lord is so merciful that not only does He fulfill the desires of a devotee who is driven by ignorance and desires for material benefit, but He also gives such a devotee all protection, just as a cow gives milk to a newly born calf. In the Bhagavad-gītā it is said that the Lord gives intelligence to the constantly engaged devotee so that he may gradually approach the Lord without difficulty. A devotee must be very sincere in his devotional service; then, although there may be many things wrong on the devotee's part, Kṛṣṇa will guide him and gradually elevate him to the highest position of devotional service.
The Lord is addressed herein by Dhruva Mahārāja as puruṣārtha-mūrti, the ultimate goal of life. Generally puruṣārtha is taken to mean execution of a type of religious principle or worship of God in order to get material benediction. Prayers for material benediction are intended for satisfying the senses. And when one is frustrated and cannot fully satisfy the senses in spite of all endeavor, he desires liberation, or freedom from material existence. These activities are generally called puruṣārtha. But actually the ultimate goal is to understand the Supreme Personality of Godhead. This is called pañcama-puruṣārtha, the ultimate goal of life. Lord Caitanya therefore taught us not to ask from the Supreme Personality any benediction such as material wealth, popularity or a good wife. One should simply pray to the Lord to be constantly engaged in His transcendental loving service. Dhruva Mahārāja, being cognizant of his desire for material benefit, wanted protection from the Lord so that he might not be misled or deviated from the path of devotional service by material desires.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.17
“O young boy! It is true! You know my svarūpa. Though now you are without material desire, I will give you the result that you previously were determined to achieve. Please take it. ” Describing his ignorance, Dhruva prays for the sweetness of prema in this verse. O Lord! Your lotus feet are the highest blessing (āśīḥ), the supreme result, more than acquisition of a kingdom (āśiṣaḥ). For whom are you the highest blessing? You are the personification of the puruṣārthas for those who worship you without material desires. But the Lord maintains even wretched persons (dīnān) like us who worship you with desires, by giving a little sweetness of your lotus feet obtained by worship without desire. What is the reason? You are eager to give mercy. The Lord thinks, “Because he is a young boy, even though he does not know pure bhakti to me, I will him a taste of pure bhakti’s result, my sweetness.” The Lord is like a cow (vāśrā) who makes the ignorant calf drink milk even though the calf does not serve the cow and who protects the calf from wild animals like wolves. Similarly the Lord should let me have a taste of the sweetness of bhakti at his lotus feet, and protect me from the obstacles to bhakti in the form of material desires.
TEXT -
SB 4.9.18
maitreya uvāca
athābhiṣṭuta evaṁ vai
sat-saṅkalpena dhīmatā
bhṛtyānurakto bhagavān
pratinandyedam abravīt
SYNONYMS
maitreyaḥ uvāca—Maitreya said; atha—then; abhiṣṭutaḥ—being worshiped; evam—thus; vai—certainly; sat-saṅkalpena—by Dhruva Mahārāja, who had only good desires in his heart; dhī-matā—because he was very intelligent; bhṛtya-anuraktaḥ—very favorably disposed towards devotees; bhagavān—the Supreme Personality of Godhead; pratinandya—having congratulated him; idam—this; abravīt—said.
TRANSLATION
The great sage Maitreya continued: My dear Vidura, when Dhruva Mahārāja, who had good intentions in his heart, finished his prayer, the Supreme Lord, the Personality of Godhead, who is very kind to His devotees and servants, congratulated him, speaking as follows.
TEXT -
SB 4.9.19
śrī-bhagavān uvāca
vedāhaṁ te vyavasitaṁ
hṛdi rājanya-bālaka
tat prayacchāmi bhadraṁ te
durāpam api suvrata
SYNONYMS
śrī-bhagavān uvāca—the Personality of Godhead said; veda—know; aham—I; te—your; vyavasitam—determination; hṛdi—within the heart; rājanya-bālaka—O son of the King; tat—that; prayacchāmi—I shall give you; bhadram—all good fortune; te—unto you; durāpam—although it is very difficult to obtain; api—in spite of; su-vrata—one who has taken a pious vow.
TRANSLATION
The Personality of Godhead said: My dear Dhruva, son of the King, you have executed pious vows, and I also know the desire within your heart. Although your desire is very ambitious and very difficult to fulfill, I shall favor you with its fulfillment. All good fortune unto you.
PURPORT
The Lord is so merciful to His devotee that He immediately said to Dhruva Mahārāja, "Let there be all good fortune for you." The fact is that Dhruva Mahārāja was very much afraid in his mind, for he had aspired after material benefit in discharging his devotional service and this was hampering him from reaching the stage of love of God. In the Bhagavad-gītā (2.44) it is said, bhogaiśvarya-prasaktānām: those who are addicted to material pleasure cannot be attracted to devotional service. It was true that at heart Dhruva Mahārāja wanted a kingdom that would be far better than Brahmaloka. This was a natural desire for a kṣatriya. He was also only five years old, and in his childish way he desired to have a kingdom far greater than his father's, grandfather's or great-grandfather's. His father, Uttānapāda, was the son of Manu, and Manu was the son of Lord Brahmā. Dhruva wanted to excel all these great family members. The Lord knew Dhruva Mahārāja's childish ambition, but how was it possible to offer Dhruva a position more exalted than Lord Brahmā's?
The Lord assured Dhruva Mahārāja that Dhruva would not be bereft of the Lord's love. He encouraged Dhruva not to be worried that he childishly had material desires and at the same time had the pure aspiration to be a great devotee. Generally, the Lord does not award a pure devotee material opulence, even though he may desire it. But Dhruva Mahārāja's case was different. The Lord knew that he was such a great devotee that in spite of having material opulence he would never be deviated from love of God. This example illustrates that a highly qualified devotee can have the facility of material enjoyment and at the same time execute love of God. This, however, was a special case for Dhruva Mahārāja.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.19
“O prince (rājanya-bālaka)! Your desire for power is natural. Therefore I will fulfill that desire.” “But then you will not give prema!” “All auspiciousness to you (bhadraṁ te)! Do not worry. I will also give you prema.” This is indicated by the word api. You previously said:
padaṁ tri-bhuvanotkṛṣṭaṁ jigīṣoḥ sādhu vartma me
brūhy asmat-pitṛbhir brahman anyair apy anadhiṣṭhitam
O brāhmaṇa! Please tell the correct method for me, desiring the best position in the three worlds, which has not been attained by my forefathers or others. SB 4.8.37
Please accept that place now.
TEXT -
SB 4.9.20-21
nānyair adhiṣṭhitaṁ bhadra
yad bhrājiṣṇu dhruva-kṣiti
yatra graharkṣa-tārāṇāṁ
jyotiṣāṁ cakram āhitam
meḍhyāṁ go-cakravat sthāsnu
parastāt kalpa-vāsinām
dharmo 'gniḥ kaśyapaḥ śukro
munayo ye vanaukasaḥ
caranti dakṣiṇī-kṛtya
bhramanto yat satārakāḥ
SYNONYMS
na—never; anyaiḥ—by others; adhiṣṭhitam—was ruled; bhadra—My good boy; yat—which; bhrājiṣṇu—brightly glowing; dhruva-kṣiti—the land known as Dhruvaloka; yatra—where; graha—planets; ṛkṣa—constellations; tārāṇām—and stars; jyotiṣām—by luminaries; cakram—encirclement; āhitam—is done; meḍhyām—around a central pole; go—of bulls; cakra—a multitude; vat—like; sthāsnu—stationary; parastāt—beyond; kalpa—a day of Brahmā (millennium); vāsinām—those who live; dharmaḥ—Dharma; agniḥ—Agni; kaśyapaḥ—Kaśyapa; śukraḥ—Śukra; munayaḥ—great sages; ye—all of them who; vana-okasaḥ—living in the forest; caranti—move; dakṣiṇī-kṛtya—keeping it to their right; bhramantaḥ—circumambulating; yat—which planet; satārakāḥ—with all the stars.
TRANSLATION
The Supreme Personality of Godhead continued: My dear Dhruva, I shall award you the glowing planet known as the polestar, which will continue to exist even after the dissolution at the end of the millennium. No one has ever ruled this planet, which is surrounded by all the solar systems, planets and stars. All the luminaries in the sky circumambulate this planet, just as bulls tread around a central pole for the purpose of crushing grains. Keeping the polestar to their right, all the stars inhabited by the great sages like Dharma, Agni, Kaśyapa and Śukra circumambulate this planet, which continues to exist even after the dissolution of all others.
PURPORT
Although the polestar existed before its occupation by Dhruva Mahārāja, it had no predominating deity. Dhruvaloka, our polestar, is the center for all other stars and solar systems, for all of them circle around Dhruvaloka just as a bull crushes grains by walking around and around a central pole. Dhruva wanted the best of all planets, and although it was a childish prayer, the Lord satisfied his demand. A small child may demand something from his father which his father has never given to anyone else, yet out of affection the father offers it to the child; similarly, this unique planet, Dhruvaloka, was offered to Mahārāja Dhruva. The specific significance of this planet is that until the entire universe is annihilated this planet will remain, even during the devastation which takes place during the night of Lord Brahmā. There are two kinds of dissolutions, one during the night of Lord Brahmā and one at the end of Lord Brahmā's life. At the end of Brahmā's life, selected personalities go back home, back to Godhead. Dhruva Mahārāja is one of them. The Lord assured Dhruva that he would exist beyond the partial dissolution of this universe. Thus at the end of the complete dissolution, Dhruva Mahārāja would go directly to Vaikuṇṭhaloka, to a spiritual planet in the spiritual sky. Śrīla Viśvanātha Cakravartī Ṭhākura comments in this connection that Dhruvaloka is one of the lokas like Śvetadvīpa, Mathurā and Dvārakā. They are all eternal places in the kingdom of Godhead, which is described in the Bhagavad-gītā (tad dhāma paramam) and in the Vedas (oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ). The words parastāt kalpa-vāsinām, "transcendental to the planets inhabited after the dissolution," refer to the Vaikuṇṭha planets. In other words, Dhruva Mahārāja's promotion to the Vaikuṇṭhalokas was guaranteed by the Supreme Personality of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.20-21
I give you that residence (kṣiti) which is eternal (dhruva), possessing the zodiac belt of planets, constellations and stars, which are like oxen circling around the central pillar to which they are tied. This place remains fixed for the duration of Brahmā’s life for those living for that duration (kalpa-vāsinām). At the time of final destruction, some say that Dhruva ascends to Mahā-vaikuṇṭha. Even though existing within the material universe, Dhruva-loka has the qualities of Śvetadvīpa, Mathurā and Dvārakā. The following verses show that Dhruva attained Vaikuṇṭha.
sudurlabhaṁ yat paramaṁ padaṁ harer
māyāvinas tac-caraṇārcanārjitam
labdhvāpy asiddhārtham ivaika-janmanā
kathaṁ svam ātmānam amanyatārtha-vit
Having attained the supreme abode of the merciful Lord which is rarely attained, through worshipping the Lord’s feet, within one lifetime, and though he was knowledgeable, why did he consider himself unfulfilled?SB 4.9.28
tato gantāsi mat-sthānaṁ sarva-loka-namaskṛtam
upariṣṭād ṛṣibhyas tvaṁ yato nāvartate gataḥ
You will go to my abode, worshipped by all planets, higher than the Big Dipper, from which you will not return, having gone there. SB 4.9.25
anāsthitaṁ te pitṛbhir anyair apy aṅga karhicit
ātiṣṭha jagatāṁ vandyaṁ tad viṣṇoḥ paramaṁ padam
O Dhruva! Stay in that supreme abode of Viṣṇu, a place not achieved by your forefathers or any others, which is worshipped by the whole universe. SB 4.12.26
Others say that parastāt means that Dhruva-loka remains beyond the life span of those lasting for Brahmā’s life, since the planet of the Lord is eternal. Dharma, Agni and others are the forms of constellations (Bharaṇi, Kṛttika).[270] Vanaukasaḥ refers to the seven sages (Big Dipper).
TEXT -
SB 4.9.22
prasthite tu vanaṁ pitrā
dattvā gāṁ dharma-saṁśrayaḥ
ṣaṭ-triṁśad-varṣa-sāhasraṁ
rakṣitāvyāhatendriyaḥ
SYNONYMS
prasthite—after departure; tu—but; vanam—to the forest; pitrā—by your father; dattvā—awarding; gām—the whole world; dharma-saṁśrayaḥ—under the protection of piety; ṣaṭ-triṁśat—thirty-six; varṣa—years; sāhasram—one thousand; rakṣitā—you will rule; avyāhata—without decay; indriyaḥ—the power of the senses.
TRANSLATION
After your father goes to the forest and awards you the rule of his kingdom, you will rule continuously the entire world for thirty-six thousand years, and all your senses will continue to be as strong as they are now. You will never become old.
PURPORT
In the Satya-yuga people generally lived for one hundred thousand years. Dhruva Mahārāja's ruling the world for thirty-six thousand years was quite possible in those days.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.22
You will achieve Dhruva-loka after enjoying the kingdom on earth. After giving the earth to you, your father will retire. Prasthite (departing) is an abstract noun. You will protect (rakṣitā) the earth.
TEXT -
SB 4.9.23
tvad-bhrātary uttame naṣṭe
mṛgayāyāṁ tu tan-manāḥ
anveṣantī vanaṁ mātā
dāvāgniṁ sā pravekṣyati
SYNONYMS
tvat—your; bhrātari—brother; uttame—Uttama; naṣṭe—being killed; mṛgayāyām—in hunting; tu—then; tat-manāḥ—being too afflicted; anveṣantī—while searching out; vanam—in the forest; mātā—the mother; dāva-agnim—in the forest fire; sā—she; pravekṣyati—will enter.
TRANSLATION
The Lord continued: Sometime in the future your brother, Uttama, will go hunting in the forest, and while absorbed in hunting, he will be killed. Your stepmother, Suruci, being maddened upon the death of her son, will go to search him out in the forest, but she will be devoured by a forest fire.
PURPORT
Dhruva Mahārāja came to the forest to search out the Supreme Personality of Godhead with a revenging spirit against his stepmother. His stepmother had insulted Dhruva, who was not an ordinary person, but a great Vaiṣṇava. An offense at the lotus feet of a Vaiṣṇava is the greatest offense in this world. Because of having insulted Dhruva Mahārāja, Suruci would become mad upon the death of her son and would enter a forest fire, and thus her life would be ended. This was specifically mentioned by the Lord to Dhruva because he was determined for revenge against her. From this we should take the lesson that we should never try to insult a Vaiṣṇava. Not only should we not insult a Vaiṣṇava, but we should not insult anyone unnecessarily. When Suruci insulted Dhruva Mahārāja, he was just a child. She of course did not know that Dhruva was a great recognized Vaiṣṇava, and so her offense was committed unknowingly. When one serves a Vaiṣṇava unknowingly, one still gets the good result, and if one unknowingly insults a Vaiṣṇava, one suffers the bad result. A Vaiṣṇava is especially favored by the Supreme Personality of Godhead. Pleasing him or displeasing him directly affects the pleasure and displeasure of the Supreme Lord. Śrīla Viśvanātha Cakravartī Ṭhākura, in his eight stanzas of prayer to the spiritual master, has sung, yasya prasādād bhagavat-prasādaḥ: by pleasing the spiritual master, who is a pure Vaiṣṇava, one pleases the Personality of Godhead, but if one displeases the spiritual master one does not know where he is going.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.23
Please hear what will happen to Suruci, your step mother, who offended you, my devotee.
TEXT -
SB 4.9.24
iṣṭvā māṁ yajña-hṛdayaṁ
yajñaiḥ puṣkala-dakṣiṇaiḥ
bhuktvā cehāśiṣaḥ satyā
ante māṁ saṁsmariṣyasi
SYNONYMS
iṣṭvā—after worshiping; mām—Me; yajña-hṛdayam—the heart of all sacrifices; yajñaiḥ—by great sacrifices; puṣkala-dakṣiṇaiḥ—comprehending distribution of great charities; bhuktvā—after enjoying; ca—also; iha—within this world; āśiṣaḥ—blessings; satyāḥ—true; ante—at the end; mām—Me; saṁsmariṣyasi—you will be able to remember.
TRANSLATION
The Lord continued: I am the heart of all sacrifices. You will be able to perform many great sacrifices and also give great charities. In this way you will be able to enjoy the blessings of material happiness in this life, and at the time of your death you will be able to remember Me.
PURPORT
The most important factor in this verse is the Lord's instructions regarding how to remember the Supreme Personality of Godhead at the end of life. Ante nārāyaṇa-smṛtiḥ:[SB 2.1.6] the result of whatever we do in executing spiritual activities is successful if we can remember Nārāyaṇa, the Supreme Personality of Godhead. This program of constant remembrance can be disturbed by many things, but Dhruva Mahārāja's life would be so pure, as assured by the Lord Himself, that Dhruva would never forget Him. Thus at the time of his death he would remember the Supreme Lord, and before his death he would enjoy this material world, not by sense gratification, but by performing great sacrifices. As stated in the Vedas, when one performs great sacrifices he must give charity, not only to the brāhmaṇas, but also to the kṣatriyas, vaiśyas and śūdras. It is assured here that Dhruva Mahārāja would be able to perform such activities. In this age of Kali, however, the great sacrifice is the performance of saṅkīrtana-yajña. Our Kṛṣṇa consciousness movement is designed to teach people (and to learn ourselves) the exact instruction of the Personality of Godhead. In this way we shall continuously perform the saṅkīrtana-yajña and continuously chant the Hare Kṛṣṇa mantra. Then at the end of our lives we shall certainly be able to remember Kṛṣṇa, and our program of life will be successful. In this age, distribution of prasāda has replaced distribution of money. No one has sufficient money to distribute, but if we distribute kṛṣṇa-prasāda as far as possible, this is more valuable than the distribution of money.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.24
You will attain fame in this world.
TEXT -
SB 4.9.25
tato gantāsi mat-sthānaṁ
sarva-loka-namaskṛtam
upariṣṭād ṛṣibhyas tvaṁ
yato nāvartate gataḥ
SYNONYMS
tataḥ—thereafter; gantā asi—you will go; mat-sthānam—to My abode; sarva-loka—by all planetary systems; namaḥ-kṛtam—offered obeisances; upariṣṭāt—situated higher; ṛṣibhyaḥ—than the planetary systems of the ṛṣis; tvam—you; yataḥ—wherefrom; na—never; āvartate—will come back; gataḥ—having gone there.
TRANSLATION
The Personality of Godhead continued: My dear Dhruva, after your material life in this body, you will go to My planet, which is always offered obeisances by the residents of all other planetary systems. It is situated above the planets of the seven ṛṣis, and having gone there you will never have to come back again to this material world.
PURPORT
In this verse the word nāvartate is very significant. The Lord says, "You will not come back to this material world, for you will reach mat-sthānam, My abode." Therefore Dhruvaloka, or the polestar, is the abode of Lord Viṣṇu within this material world. Upon it there is an ocean of milk, and within that ocean there is an island known as Śvetadvīpa. It is clearly indicated that this planet is situated above the seven planetary systems of the ṛṣis, and because this planet is Viṣṇuloka, it is worshiped by all other planetary systems. It may be questioned here what will happen to the planet known as Dhruvaloka at the time of the dissolution of this universe. The answer is simple: Dhruvaloka remains, like other Vaikuṇṭhalokas beyond this universe. Śrīla Viśvanātha Cakravartī Ṭhākura has commented in this connection that the very word nāvartate indicates that this planet is eternal.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.25
“From which you will not return” indicates the place is eternal.
TEXT -
SB 4.9.26
maitreya uvāca
ity arcitaḥ sa bhagavān
atidiśyātmanaḥ padam
bālasya paśyato dhāma
svam agād garuḍa-dhvajaḥ
SYNONYMS
maitreyaḥ uvāca—the great sage Maitreya continued to speak; iti—thus; arcitaḥ—being honored and worshiped; saḥ—the Supreme Lord; bhagavān—the Personality of Godhead; atidiśya—after offering; ātmanaḥ—His personal; padam—residence; bālasya—while the boy; paśyataḥ—was looking on; dhāma—to His abode; svam—own; agāt—He returned; garuḍa-dhvajaḥ—Lord Viṣṇu, whose flag bears the emblem of Garuḍa.
TRANSLATION
The great sage Maitreya said: After being worshiped and honored by the boy, Dhruva Mahārāja, and after offering him His abode, Lord Viṣṇu, on the back of Garuḍa, returned to His abode, as Dhruva Mahārāja looked on.
PURPORT
From this verse it appears that Lord Viṣṇu awarded Dhruva Mahārāja the same abode in which He resides. His abode is described in the Bhagavad-gītā (15.6): yad gatvā na nivartante tad dhāma paramaṁ mama.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.26
Atidśya means “having given.”
TEXT -
SB 4.9.27
so 'pi saṅkalpajaṁ viṣṇoḥ
pāda-sevopasāditam
prāpya saṅkalpa-nirvāṇaṁ
nātiprīto 'bhyagāt puram
SYNONYMS
saḥ—he (Dhruva Mahārāja); api—although; saṅkalpa-jam—the desired result; viṣṇoḥ—of Lord Viṣṇu; pāda-sevā—by serving the lotus feet; upasāditam—obtained; prāpya—having achieved; saṅkalpa—of his determination; nirvāṇam—the satisfaction; na—not; atiprītaḥ—very much pleased; abhyagāt—he returned; puram—to his home.
TRANSLATION
Despite having achieved the desired result of his determination by worshiping the lotus feet of the Lord, Dhruva Mahārāja was not very pleased. Thus he returned to his home.
PURPORT
By worshiping the lotus feet of the Lord in devotional service as instructed by Nārada Muni, Dhruva Mahārāja achieved the desired result. His desire was to get a very exalted position, excelling that of his father, grandfather and great-grandfather, and although it was a somewhat childish determination because Dhruva Mahārāja was nothing but a small child, Lord Viṣṇu, the Supreme Personality of Godhead, is so kind and merciful that He fulfilled Dhruva's desire. Dhruva Mahārāja wanted a residence more exalted than any ever occupied by anyone else in his family. Therefore he was offered the planet in which the Lord personally resides, and his determination was completely satisfied. Still, when Dhruva Mahārāja returned home he was not very much pleased, for although in pure devotional service there is no demand from the Lord, because of his childish nature he had demanded something. Thus although the Lord also fulfilled his desire, he was not very pleased. Rather, he was ashamed that he had demanded something from the Lord, for he should not have done this.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.27
Sanklapa-nirvāṇam means “conclusion of the vow.” This refers to attaining the Lord’s abode, greater than the abodes of any of his forefathers.
TEXT -
SB 4.9.28
vidura uvāca
sudurlabhaṁ yat paramaṁ padaṁ harer
māyāvinas tac-caraṇārcanārjitam
labdhvāpy asiddhārtham ivaika-janmanā
kathaṁ svam ātmānam amanyatārtha-vit
SYNONYMS
viduraḥ uvāca—Vidura continued to inquire; sudurlabham—very rare; yat—that which; paramam—is the supreme; padam—situation; hareḥ—of the Supreme Personality of Godhead; māyā-vinaḥ—very affectionate; tat—His; caraṇa—lotus feet; arcana—by worshiping; arjitam—achieved; labdhvā—having attained; api—although; asiddha-artham—not fulfilled; iva—as if; eka-janmanā—in the duration of one life; katham—why; svam—own; ātmānam—heart; amanyata—he felt; artha-vit—being very wise.
TRANSLATION
Śrī Vidura inquired: My dear brāhmaṇa, the abode of the Lord is very difficult to attain. It can be attained only by pure devotional service, which alone pleases the most affectionate, merciful Lord. Dhruva Mahārāja achieved this position even in one life, and he was very wise and conscientious. Why, then, was he not very pleased?
PURPORT
Saint Vidura's inquiry is very relevant. The word artha-vit, which refers to one who knows how to discriminate between reality and unreality, is very significant in this connection. An artha-vit is also called paramahaṁsa. A paramahaṁsa accepts only the active principle of everything; just as a swan accepts only the milk from a mixture of water and milk, a paramahaṁsa accepts only the Supreme Personality of Godhead as his life and soul, neglecting all external, material things. Dhruva Mahārāja was in this category, and due to his determination he achieved, the result he desired, but still when he returned home he was not very pleased.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.28
Hearing that Dhruva was not pleased, Vidura asks why. Māyāvināḥ means merciful. Arthavit means wise.
TEXT -
SB 4.9.29
maitreya uvāca
mātuḥ sapatnyā vāg-bāṇair
hṛdi viddhas tu tān smaran
naicchan mukti-pater muktiṁ
tasmāt tāpam upeyivān
SYNONYMS
maitreyaḥ uvāca—the great sage Maitreya replied; mātuḥ—of his mother; sa-patnyāḥ—of the co-wife; vāk-bāṇaiḥ—by the arrows of harsh words; hṛdi—in the heart; viddhaḥ—pierced; tu—then; tān—all of them; smaran—remembering; na—not; aicchat—desired; mukti-pateḥ—from the Lord, whose lotus feet give liberation; muktim—salvation; tasmāt—therefore; tāpam—grief; upeyivān—he suffered.
TRANSLATION
Maitreya answered: Dhruva Mahārāja's heart, which was pierced by the arrows of the harsh words of his stepmother, was greatly aggrieved, and thus when he fixed upon his goal of life he did not forget her misbehavior. He did not demand actual liberation from this material world, but at the end of his devotional service, when the Supreme Personality of Godhead appeared before him, he was simply ashamed of the material demands he had in his mind.
PURPORT
This important verse has been discussed by many stalwart commentators. Why was Dhruva Mahārāja not very pleased, even after achieving the goal of life he desired? A pure devotee is always free from any kind of material desires. In the material world, one's material desires are all most demonic; one thinks of others as one's enemies, one thinks of revenge against one's enemies, one aspires to become the topmost leader or topmost person in this material world, and thus one competes with all others. This has been described in the Bhagavad-gītā, Sixteenth Chapter, as asuric. A pure devotee has no demand from the Lord. His only concern is to serve the Lord sincerely and seriously, and he is not at all concerned about what will happen in the future. In the Mukunda-mālā-stotra, King Kulaśekhara, author of the book, states in his prayer: "My dear Lord, I don't want any position of sense gratification within this material world. I simply want to engage in Your service perpetually." Similarly, Lord Caitanya, in His Śikṣāṣṭaka, also prayed, "My Lord, I do not want any amount of material wealth, I do not want any number of materialistic followers, nor do I want any attractive wife to enjoy. The only thing I want is that I may engage life after life in Your service." Lord Caitanya did not pray even for mukti, or liberation.
In this verse Maitreya replied to Vidura that Dhruva Mahārāja, influenced by a revengeful attitude towards his insulting stepmother, did not think of mukti, nor did he know what mukti was. Therefore he failed to aim for mukti as his goal in life. But a pure devotee also does not want liberation. He is a soul completely surrendered to the Supreme Lord, and he does not demand anything from the Lord. This position was realized by Dhruva Mahārāja when he saw the Supreme Personality of Godhead present personally before him because he was elevated to the vasudeva platform. The vasudeva platform refers to the stage at which material contamination is conspicuous by absence only, or in other words where there is no question of the material modes of nature—goodness, passion and ignorance—and one can therefore see the Supreme Personality of Godhead. Because on the vasudeva platform one can see God face to face, the Lord is also called Vāsudeva.
Dhruva Mahārāja's demand was for a position so exalted that it was never enjoyed even by Lord Brahmā, his great-grandfather. Kṛṣṇa, the Supreme Personality of Godhead, is so affectionate and kind towards His devotee, especially to a devotee like Dhruva Mahārāja, who went to render devotional service in the forest alone at the age of only five years, that although the motive might be impure, the Lord does not consider the motive; He is concerned with the service. But if a devotee has a particular motive, the Lord directly or indirectly knows it, and therefore He does not leave the devotee's material desires unfulfilled. These are some of the special favors by the Lord to a devotee.
Dhruva Mahārāja was offered Dhruvaloka, a planet that was never resided upon by any conditioned soul. Even Brahmā, although the topmost living creature within this universe, was not allowed to enter the Dhruvaloka. Whenever there is a crisis within this universe, the demigods go to see the Supreme Personality of Godhead Kṣīrodakaśāyī Viṣṇu, and they stand on the beach of the Milk Ocean. So the fulfillment of Dhruva Mahārāja's demand—a position more exalted than that of even his great-grandfather, Brahmā—was offered to him.
Here in this verse the Lord is described as mukti-pati, which means "one under whose lotus feet there are all kinds of mukti." There are five kinds of mukti-sāyujya, sārūpya, sālokya, sāmīpya and sārṣṭi. Out of these five muktis, which can be achieved by any person engaged in devotional service to the Lord, the one which is known as sāyujya is generally demanded by Māyāvādī philosophers; they demand to become one with the impersonal Brahman effulgence of the Lord. In the opinion of many scholars, this sāyujya-mukti, although counted among the five kinds of mukti, is not actually mukti because from sāyujya-mukti one may again fall down to this material world. This information we have from Śrīmad-Bhāgavatam (10.2.32), wherein it is said, patanty adhaḥ, which means "they again fall down." The monist philosopher, after executing severe austerity, merges into the impersonal effulgence of the Lord, but the living entity always wants reciprocation in loving affairs. Therefore, although the monist philosopher is elevated to the status of being one with the effulgence of the Lord, because there is no facility for associating with the Lord and rendering service unto Him, he again falls into this material world, and his service propensity is satisfied by materialistic welfare activities like humanitarianism, altruism and philanthropy. There are many instances of such falldowns, even for great sannyāsīs in the Māyāvāda school.
Therefore Vaiṣṇava philosophers do not accept sāyujya-mukti to be within the category of mukti. According to them, mukti means transferal to the loving service of the Lord from one's position of serving māyā. Lord Caitanya also says in this connection that the constitutional position of a living entity is to render service to the Lord. That is real mukti. When one is situated in his original position, giving up artificial positions, he is called mukta, or liberated. In the Bhagavad-gītā this is confirmed: anyone who engages in rendering transcendental loving service to the Lord is considered to be mukta, or brahma-bhūta [SB 4.30.20]. It is said in Bhagavad-gītā that a devotee is considered to be on the brahma-bhūta platform when he has no material contamination. In the Padma Purāṇa this is also confirmed: mukti means engagement in the service of the Lord.
The great sage Maitreya explained that Dhruva Mahārāja did not desire in the beginning to engage in the service of the Lord, but he wanted an exalted position better than his great-grandfather's. This is more or less not service to the Lord but service to the senses. Even if one gets the position of Brahmā, the most exalted position in this material world, he is a conditioned soul. Śrīla Prabodhānanda Sarasvatī says that if one is elevated to real, pure devotional service, he considers even great demigods like Brahmā and Indra to be on an equal level with an insignificant insect. The reason is that an insignificant insect has a desire for sense gratification and even a great personality like Lord Brahmā also wants to dominate this material nature.
Sense gratification means domination over material nature. The whole competition between conditioned souls is based upon domination of this material nature. Modern scientists are proud of their knowledge because they are discovering new methods to dominate the laws of material nature. They think that this is the advancement of human civilization—the more they can dominate the material laws, the more advanced they think they are. Dhruva Mahārāja's propensity in the beginning was like that. He wanted to dominate this material world in a greater position than Lord Brahmā. Therefore elsewhere it is described that after the appearance of the Lord, when Dhruva Mahārāja thought and compared his determination to his final reward, he realized that he had wanted a few particles of broken glass but instead had received many diamonds. As soon as he saw the Supreme Personality of Godhead face to face, he immediately became conscious of the unimportance of his demand from the Lord to have an exalted position better than Lord Brahmā's.
When Dhruva Mahārāja became situated on the vasudeva platform due to seeing the Lord face to face, all his material contamination was cleared. Thus he became ashamed of what his demands were and what he had achieved. He was very much ashamed to think that although he had gone to Madhuvana, giving up the kingdom of his father, and he had gotten a spiritual master like Nārada Muni, he was still thinking of revenge against his stepmother and wanted to occupy an exalted post within this material world. These were the causes for his moroseness even alter he received all the desired benedictions from the Lord.
When Dhruva Mahārāja factually saw the Supreme Personality of Godhead, there was no question of a revengeful attitude towards his stepmother nor any aspiration to lord it over the material world, but the Supreme Personality is so kind that He knew that Dhruva Mahārāja wanted these. Speaking before Dhruva Mahārāja, He used the word vedāham because when Dhruva Mahārāja demanded material benefits, the Lord was present within his heart and so knew everything. The Lord always knows everything a man is thinking. This is confirmed in Bhagavad-gītā also: vedāhaṁ samatītāni [Bg. 7.26].
The Lord fulfilled all Dhruva Mahārāja's desires. His revengeful attitude towards his stepmother and stepbrother was satisfied, his desire for a more exalted position than that of his great-grandfather was also fulfilled, and at the same time, his eternal position in Dhruvaloka was fixed. Although Dhruva Mahārāja's achievement of an eternal planet was not conceived of by him, Kṛṣṇa thought, "What will Dhruva do with an exalted position within this material world?" Therefore He gave Dhruva the opportunity to rule this material world for thirty-six thousand years with unchangeable senses and the chance to perform many great sacrifices and thus become the most reputed king within this material world. And, after finishing with all this material enjoyment, Dhruva would be promoted to the spiritual world, which includes the Dhruvaloka.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.29
muktiṁ bhaktimat-pāryadatvaṁ viṣṇor anucaratvaṁ hi
mokṣam āhur manīṣiṇaḥ
The wise say that liberation means becoming an associate of the Lord and serving Viṣṇu. Padma Purāṇa
Thus mukti or liberation on this verse does not meaning merging into the Lord. In verse 9, Dhruva expressed his preference for serving the Lord over Brahman. But then the statement “he did not desire this liberation” is not suitable. It is understood that he desired being an associate of the Lord, from his statement in verse 11. That is true. The word smaran (remembering) is in the present tense. This indicates that he did not desire the Lord’s association while remembering his impure state of experiencing the pain of the arrows of his step mother’s words. He went to Madhuvana and performed austerities with the determination to worship the Lord with the desire to obtain a place greater that of his father or forefathers. On directly meeting the Lord, what is the question of remembering the harsh words of his step mother since his senses had all become spiritualized? However the Lord then said (verse 19) that he would fulfill his material desire. Dhruva became ashamed and repented. “My Lord knows my crime of possessing material desires since he remembers my previous vow. I am so foolish. Why did I make such a vow? When I said I desired the association of the devotees (verse 11), the Lord will think I am simply deceiving him. Thus he did not clearly promise to fulfill that desire, but instead promised to fulfill my previous desire. In talking about the future of my brother, he reminded me again of my previous envious nature.” Thus the next six verses reveal qualities of shame, repentance, humility, and disgust.
TEXT -
SB 4.9.30
dhruva uvāca
samādhinā naika-bhavena yat padaṁ
viduḥ sanandādaya ūrdhva-retasaḥ
māsair ahaṁ ṣaḍbhir amuṣya pādayoś
chāyām upetyāpagataḥ pṛthaṅ-matiḥ
SYNONYMS
dhruvaḥ uvāca—Dhruva Mahārāja said; samādhinā—by practicing yoga in trance; na—never; eka-bhavena—by one birth; yat—which; padam—position; viduḥ—understood; sananda-ādayaḥ—the four brahmacārīs headed by Sanandana; ūrdhva-retasaḥ—infallible celibates; māsaiḥ—within months; aham—I; ṣaḍbhiḥ—six; amuṣya—of Him; pādayoḥ—of the lotus feet; chāyām—shelter; upetya—achieving; apagataḥ—fell down; pṛthak-matiḥ—my mind fixed on things other than the Lord.
TRANSLATION
Dhruva Mahārāja thought to himself: To endeavor to be situated in the shade of the lotus feet of the Lord is not an ordinary task because even the great brahmacārīs headed by Sanandana, who practiced aṣṭāṅga-yoga in trance, attained the shelter of the Lord's lotus feet only after many, many births. Within six months I achieved the same result, yet due to my thinking differently from the Lord, I fell down from my position.
PURPORT
In this verse Dhruva Mahārāja himself explains the cause of his moroseness. First he laments that to see the Supreme Personality of Godhead directly is not easy. Even great saintly persons like the four celebrated brahmacārīs headed by Sanandana-Sanandana, Sanaka, Sanātana and Sanat-kumāra—practiced the yoga system for many, many births and remained in trance before getting the opportunity to see the Supreme Lord face to face. As far as Dhruva Mahārāja was concerned, he saw the Supreme Lord personally after only six months of practice in devotional service. He expected, therefore, that as soon as he met the Supreme Lord, the Lord would take him to His abode immediately, without waiting. Dhruva Mahārāja could understand very clearly that the Lord had offered him the rule of the world for thirty-six thousand years because in the beginning he was under the spell of the material energy and wanted to take revenge against his stepmother and rule over his father's kingdom. Dhruva Mahārāja greatly lamented his propensity for ruling the material world and his revengeful attitude towards other living entities.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.30
Naika-bhavena means “not in one life time.” Remembering that he was situated in the shade of the Lord who was seated on Garuḍa, Dhruva speaks. Having achieved that shade, I fell down (apagataḥ) because my mind was thinking of things other than the Lord (pṛthaṅ-matiḥ). Therefore the Lord did not take me to his abode with him.
TEXT -
SB 4.9.31
aho bata mamānātmyaṁ
manda-bhāgyasya paśyata
bhava-cchidaḥ pāda-mūlaṁ
gatvā yāce yad antavat
SYNONYMS
aho—oh; bata—alas; mama—my; anātmyam—bodily consciousness; manda-bhāgyasya—of the unfortunate; paśyata—just see; bhava—material existence; chidaḥ—of the Lord, who can cut off; pāda-mūlam—the lotus feet; gatvā—having approached; yāce—I prayed for; yat—that which; anta-vat—perishable.
TRANSLATION
Alas, just look at me! I am so unfortunate. I approached the lotus feet of the Supreme Personality of Godhead, who can immediately cut the chain of the repetition of birth and death, but still, out of my foolishness, I prayed for things which are perishable.
PURPORT
The word anātmyam is very significant in this. verse. Ātmā means "the soul," and anātmya means "without any conception of the soul." Śrīla Ṛṣabhadeva instructed his sons that unless a human being comes to the point of understanding the ātmā, or spiritual position, whatever he does is ignorance, and this brings only defeat in his life. Dhruva Mahārāja regrets his unfortunate position, for although he approached the Supreme Personality of Godhead, who is always able to give His devotee the highest benediction of cessation of the repetition of birth and death, which is impossible for any demigod to offer, he foolishly wanted something perishable. When Hiraṇyakaśipu asked immortality from Lord Brahmā, Lord Brahmā expressed his inability to offer such a benediction because he himself is not immortal; therefore immortality, or complete cessation of the chain of repeated birth and death, can be offered by the Supreme Lord, the Personality of Godhead Himself, not by others. Hariṁ vinā na mṛtim taranti. It is said that without the blessings of Hari, the Supreme Personality of Godhead, no one can stop the continuous chain of birth and death within this material world. Therefore the Supreme Lord is also called bhava-cchit. The Vaiṣṇava philosophy in the process of Kṛṣṇa consciousness prohibits the devotee from all kinds of material aspirations. A Vaiṣṇava devotee should always be anyābhilāṣitā-śūnya, free from all material aspirations for the results of fruitive activities or empiric philosophical speculation. Dhruva Mahārāja was actually initiated by Nārada Muni, the greatest Vaiṣṇava, in the chanting of oṁ namo bhagavate vāsudevāya. This mantra is a viṣṇu-mantra, for by practicing the chanting of this mantra one is elevated to the Viṣṇuloka. Dhruva Mahārāja regrets that although he was initiated in the viṣṇu-mantra by a Vaiṣṇava, he still aspired for material benefits. That was another cause for lamentation. Although he got the result of the viṣṇu-mantra by the causeless mercy of the Lord, he lamented how foolish he was to have strived for material benefits while practicing devotional service. In other words, every one of us who is engaged in devotional service in Kṛṣṇa consciousness should be completely free from all material aspirations. Otherwise we will have to lament like Dhruva Mahārāja.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.31
Anātmyam means that which is devoid of ātmā, the state of ignorance. Thought the devotee does not ask, the Lord destroys material existence for the devotee. I attained his lotus feet, just by having received Vaiṣṇava dikṣa. I prayed to attain what I had vowed, which is temporary. That is my fault. The Lord, however, by his mercy, gave me a place which is not temporary (verse 25).
TEXT -
SB 4.9.32
matir vidūṣitā devaiḥ
patadbhir asahiṣṇubhiḥ
yo nārada-vacas tathyaṁ
nāgrāhiṣam asattamaḥ
SYNONYMS
matiḥ—intelligence; vidūṣitā—contaminated; devaiḥ—by the demigods; patadbhiḥ—who will fall down; asahiṣṇubhiḥ—intolerant; yaḥ—I who; nārada—of the great sage Nārada; vacaḥ—of the instructions; tathyam—the truth; na—not; agrāhiṣam—could accept; asat-tamaḥ—the most wretched.
TRANSLATION
Since all the demigods who are situated in the higher planetary system will have to come down again, they are all envious of my being elevated to Vaikuṇṭhaloka by devotional service. These intolerant demigods have dissipated my intelligence, and only for this reason could I not accept the genuine benediction of the instructions of Sage Nārada.
PURPORT
As shown by many instances in the Vedic literature, when a person undergoes severe austerities, the demigods become very much perturbed because they are always afraid of losing their posts as the predominating deities of the heavenly planets. It is known to them that their position in the higher planetary system is impermanent, as it is stated in the Bhagavad-gītā, Ninth Chapter (kṣīṇe puṇye martya-lokaṁ viśanti). It is said in the Gītā that after exhausting the results of their pious activities, all the demigods, who are inhabitants of the higher planetary system, have to come back again to this earth.
It is a fact that the demigods control the different activities of the limbs of our bodies. Factually we are not free even in moving our eyelids. Everything is controlled by them. Dhruva Mahārāja's conclusion is that these demigods, being envious of his superior position in devotional service, conspired against him to pollute his intelligence, and thus although he was the disciple of a great Vaiṣṇava, Nārada Muni, he could not accept Nārada's valid instructions. Now Dhruva Mahārāja regretted very much that he had neglected these instructions. Nārada Muni had asked him, "Why should you bother about insult or adoration from your stepmother?" He of course said to Dhruva Mahārāja that since Dhruva was only a child, what did he have to do with such insult or adoration? But Dhruva Mahārāja was determined to achieve the benediction of the Supreme Personality of Godhead, and therefore Nārada advised him to go back home for the time being, and in mature time he could try to practice devotional service. Dhruva Mahārāja regretted that he had rejected the advice of Nārada Muni and was adamant in asking him for something perishable, namely revenge against his stepmother for her insult, and possession of the kingdom of his father.
Dhruva Mahārāja regretted very much that he could not take seriously the instruction of his spiritual master and that his consciousness was therefore contaminated. Still, the Lord is so merciful that due to Dhruva's execution of devotional service He offered Dhruva the ultimate Vaiṣṇava goal.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.32
Dhruva imagines the cause of his ignorance. My intelligence was contaminated by the devatās who fall further than me and are therefore envious. Nārada’s words were “At this young age, do not consider the words of your step mother.” (SB 4.8.27)
TEXT -
SB 4.9.33
daivīṁ māyām upāśritya
prasupta iva bhinna-dṛk
tapye dvitīye 'py asati
bhrātṛ-bhrātṛvya-hṛd-rujā
SYNONYMS
daivīm—of the Personality of Godhead; māyām—the illusory energy; upāśritya—taking shelter of; prasuptaḥ—dreaming while asleep; iva—like; bhinna-dṛk—having separated vision; tapye—I lamented; dvitīye—in the illusory energy; api—although; asati—temporary; bhrātṛ—brother; bhrātṛvya—enemy; hṛt—within the heart; rujā—by lamentation.
TRANSLATION
Dhruva Mahārāja lamented: I was under the influence of the illusory energy; being ignorant of the actual facts, I was sleeping on her lap. Under a vision of duality, I saw my brother as my enemy, and falsely I lamented within my heart, thinking, "They are my enemies."
PURPORT
Real knowledge is revealed to a devotee only when he comes to the right conclusion about life by the grace of the Lord. Our creation of friends and enemies within this material world is something like dreaming at night. In dreams we create so many things out of various impressions in the subconscious mind, but all such creations are simply temporary and unreal. In the same way, although apparently we are awake in material life, because we have no information of the soul and the Supersoul, we create many friends and enemies simply out of imagination. Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī says that within this material world or material consciousness, good and bad are the same. The distinction between good and bad is simply a mental concoction. The actual fact is that all living entities are sons of God, or by-products of His marginal energy. Because of our being contaminated by the modes of material nature, we distinguish one spiritual spark from another. That is also another kind of dreaming. It is stated in the Bhagavad-gītā that those who are actually learned do not make any distinction between a learned scholar, a brāhmaṇa, an elephant, a dog and a caṇḍāla. They do not see in terms of the external body; rather, they see the person as spirit soul. By higher understanding one can know that the material body is nothing but a combination of the five material elements. In that sense also the bodily construction of a human being and that of a demigod are one and the same. From the spiritual point of view we are all spiritual sparks, parts and parcels of the Supreme Spirit, God. Either materially or spiritually we are basically one, but we make friends and enemies as dictated by the illusory energy. Dhruva Mahārāja therefore said, daivīṁ māyām upāśritya: the cause of his bewilderment was his association with the illusory, material energy.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.33
I was as if seeing a dream (prasuptaḥ). Though it is false (dvitīye), one experiences pain by visions of tigers or snakes. I uselessly suffered from pain in the heart by an enemy in the form of a brother. From the spiritual point of view, I and my brother are both jīvas, conditions of the taṭastha-śakti of the Lord. From the material perspective, though we are both made of the five elements, conditions of the Lord’s māyā-śakti, by the Lord’s māyā, I became bewildered, seeing him as an enemy.
TEXT -
SB 4.9.34
mayaitat prārthitaṁ vyarthaṁ
cikitseva gatāyuṣi
prasādya jagad-ātmānaṁ
tapasā duṣprasādanam
bhava-cchidam ayāce 'haṁ
bhavaṁ bhāgya-vivarjitaḥ
SYNONYMS
mayā—by me; etat—this; prārthitam—prayed for; vyartham—uselessly; cikitsā—treatment; iva—like; gata—has ended; āyuṣi—for one whose life; prasādya—after satisfying; jagat-ātmānam—the soul of the universe; tapasā—by austerity; duṣprasādanam—who is very difficult to satisfy; bhava-chidam—the Personality of Godhead, who can cut the chain of birth and death; ayāce—prayed for; aham—I; bhavam—repetition of birth and death; bhāgya—fortune; vivarjitaḥ—being without.
TRANSLATION
It is very difficult to satisfy the Supreme Personality of Godhead, but in my case, although I have satisfied the Supersoul of the whole universe, I have prayed only for useless things. My activities were exactly like treatment given to a person who is already dead. Just see how unfortunate I am, for in spite of meeting the Supreme Lord, who can cut one's link with birth and death, I have prayed for the same conditions again.
PURPORT
Sometimes it so happens that a devotee engaged in the loving service of the Lord desires some material benefit in exchange for this service. This is not the proper way to discharge devotional service. Out of ignorance, of course, sometimes a devotee does so, but Dhruva Mahārāja regrets his personal behavior in this connection.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.34
Bhavam means objects of enjoyment, the cause of repeated birth.
TEXT -
SB 4.9.35
svārājyaṁ yacchato mauḍhyān
māno me bhikṣito bata
īśvarāt kṣīṇa-puṇyena
phalī-kārān ivādhanaḥ
SYNONYMS
svārājyam—His devotional service; yacchataḥ—from the Lord, who was willing to offer; mauḍhyāt—by foolishness; mānaḥ—material prosperity; me—by me; bhikṣitaḥ—was asked for; bata—alas; īśvarāt—from a great emperor; kṣīṇa—reduced; puṇyena—whose pious activities; phalī-kārān—broken particles of husked rice; iva—like; adhanaḥ—a poor man.
TRANSLATION
Because of my state of complete foolishness and paucity of pious activities, although the Lord offered me His personal service, I wanted material name, fame and prosperity. My case is just like that of the poor man who, when he satisfied a great emperor who wanted to give him anything he might ask, out of ignorance asked only a few broken grains of husked rice.
PURPORT
In this verse the word svārājyam, which means "complete independence," is very significant. A conditioned soul does not know what complete independence is. Complete independence means situation in one's own constitutional position. The real independence of a living entity, who is part and parcel of the Supreme Personality of Godhead, is to remain always dependent on the Supreme Lord, just like a child who plays in complete independence, guided by his parents, who watch over him. The independence of the conditioned soul does not mean to fight with the obstacles offered by māyā, but to surrender to Kṛṣṇa. In the material world, everyone is trying to become completely independent simply by fighting against the obstacles offered by māyā. This is called the struggle for existence. Real independence is to be reinstated in the service of the Lord. Anyone who goes to the Vaikuṇṭha planets or Goloka Vṛndāvana planet is freely offering his service to the Lord. That is complete independence. Just contrary to this is material overlordship, which we wrongly take to be independence. Many great political leaders have tried to establish independence, but due to such so-called independence the people's dependence has only increased. The living entity cannot be happy trying to be independent in the material world. One has to surrender, therefore, unto the lotus feet of the Lord and engage in his original, eternal service.
Dhruva Mahārāja regrets that he wanted material opulence and greater prosperity than that of his great-grandfather, Lord Brahmā. His begging from the Lord was like a poor man's asking a great emperor for a few grains of broken rice. The conclusion is that anyone who is engaged in the loving service of the Lord should never ask for material prosperity from the Lord. The awarding of material prosperity simply depends on the stringent rules and regulations of the external energy. Pure devotees ask the Lord only for the privilege of serving Him. This is our real independence. If we want anything else, it is a sign of our misfortune.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.35
Svārājyam means “he who is glorious in himself with bhakti” or “he who possesses his own king, he who is a servant.” The Lord gives the position of service (svārājyam) to his devotee. What pride I have (mānaḥ),) asking for material things. It is just like a poor man, having lost his intelligence (kṣīna-puṇyena), begging some grains of rice from the emperor. However, being clever and very generous, the king gives more wealth than one can imagine to that person. Similarly the Lord gave me his own abode to live in. Oh! I am the height of foolishness! What unlimited mercy and generosity of the Lord! Dhruva then became completely paralyzed in astonishment for a moment
TEXT -
SB 4.9.36
maitreya uvāca
na vai mukundasya padāravindayo
rajo-juṣas tāta bhavādṛśā janāḥ
vāñchanti tad-dāsyam ṛte 'rtham ātmano
yadṛcchayā labdha-manaḥ-samṛddhayaḥ
SYNONYMS
maitreyaḥ uvāca—the great sage Maitreya continued; na—never; vai—certainly; mukundasya—of the Lord, who can give liberation; pada-aravindayoḥ—of the lotus feet; rajaḥ-juṣaḥ—persons who are eager to taste the dust; tāta—my dear Vidura; bhavādṛśāḥ—like yourself; janāḥ—persons; vāñchanti—desire; tat—His; dāsyam—servitorship; ṛte—without; artham—interest; ātmanaḥ—for themselves; yadṛcchayā—automatically; labdha—by what is achieved; manaḥ-samṛddhayaḥ—considering themselves very rich.
TRANSLATION
The great sage Maitreya continued: My dear Vidura, persons like you, who are pure devotees of the lotus feet of Mukunda [the Supreme Personality of Godhead, who can offer liberation] and who are always attached to the honey of His lotus feet, are always satisfied in serving at the lotus feet of the Lord. In any condition of life, such persons remain satisfied, and thus they never ask the Lord for material prosperity.
PURPORT
In the Bhagavad-gītā the Lord says that He is the supreme enjoyer, the supreme proprietor of everything and anything within this creation, and the supreme friend of everyone. When one knows these things perfectly, he is always satisfied. The pure devotee never hankers after any kind of material prosperity. The karmīs, however, or jñānīs or yogīs endeavor always for their own personal happiness. Karmīs work day and night to improve their economic condition, jñānīs undergo severe austerities in order to get liberation, and yogīs also undergo severe austerities by practicing the yoga system for attainment of wonderful mystic powers. A devotee, however, is not interested in such activities; he does not want mystic powers or liberation or material prosperity. He is satisfied in any condition of life, as long as he is constantly engaged in the service of the Lord. The Lord's feet are compared to the lotus, wherein there is saffron dust. A devotee is always engaged in drinking the honey from the lotus feet of the Lord. Unless one is freed from all material desires, he cannot actually taste the honey from the Lord's lotus feet. One has to discharge his devotional duties without being disturbed by the coming and going of material circumstances. This desirelessness for material prosperity is called niṣkāma. One should not mistakenly think that niṣkāma means giving up all desires. That is impossible. A living entity is eternally existent, and he cannot give up desires. A living entity must have desires; that is the symptom of life. When there is a recommendation to become desireless, it is to be understood that this means that we should not desire anything for our sense gratification. For a devotee this state of mind, niḥspṛha, is the right position. Actually every one of us already has an arrangement for our standard of material comforts. A devotee should always remain satisfied with the standard of comforts offered by the Lord, as stated in the Īśopaniṣad (tena tyaktena bhuñjīthāḥ [Īśo mantra 1]). This saves time for executing Kṛṣṇa consciousness.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.36
Having no material desire would have been best. Rajaḥ jusaḥ means “those who relish the pollen.” They do not desire anything else for themselves (ātmanaḥ) except dāsya to you. They are completely satisfied with whatever object comes to them by chance.
TEXT -
SB 4.9.37
ākarṇyātma-jam āyāntaṁ
samparetya yathāgatam
rājā na śraddadhe bhadram
abhadrasya kuto mama
SYNONYMS
ākarṇya—having heard; ātma-jam—his son; āyāntam—coming back; samparetya—after dying; yathā—as if; āgatam—coming back; rājā—King Uttānapāda; na—did not; śraddadhe—have any confidence; bhadram—good fortune; abhadrasya—of the impious; kutaḥ—whence; mama—my.
TRANSLATION
When King Uttānapāda heard that his son Dhruva was coming back home, as if coming back to life after death, he could not put his faith in this message, for he was doubtful of how it could happen. He considered himself the most wretched, and therefore he thought that it was not possible for him to attain such good fortune.
PURPORT
Dhruva Mahārāja, a five-year-old boy, went to the forest for penance and austerity, and the King could not at all believe that a small boy of such a tender age could live in the forest. He was certain that Dhruva was dead. He therefore could not fix his faith in the message that Dhruva Mahārāja was coming back home again. For him this message said that a dead man was coming back home, and so he could not believe it. After Dhruva Mahārāja's departure from home, King Uttānapāda thought that he was the cause of Dhruva's leaving, and thus he considered himself the most wretched. Therefore, even though it was possible that his lost son was coming back from the kingdom of death, he thought that since he was most sinful it was not possible for him to be so fortunate as to get back his lost son.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.37
Now Dhruva returning from Madhuvana and meeting his friends is described.
TEXT -
SB 4.9.38
śraddhāya vākyaṁ devarṣer
harṣa-vegena dharṣitaḥ
vārtā-hartur atiprīto
hāraṁ prādān mahā-dhanam
SYNONYMS
śraddhāya—keeping faith; vākyam—in the words; devarṣeḥ—of the great sage Nārada; harṣa-vegena—by great satisfaction; dharṣitaḥ—overwhelmed; vārtā-hartuḥ—with the messenger who brought the news; atiprītaḥ—being very satisfied; hāram—a pearl necklace; prādāt—offered; mahā-dhanam—very valuable.
TRANSLATION
Although he could not believe the words of the messenger, he had full faith in the word of the great sage Nārada. Thus he was greatly overwhelmed by the news, and he immediately offered the messenger a highly valuable necklace in great satisfaction.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.38
Nārada had said that his would return soon.
TEXT -
SB 4.9.39-40
sad-aśvaṁ ratham āruhya
kārtasvara-pariṣkṛtam
brāhmaṇaiḥ kula-vṛddhaiś ca
paryasto 'mātya-bandhubhiḥ
śaṅkha-dundubhi-nādena
brahma-ghoṣeṇa veṇubhiḥ
niścakrāma purāt tūrṇam
ātmajābhīkṣaṇotsukaḥ
SYNONYMS
sat-aśvam—drawn by very fine horses; ratham—chariot; āruhya—getting on; kārtasvara-pariṣkṛtam—bedecked with golden filigree; brāhmaṇaiḥ—with brāhmaṇas; kula-vṛddhaiḥ—along with elderly personalities of the family; ca—also; paryastaḥ—being surrounded; amātya—by officers and ministers; bandhubhiḥ—and friends; śaṅkha—of conchshells; dundubhi—and kettledrums; nādena—with the sound; brahma-ghoṣeṇa—by the chanting of Vedic mantras; veṇubhiḥ—by flutes; niścakrāma—he came out; purāt—from the city; tūrṇam—with great haste; ātma-ja—son; abhīkṣaṇa—to see; utsukaḥ—very eager.
TRANSLATION
Then King Uttānapāda, being very eager to see the face of his lost son, mounted a chariot drawn by excellent horses and bedecked with golden filigree. Taking with him many learned brāhmaṇas, all the elderly personalities of his family, his officers, his ministers and his immediate friends, he immediately left the city. As he proceeded in this parade, there were auspicious sounds of conchshells, kettledrums, flutes, and the chanting of Vedic mantras to indicate all good fortune.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.39-40
Paryastaḥ means surrounded.
TEXT -
SB 4.9.41
sunītiḥ suruciś cāsya
mahiṣyau rukma-bhūṣite
āruhya śibikāṁ sārdham
uttamenābhijagmatuḥ
SYNONYMS
sunītiḥ—Queen Sunīti; suruciḥ—Queen Suruci; ca—also; asya—of the King; mahiṣyau—queens; rukma-bhūṣite—being decorated with golden ornaments; āruhya—getting on; śibikām—a palanquin; sārdham—along with; uttamena—the King's other son, Uttama; abhijagmatuḥ—all proceeded along.
TRANSLATION
Both the queens of King Uttānapāda, namely Sunīti and Suruci, along with his other son, Uttama, appeared in the procession. The queens were seated on a palanquin.
PURPORT
After the departure of Dhruva Mahārāja from the palace, the King was very afflicted, but by the kind words of Saint Nārada he was partially satisfied. He could understand the great fortune of his wife Sunīti and the great misfortune of Queen Suruci, for these facts were certainly very open in the palace. But still when the news reached the palace that Dhruva Mahārāja was returning, his mother, Sunīti, out of her great compassion and due to being the mother of a great Vaiṣṇava, did not hesitate to take the other wife, Suruci, and her son, Uttama, on the same palanquin. That was the greatness of Queen Sunīti, the mother of the great Vaiṣṇava Dhruva Mahārāja.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.41
The two queens along with the child Uttama got in a palanquin. From the day that Dhruva left the palace, the King felt remorse and comforted by Nārada, he showed favor to Dhruva’s mother after that, and did not show favor to Uttama’s mother. Sunīti, endowed with the best behavior, had Suruci and her son ride in her palanquin. That is shown here.
TEXT -
SB 4.9.42-43
taṁ dṛṣṭvopavanābhyāśa
āyāntaṁ tarasā rathāt
avaruhya nṛpas tūrṇam
āsādya prema-vihvalaḥ
parirebhe 'ṅgajaṁ dorbhyāṁ
dīrghotkaṇṭha-manāḥ śvasan
viṣvaksenāṅghri-saṁsparśa-
hatāśeṣāgha-bandhanam
SYNONYMS
tam—him (Dhruva Mahārāja); dṛṣṭvā—having seen; upavana—the small forest; abhyāśe—near; āyāntam—returning; tarasā—with great haste; rathāt—from the chariot; avaruhya—got down; nṛpaḥ—the King; tūrṇam—immediately; āsādya—coming near; prema—with love; vihvalaḥ—overwhelmed; parirebhe—he embraced; aṅga-jam—his son; dorbhyām—with his arms; dīrgha—for a long time; utkaṇṭha—anxious; manāḥ—the King, whose mind; śvasan—breathing heavily; viṣvaksena—of the Lord; aṅghri—by the lotus feet; saṁsparśa—being touched; hata—were destroyed; aśeṣa—unlimited; agha—material contamination; bandhanam—whose bondage.
TRANSLATION
Upon seeing Dhruva Mahārāja approaching the neighboring small forest, King Uttānapāda with great haste got down from his chariot. He had been very anxious for a long time to see his son Dhruva, and therefore with great love and affection he went forward to embrace his long-lost boy. Breathing very heavily, the King embraced him with both arms. But Dhruva Mahārāja was not the same as before; he was completely sanctified by spiritual advancement due to having been touched by the lotus feet of the Supreme Personality of Godhead.
TEXT -
SB 4.9.44
athājighran muhur mūrdhni
śītair nayana-vāribhiḥ
snāpayām āsa tanayaṁ
jātoddāma-manorathaḥ
SYNONYMS
atha—thereupon; ājighran—smelling; muhuḥ—again and again; mūrdhni—on the head; śītaiḥ—cold; nayana—of his eyes; vāribhiḥ—with the water; snāpayām āsa—he bathed; tanayam—son; jāta—fulfilled; uddāma—great; manaḥ-rathaḥ—his desire.
TRANSLATION
Reunion with Dhruva Mahārāja fulfilled King Uttānapāda's long-cherished desire, and for this reason he smelled Dhruva's head again and again and bathed him with torrents of very cold tears.
PURPORT
By nature's way, when a man cries, there may be two causes. When one cries in great happiness upon the fulfillment of some desire, the tears coming forth from the eyes are very cold and pleasing, whereas tears in times of distress are very hot.
TEXT -
SB 4.9.45
abhivandya pituḥ pādāv
āśīrbhiś cābhimantritaḥ
nanāma mātarau śīrṣṇā
sat-kṛtaḥ saj-janāgraṇīḥ
SYNONYMS
abhivandya—worshiping; pituḥ—of his father; pādau—the feet; āśīrbhiḥ—with benedictions; ca—and; abhimantritaḥ—was addressed; nanāma—he bowed; mātarau—to his two mothers; śīrṣṇā—with his head; sat-kṛtaḥ—was honored; sat-jana—of the nobles; agraṇīḥ—the foremost.
TRANSLATION
Then Dhruva Mahārāja, the foremost of all nobles, first of all offered his obeisances at the feet of his father and was honored by his father with various questions. He then bowed his head at the feet of his two mothers.
PURPORT
It may be questioned why Dhruva Mahārāja offered his respect not only to his mother but also to his stepmother, due to whose insults he had to leave home. The answer is that after achieving perfection by self-realization and seeing the Supreme Personality of Godhead face to face, Dhruva Mahārāja was completely freed from all contamination of material desire. Feelings of insult or honor in this material world are never perceived by a devotee. Lord Caitanya therefore says that one has to be humbler than the grass and, He recommends, more tolerant than the tree to execute devotional service. Dhruva Mahārāja, therefore, has in this verse been described as saj-janāgraṇīḥ, the foremost of noble men. The pure devotee is the noblest of all, and he has no feelings of animosity towards anyone. Duality due to animosity is a creation of this material world. There is no such thing in the spiritual world, which is the absolute reality.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.45
Why did he bow to Suruci who had given him such suffering? He was the foremost of good men.
TEXT -
SB 4.9.46
surucis taṁ samutthāpya
pādāvanatam arbhakam
pariṣvajyāha jīveti
bāṣpa-gadgadayā girā
SYNONYMS
suruciḥ—Queen Suruci; tam—him; samutthāpya—having picked up; pāda-avanatam—fallen at her feet; arbhakam—the innocent boy; pariṣvajya—embracing; āha—she said; jīva—may you live long; iti—thus; bāṣpa—with tears; gadgadayā—choked up; girā—with words.
TRANSLATION
Suruci, the younger mother of Dhruva Mahārāja, seeing that the innocent boy had fallen at her feet, immediately picked him up, embracing him with her hands, and with tears of feeling she blessed him with the words, "My dear boy, long may you live!"
TEXT -
SB 4.9.47
yasya prasanno bhagavān
guṇair maitry-ādibhir hariḥ
tasmai namanti bhūtāni
nimnam āpa iva svayam
SYNONYMS
yasya—anyone with whom; prasannaḥ—is pleased; bhagavān—the Personality of Godhead; guṇaiḥ—by qualities; maitrī-ādibhiḥ—by friendship, etc.; hariḥ—Lord Hari; tasmai—unto him; namanti—offer respect; bhūtāni—all living entities; nimnam—to low ground; āpaḥ—water; iva—just as; svayam—automatically.
TRANSLATION
Unto one who has transcendental qualities due to friendly behavior with the Supreme Personality of Godhead, all living entities offer honor, just as water automatically flows down by nature.
PURPORT
The question may be raised in this connection why Suruci, who was not at all favorably disposed towards Dhruva, blessed him, "Long may you live," which means that she also desired good fortune for him. The answer is given in this verse. Since Dhruva Mahārāja was blessed by the Lord, due to his transcendental qualities everyone was bound to offer him all respects and benediction, just as water, by its nature, flows downward. A devotee of the Lord does not demand respect from anyone, but wherever he goes he is honored by everyone throughout the whole world with all respect. Śrīnivāsa Ācārya said that the six Gosvāmīs of Vṛndāvana are respected throughout the entire universe because a devotee, having pleased the Supreme Personality of Godhead, the source of all emanations, automatically pleases everyone, and thus everyone offers him respect.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.47
It was not impossible that Suruci could respect Dhruva.
TEXT -
SB 4.9.48
uttamaś ca dhruvaś cobhāv
anyonyaṁ prema-vihvalau
aṅga-saṅgād utpulakāv
asraughaṁ muhur ūhatuḥ
SYNONYMS
uttamaḥ ca—also Uttama; dhruvaḥ ca—Dhruva also; ubhau—both; anyonyam—one another; prema-vihvalau—being overwhelmed with affection; aṅga-saṅgāt—by embracing; utpulakau—their hair stood up; asra—of tears; ogham—torrents; muhuḥ—again and again; ūhatuḥ—they exchanged.
TRANSLATION
The two brothers Uttama and Dhruva Mahārāja also exchanged their tears. They were overwhelmed by the ecstasy of love and affection, and when they embraced one another, the hair on their bodies stood up.
TEXT -
SB 4.9.49
sunītir asya jananī
prāṇebhyo 'pi priyaṁ sutam
upaguhya jahāv ādhiṁ
tad-aṅga-sparśa-nirvṛtā
SYNONYMS
sunītiḥ—Sunīti, the real mother of Dhruva Mahārāja; asya—his; jananī—mother; prāṇebhyaḥ—more than life air; api—even; priyam—dear; sutam—son; upaguhya—embracing; jahau—gave up; ādhim—all grief; tat-aṅga—his body; sparśa—touching; nirvṛtā—being satisfied.
TRANSLATION
Sunīti, the real mother of Dhruva Mahārāja, embraced the tender body of her son, who was dearer to her than her own life, and thus forgot all material grief, for she was very pleased.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.49
Dhruva met his mother last, after she had recovered from fainting.
TEXT -
SB 4.9.50
payaḥ stanābhyāṁ susrāva
netra-jaiḥ salilaiḥ śivaiḥ
tadābhiṣicyamānābhyāṁ
vīra vīra-suvo muhuḥ
SYNONYMS
payaḥ—milk; stanābhyām—from both breasts; susrāva—began to flow down; netra-jaiḥ—from the eyes; salilaiḥ—by tears; śivaiḥ—auspicious; tadā—at that time; abhiṣicyamānābhyām—being wetted; vīra—my dear Vidura; vīra-suvaḥ—of the mother who gave birth to a hero; muhuḥ—constantly.
TRANSLATION
My dear Vidura, Sunīti was the mother of a great hero. Her tears, together with the milk flowing from her breasts, wet the whole body of Dhruva Mahārāja. This was a great, auspicious sign.
PURPORT
When Deities are installed, They are washed with milk, yogurt and water, and this ceremony is called abhiṣeka. In this verse it has been especially mentioned that the tears which flowed down from the eyes of Sunīti were all-auspicious. This auspiciousness of the abhiṣeka ceremony performed by his beloved mother was an indication that in the very near future Dhruva Mahārāja would be installed on the throne of his father. The history of Dhruva Mahārāja's leaving home was that his father refused to give him a place on his lap, and Dhruva Mahārāja determined that unless he got the throne of his father he would not come back. Now this abhiṣeka ceremony performed by his beloved mother was an indication that he would occupy the throne of Mahārāja Uttānapāda.
It is also significant in this verse that Sunīti, mother of Dhruva Mahārāja, is described as vīra-sū, a mother who produced a great hero. There are many heroes in the world, but there is no comparison to Dhruva Mahārāja, who was not only a heroic emperor of this planet, but also a great devotee. A devotee is also a great hero because he conquers the influence of māyā. When Lord Caitanya inquired from Rāmānanda Rāya about the most famous man in this world, the latter replied that anyone who is known as a great devotee of the Lord is to be accepted as the most famous.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.50
O Vidura, hero! Sunīti had given birth to a hero like you.
TEXT -
SB 4.9.51
tāṁ śaśaṁsur janā rājñīṁ
diṣṭyā te putra ārti-hā
pratilabdhaś ciraṁ naṣṭo
rakṣitā maṇḍalaṁ bhuvaḥ
SYNONYMS
tām—unto Queen Sunīti; śaśaṁsuḥ—offered praise; janāḥ—the people in general; rājñīm—unto the Queen; diṣṭyā—by fortune; te—your; putraḥ—son; ārti-hā—will vanquish all your pains; pratilabdhaḥ—now returned; ciram—since a long time; naṣṭaḥ—lost; rakṣitā—will protect; maṇḍalam—the globe; bhuvaḥ—earthly.
TRANSLATION
The residents of the palace praised the Queen: Dear Queen, your beloved son was lost a long time ago, and it is your great fortune that he now has come back. It appears, therefore, that your son will be able to protect you for a very long time and will put an end to all your material pangs.
TEXT -
SB 4.9.52
abhyarcitas tvayā nūnaṁ
bhagavān praṇatārti-hā
yad-anudhyāyino dhīrā
mṛtyuṁ jigyuḥ sudurjayam
SYNONYMS
abhyarcitaḥ—worshiped; tvayā—by you; nūnam—however; bhagavān—the Supreme Personality of Godhead; praṇata-ārti-hā—who can deliver His devotees from the greatest danger; yat—whom; anudhyāyinaḥ—constantly meditating upon; dhīrāḥ—great saintly persons; mṛtyum—death; jigyuḥ—conquered; sudurjayam—which is very, very difficult to overcome.
TRANSLATION
Dear Queen, you must have worshiped the Supreme Personality of Godhead, who delivers His devotees from the greatest danger. Persons who constantly meditate upon Him surpass the course of birth and death. This perfection is very difficult to achieve.
PURPORT
Dhruva Mahārāja was the lost child of Queen Sunīti, but during his absence she always meditated upon the Supreme Personality of Godhead, who is able to rescue His devotee from all dangers. While Dhruva Mahārāja was absent from his home, not only did he undergo severe austerities in the forest of Madhuvana, but at home also his mother prayed to the Supreme Lord for his safety and good fortune. In other words, the Lord was worshiped by both the mother and the son, and both were able to achieve the supreme benediction from the Supreme Lord. The word sudurjayam, an adjective which indicates that no one can conquer death, is very significant. When Dhruva Mahārāja was away from his home, his father thought that he was dead. Ordinarily a king's son only five years old and away from home in the forest would certainly be supposed dead, but by the mercy of the Supreme Personality of Godhead, not only was he saved, but he was blessed with the highest perfection.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.52
By worshipping the Lord you have conquered the death of your son.
TEXT -
SB 4.9.53
lālyamānaṁ janair evaṁ
dhruvaṁ sabhrātaraṁ nṛpaḥ
āropya kariṇīṁ hṛṣṭaḥ
stūyamāno 'viśat puram
SYNONYMS
lālyamānam—being thus praised; janaiḥ—by the people in general; evam—thus; dhruvam—Mahārāja Dhruva; sa-bhrātaram—with his brother; nṛpaḥ—the King; āropya—placing; kariṇīm—on the back of a she-elephant; hṛṣṭaḥ—being so pleased; stūyamānaḥ—and being so praised; aviśat—returned; puram—to his capital.
TRANSLATION
The sage Maitreya continued: My dear Vidura, when everyone was thus praising Dhruva Mahārāja, the King was very happy, and he had Dhruva and his brother seated on the back of a she-elephant. Thus he returned to his capital, where he was praised by all classes of men.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.53
The people praised the King as well in verse 51 and verse 52.
TEXT -
SB 4.9.54
tatra tatropasaṅkḷptair
lasan-makara-toraṇaiḥ
savṛndaiḥ kadalī-stambhaiḥ
pūga-potaiś ca tad-vidhaiḥ
SYNONYMS
tatra tatra—here and there; upasaṅkḷptaiḥ—set up; lasat—brilliant; makara—shark-shaped; toraṇaiḥ—with arched gateways; sa-vṛndaiḥ—with bunches of fruits and flowers; kadalī—of banana trees; stambhaiḥ—with columns; pūga-potaiḥ—with young betel nut trees; ca—also; tat-vidhaiḥ—of that kind.
TRANSLATION
The whole city was decorated with columns of banana trees containing bunches of fruits and flowers, and betel nut trees with leaves and branches were seen here and there. There were also many gates set up which were structured to give the appearance of sharks.
PURPORT
Auspicious ceremonies with decorations of the green leaves of palms, coconut trees, betel nut trees and banana trees, and fruits, flowers and leaves are an age-old custom in India. To receive his great son Dhruva Mahārāja, King Uttānapāda arranged a good reception, and all the citizens very enthusiastically took part with great jubilation.
TEXT -
SB 4.9.55
cūta-pallava-vāsaḥ-sraṅ-
muktā-dāma-vilambibhiḥ
upaskṛtaṁ prati-dvāram
apāṁ kumbhaiḥ sadīpakaiḥ
SYNONYMS
cūta-pallava—with mango leaves; vāsaḥ—cloth; srak—flower garlands; muktā-dāma—strings of pearls; vilambibhiḥ—hanging; upaskṛtam—decorated; prati-dvāram—at every gate; apām—full of water; kumbhaiḥ—with waterpots; sa-dīpakaiḥ—with burning lamps.
TRANSLATION
At each and every gate there were burning lamps and big waterpots decorated with differently colored cloth, strings of pearls, flower garlands and hanging mango leaves.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.55
Four verses describe the city. Upasaṅklptaiḥ means that ingredients were brought from gardens and assembled. The arches had shining makaras forms on them. The banana trunks had fruits and buds (savṛtaiḥ). Apāṁ kumbhaiḥ sadīpakaiḥ modifies this.
TEXT -
SB 4.9.56
prākārair gopurāgāraiḥ
śātakumbha-paricchadaiḥ
sarvato 'laṅkṛtaṁ śrīmad-
vimāna-śikhara-dyubhiḥ
SYNONYMS
prākāraiḥ—with surrounding walls; gopura—city gates; āgāraiḥ—with houses; śātakumbha—golden; paricchadaiḥ—with ornamental work; sarvataḥ—on all sides; alaṅkṛtam—decorated; śrīmat—valuable, beautiful; vimāna—airplanes; śikhara—domes; dyubhiḥ—glittering.
TRANSLATION
In the capital city there were many palaces, city gates and surrounding walls, which were already very, very beautiful, and on this occasion all of them were decorated with golden ornaments. The domes of the city palaces glittered, as did the domes of the beautiful airplanes which hovered over the city.
PURPORT
Regarding the mention of airplanes here, it is suggested by Śrīmad Vijayadhvaja Tīrtha that on this occasion the demigods from higher planetary systems also came in their airplanes to bestow their blessings on Dhruva Mahārāja on his arrival at the capital of his father. It also appears that all the domes of the city palaces as well as the pinnacles of the airplanes were decorated with ornamental work in gold, and, being reflected by the sunshine, they were all glittering. We can observe a specific distinction between Dhruva Mahārāja's time and modern days, for the airplanes in those days were made of gold, whereas at the present moment airplanes are made of base aluminium. This just gives a hint of the opulence of Dhruva Mahārāja's days and the poverty of modern times.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.56
Gopura means the city gates. Āgara means house. They shone because of the domes and spires (vimāna-śikhara).
TEXT -
SB 4.9.57
mṛṣṭa-catvara-rathyāṭṭa-
mārgaṁ candana-carcitam
lājākṣataiḥ puṣpa-phalais
taṇḍulair balibhir yutam
SYNONYMS
mṛṣṭa—fully cleansed; catvara—quadrangles; rathyā—highways; aṭṭa—raised sitting places; mārgam—lanes; candana—with sandalwood; carcitam—sprinkled; lāja—with fried rice; akṣataiḥ—and barley; puṣpa—with flowers; phalaiḥ—and fruits; taṇḍulaiḥ—with rice; balibhiḥ—auspicious presentations; yutam—provided with.
TRANSLATION
All the quadrangles, lanes and streets in the city, and the raised sitting places at the crossings, were thoroughly cleansed and sprinkled with sandalwood water; and auspicious grains such as rice and barley, and flowers, fruits and many other auspicious presentations were scattered all over the city.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.57
Catvara means yard. Rathyā means a wide road.
TEXT -
SB 4.9.58-59
dhruvāya pathi dṛṣṭāya
tatra tatra pura-striyaḥ
siddhārthākṣata-dadhy-ambu-
dūrvā-puṣpa-phalāni ca
upajahruḥ prayuñjānā
vātsalyād āśiṣaḥ satīḥ
śṛṇvaṁs tad-valgu-gītāni
prāviśad bhavanaṁ pituḥ
SYNONYMS
dhruvāya—on Dhruva; pathi—on the road; dṛṣṭāya—seen; tatra tatra—here and there; pura-striyaḥ—household ladies; siddhārtha—white mustard seed; akṣata—barley; dadhi—curd; ambu—water; dūrvā—newly grown grass; puṣpa—flowers; phalāni—fruits; ca—also; upajahruḥ—they showered; prayuñjānāḥ—uttering; vātsalyāt—out of affection; āśiṣaḥ—blessings; satīḥ—gentle ladies; śṛṇvan—hearing; tat—their; valgu—very pleasing; gītāni—songs; prāviśat—he entered; bhavanam—the palace; pituḥ—of his father.
TRANSLATION
Thus as Dhruva Mahārāja passed on the road, from every place in the neighborhood all the gentle household ladies assembled to see him, and out of maternal affection they offered their blessings, showering him with white mustard seed, barley, curd, water, newly grown grass, fruits and flowers. In this way Dhruva Mahārāja, while hearing the pleasing songs sung by the ladies, entered the palace of his father.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.58-59
Siddhārtha is white mustard seed. Akṣata is barley. Upajahruḥ means “they scattered.” Satīḥ should be satyaḥ.
TEXT -
SB 4.9.60
mahāmaṇi-vrātamaye
sa tasmin bhavanottame
lālito nitarāṁ pitrā
nyavasad divi devavat
SYNONYMS
mahā-maṇi—greatly valuable jewels; vrāta—groups of; maye—bedecked with; saḥ—he (Dhruva Mahārāja); tasmin—in that; bhavana-uttame—brilliant house; lālitaḥ—being raised; nitarām—always; pitrā—by the father; nyavasat—lived there; divi—in the higher planetary systems; deva-vat—like the demigods.
TRANSLATION
Dhruva Mahārāja thereafter lived in his father's palace, which had walls bedecked with highly valuable jewels. His affectionate father took particular care of him, and he dwelled in that house just as the demigods live in their palaces in the higher planetary systems.
TEXT -
SB 4.9.61
payaḥ-phena-nibhāḥ śayyā
dāntā rukma-paricchadāḥ
āsanāni mahārhāṇi
yatra raukmā upaskarāḥ
SYNONYMS
payaḥ—milk; phena—foam; nibhāḥ—like; śayyāḥ—bedding; dāntāḥ—made of ivory; rukma—golden; paricchadāḥ—with embellishments; āsanāni—sitting places; mahā-arhāṇi—very valuable; yatra—where; raukmāḥ—golden; upaskarāḥ—furniture.
TRANSLATION
The bedding in the palace was as white as the foam of milk and was very soft. The bedsteads were made of ivory with embellishments of gold, and the chairs, benches and other sitting places and furniture were made of gold.
TEXT -
SB 4.9.62
yatra sphaṭika-kuḍyeṣu
mahā-mārakateṣu ca
maṇi-pradīpā ābhānti
lalanā-ratna-saṁyutāḥ
SYNONYMS
yatra—where; sphaṭika—made of marble; kuḍyeṣu—on walls; mahā-mārakateṣu—bedecked with valuable jewels like sapphires; ca—also; maṇi-pradīpāḥ—lamps made of jewels; ābhānti—shone; lalanā—female figures; ratna—made of jewels; saṁyutāḥ—held by.
TRANSLATION
The palace of the King was surrounded by walls made of marble with many engravings made of valuable jewels like sapphires, which depicted beautiful women with shining jewel lamps in their hands.
PURPORT
The description of King Uttānapāda's palace depicts the state of affairs many hundreds and thousands of years ago, long before Śrīmad-Bhāgavatam was compiled. Since it is described that Mahārāja Dhruva ruled for thirty-six thousand years, he must have lived in the Satya-yuga, when people lived for one hundred thousand years. The life durations in the four yugas are also mentioned in the Vedic literature. In the Satya-yuga people used to live for one hundred thousand years, in the Tretā-yuga people lived for ten thousand years, in Dvāpara-yuga they lived for one thousand years, and in this age, Kali-yuga, people may live up to one hundred years. With the progressive advance of each new yuga, the duration of human life is reduced by ninety percent—from one hundred thousand to ten thousand, from ten thousand to one thousand, and from one thousand to one hundred.
It is said that Dhruva Mahārāja was the great-grandson of Lord Brahmā. This indicates that Dhruva Mahārāja's time was in the Satya-yuga in the beginning of creation. During one day of Lord Brahmā, as stated in the Bhagavad-gītā, there are many Satya-yugas. According to the Vedic calculation, at the present moment the twenty-eighth millennium is current. It can be calculated that Dhruva Mahārāja lived many millions of years ago, but the description of the palace of Dhruva's father is so glorious that we cannot accept that advanced human civilization did not exist even forty or fifty thousand years ago. There were walls like those in the palace of Mahārāja Uttānapāda even very recently, during the Mogul period. Anyone who has seen the Red Fort in Delhi must have marked that the walls are made of marble and were once decorated with jewels. During the British period all these jewels were taken away and dispatched to the British Museum.
The conception of worldly opulence was formerly based mainly on natural resources such as jewels, marble, silk, ivory, gold and silver. The advancement of economic development was not based on big motorcars. Advancement of human civilization depends not on industrial enterprises, but on possession of natural wealth and natural food, which is all supplied by the Supreme Personality of Godhead so that we may save time for self-realization and success in the human form of body.
Another aspect of this verse is that Dhruva Mahārāja's father, Uttānapāda, would very soon give up attachment for his palaces and would go to the forest for self-realization. From the description of Śrīmad-Bhāgavatam, therefore, we can make a very thorough comparative study of modern civilization and the civilization of mankind in the other millenniums, Satya-yuga, Tretā-yuga and Dvāpara-yuga.
TEXT -
SB 4.9.63
udyānāni ca ramyāṇi
vicitrair amara-drumaiḥ
kūjad-vihaṅga-mithunair
gāyan-matta-madhuvrataiḥ
SYNONYMS
udyānāni—gardens; ca—also; ramyāṇi—very beautiful; vicitraiḥ—various; amara-drumaiḥ—with trees brought from the heavenly planets; kūjat—singing; vihaṅga—of birds; mithunaiḥ—with pairs; gāyat—humming; matta—mad; madhu-vrataiḥ—with bumblebees.
TRANSLATION
The King's residence was surrounded by gardens wherein there were varieties of trees brought from the heavenly planets. In those trees there were pairs of sweetly singing birds and almost-mad bumblebees, which made a very relishable buzzing sound.
PURPORT
In this verse the word amara-drumaiḥ, "with trees brought from the heavenly planets," is very significant. The heavenly planets are known as Amaraloka, the planets where death is very much delayed, because the people there live for ten thousand years according to the calculations of the demigods, in which our six months are equal to one day. The demigods live in the heavenly planets for months, years and ten-thousands of years according to demigod time, and then again, after the results of their pious activities are exhausted, they fall down to this earth. These are the statements that can be collected from Vedic literature. As the people there live for ten thousand years, so also do the trees. Of course, here on this earth there are many trees which live for ten thousand years, so what to speak of the trees on the heavenly planets? They must live for more than many ten-thousands of years, and sometimes, as practiced even now, some valuable trees are taken from one place to another.
It is elsewhere stated that when Lord Kṛṣṇa went to the heavenly planets with His wife Satyabhāmā He took a pārijāta flower tree from heaven and brought it to the earth. There was a fight between Kṛṣṇa and the demigods due to the pārijāta tree's being taken from heaven to this planet. The pārijāta was planted in the palace of Lord Kṛṣṇa which was occupied by Queen Satyabhāmā. The flower and fruit trees in the heavenly planets are superior, for they are very pleasant and tasteful, and it appears that in the palace of Mahārāja Uttānapāda there were many varieties of such trees.
TEXT -
SB 4.9.64
vāpyo vaidūrya-sopānāḥ
padmotpala-kumud-vatīḥ
haṁsa-kāraṇḍava-kulair
juṣṭāś cakrāhva-sārasaiḥ
SYNONYMS
vāpyaḥ—lakes; vaidūrya—emerald; sopānāḥ—with staircases; padma—lotuses; utpala—blue lotuses; kumut-vatīḥ—full of lilies; haṁsa—swans; kāraṇḍava—and ducks; kulaiḥ—by flocks of; juṣṭāḥ—inhabited; cakrāhva—by cakravākas (geese); sārasaiḥ—and by cranes.
TRANSLATION
There were emerald staircases which led to lakes full of variously colored lotus flowers and lilies, and swans, kāraṇḍavas, cakravākas, cranes and similar other valuable birds were visible in those lakes.
PURPORT
It appears that not only was the palace surrounded by compounds and gardens with varieties of trees, but there were small man-made lakes also, where the water was full of many-colored lotus flowers and lilies, and to get down to the lakes there were staircases made of valuable jewels such as emeralds. By the beautifully positioned garden houses there were many luxuriant birds, such as swans, cakravākas, kāraṇḍavas and cranes. These birds generally do not live in filthy places like crows do. The atmosphere of the city was very healthy and beautiful; it can simply be imagined from its description.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.64
These were items of enjoyment.
TEXT -
SB 4.9.65
uttānapādo rājarṣiḥ
prabhāvaṁ tanayasya tam
śrutvā dṛṣṭvādbhutatamaṁ
prapede vismayaṁ param
SYNONYMS
uttānapādaḥ—King Uttānapāda; rāja-ṛṣiḥ—great saintly king; prabhāvam—influence; tanayasya—of his son; tam—that; śrutvā—hearing; dṛṣṭvā—seeing; adbhuta—wonderful; tamam—in the superlative degree; prapede—happily felt; vismayam—wonder; param—supreme.
TRANSLATION
The saintly King Uttānapāda, hearing of the glorious deeds of Dhruva Mahārāja and personally seeing also how influential and great he was, felt very satisfied, for Dhruva's activities were wonderful to the supreme degree.
PURPORT
When Dhruva Mahārāja was in the forest executing his austerities, his father, Uttānapāda, heard everything about his very wonderful activities. Although Dhruva Mahārāja was the son of a king and was only five years old, he went to the forest and executed devotional service under strict austerity. Therefore his acts were all wonderful, and when he came back home, naturally, because of his spiritual qualifications, he became very popular amongst the citizens. He must have performed many wonderful activities by the grace of the Lord. No one is more satisfied than the father of a person who is credited with glorious activities. Mahārāja Uttānapāda was not an ordinary king; he was a rājarṣi, a saintly king. Formerly this earth was ruled by one saintly king only. Kings were trained to become saintly; therefore they had no other concern than the welfare of the citizens. These saintly kings were properly trained, and as mentioned in Bhagavad-gītā also, the science of God, or the yoga system of devotional service known as Bhagavad-gītā, was spoken to the saintly king of the sun planet, and gradually it descended through the kṣatriya kings who were generated from the sun and the moon. If the head of the government is saintly, certainly the citizens become saintly, and they are very happy because both their spiritual and physical needs and hankerings are satisfied.
TEXT -
SB 4.9.66
vīkṣyoḍha-vayasaṁ taṁ ca
prakṛtīnāṁ ca sammatam
anurakta-prajaṁ rājā
dhruvaṁ cakre bhuvaḥ patim
SYNONYMS
vīkṣya—after seeing; ūḍha-vayasam—mature in age; tam—Dhruva; ca—and; prakṛtīnām—by the ministers; ca—also; sammatam—approved of; anurakta—beloved; prajam—by his subjects; rājā—the King; dhruvam—Dhruva Mahārāja; cakre—made; bhuvaḥ—of the earth; patim—master.
TRANSLATION
When, after concentration, King Uttānapāda saw that Dhruva Mahārāja was suitably mature to take charge of the kingdom and that his ministers were agreeable and the citizens were also very fond of him, he enthroned Dhruva as emperor of this planet.
PURPORT
Although it is misconceived that formerly the monarchial government was autocratic, from the description of this verse it appears that not only was King Uttānapāda a rājarṣi, but before installing his beloved son Dhruva on the throne of the empire of the world, he consulted his ministerial officers, considered the opinion of the public, and also personally examined Dhruva's character. Then the King installed him on the throne to take charge of the affairs of the world.
When a Vaiṣṇava king like Dhruva Mahārāja is the head of the government of the entire world, the world is so happy that it is not possible to imagine or describe. Even now, if people would all become Kṛṣṇa conscious, the democratic government of the present day would be exactly like the kingdom of heaven. If all people became Kṛṣṇa conscious they would vote for persons of the category of Dhruva Mahārāja. If the post of chief executive were occupied by such a Vaiṣṇava, all the problems of satanic government would be solved. The youthful generation of the present day is very enthusiastic in trying to overthrow the government in different parts of the world. But unless people are Kṛṣṇa conscious like Dhruva Mahārāja, there will be no appreciable changes in government because people who hanker to attain political position by hook or by crook cannot think of the welfare of the people. They are only busy to keep their position of prestige and monetary gain. They have very little time to think of the welfare of the citizens.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.66
Uḍha-vayasam means he reach yauvana (fifteen years).
TEXT -
SB 4.9.67
ātmānaṁ ca pravayasam
ākalayya viśāmpatiḥ
vanaṁ viraktaḥ prātiṣṭhad
vimṛśann ātmano gatim
SYNONYMS
ātmānam—himself; ca—also; pravayasam—advanced in age; ākalayya—considering; viśāmpatiḥ—King Uttānapāda; vanam—to the forest; viraktaḥ—detached; prātiṣṭhat—departed; vimṛśan—deliberating on; ātmanaḥ—of the self; gatim—salvation.
TRANSLATION
After considering his advanced age and deliberating on the welfare of his spiritual self, King Uttānapāda detached himself from worldly affairs and entered the forest.
PURPORT
This is the sign of a rājarṣi. King Uttānapāda was very opulent and was emperor of the world, and these attachments were certainly very great. Modern politicians are not as great as kings like Mahārāja Uttānapāda, but because they get some political power for some days, they become so much attached to their positions that they never retire unless they are removed from their posts by cruel death or killed by some opposing political party. It is within our experience that the politicians in India do not quit their positions until death. This was not the practice in olden days, as it is evident from the behavior of King Uttānapāda. Immediately after installing his worthy son Dhruva Mahārāja on the throne, he left his home and palace. There are hundreds and thousands of instances like this in which kings, in their mature age, would give up their kingdoms and go to the forest to practice austerity. Practice of austerity is the main business of human life. As Mahārāja Dhruva practiced austerity in his early age, his father, Mahārāja Uttānapāda, in his old age also practiced austerity in the forest. In modern days however, it is not possible to give up one's home and go to the forest to practice austerity, but if people of all ages would take shelter of the Kṛṣṇa consciousness movement and practice the simple austerities of no illicit sex, no intoxication, no gambling and no meat-eating, and chant the Hare Kṛṣṇa mantra regularly (sixteen rounds), by this practical method it would be a very easy task to get salvation from this material world.
Srila Visvanatha Cakravarti Thakur Commentary -
4.9.67
Thus ends the commentary on the Ninth Chapter of the Fourth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta
PURPORT
s of the Fourth Canto, Ninth Chapter, of the Śrīmad-Bhāgavatam, entitled "Dhruva Mahārāja Returns Home."
10. Dhruva Mahārāja's Fight With the Yakṣas
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11-12, 13, 14, 15, 16, 17, 18-19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30
TEXT -
SB 4.10.1
maitreya uvāca
prajāpater duhitaraṁ
śiśumārasya vai dhruvaḥ
upayeme bhramiṁ nāma
tat-sutau kalpa-vatsarau
SYNONYMS
maitreyaḥ uvāca—the great sage Maitreya continued; prajāpateḥ—of the Prajāpati; duhitaram—daughter; śiśumārasya—of Śiśumāra; vai—certainly; dhruvaḥ—Dhruva Mahārāja; upayeme—married; bhramim—Bhrami; nāma—named; tat-sutau—her sons; kalpa—Kalpa; vatsarau—Vatsara.
TRANSLATION
The great sage Maitreya said: My dear Vidura, thereafter Dhruva Mahārāja married the daughter of Prajāpati Śiśumāra, whose name was Bhrami, and two sons named Kalpa and Vatsara were born of her.
PURPORT
It appears that Dhruva Mahārāja married after being installed on the throne of his father and after the departure of his father to the forest for self-realization. It is very important to note in this connection that since Mahārāja Uttānapāda was greatly affectionate towards his son, and since it is the duty of a father to get his sons and daughters married as quickly as possible, why did he not get his son married before he left home? The answer is that Mahārāja Uttānapāda was a rājarṣi, saintly king. Although he was busy in his political affairs and duties of government management, he was very anxious for self-realization. Therefore as soon as his son Dhruva Mahārāja was quite worthy to take charge of the government, he took this opportunity to leave home, just like his son, who, without fear, left home for self-realization, even at the age of five years. These are rare instances from which we can see that the importance of spiritual realization is above all other important work. Mahārāja Uttānapāda knew very well that to get his son Dhruva Mahārāja married was not so important that it should take preference to his going away to the forest for self-realization.
Srila Visvanatha Cakravarti Thakur Commentary -
4.10.1
The Tenth Chapter describes how Dhruva, hearing that the Yakṣas had killed his brother, goes to Alakāpurī and kills the Yakṣas in battle.
TEXT -
SB 4.10.2
ilāyām api bhāryāyāṁ
vāyoḥ putryāṁ mahā-balaḥ
putram utkala-nāmānaṁ
yoṣid-ratnam ajījanat
SYNONYMS
ilāyām—unto his wife named Ilā; api—also; bhāryāyām—unto his wife; vāyoḥ—of the demigod Vāyu (controller of air); putryām—unto the daughter; mahā-balaḥ—the greatly powerful Dhruva Mahārāja; putram—son; utkala—Utkala; nāmānam—of the name; yoṣit—female; ratnam—jewel; ajījanat—he begot.
TRANSLATION
The greatly powerful Dhruva Mahārāja had another wife, named Ilā, who was the daughter of the demigod Vāyu. By her he begot a son named Utkala and a very beautiful daughter.
Srila Visvanatha Cakravarti Thakur Commentary -
4.10.2
Yoṣid-ratnam means “a jewel of a daughter.” The word “and” should be supplied.
TEXT -
SB 4.10.3
uttamas tv akṛtodvāho
mṛgayāyāṁ balīyasā
hataḥ puṇya-janenādrau
tan-mātāsya gatiṁ gatā
SYNONYMS
uttamaḥ—Uttama; tu—but; akṛta—without; udvāhaḥ—marriage; mṛgayāyām—on a hunting excursion; balīyasā—very powerful; hataḥ—was killed; puṇya-janena—by a Yakṣa; adrau—on the Himalaya Mountains; tat—his; mātā—mother (Suruci); asya—of her son; gatim—way; gatā—followed.
TRANSLATION
Dhruva Mahārāja's younger brother Uttama, who was still unmarried, once went on a hunting excursion and was killed by a powerful Yakṣa in the Himalaya Mountains. Along with him, his mother, Suruci, also followed the path of her son [she died].
TEXT -
SB 4.10.4
dhruvo bhrātṛ-vadhaṁ śrutvā
kopāmarṣa-śucārpitaḥ
jaitraṁ syandanam āsthāya
gataḥ puṇya-janālayam
SYNONYMS
dhruvaḥ—Dhruva Mahārāja; bhrātṛ-vadham—the killing of his brother; śrutvā—hearing this news; kopa—anger; amarṣa—vengeance; śucā—lamentation; arpitaḥ—being filled with; jaitram—victorious; syandanam—chariot; āsthāya—getting on; gataḥ—went; puṇya-jana-ālayam—to the city of the Yakṣas.
TRANSLATION
When Dhruva Mahārāja heard of the killing of his brother Uttama by the Yakṣas in the Himalaya Mountains, being overwhelmed with lamentation and anger, he got on his chariot and went out for victory over the city of the Yakṣas, Alakāpurī.
PURPORT
Dhruva Mahārāja's becoming angry, overwhelmed with grief, and envious of the enemies was not incompatible with his position as a great devotee. It is a misunderstanding that a devotee should not be angry, envious or overwhelmed by lamentation. Dhruva Mahārāja was the king, and when his brother was unceremoniously killed, it was his duty to take revenge against the Yakṣas from the Himalayas.
Srila Visvanatha Cakravarti Thakur Commentary -
4.10.4
Arpitā means “filled with.”
TEXT -
SB 4.10.5
gatvodīcīṁ diśaṁ rājā
rudrānucara-sevitām
dadarśa himavad-droṇyāṁ
purīṁ guhyaka-saṅkulām
SYNONYMS
gatvā—going; udīcīm—northern; diśam—direction; rājā—King Dhruva; rudra-anucara—by followers of Rudra, Lord Śiva; sevitām—inhabited; dadarśa—saw; himavat—Himalayan; droṇyām—in a valley; purīm—a city; guhyaka—ghostly persons; saṅkulām—full of.
TRANSLATION
Dhruva Mahārāja went to the northern direction of the Himalayan range. In a valley he saw a city full of ghostly persons who were followers of Lord Śiva.
PURPORT
In this verse it is stated that the Yakṣas are more or less devotees of Lord Śiva. By this indication the Yakṣas may be taken to be the Himalayan tribes like the Tibetans.
TEXT -
SB 4.10.6
dadhmau śaṅkhaṁ bṛhad-bāhuḥ
khaṁ diśaś cānunādayan
yenodvigna-dṛśaḥ kṣattar
upadevyo 'trasan bhṛśam
SYNONYMS
dadhmau—blew; śaṅkham—conchshell; bṛhat-bāhuḥ—the mighty-armed; kham—the sky; diśaḥ ca—and all directions; anunādayan—causing to resound; yena—by which; udvigna-dṛśaḥ—appeared very anxious; kṣattaḥ—my dear Vidura; upadevyaḥ—the wives of the Yakṣas; atrasan—became frightened; bhṛśam—greatly.
TRANSLATION
Maitreya continued: My dear Vidura, as soon as Dhruva Mahārāja reached Alakāpurī, he immediately blew his conchshell, and the sound reverberated throughout the entire sky and in every direction. The wives of the Yakṣas became very much frightened. From their eyes it was apparent that they were full of anxiety.
Srila Visvanatha Cakravarti Thakur Commentary -
4.10.6
Upadevyaḥ means the wives of the Yakṣas.
TEXT -
SB 4.10.7
tato niṣkramya balina
upadeva-mahā-bhaṭāḥ
asahantas tan-ninādam
abhipetur udāyudhāḥ
SYNONYMS
tataḥ—thereafter; niṣkramya—coming out; balinaḥ—very powerful; upadeva—of Kuvera; mahā-bhaṭāḥ—great soldiers; asahantaḥ—unable to tolerate; tat—of the conchshell; ninādam—sound; abhipetuḥ—attacked; udāyudhāḥ—equipped with various weapons.
TRANSLATION
O hero Vidura, the greatly powerful heroes of the Yakṣas, unable to tolerate the resounding vibration of the conchshell of Dhruva Mahārāja, came forth from their city with weapons and attacked Dhruva.
TEXT -
SB 4.10.8
sa tān āpatato vīra
ugra-dhanvā mahā-rathaḥ
ekaikaṁ yugapat sarvān
ahan bāṇais tribhis tribhiḥ
SYNONYMS
saḥ—Dhruva Mahārāja; tān—all of them; āpatataḥ—falling upon him; vīraḥ—hero; ugra-dhanvā—powerful bowman; mahā-rathaḥ—who could fight with many chariots; eka-ekam—one after another; yugapat—simultaneously; sarvān—all of them; ahan—killed; bāṇaiḥ—by arrows; tribhiḥ tribhiḥ—by threes.
TRANSLATION
Dhruva Mahārāja, who was a great charioteer and certainly a great bowman also, immediately began to kill them by simultaneously discharging arrows three at a time.
TEXT -
SB 4.10.9
te vai lalāṭa-lagnais tair
iṣubhiḥ sarva eva hi
matvā nirastam ātmānam
āśaṁsan karma tasya tat
SYNONYMS
te—they; vai—certainly; lalāṭa-lagnaiḥ—intent upon their heads; taiḥ—by those; iṣubhiḥ—arrows; sarve—all of them; eva—certainly; hi—without fail; matvā—thinking; nirastam—defeated; ātmānam—themselves; āśaṁsan—praised; karma—action; tasya—of him; tat—that.
TRANSLATION
When the heroes of the Yakṣas saw that all their heads were being thus threatened by Dhruva Mahārāja, they could very easily understand their awkward position, and they concluded that they would certainly be defeated. But, as heroes, they lauded the action of Dhruva.
PURPORT
This spirit of fighting in a sporting attitude is very significant in this verse. The Yakṣas were severely attacked. Dhruva Mahārāja was their enemy, but still, upon witnessing the wonderful, heroic acts of Mahārāja Dhruva, they were very pleased with him. This straightforward appreciation of an enemy's prowess is a characteristic of real kṣatriya spirit.
Srila Visvanatha Cakravarti Thakur Commentary -
4.10.9
They praised him in their minds.
TEXT -
SB 4.10.10
te 'pi cāmum amṛṣyantaḥ
pāda-sparśam ivoragāḥ
śarair avidhyan yugapad
dvi-guṇaṁ pracikīrṣavaḥ
SYNONYMS
te—the Yakṣas; api—also; ca—and; amum—at Dhruva; amṛṣyantaḥ—being intolerant of; pāda-sparśam—being touched by the feet; iva—like; uragāḥ—serpents; śaraiḥ—with arrows; avidhyan—struck; yugapat—simultaneously; dvi-guṇam—twice as much; pracikīrṣavaḥ—trying to retaliate.
TRANSLATION
Just like serpents, who cannot tolerate being trampled upon by anyone's feet, the Yakṣas, being intolerant of the wonderful prowess of Dhruva Mahārāja, threw twice as many arrows—six from each of their soldiers—and thus they very valiantly exhibited their prowess.
Srila Visvanatha Cakravarti Thakur Commentary -
4.10.10
“Twice as many” means that each person fired six arrows at once in retaliation.
TEXT -
SB 4.10.11-12
tataḥ parigha-nistriṁśaiḥ
prāsaśūla-paraśvadhaiḥ
śakty-ṛṣṭibhir bhuśuṇḍībhiś
citra-vājaiḥ śarair api
abhyavarṣan prakupitāḥ
sarathaṁ saha-sārathim
icchantas tat pratīkartum
ayutānāṁ trayodaśa
SYNONYMS
tataḥ—thereupon; parigha—with iron bludgeons; nistriṁśaiḥ—and swords; prāsa-śūla—with tridents; paraśvadhaiḥ—and lances; śakti—with pikes; ṛṣṭibhiḥ—and spears; bhuśuṇḍībhiḥ—with bhuśuṇḍī weapons; citra-vājaiḥ—having various feathers; śaraiḥ—with arrows; api—also; abhyavarṣan—they showered Dhruva; prakupitāḥ—being angry; sa-ratham—along with his chariot; saha-sārathim—along with his charioteer; icchantaḥ—desiring; tat—Dhruva's activities; pratīkartum—to counteract; ayutānām—of ten-thousands; trayodaśa—thirteen.
TRANSLATION
The Yakṣa soldiers were 130,000 strong, all greatly angry and all desiring to defeat the wonderful activities of Dhruva Mahārāja. With full strength they showered upon Mahārāja Dhruva, along with his chariot and charioteer, various types of feathered arrows, parighas [iron bludgeons], nistriṁśas [swords], prāsaśūlas [tridents], paraśvadhas [lances], śaktis [pikes], ṛṣṭis [spears] and bhuśuṇḍī weapons.
TEXT -
SB 4.10.13
auttānapādiḥ sa tadā
śastra-varṣeṇa bhūriṇā
na evādṛśyatācchanna
āsāreṇa yathā giriḥ
SYNONYMS
auttānapādiḥ—Dhruva Mahārāja; saḥ—he; tadā—at that time; śastra-varṣeṇa—by a shower of weapons; bhūriṇā—incessant; na—not; eva—certainly; adṛśyata—was visible; ācchannaḥ—being covered; āsāreṇa—by constant rainfall; yathā—as; giriḥ—a mountain.
TRANSLATION
Dhruva Mahārāja was completely covered by an incessant shower of weapons, just as a mountain is covered by incessant rainfall.
PURPORT
Śrīla Viśvanātha Cakravartī Ṭhākura points out in this connection that although Dhruva Mahārāja was covered by the incessant arrows of the enemy, this does not mean that he succumbed in the battle. The example of a mountain peak's being covered by incessant rain is just suitable, for when a mountain is covered by incessant rain, all dirty things are washed from the body of the mountain. Similarly, the incessant shower of arrows from the enemy gave Dhruva Mahārāja new vigor to defeat them. In other words, whatever incompetency he might have had was washed away.
Srila Visvanatha Cakravarti Thakur Commentary -
4.10.13
He could not be seen, like a mountain covered by heavy showers of rain (āsāreṇa).
TEXT -
SB 4.10.14
hāhā-kāras tadaivāsīt
siddhānāṁ divi paśyatām
hato 'yaṁ mānavaḥ sūryo
magnaḥ puṇya-janārṇave
SYNONYMS
hāhā-kāraḥ—tumult of disappointment; tadā—at that time; eva—certainly; āsīt—became manifest; siddhānām—of all the residents of Siddhaloka; divi—in the sky; paśyatām—who were observing the fight; hataḥ—killed; ayam—this; mānavaḥ—grandson of Manu; sūryaḥ—sun; magnaḥ—set; puṇya-jana—of the Yakṣas; arṇave—in the ocean.
TRANSLATION
All the Siddhas from the higher planetary systems were observing the fight from the sky, and when they saw that Dhruva Mahārāja had been covered by the incessant arrows of the enemy, they roared tumultuously, "The grandson of Manu, Dhruva, is now lost!" They cried that Dhruva Mahārāja was just like the sun and that now he had set within the ocean of the Yakṣas.
PURPORT
In this verse the word mānava is very significant. Generally this word is used to mean "human being." Dhruva Mahārāja is also described here as mānava. Not only is Dhruva Mahārāja a descendant of Manu, but all human society descends from Manu. According to Vedic civilization, Manu is the lawgiver. Even today Hindus in India follow the laws given by Manu. Everyone, therefore, in human society is a mānava, or descendant from Manu, but Dhruva Mahārāja is a distinguished mānava because he is a great devotee.
The denizens of the planet Siddhaloka, where the residents can fly in the sky without airplanes, were anxious over Dhruva Mahārāja's welfare in the battlefield. Śrīla Rūpa Gosvāmī says, therefore, that not only is a devotee well protected by the Supreme Lord, but all the demigods, and even ordinary men, are anxious for his security and safety. The comparison given here that Dhruva Mahārāja appeared to merge in the ocean of the Yakṣas is also significant. When the sun sets on the horizon, it appears that the sun drowns in the ocean, but factually the sun has no difficulty. Similarly, although Dhruva appeared to drown in the ocean of the Yakṣas, he had no difficulty. As the sun rises again in due course at the end of night, so Dhruva Mahārāja, although he might have been in difficulty (because, after all, it was a fight, and in any fighting activities there are reverses), that did not mean that he was defeated.
Srila Visvanatha Cakravarti Thakur Commentary -
4.10.14
Like the sun in ocean he has disappeared in the ocean of Yakṣas. The hidden meaning is that even in the condition, Dhruva could not be harmed, just as the sun is not harmed by setting in the ocean.
TEXT -
SB 4.10.15
nadatsu yātudhāneṣu
jaya-kāśiṣv atho mṛdhe
udatiṣṭhad rathas tasya
nīhārād iva bhāskaraḥ
SYNONYMS
nadatsu—while exclaiming; yātudhāneṣu—the ghostly Yakṣas; jaya-kāśiṣu—proclaiming victory; atho—then; mṛdhe—in the fighting; udatiṣṭhat—appeared; rathaḥ—the chariot; tasya—of Dhruva Mahārāja; nīhārāt—from the mist; iva—like; bhāskaraḥ—the sun.
TRANSLATION
The Yakṣas, being temporarily victorious, exclaimed that they had conquered Dhruva Mahārāja. But in the meantime Dhruva's chariot suddenly appeared, just as the sun suddenly appears from within foggy mist.
PURPORT
Here Dhruva Mahārāja is compared to the sun and the great assembly of the Yakṣas to foggy mist. Fog is insignificant in comparison with the sun. Although the sun is sometimes seen to be covered by fog, in fact the sun cannot be covered by anything. Our eyes may be covered by a cloud, but the sun is never covered. By this comparison to the sun, the greatness of Dhruva Mahārāja in all circumstances is affirmed.
Srila Visvanatha Cakravarti Thakur Commentary -
4.10.15
Jayakāśiṣu means “cries of victory appeared.”
TEXT -
SB 4.10.16
dhanur visphūrjayan divyaṁ
dviṣatāṁ khedam udvahan
astraughaṁ vyadhamad bāṇair
ghanānīkam ivānilaḥ
SYNONYMS
dhanuḥ—his bow; visphūrjayan—twanging; divyam—wonderful; dviṣatām—of the enemies; khedam—lamentation; udvahan—creating; astra-ogham—different types of weapons; vyadhamat—he scattered; bāṇaiḥ—with his arrows; ghana—of clouds; anīkam—an army; iva—like; anilaḥ—the wind.
TRANSLATION
Dhruva Mahārāja's bow and arrows twanged and hissed, causing lamentation in the hearts of his enemies. He began to shoot incessant arrows, shattering all their different weapons, just as the blasting wind scatters the assembled clouds in the sky.
Srila Visvanatha Cakravarti Thakur Commentary -
4.10.16
Vyadhamat means “he ground up.”
TEXT -
SB 4.10.17
tasya te cāpa-nirmuktā
bhittvā varmāṇi rakṣasām
kāyān āviviśus tigmā
girīn aśanayo yathā
SYNONYMS
tasya—of Dhruva; te—those arrows; cāpa—from the bow; nirmuktāḥ—released; bhittvā—having pierced; varmāṇi—shields; rakṣasām—of the demons; kāyān—bodies; āviviśuḥ—entered; tigmāḥ—sharp; girīn—mountains; aśanayaḥ—thunderbolts; yathā—just like.
TRANSLATION
The sharp arrows released from the bow of Dhruva Mahārāja pierced the shields and bodies of the enemy, like the thunderbolts released by the King of heaven, which dismantle the bodies of the mountains.
Srila Visvanatha Cakravarti Thakur Commentary -
4.10.17
Two comparisons have been given concerning the mountain. The Yakṣas attacked him like rain torrents covering a mountain. He attacked them like thunderbolts attacking mountains. The arrows of the Yakṣas were insignificant to Dhruva, like rain to the mountain, and served to increase his desire to counterattack, just the rain washes the mountain of dirt and makes it appear bright. The arrows of Dhruva however took away the life of the Yakṣas, like thunderbolts piercing mountains.
TEXT -
SB 4.10.18-19
bhallaiḥ sañchidyamānānāṁ
śirobhiś cāru-kuṇḍalaiḥ
ūrubhir hema-tālābhair
dorbhir valaya-valgubhiḥ
hāra-keyūra-mukuṭair
uṣṇīṣaiś ca mahā-dhanaiḥ
āstṛtās tā raṇa-bhuvo
rejur vīra-mano-harāḥ
SYNONYMS
bhallaiḥ—by his arrows; sañchidyamānānām—of the Yakṣas who were cut to pieces; śirobhiḥ—with heads; cāru—beautiful; kuṇḍalaiḥ—with earrings; ūrubhiḥ—with thighs; hema-tālābhaiḥ—like golden palm trees; dorbhiḥ—with arms; valaya-valgubhiḥ—with beautiful bracelets; hāra—with garlands; keyūra—armlets; mukuṭaiḥ—and helmets; uṣṇīṣaiḥ—with turbans; ca—also; mahā-dhanaiḥ—very valuable; āstṛtāḥ—covered; tāḥ—those; raṇa-bhuvaḥ—battlefield; rejuḥ—began to glimmer; vīra—of the heroes; manaḥ-harāḥ—bewildering the minds.
TRANSLATION
The great sage Maitreya continued: My dear Vidura, the heads of those who were cut to pieces by the arrows of Dhruva Mahārāja were decorated very beautifully with earrings and turbans. The legs of their bodies were as beautiful as golden palm trees, their arms were decorated with golden bracelets and armlets, and on their heads there were very valuable helmets bedecked with gold. All these ornaments lying on that battlefield were very attractive and could bewilder the mind of a hero.
PURPORT
It appears that in those days soldiers used to go to the battlefield highly decorated with golden ornaments and with helmets and turbans, and when they were dead the booty was taken by the enemy party. Their falling dead in battle with their many golden ornamental dresses was certainly a lucrative opportunity for the heroes on the battlefield.
Srila Visvanatha Cakravarti Thakur Commentary -
4.10.18
Āstṛtā means “covered.”
TEXT -
SB 4.10.20
hatāvaśiṣṭā itare raṇājirād
rakṣo-gaṇāḥ kṣatriya-varya-sāyakaiḥ
prāyo vivṛkṇāvayavā vidudruvur
mṛgendra-vikrīḍita-yūthapā iva
SYNONYMS
hata-avaśiṣṭāḥ—the remaining soldiers who were not killed; itare—others; raṇa-ajirāt—from the battlefield; rakṣaḥ-gaṇāḥ—the Yakṣas; kṣatriya-varya—of the greatest of the kṣatriyas, or warriors; sāyakaiḥ—by the arrows; prāyaḥ—mostly; vivṛkṇa—cut to pieces; avayavāḥ—their bodily limbs; vidudruvuḥ—fled; mṛgendra—by a lion; vikrīḍita—being defeated; yūthapāḥ—elephants; iva—like.
TRANSLATION
The remaining Yakṣas who somehow or other were not killed had their limbs cut to pieces by the arrows of the great warrior Dhruva Mahārāja. Thus they began to flee, just as elephants flee when defeated by a lion.
TEXT -
SB 4.10.21
apaśyamānaḥ sa tadātatāyinaṁ
mahā-mṛdhe kañcana mānavottamaḥ
purīṁ didṛkṣann api nāviśad dviṣāṁ
na māyināṁ veda cikīrṣitaṁ janaḥ
SYNONYMS
apaśyamānaḥ—while not observing; saḥ—Dhruva; tadā—at that time; ātatāyinam—armed opposing soldiers; mahā-mṛdhe—in that great battlefield; kañcana—any; mānava-uttamaḥ—the best of the human beings; purīm—the city; didṛkṣan—wishing to see; api—although; na āviśat—did not enter; dviṣām—of the enemies; na—not; māyinām—of the mystics; veda—knows; cikīrṣitam—the plans; janaḥ—anyone.
TRANSLATION
Dhruva Mahārāja, the best of human beings, observed that in that great battlefield not one of the opposing soldiers was left standing with proper weapons. He then desired to see the city of Alakāpurī, but he thought to himself, "No one knows the plans of the mystic Yakṣas."
Srila Visvanatha Cakravarti Thakur Commentary -
4.10.21
Ātatāyinam means “persons holding weapons.”
TEXT -
SB 4.10.22
iti bruvaṁś citra-rathaḥ sva-sārathiṁ
yattaḥ pareṣāṁ pratiyoga-śaṅkitaḥ
śuśrāva śabdaṁ jaladher iveritaṁ
nabhasvato dikṣu rajo 'nvadṛśyata
SYNONYMS
iti—thus; bruvan—talking; citra-rathaḥ—Dhruva Mahārāja, whose chariot was very beautiful; sva-sārathim—to his charioteer; yattaḥ—being on guard; pareṣām—from his enemies; pratiyoga—counterattack; śaṅkitaḥ—being apprehensive; śuśrāva—heard; śabdam—sound; jaladheḥ—from the ocean; iva—as if; īritam—resounded; nabhasvataḥ—because of wind; dikṣu—in all directions; rajaḥ—dust; anu—then; adṛśyata—was perceived.
TRANSLATION
In the meantime, while Dhruva Mahārāja, doubtful of his mystic enemies, was talking with his charioteer, they heard a tremendous sound, as if the whole ocean were there, and they found that from the sky a great dust storm was coming over them from all directions.
Srila Visvanatha Cakravarti Thakur Commentary -
4.10.22
Dhruva (citrarataḥ) had said, “One does not know the plans of deluding enemy.” After that (anu) because of wind (nabhasvataḥ) dust was seen.
TEXT -
SB 4.10.23
kṣaṇenācchāditaṁ vyoma
ghanānīkena sarvataḥ
visphurat-taḍitā dikṣu
trāsayat-stanayitnunā
SYNONYMS
kṣaṇena—within a moment; ācchāditam—was covered; vyoma—the sky; ghana—of dense clouds; anīkena—with a mass; sarvataḥ—everywhere; visphurat—dazzling; taḍitā—with lightning; dikṣu—in all directions; trāsayat—threatening; stanayitnunā—with thundering.
TRANSLATION
Within a moment the whole sky was overcast with dense clouds, and severe thundering was heard. There was glittering electric lightning and severe rainfall.
TEXT -
SB 4.10.24
vavṛṣū rudhiraughāsṛk-
pūya-viṇ-mūtra-medasaḥ
nipetur gaganād asya
kabandhāny agrato 'nagha
SYNONYMS
vavṛṣuḥ—showered; rudhira—of blood; ogha—an inundation; asṛk—mucus; pūya—pus; viṭ—stool; mūtra—urine; medasaḥ—and marrow; nipetuḥ—began to fall; gaganāt—from the sky; asya—of Dhruva; kabandhāni—trunks of bodies; agrataḥ—in front; anagha—O faultless Vidura.
TRANSLATION
My dear faultless Vidura, in that rainfall there was blood, mucus, pus, stool, urine and marrow falling heavily before Dhruva Mahārāja, and there were trunks of bodies falling from the sky.
Srila Visvanatha Cakravarti Thakur Commentary -
4.10.24
Asṛk means the body, “that which does not release.” Thus it refers to mucus and other components of the body. It usually means blood, but blood has already been mentioned (rudhira). The masculine ending on the word medasaḥ is poetic license. The clouds (subject) rained blood. The bodies fell in front of Dhruva (asya).
TEXT -
SB 4.10.25
tataḥ khe 'dṛśyata girir
nipetuḥ sarvato-diśam
gadā-parigha-nistriṁśa-
musalāḥ sāśma-varṣiṇaḥ
SYNONYMS
tataḥ—thereafter; khe—in the sky; adṛśyata—was visible; giriḥ—a mountain; nipetuḥ—fell down; sarvataḥ-diśam—from all directions; gadā—clubs; parigha—iron bludgeons; nistriṁśa—swords; musalāḥ—maces; sa-aśma—great pieces of stone; varṣiṇaḥ—with a shower of.
TRANSLATION
Next, a great mountain was visible in the sky, and from all directions hailstones fell, along with lances, clubs, swords, iron bludgeons and great pieces of stone.
Srila Visvanatha Cakravarti Thakur Commentary -
4.10.25
Sāśma-varṣiṇaḥ means “along with showers of stones.”
TEXT -
SB 4.10.26
ahayo 'śani-niḥśvāsā
vamanto 'gniṁ ruṣākṣibhiḥ
abhyadhāvan gajā mattāḥ
siṁha-vyāghrāś ca yūthaśaḥ
SYNONYMS
ahayaḥ—serpents; aśani—thunderbolts; niḥśvāsāḥ—breathing; vamantaḥ—vomiting; agnim—fire; ruṣā-akṣibhiḥ—with angry eyes; abhyadhāvan—came forward; gajāḥ—elephants; mattāḥ—mad; siṁha—lions; vyāghrāḥ—tigers; ca—also; yūthaśaḥ—in groups.
TRANSLATION
Dhruva Mahārāja also saw many big serpents with angry eyes, vomiting forth fire and coming to devour him, along with groups of mad elephants, lions and tigers.
TEXT -
SB 4.10.27
samudra ūrmibhir bhīmaḥ
plāvayan sarvato bhuvam
āsasāda mahā-hrādaḥ
kalpānta iva bhīṣaṇaḥ
SYNONYMS
samudraḥ—the sea; ūrmibhiḥ—with waves; bhīmaḥ—fierce; plāvayan—inundating; sarvataḥ—in all directions; bhuvam—the earth; āsasāda—came forward; mahā-hrādaḥ—making great sounds; kalpa-ante—(the dissolution) at the end of a kalpa; iva—like; bhīṣaṇaḥ—fearful.
TRANSLATION
Then, as if it were the time of the dissolution of the whole world, the fierce sea with foaming waves and great roaring sounds came forward before him.
TEXT -
SB 4.10.28
evaṁ-vidhāny anekāni
trāsanāny amanasvinām
sasṛjus tigma-gataya
āsuryā māyayāsurāḥ
SYNONYMS
evam-vidhāni—(phenomena) like this; anekāni—many varieties of; trāsanāni—fearful; amanasvinām—to the less intelligent men; sasṛjuḥ—they created; tigma-gatayaḥ—of heinous nature; āsuryā—demoniac; māyayā—by illusion; asurāḥ—the demons.
TRANSLATION
The demon Yakṣas are by nature very heinous, and by their demoniac power of illusion they can create many strange phenomena to frighten one who is less intelligent.
Srila Visvanatha Cakravarti Thakur Commentary -
4.10.28
These visions were terrifying to those without courage (amanasvinām). The Yakṣas were like demons.
TEXT -
SB 4.10.29
dhruve prayuktām asurais
tāṁ māyām atidustarām
niśamya tasya munayaḥ
śam āśaṁsan samāgatāḥ
SYNONYMS
dhruve—against Dhruva; prayuktām—inflicted; asuraiḥ—by the demons; tām—that; māyām—mystic power; ati-dustarām—very dangerous; niśamya—after hearing; tasya—his; munayaḥ—the great sages; śam—good fortune; āśaṁsan—giving encouragement for; samāgatāḥ—assembled.
TRANSLATION
When the great sages heard that Dhruva Mahārāja was overpowered by the illusory mystic tricks of the demons, they immediately assembled to offer him auspicious encouragement.
TEXT -
SB 4.10.30
munaya ūcuḥ
auttānapāda bhagavāṁs tava śārṅgadhanvā
devaḥ kṣiṇotv avanatārti-haro vipakṣān
yan-nāmadheyam abhidhāya niśamya cāddhā
loko 'ñjasā tarati dustaram aṅga mṛtyum
SYNONYMS
munayaḥ ūcuḥ—the sages said; auttānapāda—O son of King Uttānapāda; bhagavān—the Supreme Personality of Godhead; tava—your; śārṅga-dhanvā—one who bears the bow called Śārṅga; devaḥ—the Lord; kṣiṇotu—may He kill; avanata—of the surrendered soul; ārti—the distresses; haraḥ—who removes; vipakṣān—enemies; yat—whose; nāmadheyam—holy name; abhidhāya—uttering; niśamya—hearing; ca—also; addhā—immediately; lokaḥ—persons; añjasā—fully; tarati—overcome; dustaram—insurmountable; aṅga—O Dhruva; mṛtyum—death.
TRANSLATION
All the sages said: Dear Dhruva, O son of King Uttānapāda, may the Supreme Personality of Godhead known as Śārṅgadhanvā, who relieves the distresses of His devotees, kill all your threatening enemies. The holy name of the Lord is as powerful as the Lord Himself. Therefore, simply by chanting and hearing the holy name of the Lord, many men can be fully protected from fierce death without difficulty. Thus a devotee is saved.
PURPORT
The great ṛṣis approached Dhruva Mahārāja at a time when his mind was very perplexed due to the magical feats exhibited by the Yakṣas. A devotee is always protected by the Supreme Personality of Godhead. By His inspiration only, the sages came to encourage Dhruva Mahārāja and assure him that there was no danger because he was a soul fully surrendered to the Supreme Lord. By the grace of the Lord, if a devotee, at the time of death, can simply chant His holy name—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—simply by chanting this mahā-mantra, he immediately surpasses the great ocean of the material sky and enters the spiritual sky. He never has to come back for repetition of birth and death. Simply by chanting the holy name of the Lord, one can surpass the ocean of death, so Dhruva Mahārāja was certainly able to surpass the illusory magical feats of the Yakṣas, which for the time being disturbed his mind.
Srila Visvanatha Cakravarti Thakur Commentary -
4.10.30
The sages thought that if one can cross death by hearing about the Lord, then Dhruva could easily overcome the Yakṣas’ magic spell. Thus they made him remember the Nārāyaṇa weapon.
Thus ends the commentary on the Tenth Chapter of the Fourth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta
PURPORT
s of the Fourth Canto, Tenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Dhruva Mahārāja's Fight With the Yakṣas."
11. Svāyambhuva Manu Advises Dhruva Mahārāja to Stop Fighting
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35
TEXT -
SB 4.11.1
maitreya uvāca
niśamya gadatām evam
ṛṣīṇāṁ dhanuṣi dhruvaḥ
sandadhe 'stram upaspṛśya
yan nārāyaṇa-nirmitam
SYNONYMS
maitreyaḥ uvāca—the sage Maitreya continued to speak; niśamya—having heard; gadatām—the words; evam—thus; ṛṣīṇām—of the sages; dhanuṣi—upon his bow; dhruvaḥ—Dhruva Mahārāja; sandadhe—fixed; astram—an arrow; upaspṛśya—after touching water; yat—that which; nārāyaṇa—by Nārāyaṇa; nirmitam—was made.
TRANSLATION
Śrī Maitreya said: My dear Vidura, when Dhruva Mahārāja heard the encouraging words of the great sages, he performed the ācamana by touching water and then took up his arrow made by Lord Nārāyaṇa and fixed it upon his bow.
PURPORT
Dhruva Mahārāja was given a specific arrow made by Lord Nārāyaṇa Himself, and he now fixed it upon his bow to finish the illusory atmosphere created by the Yakṣas. As it is stated in the Bhagavad-gītā (7.14), mām eva ye prapadyante māyām etāṁ taranti te. Without Nārāyaṇa, the Supreme Personality of Godhead, no one is able to overcome the action of the illusory energy. Śrī Caitanya Mahāprabhu has also given us a nice weapon for this age, as stated in the Bhāgavatam: sāṅgopāṅgāstra—in this age, the nārāyaṇāstra, or weapon to drive away māyā, is the chanting of the Hare Kṛṣṇa mantra in pursuance of the associates of Lord Caitanya, such as Advaita Prabhu, Nityānanda, Gadādhara and Śrīvāsa.
Srila Visvanatha Cakravarti Thakur Commentary -
4.11.1
In the Eleventh Chapter, Manu, seeing the destruction of the Yakṣas, stops Dhruva from killing them, after giving scriptural instructions.
The word vacaḥ should be supplied to make the phrase “the words spoken by the sages.”
TEXT -
SB 4.11.2
sandhīyamāna etasmin
māyā guhyaka-nirmitāḥ
kṣipraṁ vineśur vidura
kleśā jñānodaye yathā
SYNONYMS
sandhīyamāne—while joining to his bow; etasmin—this nārārayaṇāstra; māyāḥ—the illusions; guhyaka-nirmitāḥ—created by the Yakṣas; kṣipram—very soon; vineśuḥ—were destroyed; vidura—O Vidura; kleśāḥ—illusory pains and pleasures; jñāna-udaye—upon the arising of knowledge; yathā—just as.
TRANSLATION
As soon as Dhruva Mahārāja joined the nārāyaṇāstra arrow to his bow, the illusion created by the Yakṣas was immediately vanquished, just as all material pains and pleasures are vanquished when one becomes fully cognizant of the self.
PURPORT
Kṛṣṇa is like the sun, and māyā, or the illusory energy of Kṛṣṇa, is like darkness. Darkness means absence of light; similarly, māyā means absence of Kṛṣṇa consciousness. Kṛṣṇa consciousness and māyā are always there, side by side. As soon as there is awakening of Kṛṣṇa consciousness, all the illusory pains and pleasures of material existence are vanquished. Māyām etāṁ taranti te: [Bg. 7.14] constant chanting of the mahā-mantra will keep us always aloof from the illusory energy of māyā.
Srila Visvanatha Cakravarti Thakur Commentary -
4.11.2
Etasmin refers to the Nārāyaṇa weapon.
TEXT -
SB 4.11.3
tasyārṣāstraṁ dhanuṣi prayuñjataḥ
suvarṇa-puṅkhāḥ kalahaṁsa-vāsasaḥ
viniḥsṛtā āviviśur dviṣad-balaṁ
yathā vanaṁ bhīma-ravāḥ śikhaṇḍinaḥ
SYNONYMS
tasya—while Dhruva; ārṣa-astram—the weapon given by Nārāyaṇa Ṛṣi; dhanuṣi—on his bow; prayuñjataḥ—fixed; suvarṇa-puṅkhāḥ—(arrows) with golden shafts; kalahaṁsa-vāsasaḥ—with feathers like the wings of a swan; viniḥsṛtāḥ—sprang out; āviviśuḥ—entered; dviṣat-balam—the soldiers of the enemy; yathā—just as; vanam—into a forest; bhīma-ravāḥ—making a tumultuous sound; śikhaṇḍinaḥ—peacocks.
TRANSLATION
Even as Dhruva Mahārāja fixed the weapon made by Nārāyaṇa Ṛṣi onto his bow, arrows with golden shafts and feathers like the wings of a swan flew out from it. They entered the enemy soldiers with a great hissing sound, just as peacocks enter a forest with tumultuous crowing.
Srila Visvanatha Cakravarti Thakur Commentary -
4.11.3
Ārṣāstram means the weapon of the sage (ṛṣi) Nārāyaṇa. The shaft and tip were gold. The feathers were from swans. The word śarāḥ (arrows) should be supplied.
TEXT -
SB 4.11.4
tais tigma-dhāraiḥ pradhane śilī-mukhair
itas tataḥ puṇya-janā upadrutāḥ
tam abhyadhāvan kupitā udāyudhāḥ
suparṇam unnaddha-phaṇā ivāhayaḥ
SYNONYMS
taiḥ—by those; tigma-dhāraiḥ—which had a sharp point; pradhane—on the battlefield; śilī-mukhaiḥ—arrows; itaḥ tataḥ—here and there; puṇya-janāḥ—the Yakṣas; upadrutāḥ—being greatly agitated; tam—towards Dhruva Mahārāja; abhyadhāvan—rushed; kupitāḥ—being angry; udāyudhāḥ—with upraised weapons; suparṇam—towards Garuḍa; unnaddha-phaṇāḥ—with upraised hoods; iva—like; ahayaḥ—serpents.
TRANSLATION
Those sharp arrows dismayed the enemy soldiers, who became almost unconscious, but various Yakṣas on the battlefield, in a rage against Dhruva Mahārāja, somehow or other collected their weapons and attacked. Just as serpents agitated by Garuḍa rush towards Garuḍa with upraised hoods, all the Yakṣa soldiers prepared to overcome Dhruva Mahārāja with their upraised weapons.
TEXT -
SB 4.11.5
sa tān pṛṣatkair abhidhāvato mṛdhe
nikṛtta-bāhūru-śirodharodarān
nināya lokaṁ param arka-maṇḍalaṁ
vrajanti nirbhidya yam ūrdhva-retasaḥ
SYNONYMS
saḥ—he (Dhruva Mahārāja); tān—all the Yakṣas; pṛṣatkaiḥ—by his arrows; abhidhāvataḥ—coming forward; mṛdhe—in the battlefield; nikṛtta—being separated; bāhu—arms; ūru—thighs; śiraḥ-dhara—necks; udarān—and bellies; nināya—delivered; lokam—to the planet; param—supreme; arka-maṇḍalam—the sun globe; vrajanti—go; nirbhidya—piercing; yam—to which; ūrdhva-retasaḥ—those who do not discharge semen at any time.
TRANSLATION
When Dhruva Mahārāja saw the Yakṣas coming forward, he immediately took his arrows and cut the enemies to pieces. Separating their arms, legs, heads and bellies from their bodies, he delivered the Yakṣas to the planetary system which is situated above the sun globe and which is attainable only by first-class brahmacārīs, who have never discharged their semen.
PURPORT
To be killed by the Lord or by His devotees is auspicious for nondevotees. The Yakṣas were killed indiscriminately by Dhruva Mahārāja, but they attained the planetary system attainable only for brahmacārīs who never discharged their semen. As the impersonalist jñānīs or the demons killed by the Lord attain Brahmaloka, or Satyaloka, persons killed by a devotee of the Lord also attain Satyaloka. To reach the Satyaloka planetary system described here, one has to be elevated above the sun globe. Killing, therefore, is not always bad. If the killing is done by the Supreme Personality of Godhead or His devotee or in great sacrifices, it is for the benefit of the entity killed in that way. Material so-called nonviolence is very insignificant in comparison to killing done by the Supreme Personality of Godhead or His devotees. Even when a king or the state government kills a person who is a murderer, that killing is for the benefit of the murderer, for thus he may become cleared of all sinful reactions.
An important word in this verse is ūrdhva-retasaḥ, which means brahmacārīs who have never discharged semen. Celibacy is so important that even though one does not undergo any austerities, penances or ritualistic ceremonies prescribed in the Vedas, if one simply keeps himself a pure brahmacārī, not discharging his semen, the result is that after death he goes to the Satyaloka. Generally, sex life is the cause of all miseries in the material world. In the Vedic civilization sex life is restricted in various ways. Out of the whole population of the social structure, only the gṛhasthas are allowed restricted sex life. All others refrain from sex. The people of this age especially do not know the value of not discharging semen. As such, they are variously entangled with material qualities and suffer an existence of struggle only. The word ūrdhva-retasaḥ especially indicates the Māyāvādī sannyāsīs, who undergo strict principles of austerity. But in the Bhagavad-gītā (8.16) the Lord says that even if one goes up to Brahmaloka, he again comes back (ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna). Therefore, actual mukti, or liberation, can be attained only by devotional service, because by devotional service one can go above Brahmaloka, or to the spiritual world, wherefrom he never comes back. Māyāvādī sannyāsīs are very proud of becoming liberated, but actual liberation is not possible unless one is in touch with the Supreme Lord in devotional service. It is said, hariṁ vinā na mṛtim taranti: without Kṛṣṇa's mercy, no one can have liberation.
Srila Visvanatha Cakravarti Thakur Commentary -
4.11.5
By his arrows (pṛṣatkaiḥ) he brought them, with severed thighs, to Satyaloka (param), where the sannyāsīs go after surpassing the sun planet. Because of being killed by the hand of a devotee, they got special elevation. As the Gītā says, they return again to the earth planet ābrahmabhuvanāllokāḥ punarāvartino ’rjuna: from all planets up to Brahmaloka, people return, O Arjuna! One should not think that they attained liberation with the sannyāsīs at the end of Brahmā’s life. That is because one does not even see liberation given to those killed by the Lord, such as Kālameni, other than when killed by Kṛṣṇa.
TEXT -
SB 4.11.6
tān hanyamānān abhivīkṣya guhyakān
anāgasaś citra-rathena bhūriśaḥ
auttānapādiṁ kṛpayā pitāmaho
manur jagādopagataḥ saharṣibhiḥ
SYNONYMS
tān—those Yakṣas; hanyamānān—being killed; abhivīkṣya—seeing; guhyakān—the Yakṣas; anāgasaḥ—offenseless; citra-rathena—by Dhruva Mahārāja, who had a beautiful chariot; bhūriśaḥ—greatly; auttānapādim—unto the son of Uttānapāda; kṛpayā—out of mercy; pitā-mahaḥ—the grandfather; manuḥ—Svāyambhuva Manu; jagāda—gave instructions; upagataḥ—approached; saha-ṛṣibhiḥ—with great sages.
TRANSLATION
When Svāyambhuva Manu saw that his grandson Dhruva Mahārāja was killing so many of the Yakṣas who were not actually offenders, out of his great compassion he approached Dhruva with great sages to give him good instruction.
PURPORT
Dhruva Mahārāja attacked Alakāpurī, the city of the Yakṣas, because his brother was killed by one of them. Actually only one of the citizens, not all of them, was guilty of killing his brother, Uttama. Dhruva Mahārāja, of course, took a very serious step when his brother was killed by the Yakṣas. War was declared, and the fighting was going on. This sometimes happens in present days also—for one man's fault a whole state is sometimes attacked. This kind of wholesale attack is not approved by Manu, the father and lawgiver of the human race. He therefore wanted to stop his grandson Dhruva from continuing to kill the Yakṣa citizens who were not offenders.
TEXT -
SB 4.11.7
manur uvāca
alaṁ vatsātiroṣeṇa
tamo-dvāreṇa pāpmanā
yena puṇya-janān etān
avadhīs tvam anāgasaḥ
SYNONYMS
manuḥ uvāca—Manu said; alam—enough; vatsa—my dear boy; atiroṣeṇa—with excessive anger; tamaḥ-dvāreṇa—the path of ignorance; pāpmanā—sinful; yena—by which; puṇya-janān—the Yakṣas; etān—all these; avadhīḥ—you have killed; tvam—you; anāgasaḥ—offenseless.
TRANSLATION
Lord Manu said: My dear son, please stop. It is not good to become unnecessarily angry—it is the path to hellish life. Now you are going beyond the limit by killing Yakṣas who are actually not offenders.
PURPORT
In this verse the word atiroṣeṇa means "with unnecessary anger." When Dhruva Mahārāja went beyond the limits of necessary anger, his grandfather, Svāyambhuva Manu, immediately came to protect him from further sinful action. From this we can understand that killing is not bad, but when killing is done unnecessarily or when an offenseless person is killed, such killing opens the path to hell. Dhruva Mahārāja was saved from such sinful action because he was a great devotee.
A kṣatriya is allowed to kill only for maintenance of the law and order of the state; he is not allowed to kill or commit violence without reason. Violence is certainly a path leading to a hellish condition of life, but it is also required for maintenance of the law and order of the state. Here Lord Manu prohibited Dhruva Mahārāja from killing the Yakṣas because only one of them was punishable for killing his brother, Uttama; not all of the Yakṣa citizens were punishable. We find in modern warfare, however, that attacks are made upon innocent citizens who are without fault. According to the law of Manu, such warfare is a most sinful activity. Furthermore, at the present moment civilized nations are unnecessarily maintaining many slaughterhouses for killing innocent animals. When a nation is attacked by its enemies, the wholesale slaughter of the citizens should be taken as a reaction to their own sinful activities. That is nature's law.
TEXT -
SB 4.11.8
nāsmat-kulocitaṁ tāta
karmaitat sad-vigarhitam
vadho yad upadevānām
ārabdhas te 'kṛtainasām
SYNONYMS
na—not; asmat-kula—our family; ucitam—befitting; tāta—my dear son; karma—action; etat—this; sat—by authorities on religion; vigarhitam—forbidden; vadhaḥ—the killing; yat—which; upadevānām—of the Yakṣas; ārabdhaḥ—was undertaken; te—by you; akṛta-enasām—of those who are sinless.
TRANSLATION
My dear son, the killing of the sinless Yakṣas which you have undertaken is not at all approved by authorities, and it does not befit our family, which is supposed to know the laws of religion and irreligion.
Srila Visvanatha Cakravarti Thakur Commentary -
4.11.8
Upadevānām means Yakṣas.
TEXT -
SB 4.11.9
nanv ekasyāparādhena
prasaṅgād bahavo hatāḥ
bhrātur vadhābhitaptena
tvayāṅga bhrātṛ-vatsala
SYNONYMS
nanu—certainly; ekasya—of one (Yakṣa); aparādhena—with the offense; prasaṅgāt—because of their association; bahavaḥ—many; hatāḥ—have been killed; bhrātuḥ—of your brother; vadha—by the death; abhitaptena—being aggrieved; tvayā—by you; aṅga—my dear son; bhrātṛ-vatsala—affectionate to your brother.
TRANSLATION
My dear son, it has been proved that you are very much affectionate towards your brother and are greatly aggrieved at his being killed by the Yakṣas, but just consider—for one Yakṣa's offense, you have killed many others, who are innocent.
Srila Visvanatha Cakravarti Thakur Commentary -
4.11.9
It is a fact that one Yakṣa killed your brother, and because the others are associated with him you are killing many.
TEXT -
SB 4.11.10
nāyaṁ mārgo hi sādhūnāṁ
hṛṣīkeśānuvartinām
yad ātmānaṁ parāg gṛhya
paśuvad bhūta-vaiśasam
SYNONYMS
na—never; ayam—this; mārgaḥ—path; hi—certainly; sādhūnām—of honest persons; hṛṣīkeśa—of the Supreme Personality of Godhead; anuvartinām—following the path; yat—which; ātmānam—self; parāk—the body; gṛhya—thinking to be; paśu-vat—like animals; bhūta—of living entities; vaiśasam—killing.
TRANSLATION
One should not accept the body as the self and thus, like the animals, kill the bodies of others. This is especially forbidden by saintly persons, who follow the path of devotional service to the Supreme Personality of Godhead.
PURPORT
The words sādhūnāṁ hṛṣīkeśānuvartinām are very significant. Sādhu means "a saintly person." But who is a saintly person? A saintly person is he who follows the path of rendering service unto the Supreme Personality of Godhead, Hṛṣīkeśa. In the Nārada-pañcarātra it is said, hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate: [Cc. Madhya 19.170] the process of rendering favorable service to the Supreme Personality of Godhead with one's senses is called bhakti, or devotional service. Therefore, why should a person who is already engaged in the service of the Lord engage himself in personal sense gratification? Dhruva Mahārāja is advised here by Lord Manu that he is a pure servitor of the Lord. Why should he unnecessarily engage, like the animals, in the bodily concept of life? An animal thinks that the body of another animal is his food; therefore, in the bodily concept of life, one animal attacks another. A human being, especially one who is a devotee of the Lord, should not act like this. A sādhu, a saintly devotee, is not supposed to kill animals unnecessarily.
Srila Visvanatha Cakravarti Thakur Commentary -
4.11.10
If the devotees do not come under control of material affection, then certainly they should not come under the control of violence to living entities. Accepting the body (ātmanam) as the self (parāg) just as animals think of others in relation to their bodies and then commit violence against others is not the path. Gṛhya instead of grītvā is poetic license. Another version has parāgṛhya. This has a negative meaning “not accepting the jīva as the self.”
TEXT -
SB 4.11.11
sarva-bhūtātma-bhāvena
bhūtāvāsaṁ hariṁ bhavān
ārādhyāpa durārādhyaṁ
viṣṇos tat paramaṁ padam
SYNONYMS
sarva-bhūta—in all living entities; ātma—upon the Supersoul; bhāvena—with meditation; bhūta—of all existence; āvāsam—the abode; harim—Lord Hari; bhavān—you; ārādhya—by worshiping; āpa—have achieved; durārādhyam—very difficult to propitiate; viṣṇoḥ—of Lord Viṣṇu; tat—that; paramam—supreme; padam—situation.
TRANSLATION
It is very difficult to achieve the spiritual abode of Hari, in the Vaikuṇṭha planets, but you are so fortunate that you are already destined to go to that abode by worshiping Him as the supreme abode of all living entities.
PURPORT
The material bodies of all living entities cannot exist unless sheltered by the spirit soul and the Supersoul. The spirit soul is dependent on the Supersoul, who is present even within the atom. Therefore, since anything, material or spiritual, is completely dependent on the Supreme Lord, the Supreme Lord is referred to here as bhūtāvāsa. Dhruva Mahārāja, as a kṣatriya, could have argued with his grandfather, Manu, when Manu requested him to stop fighting. But even though Dhruva could have argued that as a kṣatriya it was his duty to fight with the enemy, he was informed that since every living entity is a residence of the Supreme Lord and can be considered a temple of the Lord, the unnecessary killing of any living entity is not permitted.
Srila Visvanatha Cakravarti Thakur Commentary -
4.11.11
Since you are the best of all devotees, such conduct is not befitting. This is expressed in two verses. Sarva-bhūtātma-bhāvena means “with thoughts that he is in all beings.”
TEXT -
SB 4.11.12
sa tvaṁ harer anudhyātas
tat-puṁsām api sammataḥ
kathaṁ tv avadyaṁ kṛtavān
anuśikṣan satāṁ vratam
SYNONYMS
saḥ—that person; tvam—you; hareḥ—by the Supreme Lord; anudhyātaḥ—being always remembered; tat—His; puṁsām—by the devotees; api—also; sammataḥ—esteemed; katham—why; tu—then; avadyam—abominable (act); kṛtavān—you have undertaken; anuśikṣan—setting the example; satām—of saintly persons; vratam—a vow.
TRANSLATION
Because you are a pure devotee of the Lord, the Lord is always thinking of you, and you are also recognized by all His confidential devotees. Your life is meant for exemplary behavior. I am therefore surprised—why have you undertaken such an abominable task?
PURPORT
Dhruva Mahārāja was a pure devotee and was accustomed to always thinking of the Lord. Reciprocally, the Lord always thinks of those pure devotees who think of Him only, twenty-four hours a day. As a pure devotee does not know anything beyond the Lord, so the Lord does not know anything beyond His pure devotee. Svāyambhuva Manu pointed out this fact to Dhruva Mahārāja: "Not only are you a pure devotee, but you are recognized by all pure devotees of the Lord. You should always act in such an exemplary way that others may learn from you. Under the circumstances, it is surprising that you have killed so many faultless Yakṣas."
Srila Visvanatha Cakravarti Thakur Commentary -
4.11.12
You always (anu) remember the Lord. And this means the Lord, out of affection, makes him remember. You are always considered by the devotees such as Nārada. This means that he is the object of mercy of these great devotees.
TEXT -
SB 4.11.13
titikṣayā karuṇayā
maitryā cākhila-jantuṣu
samatvena ca sarvātmā
bhagavān samprasīdati
SYNONYMS
titikṣayā—by tolerance; karuṇayā—by mercy; maitryā—by friendship; ca—also; akhila—universal; jantuṣu—unto the living entities; samatvena—by equilibrium; ca—also; sarva-ātmā—the Supersoul; bhagavān—the Personality of Godhead; samprasīdati—becomes very satisfied.
TRANSLATION
The Lord is very satisfied with His devotee when the devotee greets other people with tolerance, mercy, friendship and equality.
PURPORT
It is the duty of an advanced devotee in the second stage of devotional perfection to act in accordance with this verse. There are three stages of devotional life. In the lowest stage, a devotee is simply concerned with the Deity in the temple, and he worships the Lord with great devotion, according to rules and regulations. In the second stage the devotee is cognizant of his relationship with the Lord, his relationship with fellow devotees, his relationship with persons who are innocent and his relationship with persons who are envious. Sometimes devotees are ill-treated by envious persons. It is advised that an advanced devotee should be tolerant; he should show complete mercy to persons who are ignorant or innocent. A preacher-devotee is meant to show mercy to innocent persons, whom he can elevate to devotional service. Everyone, by constitutional position, is an eternal servant of God. Therefore, a devotee's business is to awaken everyone's Kṛṣṇa consciousness. That is his mercy. As for a devotee's treatment of other devotees who are his equals, he should maintain friendship with them. His general view should be to see every living entity as part of the Supreme Lord. Different living entities appear in different forms of dress, but according to the instruction of the Bhagavad-gītā, a learned person sees all living entities equally. Such treatment by the devotee is very much appreciated by the Supreme Lord. It is said, therefore, that a saintly person is always tolerant and merciful, he is a friend to everyone, never an enemy to anyone, and he is peaceful. These are some of the good qualities of a devotee.
Srila Visvanatha Cakravarti Thakur Commentary -
4.11.13
This describes the conduct of the devotee. One should be tolerate of the great, merciful to the inferior and friendly towards those of equal status. One should think of others joy and sorrow, hunger and thirst as one’s own.
ātmaupamyena sarvatra samaṁ paśyati yo ’rjuna |
sukhaṁ vā yadi vā duḥkhaṁ sa yogī paramo mataḥ ||
I consider that practicing yogī who sees equally everything as equal to himself in all circumstances, whether in happiness or suffering, to be the topmost yogī. BG 6.32
If all beings are satisfied one can infer that the Lord is satisfied (sarvātmā).
TEXT -
SB 4.11.14
samprasanne bhagavati
puruṣaḥ prākṛtair guṇaiḥ
vimukto jīva-nirmukto
brahma nirvāṇam ṛcchati
SYNONYMS
samprasanne—upon satisfaction; bhagavati—of the Supreme Personality of Godhead; puruṣaḥ—a person; prākṛtaiḥ—from the material; guṇaiḥ—modes of nature; vimuktaḥ—being liberated; jīva-nirmuktaḥ—freed from the subtle body also; brahma—unlimited; nirvāṇam—spiritual bliss; ṛcchati—achieves.
TRANSLATION
One who actually satisfies the Supreme Personality of Godhead during one's lifetime becomes liberated from the gross and subtle material conditions. Thus being freed from all material modes of nature, he achieves unlimited spiritual bliss.
PURPORT
In the previous verse it has been explained that one should treat all living entities with tolerance, mercy, friendship and equality. By such behavior one satisfies the Supreme Personality of Godhead, and upon His satisfaction the devotee immediately becomes free from all material conditions. The Lord also confirms this in the Bhagavad-gītā: "Anyone who sincerely and seriously engages in My service immediately becomes situated in the transcendental stage wherein he can enjoy unlimited spiritual bliss." Everyone in this material world is struggling hard in order to achieve blissful life. Unfortunately, people do not know how to achieve it. Atheists do not believe in God, and certainly they do not please Him. Here it is clearly said that upon pleasing the Supreme Personality of Godhead one immediately attains to the spiritual platform and enjoys unlimited blissful life. To become free from material existence means to become free from the influence of material nature.
The word samprasanne, which is used in this verse, means "being satisfied." A person should act in such a way that the Lord is satisfied by the activity; it is not that he himself is to be satisfied. Of course, when the Lord is satisfied, the devotee automatically becomes satisfied. This is the secret of the process of bhakti-yoga. Outside of bhakti-yoga, everyone is trying to satisfy himself. No one is trying to satisfy the Lord. Karmīs grossly try to satisfy their senses, but even those who are elevated to the platform of knowledge also try to satisfy themselves, in a subtle form. Karmīs try to satisfy themselves by sense gratification, and jñānīs try to satisfy themselves by subtle activities or mental speculation and thinking themselves to be God. Yogīs also try to satisfy themselves, by thinking that they can achieve different mystic perfections. But only devotees try to satisfy the Supreme Personality of Godhead. The devotees' process of self-realization is completely different from the processes of the karmīs, jñānīs and yogīs. Everyone else is trying to satisfy himself, whereas the devotee tries only to satisfy the Lord. The devotional process is completely different from the others; by working to please the Lord by engaging his senses in the Lord's loving service, the devotee is immediately situated on the transcendental platform, and he enjoys unlimited blissful life.
Srila Visvanatha Cakravarti Thakur Commentary -
4.11.14
Jīva-nirmuktaḥ means “freed from the subtle body.” If one is a jñānī, then he attains merging in Brahman. If he is a devotee, he attains service to the Lord. This is understood from Prahlada’s statement concerning brahma-nirvāṇa:
adhokṣajālambham ihāśubhātmanaḥ
śarīriṇaḥ saṁsṛti-cakra-śātanam
tad brahma-nirvāṇa-sukhaṁ vidur budhās
tato bhajadhvaṁ hṛdaye hṛd-īśvaram
The wise know that direct contact with the Lord, which includes the happiness of Brahman, destroys saṁsāra for the sinful persons possessing material bodies in this world. Therefore worship the Paramātmā in your heart. SB 7.7.37
Prākṛtair guṇaiḥ vimuktaḥ means that not only is he free from the guṇas of prakṛti, but is specially (vi) liberated, beyond merging in Brahman.
TEXT -
SB 4.11.15
bhūtaiḥ pañcabhir ārabdhair
yoṣit puruṣa eva hi
tayor vyavāyāt sambhūtir
yoṣit-puruṣayor iha
SYNONYMS
bhūtaiḥ—by the material elements; pañcabhiḥ—five; ārabdhaiḥ—developed; yoṣit—woman; puruṣaḥ—man; eva—just so; hi—certainly; tayoḥ—of them; vyavāyāt—by sexual life; sambhūtiḥ—the further creation; yoṣit—of women; puruṣayoḥ—and of men; iha—in this material world.
TRANSLATION
The creation of the material world begins with the five elements, and thus everything, including the body of a man or a woman, is created of these elements. By the sexual life of man and woman, the number of men and women in this material world is further increased.
PURPORT
When Svāyambhuva Manu saw that Dhruva Mahārāja understood the philosophy of Vaiṣṇavism and yet was still dissatisfied because of his brother's death, he gave him an explanation of how this material body is created by the five elements of material nature. In the Bhagavad-gītā it is also confirmed, prakṛteḥ kriyamāṇāni: [Bg. 3.27] everything is created, maintained and annihilated by the material modes of nature. In the background, of course, there is the direction of the Supreme Personality of Godhead. This is also confirmed in the Bhagavad-gītā (mayādhyakṣeṇa [Bg. 9.10]). In the Ninth Chapter, Kṛṣṇa says, "Under My superintendence material nature is acting." Svāyambhuva Manu wanted to impress on Dhruva Mahārāja that the death of the material body of his brother was not actually the Yakṣas' fault; it was an act of the material nature. The Supreme Personality of Godhead has immense varieties of potencies, and they act in different gross and subtle ways.
It is by such powerful potencies that the universe is created, although grossly it appears to be no more than the five elements—earth, water, fire, air and ether. Similarly, the bodies of all species of living entities, whether human beings or demigods, animals or birds, are also created by the same five elements, and by sexual union they expand into more and more living entities. That is the way of creation, maintenance and annihilation. One should not be disturbed by the waves of material nature in this process. Dhruva Mahārāja was indirectly advised not to be afflicted by the death of his brother because our relationship with the body is completely material. The real self, spirit soul, is never annihilated or killed by anyone.
Srila Visvanatha Cakravarti Thakur Commentary -
4.11.15
Ten verses then consider the nature of things. Who is the killer and who is being killed? By bodies (ārabdhaiḥ) made of the five elements, women and men appears. By their interaction more women and men appear.
TEXT -
SB 4.11.16
evaṁ pravartate sargaḥ
sthitiḥ saṁyama eva ca
guṇa-vyatikarād rājan
māyayā paramātmanaḥ
SYNONYMS
evam—thus; pravartate—occurs; sargaḥ—creation; sthitiḥ—maintenance; saṁyamaḥ—annihilation; eva—certainly; ca—and; guṇa—of the modes; vyatikarāt—by interaction; rājan—O King; māyayā—by the illusory energy; parama-ātmanaḥ—of the Supreme Personality of Godhead.
TRANSLATION
Manu continued: My dear King Dhruva, it is simply by the illusory, material energy of the Supreme Personality of Godhead and by the interaction of the three modes of material nature that creation, maintenance and annihilation take place.
PURPORT
First, creation takes place with the ingredients of the five elements of material nature. Then, by the interaction of the modes of material nature, maintenance also takes place. When a child is born, the parents immediately see to its maintenance. This tendency for maintenance of offspring is present not only in human society, but in animal society as well. Even tigers care for their cubs, although their propensity is to eat other animals. By the interaction of the material modes of nature, creation, maintenance and also annihilation take place inevitably. But at the same time we should know that all is conducted under the superintendence of the Supreme Personality of Godhead. Everything is going on under that process. Creation is the action of the rajo-guṇa, the mode of passion; maintenance is the action of sattva-guṇa, the mode of goodness; and annihilation is the action of tamo-guṇa, the mode of ignorance. We can see that those who are situated in the mode of goodness live longer than those who are situated in the tamo-guṇa or rajo-guṇa. In other words, if one is elevated to the mode of goodness, he is elevated to a higher planetary system, where the duration of life is very great. Ūrdhvaṁ gacchanti sattva-sthāḥ: [Bg. 14.18] great ṛṣis, sages and sannyāsīs who maintain themselves in sattva-guṇa, or the mode of material goodness, are elevated to a higher planetary system. Those who are transcendental even to the material modes of nature are situated in the mode of pure goodness; they attain eternal life in the spiritual world.
Srila Visvanatha Cakravarti Thakur Commentary -
4.11.16
Just as the creation takes place by the elements in the form of bodies, so by mother and father made of the elements maintenance takes place, and by bodies of criminals, tigers and snakes, destruction takes place. However the actions of guṇas do not take place by themselves, but by the māyā of the Supreme Lord. Creation takes place by rajas, maintenance by sattva and destruction by tamas.
TEXT -
SB 4.11.17
nimitta-mātraṁ tatrāsīn
nirguṇaḥ puruṣarṣabhaḥ
vyaktāvyaktam idaṁ viśvaṁ
yatra bhramati lohavat
SYNONYMS
nimitta-mātram—remote cause; tatra—then; āsīt—was; nirguṇaḥ—uncontaminated; puruṣa-ṛṣabhaḥ—the Supreme Person; vyakta—manifested; avyaktam—unmanifested; idam—this; viśvam—world; yatra—where; bhramati—moves; loha-vat—like iron.
TRANSLATION
My dear Dhruva, the Supreme Personality of Godhead is uncontaminated by the material modes of nature. He is the remote cause of the creation of this material cosmic manifestation. When He gives the impetus, many other causes and effects are produced, and thus the whole universe moves, just as iron moves by the integrated force of a magnet.
PURPORT
How the external energy of the Supreme Personality of Godhead works within this material world is explained in this verse. Everything is happening by the energy of the Supreme Lord. The atheistic philosophers, who do not agree to accept the Supreme Personality of Godhead as the original cause of creation, think that the material world moves by the action and reaction of different material elements. A simple example of the interaction of elements occurs when we mix soda and acid and the movement of effervescence is produced. But one cannot produce life by such interaction of chemicals. There are 8,400,000 different species of life, with different wishes and different actions. How the material force is working cannot be explained just on the basis of chemical reaction. A suitable example in this connection is that of the potter and the potter's wheel. The potter's wheel rotates, and several varieties of earthen pots come out. There are many causes for the earthen pots, but the original cause is the potter, who sets a force on the wheel. That force comes by his superintendence. The same idea is explained in Bhagavad-gītā—behind all material action and reaction there is Kṛṣṇa, the Supreme Personality of Godhead. Kṛṣṇa says that everything depends on His energy, and yet He is not everywhere. The pot is produced under certain conditions of action and reaction of material energy, but the potter is not in the pot. In a similar way, the material creation is set up by the Lord, but He remains aloof. As stated in the Vedas, He simply glanced over it, and the agitation of matter immediately began.
In Bhagavad-gītā it is also said that the Lord impregnates the material energy with the part-and-parcel jīvas, and thus the different forms and different activities immediately ensue. Because of the different desires and karmic activities of the jīva soul, different types of bodies in different species are produced. In Darwin's theory there is no acceptance of the living entity as spirit soul, and therefore his explanation of evolution is incomplete. Varieties of phenomena occur within this universe on account of the actions and reactions of the three material modes, but the original creator, or the cause, is the Supreme Personality of Godhead, who is mentioned here as nimitta-mātram, the remote cause. He simply pushes the wheel with His energy. According to the Māyāvādī philosophers, the Supreme Brahman has transformed Himself into many varieties of forms, but that is not the fact. He is always transcendental to the actions and reactions of the material guṇas, although He is the cause of all causes. Lord Brahmā says, therefore, in the Brahma-saṁhitā (5.1):
īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam
There are many causes and effects, but the original cause is Śrī Kṛṣṇa.
Srila Visvanatha Cakravarti Thakur Commentary -
4.11.17
“How can creation maintenance and destruction of bodies take place, without some foundation of consciousness?”
Since the Lord is the indirect cause (nimitta-mātram), this material universe with cause and effect moves as if conscious, through the bodies of devatās and men, just as, with a magnet as the indirect cause, iron moves about as if having life.
TEXT -
SB 4.11.18
sa khalv idaṁ bhagavān kāla-śaktyā
guṇa-pravāheṇa vibhakta-vīryaḥ
karoty akartaiva nihanty ahantā
ceṣṭā vibhūmnaḥ khalu durvibhāvyā
SYNONYMS
saḥ—the; khalu—however; idam—this (universe); bhagavān—the Personality of Godhead; kāla—of time; śaktyā—by the force; guṇa-pravāheṇa—by the interaction of the modes of nature; vibhakta—divided; vīryaḥ—(whose) potencies; karoti—acts upon; akartā—the nondoer; eva—although; nihanti—kills; ahantā—nonkiller; ceṣṭā—the energy; vibhūmnaḥ—of the Lord; khalu—certainly; durvibhāvyā—inconceivable.
TRANSLATION
The Supreme Personality of Godhead, by His inconceivable supreme energy, time, causes the interaction of the three modes of material nature, and thus varieties of energy become manifest. It appears that He is acting, but He is not the actor. He is killing, but He is not the killer. Thus it is understood that only by His inconceivable power is everything happening.
PURPORT
The word durvibhāvyā means "inconceivable by our tiny brain," and vibhakta-vīryaḥ means "divided in varieties of potencies." This is the right explanation of the display of creative energies in the material world. We can better understand the mercy of God by an example: a government state is always supposed to be merciful, but sometimes, in order to keep law and order, the government employs its police force, and thus punishment is meted out to the rebellious citizens. Similarly, the Supreme Personality of Godhead is always merciful and full of transcendental qualities, but certain individual souls have forgotten their relationship with Kṛṣṇa and have endeavored to lord it over material nature. As a result of their endeavor, they are involved in varieties of material interaction. It is incorrect to argue, however, that because energy issues from the Supreme Personality of Godhead, He is the actor. In the previous verse, the word nimitta-mātram indicates that the Supreme Lord is completely aloof from the action and reaction of this material world. How is everything being done? The word "inconceivable" has been used. It is not within the power of one's small brain to comprehend; unless one accepts the inconceivable power and energy of the Lord, one cannot make any progress. The forces which act are certainly set up by the Supreme Personality of Godhead, but He is always aloof from their action and reaction. The varieties of energies produced by the interaction of material nature produce the varieties of species of life and their resultant happiness and unhappiness.
How the Lord acts is nicely explained in the Viṣṇu Purāṇa: fire is situated in one place, while the heat and light produced by the fire act in many different ways. Another example given is that the electric powerhouse is situated in one place, but by its energies many different types of machinery move. The production is never identical with the original source of the energy, but the original source of energy, being the prime factor, is simultaneously one with and different from the product. Therefore, Lord Caitanya's philosophy, acintya-bhedābheda-tattva, is the perfect way of understanding. In this material world, the Lord incarnates in three forms—as Brahmā, Viṣṇu and Śiva—by which He takes charge of the three modes of material nature. By His incarnation of Brahmā He creates, as the incarnation of Viṣṇu He maintains, and by. His incarnation of Śiva, He also annihilates. But the original source of Brahmā, Viṣṇu and Śiva—Garbhodakaśāyī Viṣṇu—is always apart from these actions and reactions of material nature.
Srila Visvanatha Cakravarti Thakur Commentary -
4.11.18
“If that is so, then creation, maintenance and destruction should occur simultaneously.” No, there is sequential agitation of the guṇas by the time energy. It is not simultaneous. The Lord, as the jīva-śakti entering into māyā-śakti (vīryaḥ), separated from the Lord (vibhakta) by agitation of the guṇas (pravāheṇa) through the time energy, step by step, acts. The Lord is the material cause (upādāna-kāraṇa) and the indirect cause (nimitta-kāraṇa) since he is non-different from his energies of the guṇas, time and the jīva. He is the non-doer, since these items are not the Lord’s svarūpa. Thus he kills and is not the killer. Why does he create the universe? Why does he not continually create the universe (and not have destruction)? Why does he make inequality in the universe? To dismiss such questions it is said that he is inconceivable, since he is the powerful Lord (vibhūmnaḥ). This universe is a manifestation of his power.
TEXT -
SB 4.11.19
so 'nanto 'nta-karaḥ kālo
'nādir ādi-kṛd avyayaḥ
janaṁ janena janayan
mārayan mṛtyunāntakam
SYNONYMS
saḥ—He; anantaḥ—infinite; anta-karaḥ—annihilator; kālaḥ—time; anādiḥ—without beginning; ādi-kṛt—beginning of everything; avyayaḥ—without decrease; janam—living entities; janena—by living entities; janayan—causing to be born; mārayan—killing; mṛtyunā—by death; antakam—killers.
TRANSLATION
My dear Dhruva, the Supreme Personality of Godhead is ever existing, but in the form of time, He is the killer of everything. He has no beginning, although He is the beginning of everything, nor is He ever exhaustible, although everything is exhausted in due course of time. The living entities are created through the agency of the father and killed through the agency of death, but He is perpetually free of birth and death.
PURPORT
The supreme authority and inconceivable power of the Supreme Personality of Godhead can be minutely studied from this verse. He is always unlimited. That means that He has no creation or end. He is, however, death (in the form of time), as described in Bhagavad-gītā. Kṛṣṇa says, "I am death. I take away everything at the end of life." Eternal time is also without beginning, but it is the creator of all creatures. The example is given of touchstone, which creates many valuable stones and jewels but does not decrease in power. Similarly, creation occurs many times, everything is maintained, and, after a time, everything is annihilated—but the original creator, the Supreme Lord, remains untouched and undiminished in power. The secondary creation is made by Brahmā, but Brahmā is created by the Supreme Godhead. Lord Śiva annihilates the whole creation, but at the end he is also annihilated by Viṣṇu. Lord Viṣṇu remains. In the Vedic hymns it is stated that in the beginning there is only Viṣṇu and that He alone remains at the end.
An example can help us to understand the inconceivable potency of the Supreme Lord. In the recent history of warfare the Supreme Personality of Godhead created a Hitler and, before that, a Napoleon Bonaparte, and they each killed many living entities in war. But in the end Bonaparte and Hitler were also killed. People are still very much interested in writing and reading books about Hitler and Bonaparte and how they killed so many people in war. Year after year many books are published for public reading regarding Hitler's killing thousands of Jews in confinement. But no one is researching who killed Hitler and who created such a gigantic killer of human beings. The devotees of the Lord are not much interested in the study of the flickering history of the world. They are interested only in Him who is the original creator, maintainer and annihilator. That is the purpose of the Kṛṣṇa consciousness movement.
Srila Visvanatha Cakravarti Thakur Commentary -
4.11.19
See his other powers. He is without destruction (anantaḥ). But he is the destruction of others, in the form of time. He is without birth (anādiḥ), but he causes the birth of others. He is inexhaustible like the cintāmaṇi, supplying everything without decrease. As the cause of birth, he produces children by fathers (janena). As the destroyer, he destroys even Yama by Kālāgni-rudra.
TEXT -
SB 4.11.20
na vai sva-pakṣo 'sya vipakṣa eva vā
parasya mṛtyor viśataḥ samaṁ prajāḥ
taṁ dhāvamānam anudhāvanty anīśā
yathā rajāṁsy anilaṁ bhūta-saṅghāḥ
SYNONYMS
na—not; vai—however; sva-pakṣaḥ—ally; asya—of the Supreme Personality of Godhead; vipakṣaḥ—enemy; eva—certainly; vā—or; parasya—of the Supreme; mṛtyoḥ—in the form of time; viśataḥ—entering; samam—equally; prajāḥ—living entities; tam—Him; dhāvamānam—moving; anudhāvanti—follow behind; anīśāḥ—dependent living entities; yathā—as; rajāṁsi—particles of dust; anilam—the wind; bhūta-saṅghāḥ—other material elements.
TRANSLATION
The Supreme Personality of Godhead, in His feature of eternal time, is present in the material world and is neutral towards everyone. No one is His ally, and no one is His enemy. Within the jurisdiction of the time element, everyone enjoys or suffers the result of his own karma, or fruitive activities. As, when the wind blows, small particles of dust fly in the air, so, according to one's particular karma, one suffers or enjoys material life.
PURPORT
Although the Supreme Personality of Godhead is the original cause of all causes, He is not responsible for anyone's material sufferings or enjoyment. There is no such partiality on the part of the Supreme Lord. The less intelligent accuse the Supreme Lord of being partial and claim that this is why one enjoys in this material world and another suffers. But this verse specifically says that there is no such partiality on the part of the Supreme Lord. Living entities, however, are never independent. As soon as they declare their independence of the supreme controller, they are immediately put into this material world to try their luck freely, as far as possible. When the material world is created for such misguided living entities, they create their own karma, fruitive activities, and take advantage of the time element, and thereby they create their own fortune or misfortune. Everyone is created, everyone is maintained, and everyone is ultimately killed. As far as these three things are concerned, the Lord is equal to everyone; it is according to one's karma that one suffers and enjoys. The living entity's higher or lower position, his suffering and enjoying, are due to his own karma. The exact word used in this connection is anīśāḥ, which means "dependent on their own karma." The example is given that the government gives everyone the facilities for governmental action and management, but by one's own choice one creates a situation which obliges him to exist under different types of consciousness. The example given in this verse is that when the wind blows, particles of dust float in the air. Gradually lightning occurs, and then torrents of rain follow, and thus the rainy season creates a situation of varieties in the forest. God is very kind—He gives everyone an equal chance—but by the resultant actions of one's own karma one suffers or enjoys this material world.
Srila Visvanatha Cakravarti Thakur Commentary -
4.11.20
Though the Lord acts in this way, he cannot be accused of injustice, since he does not show favorites. This is explained in two verses. The Lord enters equally into all beings in the form of death. Though he is equal, there is difference in results for the jīvas because their karmas are not equal. An example is given. The jīvas dependent on karma, associated with the elements, follow after moving time, just like dust particles follow the moving wind. Just as the wind does not see difference, whether dust, causing darkness, or water or fire enter it, so the Lord sees no difference though the jīvas experience different karmas.
TEXT -
SB 4.11.21
āyuṣo 'pacayaṁ jantos
tathaivopacayaṁ vibhuḥ
ubhābhyāṁ rahitaḥ sva-stho
duḥsthasya vidadhāty asau
SYNONYMS
āyuṣaḥ—of duration of life; apacayam—diminution; jantoḥ—of the living entities; tathā—similarly; eva—also; upacayam—increase; vibhuḥ—the Supreme Personality of Godhead; ubhābhyām—from both of them; rahitaḥ—free; sva-sthaḥ—always situated in His transcendental position; duḥsthasya—of the living entities under the laws of karma; vidadhāti—awards; asau—He.
TRANSLATION
The Supreme Personality of Godhead, Viṣṇu, is all-powerful, and He awards the results of one's fruitive activities. Thus, although one living entity's duration of life is very small whereas that of another is very great, He is always in His transcendental position, and there is no question of lessening or increasing His duration of life.
PURPORT
Both the mosquito and Lord Brahmā are living entities in the material world; both are minute sparks and are part of the Supreme Lord. The very short duration of the life of the mosquito and the very long lifetime of Lord Brahmā are both awarded by the Supreme Personality of Godhead according to the results of their karma. But in the Brahma-saṁhitā we find it said, karmāṇi nirdahati: the Lord diminishes or vanquishes the reactions of devotees. The same fact is explained in Bhagavad-gītā Yajñārthāt karmaṇo 'nyatra: one should perform karma only for the purpose of satisfying the Supreme Lord, otherwise one is bound by the action and reaction of karma. Under the laws of karma a living entity wanders within the universe under the rule of eternal time, and sometimes he becomes a mosquito and sometimes Lord Brahmā. To a sane man this business is not very fruitful. Bhagavad-gītā (9.25) gives a warning to the living entities: yānti deva-vratā devān—those who are addicted to the worship of the demigods go to the planets of the demigods, and those who are addicted to worship of the Pitās, forefathers, go to the Pitās. Those who are inclined to material activities remain in the material sphere. But persons who engage in devotional service reach the abode of the Supreme Personality of Godhead, where there is neither birth nor death nor different varieties of life under the influence of the law of karma. The best interest of the living entity is to engage himself in devotional service and go back home, back to Godhead. Śrīla Bhaktivinoda Ṭhākura advised: "My friend, you are being washed away in material nature's waves of time. Please try to understand that you are the eternal servant of the Lord. Then everything will stop, and you will be eternally happy."
Srila Visvanatha Cakravarti Thakur Commentary -
4.11.21
Flies have short life and devatās have long life. Duḥsthasya means dependent on karma.
TEXT -
SB 4.11.22
kecit karma vadanty enaṁ
svabhāvam apare nṛpa
eke kālaṁ pare daivaṁ
puṁsaḥ kāmam utāpare
SYNONYMS
kecit—some; karma—fruitive activities; vadanti—explain; enam—that; svabhāvam—nature; apare—others; nṛpa—my dear King Dhruva; eke—some; kālam—time; pare—others; daivam—fate; puṁsaḥ—of the living entity; kāmam—desire; uta—also; apare—others.
TRANSLATION
The differentiation among varieties of life and their suffering and enjoyment is explained by some to be the result of karma. Others say it is due to nature, others due to time, others due to fate, and still others say that it is due to desire.
PURPORT
There are different types of philosophers—mīmāṁsakas, atheists, astronomers, sexualists and so many other classifications of mental speculators. The real conclusion is that it is our work only that binds us within this material world in different varieties of life. How these varieties have sprung up is explained in the Vedas: it is due to the desire of the living entity. The living entity is not a dead stone; he has different varieties of desire, or kāma. The Vedas say, kāmo'karṣīt. The living entities are originally parts of the Lord, like sparks of a fire, but they have dropped to this material world, attracted by a desire to lord it over nature. That is a fact. Every living entity is trying to lord it over the material resources to the best of his ability.
This kāma, or desire, cannot be annihilated. There are some philosophers who say that if one gives up his desires, he again becomes liberated. But it is not at all possible to give up desire, for desire is a symptom of the living entity. If there were no desire, then the living entity would be a dead stone. Śrīla Narottama dāsa Ṭhākura, therefore, advises that one turn his desire towards serving the Supreme Personality of Godhead. Then desire becomes purified. And when one's desires are purified, one becomes liberated from all material contamination. The conclusion is that the different philosophers' theories to explain the varieties of life and their pleasure and pain are all imperfect. The real explanation is that we are eternal servants of God and that as soon as we forget this relationship we are thrown into the material world, where we create our different activities and suffer or enjoy the result. We are drawn into this material world by desire, but the same desire must be purified and employed in the devotional service of the Lord. Then our disease of wandering in the universe under different forms and conditions will end.
Srila Visvanatha Cakravarti Thakur Commentary -
4.11.22
Let karma be the cause of happiness and distress, birth and death! True, but philosophers argue about his. Some, Lokāyatas, followers of Cārvāka, say that it is nature of matter itself. Others the Vyavahārikas, followers of the Purāṇas, say it is time. Astrologers say it is the devatās in the form of planets (daivam). Others like Vātsyāyana say it is lust. Śruti says kāmo ’kārṣīt kāmaḥ karoti kāmaḥ kartā kāmaḥ kārayitā: lust has done it, lust is doing it, lust is the doer, lust causes us to act. (Mahā-nārāyaṇa Upaniṣad)
TEXT -
SB 4.11.23
avyaktasyāprameyasya
nānā-śakty-udayasya ca
na vai cikīrṣitaṁ tāta
ko vedātha sva-sambhavam
SYNONYMS
avyaktasya—of the unmanifested; aprameyasya—of the Transcendence; nānā—various; śakti—energies; udayasya—of Him who gives rise to; ca—also; na—never; vai—certainly; cikīrṣitam—the plan; tāta—my dear boy; kaḥ—who; veda—can know; atha—therefore; sva—own; sambhavam—origin.
TRANSLATION
The Absolute Truth, Transcendence, is never subject to the understanding of imperfect sensory endeavor, nor is He subject to direct experience. He is the master of varieties of energies, like the full material energy, and no one can understand His plans or actions; therefore it should be concluded that although He is the original cause of all causes, no one can know Him by mental speculation.
PURPORT
The question may be raised, "Since there are so many varieties of philosophers theorizing in different ways, which of them is correct?" The answer is that the Absolute Truth, Transcendence, is never subject to direct experience or mental speculation. The mental speculator may be called Dr. Frog. The story is that a frog in a three-foot well wanted to calculate the length and breadth of the Atlantic Ocean on the basis of his knowledge of his own well. But it was an impossible task for Dr. Frog. A person may be a great academician, scholar or professor, but he cannot speculate and expect to understand the Absolute Truth, for his senses are limited. The cause of all causes, the Absolute Truth, can be known from the Absolute Truth Himself, and not by our ascending process to reach Him. When the sun is not visible at night or when it is covered by a cloud in the day, it is not possible to uncover it, either by bodily or mental strength or by scientific instruments, although the sun is there in the sky. No one can say that he has discovered a torchlight so powerful that if one goes on a roof and focuses the torchlight on the night sky, the sun will then be seen. There is no such torchlight, nor is it possible.
The word avyakta, "unmanifested," in this verse indicates that the Absolute Truth cannot be manifested by any strain of so-called scientific advancement of knowledge. Transcendence is not the subject matter of direct experience. The Absolute Truth may be known in the same way as the sun covered by a cloud or covered by night, for when the sun rises in the morning, in its own way, then everyone can see the sun, everyone can see the world, and everyone can see himself. This understanding of self-realization is called ātma-tattva. Unless, however, one comes to this point of understanding ātma-tattva, one remains in the darkness in which he was born. Under the circumstances, no one can understand the plan of the Supreme Personality of Godhead. The Lord is equipped with varieties of energies, as stated in the Vedic literature (parāsya śaktir vividhaiva śrūyate [Cc. Madhya 13.65,
PURPORT
]). He is equipped with the energy of eternal time. Not only does He have the material energy which we see and experience, but He has also many reserve energies that He can manifest in due course of time when necessary. The material scientist can simply study the partial understanding of the varieties of energies; he can take up one of the energies and try to understand it with limited knowledge, but still it is not possible to understand the Absolute Truth in full by dint of material science. No material scientist can foretell what is going to happen in the future. The bhakti-yoga process, however, is completely different from so-called scientific advancement of knowledge. A devotee completely surrenders unto the Supreme, who reveals Himself by His causeless mercy. As stated in Bhagavad-gītā, dadāmi buddhi-yogaṁ tam. The Lord says, "I give him intelligence." What is that intelligence? Yena mām upayānti te. The Lord gives one the intelligence to cross over the ocean of nescience and come back home, back to Godhead. In conclusion, the cause of all causes, the Absolute Truth, or Supreme Brahman, cannot be understood by philosophical speculation, but He reveals Himself to His devotee because the devotee fully surrenders unto His lotus feet. Bhagavad-gītā is therefore to be accepted as a revealed scripture spoken by the Absolute Truth Himself when He descended to this planet. If any intelligent man wants to know what God is, he should study this transcendental literature under the guidance of a bona fide spiritual master. Then it is very easy to understand Kṛṣṇa as He is.
Srila Visvanatha Cakravarti Thakur Commentary -
4.11.23
Who among these disputants establishes the truth? No one, since they are all ignorant of root cause of everything. The Lord cannot be revealed by childish intelligence (avyaktasya). The cause of this is that he cannot be measured by material proofs like sense perception (aprameyasya). Various śaktis such as time, karma and nature of things (svabhāva) arise from him. Taking shelter of one of these śaktis, they argue. But there can be no arguments about the cause of these śaktis. No one knows the plan of the Lord, from whom we arise? Bhīṣma said:
na hy asya karhicid rājan pumān veda vidhitsitam
yad vijijñāsayā yuktā muhyanti kavayo 'pi hi
O King, no one can know the plan of the Lord. Even though great philosophers inquire exhaustively, they are bewildered. SB 1.9.16
Śruti says:
ko ’dhā veda ka iha pravocat kuta ājātā kuta iyaṁ visṛṣṭiḥ arvāg devā asya visarjanenāthā ko veda yata āvabhūva
Who knows him? Who speaks of him? From whom was he born? From what was he produced? He precedes the devatās. Who knows from where he appeared for creating this universe. Taittirīya-brāhmaṇa 2.8.9.5.8
TEXT -
SB 4.11.24
na caite putraka bhrātur
hantāro dhanadānugāḥ
visargādānayos tāta
puṁso daivaṁ hi kāraṇam
SYNONYMS
na—never; ca—also; ete—all these; putraka—my dear son; bhrātuḥ—of your brother; hantāraḥ—killers; dhanada—of Kuvera; anugāḥ—followers; visarga—of birth; ādānayoḥ—of death; tāta—my dear son; puṁsaḥ—of a living entity; daivam—the Supreme; hi—certainly; kāraṇam—the cause.
TRANSLATION
My dear son, those Yakṣas, who are descendants of Kuvera, are not actually the killers of your brother; the birth and death of every living entity are caused by the Supreme, who is certainly the cause of all causes.
Srila Visvanatha Cakravarti Thakur Commentary -
4.11.24
The conclusion is given. The Lord is the creator and destroyer.
TEXT -
SB 4.11.25
sa eva viśvaṁ sṛjati
sa evāvati hanti ca
athāpi hy anahaṅkārān
nājyate guṇa-karmabhiḥ
SYNONYMS
saḥ—He; eva—certainly; viśvam—the universe; sṛjati—creates; saḥ—He; eva—certainly; avati—maintains; hanti—annihilates; ca—also; atha api—moreover; hi—certainly; anahaṅkārāt—from being without ego; na—not; ajyate—becomes entangled; guṇa—by the modes of material nature; karmabhiḥ—by activities.
TRANSLATION
The Supreme Personality of Godhead creates this material world, maintains it, and annihilates it in due course of time, but because He is transcendental to such activities, He is never affected by ego in such action or by the modes of material nature.
PURPORT
In this verse the word anahaṅkāra means "without ego." The conditioned soul has a false ego, and as a result of his karma he gets different types of bodies in this material world. Sometimes he gets the body of a demigod, and he thinks that body to be his identity. Similarly, when he gets the body of a dog he identifies his self with that body. But for the Supreme Personality of Godhead there is no such distinction between the body and the soul. Bhagavad-gītā, therefore, certifies that anyone who thinks of Kṛṣṇa as an ordinary human being is without knowledge of His transcendental nature and is a great fool. The Lord says, na māṁ karmāṇi limpanti: [Bg. 4.14] He is not affected by anything He does, because He is never contaminated by the material modes of nature. That we have a material body proves that we are infected by the three material modes of nature. The Lord says to Arjuna, "You and I had many, many births previously, but I remember everything, whereas you do not." That is the difference between the living entity, or conditioned soul, and the Supreme Soul. The Supersoul, the Supreme Personality of Godhead, has no material body, and because He has no material body, He is not affected by any work He executes. There are many Māyāvādī philosophers who consider that Kṛṣṇa's body is the effect of a concentration of the material mode of goodness, and they distinguish Kṛṣṇa's soul from Kṛṣṇa's body. The real situation, however, is that the body of the conditioned soul, even if he has a large accumulation of material goodness, is material, whereas Kṛṣṇa's body is never material; it is transcendental. Kṛṣṇa has no false ego, for He does not identify Himself with the false and temporary body. His body is always eternal; He descends to this world in His own original, spiritual body. This is explained in Bhagavad-gītā as paraṁ bhāvam. The words paraṁ bhāvaṁ and divyam are especially significant in understanding Kṛṣṇa's personality.
Srila Visvanatha Cakravarti Thakur Commentary -
4.11.25
The Lord is not to be blamed.
TEXT -
SB 4.11.26
eṣa bhūtāni bhūtātmā
bhūteśo bhūta-bhāvanaḥ
sva-śaktyā māyayā yuktaḥ
sṛjaty atti ca pāti ca
SYNONYMS
eṣaḥ—this; bhūtāni—all created beings; bhūta-ātmā—the Supersoul of all living entities; bhūta-īśaḥ—the controller of everyone; bhūta-bhāvanaḥ—the maintainer of everyone; sva-śaktyā—through His energy; māyayā—the external energy; yuktaḥ—through such agency; sṛjati—creates; atti—annihilates; ca—and; pāti—maintains; ca—and.
TRANSLATION
The Supreme Personality of Godhead is the Supersoul of all living entities. He is the controller and maintainer of everyone; through the agency of His external energy, He creates, maintains and annihilates everyone.
PURPORT
There are two kinds of energies in the matter of creation. The Lord creates this material world through His external, material energy, whereas the spiritual world is a manifestation of His internal energy. He is always associated with the internal energy, but He is always aloof from the material energy. Therefore in Bhagavad-gītā (9.4) the Lord says, mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ: "All living entities are living on Me or on My energy, but I am not everywhere." He is personally always situated in the spiritual world. In the material world also, wherever the Supreme Lord is personally present is to be understood as being the spiritual world. For example, the Lord is worshiped in the temple by pure devotees. The temple is therefore to be understood as being the spiritual world.
Srila Visvanatha Cakravarti Thakur Commentary -
4.11.26
This verse explains why the Lord is without attachment or material identity. He uses his energy of māyā. Since the external energy causes creation and destruction, not his svarūpa-śakti, he does not undergo material identity of ahaṅkāra in performing actions.
TEXT -
SB 4.11.27
tam eva mṛtyum amṛtaṁ tāta daivaṁ
sarvātmanopehi jagat-parāyaṇam
yasmai baliṁ viśva-sṛjo haranti
gāvo yathā vai nasi dāma-yantritāḥ
SYNONYMS
tam—unto Him; eva—certainly; mṛtyum—death; amṛtam—immortality; tāta—my dear son; daivam—the Supreme; sarva-ātmanā—in all respects; upehi—surrender; jagat—of the world; parāyaṇam—ultimate goal; yasmai—unto whom; balim—offerings; viśva-sṛjaḥ—all the demigods like Brahmā; haranti—bear; gāvaḥ—bulls; yathā—as; vai—without fail; nasi—in the nose; dāma—by a rope; yantritāḥ—controlled.
TRANSLATION
My dear boy Dhruva, please surrender unto the Supreme Personality of Godhead, who is the ultimate goal of the progress of the world. Everyone, including the demigods headed by Lord Brahmā, is working under His control, just as a bull, prompted by a rope in its nose, is controlled by its owner.
PURPORT
The material disease is to declare independence from the supreme controller. Factually, our material existence begins when we forget the supreme controller and wish to lord it over material nature. Everyone in the material world is trying his best to become the supreme controller—individually, nationally, socially and in many other ways. Dhruva Mahārāja was advised to stop fighting by his grandfather, who was concerned that Dhruva was adhering to a personal ambition to fight to annihilate the whole race of Yakṣas. In this verse, therefore, Svāyambhuva Manu seeks to eradicate the last tinge of false ambition in Dhruva by explaining the position of the supreme controller. The words mṛtyum amṛtam, "death and immortality," are significant. In Bhagavad-gītā the Lord says, "I am ultimate death, who takes away everything from the demons." The demons' business is to continually struggle for existence as lords over material nature. The demons repeatedly meet death after death and create a network of involvement in the material world. The Lord is death for the demons, but for devotees He is amṛta, eternal life. Devotees who render continuous service to the Lord have already attained immortality, for whatever they are doing in this life they will continue to do in the next. They will simply change their material bodies for spiritual bodies. Unlike the demons, they no longer have to change material bodies, The Lord, therefore, is simultaneously death and immortality. He is death for demons and immortality for devotees. He is the ultimate goal of everyone because He is the cause of all causes. Dhruva Mahārāja was advised to surrender unto Him in all respects, without keeping any personal ambition. One may put forward the argument, "Why are the demigods worshiped?" The answer is given here that demigods are worshiped by less intelligent men. The demigods themselves accept sacrifices for the ultimate satisfaction of the Supreme Personality of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary -
4.11.27
“Though I have been enlightened by you, I cannot give up my ego.” Four verses answer. Surrender to him. Without surrender, it is difficult to give up ego by jñāna alone.
TEXT -
SB 4.11.28
yaḥ pañca-varṣo jananīṁ tvaṁ vihāya
mātuḥ sapatnyā vacasā bhinna-marmā
vanaṁ gatas tapasā pratyag-akṣam
ārādhya lebhe mūrdhni padaṁ tri-lokyāḥ
SYNONYMS
yaḥ—one who; pañca-varṣaḥ—five years old; jananīm—mother; tvam—you; vihāya—leaving aside; mātuḥ—of the mother; sa-patnyāḥ—of the co-wife; vacasā—by the words; bhinna-marmā—aggrieved at heart; vanam—to the forest; gataḥ—went; tapasā—by austerity; pratyak-akṣam—the Supreme Lord; ārādhya—worshiping; lebhe—achieved; mūrdhni—on the top; padam—the position; tri-lokyāḥ—of the three worlds.
TRANSLATION
My dear Dhruva, at the age of only five years you were very grievously afflicted by the words of your mother's co-wife, and you very boldly gave up the protection of your mother and went to the forest to engage in the yogic process for realization of the Supreme Personality of Godhead. As a result of this you have already achieved the topmost position in all the three worlds.
PURPORT
Manu was very proud that Dhruva Mahārāja was one of the descendants in his family because at the age of only five years Dhruva began meditating upon the Supreme Personality of Godhead and within six months he was able to see the Supreme Lord face to face. Factually, Dhruva Mahārāja is the glory of the Manu dynasty, or the human family. The human family begins from Manu. The Sanskrit word for man is manuṣya, which means "descendant of Manu." Not only is Dhruva Mahārāja the glory of the family of Svāyambhuva Manu, but he is the glory of the entire human society. Because Dhruva Mahārāja had already surrendered to the Supreme Godhead, he was especially requested not to do anything unbefitting a surrendered soul.
Srila Visvanatha Cakravarti Thakur Commentary -
4.11.28
Surrendering to the Lord, you became the lotus of our dynasty. Prtyag-akṣam means “the Lord who is the object of the yogīs’ eyes.”
TEXT -
SB 4.11.29
tam enam aṅgātmani mukta-vigrahe
vyapāśritaṁ nirguṇam ekam akṣaram
ātmānam anviccha vimuktam ātma-dṛg
yasminn idaṁ bhedam asat pratīyate
SYNONYMS
tam—Him; enam—that; aṅga—my dear Dhruva; ātmani—in the mind; mukta-vigrahe—free from anger; vyapāśritam—situated; nirguṇam—transcendental; ekam—one; akṣaram—the infallible Brahman; ātmānam—the self; anviccha—try to find out; vimuktam—uncontaminated; ātma-dṛk—facing towards the Supersoul; yasmin—in which; idam—this; bhedam—differentiation; asat—unreal; pratīyate—appears to be.
TRANSLATION
My dear Dhruva, please, therefore, turn your attention to the Supreme Person, who is the infallible Brahman. Face the Supreme Personality of Godhead in your original position, and thus, by self-realization, you will find this material differentiation to be merely flickering.
PURPORT
The living entities have three kinds of vision, according to their positions in self-realization. According to the bodily concept of life, one sees differentiation in terms of varieties of bodies. The living entity actually passes through many varieties of material forms, but despite all such changes of body, he is eternal. When living entities, therefore, are viewed in the bodily concept of life, one appears to be different from another. Lord Manu wanted to change the vision of Dhruva Mahārāja, who was looking upon the Yakṣas as different from him or as his enemies. Factually no one is an enemy or a friend. Everyone is passing through different types of bodies under the law of karma, but as soon as one is situated in his spiritual identity, he does not see differentiation in terms of this law. In other words, as stated in Bhagavad-gītā (18.54):
brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām
A devotee, who is already liberated, does not see differentiation in terms of the outward body; he sees all living entities as spirit souls, eternal servants of the Lord. Dhruva Mahārāja was advised by Lord Manu to see with that vision. He was specifically advised to do so because he was a great devotee and should not have looked upon other living entities with ordinary vision. Indirectly Manu pointed out to Dhruva Mahārāja that out of material affection Dhruva thought of his brother as his kin and the Yakṣas as his enemies. Such observation of differentiation subsides as soon as one is situated in his original position as an eternal servant of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary -
4.11.29
At this time you should seek him. Give up your thoughts of material good and bad. Your endeavor is not like that of other people. In a mind free of contradictions (mukta-vigrahe), seek out the Lord who resides in your mind out of affection (vyāpaśritam). Seeing the Lord (ātma-dṛk), the differences of enemy and friend will appear unbeneficial and unattractive (asat).
TEXT -
SB 4.11.30
tvaṁ pratyag-ātmani tadā bhagavaty ananta
ānanda-mātra upapanna-samasta-śaktau
bhaktiṁ vidhāya paramāṁ śanakair avidyā-
granthiṁ vibhetsyasi mamāham iti prarūḍham
SYNONYMS
tvam—you; pratyak-ātmani—unto the Supersoul; tadā—at that time; bhagavati—unto the Supreme Personality of Godhead; anante—who is unlimited; ānanda-mātre—the reservoir of all pleasure; upapanna—possessed of; samasta—all; śaktau—potencies; bhaktim—devotional service; vidhāya—by rendering; paramām—supreme; śanakaiḥ—very soon; avidyā—of illusion; granthim—the knot; vibhetsyasi—you will undo; mama—my; aham—I; iti—thus; prarūḍham—firmly fixed.
TRANSLATION
Thus regaining your natural position and rendering service unto the Supreme Lord, who is the all-powerful reservoir of all pleasure and who lives in all living entities as the Supersoul, you will very soon forget the illusory understanding of "I" and "my."
PURPORT
Dhruva Mahārāja was already a liberated person because at the age of five years he had seen the Supreme Personality of Godhead. But even though liberated, he was, for the time being, afflicted by the illusion of māyā, thinking himself the brother of Uttama in the bodily concept of life. The whole material world is working on the basis of "I" and "mine." This is the root of attraction to the material world. If one is attracted by this root of illusory conceptions—"I" and "mine"—he will have to remain within this material world in different exalted or nasty positions. By the grace of Lord Kṛṣṇa, the sages and Lord Manu reminded Dhruva Mahārāja that he should not continue this material conception of "I" and "mine." Simply by devotional service unto the Lord his illusion could be eradicated without difficulty.
Srila Visvanatha Cakravarti Thakur Commentary -
4.11.30
Do you not remember how you attained the Lord when you were five years old (tadā)? The future tense is used to express memory of the past according to the rule abhijñā-vacane. (Pāṇini 3.2.112)
TEXT -
SB 4.11.31
saṁyaccha roṣaṁ bhadraṁ te
pratīpaṁ śreyasāṁ param
śrutena bhūyasā rājann
agadena yathāmayam
SYNONYMS
saṁyaccha—just control; roṣam—anger; bhadram—all good fortune; te—to you; pratīpam—enemy; śreyasām—of all goodness; param—the foremost; śrutena—by hearing; bhūyasā—constantly; rājan—my dear King; agadena—by medicinal treatment; yathā—as; āmayam—disease.
TRANSLATION
My dear King, just consider what I have said to you, which will act as medicinal treatment upon disease. Control your anger, for anger is the foremost enemy on the path of spiritual realization. I wish all good fortune for you. Please follow my instructions.
PURPORT
Dhruva Mahārāja was a liberated soul, and actually he was not angry with anyone. But because he was the ruler, it was his duty to become angry for some time in order to keep law and order in the state. His brother, Uttama, was without fault, yet he was killed by one of the Yakṣas. It was the duty of Dhruva Mahārāja to kill the offender (life for life) because Dhruva was the king. When the challenge came, Dhruva Mahārāja fought vehemently and punished the Yakṣas sufficiently. But anger is such that if one increases it, it increases unlimitedly. In order that Dhruva Mahārāja's kingly anger not exceed the limit, Manu was kind enough to check his grandson. Dhruva Mahārāja could understand the purpose of his grandfather, and he immediately stopped the fighting. The words śrutena bhūyasā, "by constantly hearing," are very important in this verse. By constantly hearing about devotional service, one can check the force of anger, which is detrimental to the process of devotional service. Śrīla Parīkṣit Mahārāja said that the constant hearing of the pastimes of the Lord is the panacea for all material diseases. Everyone, therefore, should hear about the Supreme Personality of Godhead constantly. By hearing one can always remain in equilibrium, and thus his progress in spiritual life will not be hampered.
Dhruva Mahārāja's becoming angry with the miscreants was quite appropriate. There is a short story in this connection about a snake who became a devotee upon instruction by Nārada, who instructed him not to bite anymore. Since ordinarily a snake's business is to fatally bite other living entities, as a devotee he was forbidden to do so. Unfortunately, people took advantage of this nonviolence on the part of the snake, especially the children, who began to throw stones at him. He did not bite anyone, however, because it was the instruction of his spiritual master. After a while, when the snake met his spiritual master, Nārada, he complained, "I have given up the bad habit of biting innocent living entities, but they are mistreating me by throwing stones at me." Upon hearing this, Nārada Muni instructed him, "Don't bite, but do not forget to expand your hood as if you were going to bite. Then they will go away." Similarly, a devotee is always nonviolent; he is qualified with all good characteristics. But, in the common world, when there is mischief made by others, he should not forget to become angry, at least for the time being, in order to drive away the miscreants.
Srila Visvanatha Cakravarti Thakur Commentary -
4.11.31
This is simply imitating common behavior. You show anger externally to announce to people your affection for your brother. For devotees such as you, announcing your good qualities to the world is also a disease. Give up this disease of anger by my instructions, just as one gives up disease by medicine.
TEXT -
SB 4.11.32
yenopasṛṣṭāt puruṣāl
loka udvijate bhṛśam
na budhas tad-vaśaṁ gacched
icchann abhayam ātmanaḥ
SYNONYMS
yena—by which; upasṛṣṭāt—being overwhelmed; puruṣāt—by the person; lokaḥ—everyone; udvijate—becomes terrified; bhṛśam—greatly; na—never; budhaḥ—a learned person; tat—of anger; vaśam—under the control; gacchet—should go; icchan—desiring; abhayam—fearlessness, liberation; ātmanaḥ—of the self.
TRANSLATION
A person who desires liberation from this material world should not fall under the control of anger because when bewildered by anger one becomes a source of dread for all others.
PURPORT
A devotee or saintly person should not be dreadful to others, nor should anyone be a source of dread to him. If one treats others with nonenmity, then no one will become his enemy. There is the example, however, of Jesus Christ, who had enemies, and they crucified him. The demonic are always present, and they find fault even in saintly persons. But a saintly person never becomes angry, even if there is very great provocation.
Srila Visvanatha Cakravarti Thakur Commentary -
4.11.32
Proper conduct is explained. Everyone fears the person filled with (upasṛṣtāt) anger.
TEXT -
SB 4.11.33
helanaṁ giriśa-bhrātur
dhanadasya tvayā kṛtam
yaj jaghnivān puṇya-janān
bhrātṛ-ghnān ity amarṣitaḥ
SYNONYMS
helanam—disrespectful behavior; giriśa—of Lord Śiva; bhrātuḥ—the brother; dhanadasya—to Kuvera; tvayā—by you; kṛtam—was performed; yat—because; jaghnivān—you have killed; puṇya-janān—the Yakṣas; bhrātṛ—of your brother; ghnān—killers; iti—thus (thinking); amarṣitaḥ—angry.
TRANSLATION
My dear Dhruva, you thought that the Yakṣas killed your brother, and therefore you have killed great numbers of them. But by this action you have agitated the mind of Lord Śiva's brother Kuvera, who is the treasurer of the demigods. Please note that your actions have been very disrespectful to Kuvera and Lord Śiva.
PURPORT
Lord Manu stated that Dhruva Mahārāja had been offensive to Lord Śiva and his brother Kuvera because the Yakṣas belonged to Kuvera's family. They were not ordinary persons. As such, they have been described as puṇya janān, pious men. Somehow or other the mind of Kuvera had been agitated, and Dhruva Mahārāja was advised to pacify him.
Srila Visvanatha Cakravarti Thakur Commentary -
4.11.33
You have done what is not proper for a Vaiṣṇava. Please listen. The killing of the Yakṣas (yat) is the offense (helanam). Iti indicates a conclusion, or the ending of the chapter.
TEXT -
SB 4.11.34
taṁ prasādaya vatsāśu
sannatyā praśrayoktibhiḥ
na yāvan mahatāṁ tejaḥ
kulaṁ no 'bhibhaviṣyati
SYNONYMS
tam—him; prasādaya—pacify; vatsa—my son; āśu—immediately; sannatyā—by offering obeisances; praśrayā—by respectful behavior; uktibhiḥ—by gentle words; na yāvat—before; mahatām—of great personalities; tejaḥ—wrath; kulam—family; naḥ—our; abhibhaviṣyati—will affect.
TRANSLATION
For this reason, my son, you should immediately pacify Kuvera with gentle words and prayers, and thus his wrath may not affect our family.
PURPORT
In our common dealings we should maintain friendship with everyone and certainly with such exalted demigods as Kuvera. Our behavior should be such that no one should become angry and thereby commit a wrong to individuals, families or society.
TEXT -
SB 4.11.35
evaṁ svāyambhuvaḥ pautram
anuśāsya manur dhruvam
tenābhivanditaḥ sākam
ṛṣibhiḥ sva-puraṁ yayau
SYNONYMS
evam—thus; svāyambhuvaḥ—Lord Svāyambhuva Manu; pautram—to his grandson; anuśāsya—after giving instruction; manuḥ—Lord Manu; dhruvam—to Dhruva Mahārāja; tena—by him; abhivanditaḥ—being offered obeisances to; sākam—together; ṛṣibhiḥ—with the sages; sva-puram—to his own abode; yayau—went.
TRANSLATION
Thus Svāyambhuva Manu, after giving instruction to Dhruva Mahārāja, his grandson, received respectful obeisances from him. Then Lord Manu and the great sages went back to their respective homes.
Srila Visvanatha Cakravarti Thakur Commentary -
4.11.35
Thus ends the commentary on the Eleventh Chapter of the Fourth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta
PURPORT
s of the Fourth Canto, Eleventh Chapter, of the Śrīmad-Bhāgavatam, entitled "Svāyambhuva Manu Advises Dhruva Mahārāja to Stop Fighting."
12. Dhruva Mahārāja Goes Back to Godhead
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49-50, 51, 52
TEXT -
SB 4.12.1
maitreya uvāca
dhruvaṁ nivṛttaṁ pratibuddhya vaiśasād
apeta-manyuṁ bhagavān dhaneśvaraḥ
tatrāgataś cāraṇa-yakṣa-kinnaraiḥ
saṁstūyamāno nyavadat kṛtāñjalim
SYNONYMS
maitreyaḥ uvāca—Maitreya said; dhruvam—Dhruva Mahārāja; nivṛttam—ceased; pratibuddhya—having learned; vaiśasāt—from killing; apeta—subsided; manyum—anger; bhagavān—Kuvera; dhana-īśvaraḥ—master of the treasury; tatra—there; āgataḥ—appeared; cāraṇa—by the Cāraṇas; yakṣa—Yakṣas; kinnaraiḥ—and by the Kinnaras; saṁstūyamānaḥ—being worshiped; nyavadat—spoke; kṛta-añjalim—to Dhruva with folded hands.
TRANSLATION
The great sage Maitreya said: My dear Vidura, Dhruva Mahārāja's anger subsided, and he completely ceased killing Yakṣas. When Kuvera, the most blessed master of the treasury, learned this news, he appeared before Dhruva. While being worshiped by Yakṣas, Kinnaras and Cāraṇas, he spoke to Dhruva Mahārāja, who stood before him with folded hands.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.1
The Twelfth Chapter describes how Dhruva received benedictions from Kuvera, returned to his own city, worshipped the Lord through sacrifices, and renouncing everything, attained the abode of the Lord in the same body.
Vaiśasāt means “from killing.”
TEXT -
SB 4.12.2
dhanada uvāca
bho bhoḥ kṣatriya-dāyāda
parituṣṭo 'smi te 'nagha
yat tvaṁ pitāmahādeśād
vairaṁ dustyajam atyajaḥ
SYNONYMS
dhana-daḥ uvāca—the master of the treasury (Kuvera) said; bhoḥ bhoḥ—O; kṣatriya-dāyāda—O son of a kṣatriya; parituṣṭaḥ—very glad; asmi—I am; te—with you; anagha—O sinless one; yat—because; tvam—you; pitāmaha—of your grandfather; ādeśāt—under the instruction; vairam—enmity; dustyajam—difficult to avoid; atyajaḥ—have given up.
TRANSLATION
The master of the treasury, Kuvera, said: O sinless son of a kṣatriya, I am very glad to know that under the instruction of your grandfather you have given up your enmity, although it is very difficult to avoid. I am very pleased with you.
TEXT -
SB 4.12.3
na bhavān avadhīd yakṣān
na yakṣā bhrātaraṁ tava
kāla eva hi bhūtānāṁ
prabhur apyaya-bhāvayoḥ
SYNONYMS
na—not; bhavān—you; avadhīt—killed; yakṣān—the Yakṣas; na—not; yakṣāḥ—the Yakṣas; bhrātaram—brother; tava—your; kālaḥ—time; eva—certainly; hi—for; bhūtānām—of living entities; prabhuḥ—the Supreme Lord; apyaya-bhāvayoḥ—of annihilation and generation.
TRANSLATION
Actually, you have not killed the Yakṣas, nor have they killed your brother, for the ultimate cause of generation and annihilation is the eternal time feature of the Supreme Lord.
PURPORT
When the master of the treasury addressed him as sinless, Dhruva Mahārāja, considering himself responsible for killing so many Yakṣas, might have thought himself otherwise. Kuvera, however, assured him that factually he had not killed any of the Yakṣas; therefore, he was not at all sinful. He did his duty as a king, as it is ordered by the laws of nature. "Nor should you think that your brother was killed by the Yakṣas," said Kuvera. "He died or was killed in due course of time by the laws of nature. Eternal time, one of the features of the Lord, is ultimately responsible for annihilation and generation. You are not responsible for such actions."
TEXT -
SB 4.12.4
ahaṁ tvam ity apārthā dhīr
ajñānāt puruṣasya hi
svāpnīvābhāty atad-dhyānād
yayā bandha-viparyayau
SYNONYMS
aham—I; tvam—you; iti—thus; apārthā—misconceived; dhīḥ—intelligence; ajñānāt—from ignorance; puruṣasya—of a person; hi—certainly; svāpni—a dream; iva—like; ābhāti—appears; a-tat-dhyānāt—from the bodily concept of life; yayā—by which; bandha—bondage; viparyayau—and misery.
TRANSLATION
Misidentification of oneself and others as "I" and "you" on the basis of the bodily concept of life is a product of ignorance. This bodily concept is the cause of repeated birth and death, and it makes us go on continuously in material existence.
PURPORT
The conception of "I" and "you," ahaṁ tvam, as separate from each other, is due to our forgetfulness of our eternal relationship with the Supreme Personality of Godhead. The Supreme Person, Kṛṣṇa, is the central point, and all of us are His parts and parcels, just as hands and legs are parts and parcels of the whole body. When we actually come to this understanding of being eternally related to the Supreme Lord, this distinction, which is based on the bodily concept of life, cannot exist. The same example can be cited herewith: the hand is the hand, and the leg is the leg, but when both of them engage in the service of the whole body, there is no such distinction as "hands" and "legs," for all of them belong to the whole body, and all the parts working together constitute the whole body. Similarly, when the living entities are in Kṛṣṇa consciousness, there is no such distinction as "I" and "you" because everyone is engaged in the service of the Lord. Since the Lord is absolute, the services are also absolute; even though the hand is working one way and the leg is working in another way, since the purpose is the Supreme Personality of Godhead, they are all one. This is not to be confused with the statement by the Māyāvādī philosopher that "everything is one." Real knowledge is that hand is hand, leg is leg, body is body, and yet all together they are one. As soon as the living entity thinks that he is independent, his conditional, material existence begins. The conception of independent existence is therefore like a dream. One has to be in Kṛṣṇa consciousness, his original position. Then he can be freed from material bondage.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.4
Ataddhyānāt means “from thinking only of the body.” From this arises saṁsāra (bandha) and the opposite of the jīva’s knowledge and bliss—ignorance and suffering.
TEXT -
SB 4.12.5
tad gaccha dhruva bhadraṁ te
bhagavantam adhokṣajam
sarva-bhūtātma-bhāvena
sarva-bhūtātma-vigraham
SYNONYMS
tat—therefore; gaccha—come; dhruva—Dhruva; bhadram—good fortune; te—unto you; bhagavantam—unto the Supreme Personality of Godhead; adhokṣajam—who is beyond the concepts of material senses; sarva-bhūta—all living entities; ātma-bhāvena—by thinking of them as one; sarva-bhūta—in all living entities; ātma—the Supersoul; vigraham—having form.
TRANSLATION
My dear Dhruva, come forward. May the Lord always grace you with good fortune. The Supreme Personality of Godhead, who is beyond our sensory perception, is the Supersoul of all living entities, and thus all entities are one, without distinction. Begin, therefore, to render service unto the transcendental form of the Lord, who is the ultimate shelter of all living entities.
PURPORT
Here the word vigraham, "having specific form," is very significant, for it indicates that the Absolute Truth is ultimately the Supreme Personality of Godhead. That is explained in the Brahma-saṁhitā. Sac-cid-ānanda-vigrahaḥ: [Bs. 5.1] He has form, but His form is different from any kind of material form. The living entities are the marginal energy of the supreme form. As such, they are not different from the supreme form, but at the same time they are not equal to the supreme form. Dhruva Mahārāja is advised herewith to render service unto the supreme form. That will include service to other individual forms. For example, a tree has a form, and when water is poured on the root of the tree, the other forms—the leaves, twigs, flowers and fruits—are automatically watered. The Māyāvāda conception that because the Absolute Truth is everything He must be formless is rejected here. Rather, it is confirmed that the Absolute Truth has form, and yet He is all-pervading. Nothing is independent of Him.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.5
Sarva-bhūtātma-bhāvena means “with the thought that all beings are like oneself.” Sarva-bhūtātma-vigraham means that the Lord’s form is all beings. Abhavāya means “in order to attain the Lord who has no birth and death.” He is joined to māyā because māyā is his śakti. He is detached from māyā because that śakti is not his svarūpa.
TEXT -
SB 4.12.6
bhajasva bhajanīyāṅghrim
abhavāya bhava-cchidam
yuktaṁ virahitaṁ śaktyā
guṇa-mayyātma-māyayā
SYNONYMS
bhajasva—engage in devotional service; bhajanīya—worthy to be worshiped; aṅghrim—unto Him whose lotus feet; abhavāya—for deliverance from material existence; bhava-chidam—who cuts the knot of material entanglement; yuktam—attached; virahitam—aloof; śaktyā—to His potency; guṇa-mayyā—consisting of the modes of material nature; ātma-māyayā—by His inconceivable potency.
TRANSLATION
Engage yourself fully, therefore, in the devotional service of the Lord, for only He can deliver us from this entanglement of materialistic existence. Although the Lord is attached to His material potency, He is aloof from her activities. Everything in this material world is happening by the inconceivable potency of the Supreme Personality of Godhead.
PURPORT
In continuation of the previous verse, it is specifically mentioned here that Dhruva Mahārāja should engage himself in devotional service. Devotional service cannot be rendered to the impersonal Brahman feature of the Supreme Personality of Godhead. Whenever the word bhajasva appears, meaning "engage yourself in devotional service," there must be the servant, service and the served. The Supreme Personality of Godhead is served, the mode of activities to please Him is called service, and one who renders such service is called the servant. Another significant feature in this verse is that only the Lord, and no one else, is to be served. That is confirmed in the Bhagavad-gītā (mām ekaṁ śaraṇaṁ vraja). There is no need to serve the demigods, who are just like the hands and legs of the Supreme Lord. When the Supreme Lord is served, the hands and legs of the Supreme Lord are automatically served. There is no need of separate service. As stated in Bhagavad-gītā (12.7), teṣām ahaṁ samuddhartā mṛtyu-saṁsāra-sāgarāt. This means that the Lord, in order to show specific favor to the devotee, directs the devotee from within in such a way that ultimately he is delivered from the entanglement of material existence. No one but the Supreme Lord can help the living entity be delivered from the entanglement of this material world. The material energy is a manifestation of one of the Supreme Personality of Godhead's varieties of potencies (parāsya śaktir vividhaiva śrūyate [Cc. Madhya 13.65,
PURPORT
]). This material energy is one of the Lord's potencies, as much as heat and light are potencies of fire. The material energy is not different from the Supreme Godhead, but at the same time He has nothing to do with the material energy. The living entity, who is of the marginal energy, is entrapped by the material energy on the basis of his desire to lord it over the material world. The Lord is aloof from this, but when the same living entity engages himself in the devotional service of the Lord, then he becomes attached to this service. This situation is called yuktam. For devotees the Lord is present even in the material energy. This is the inconceivable potency of the Lord. Material energy acts in the three modes of material qualities, which produce the action and reaction of material existence. Those who are not devotees become involved in such activities, whereas devotees, who are dovetailed with the Supreme Personality of Godhead, are freed from such action and reaction of the material energy. The Lord is therefore described herewith as bhava-cchidam, one who can give deliverance from the entanglement of material existence.
TEXT -
SB 4.12.7
vṛṇīhi kāmaṁ nṛpa yan mano-gataṁ
mattas tvam auttānapade 'viśaṅkitaḥ
varaṁ varārho 'mbuja-nābha-pādayor
anantaraṁ tvāṁ vayam aṅga śuśruma
SYNONYMS
vṛṇīhi—please ask; kāmam—desire; nṛpa—O King; yat—whatever; manaḥ-gatam—within your mind; mattaḥ—from me; tvam—you; auttānapade—O son of Mahārāja Uttānapāda; aviśaṅkitaḥ—without hesitation; varam—benediction; vara-arhaḥ—worthy to take benedictions; ambuja—lotus flower; nābha—whose navel; pādayoḥ—at His lotus feet; anantaram—constantly; tvām—about you; vayam—we; aṅga—dear Dhruva; śuśruma—have heard.
TRANSLATION
My dear Dhruva Mahārāja, son of Mahārāja Uttānapāda, we have heard that you are constantly engaged in transcendental loving service to the Supreme Personality of Godhead, who is known for His lotus navel. You are therefore worthy to take all benedictions from us. Please, therefore, ask without hesitation whatever benediction you want from me.
PURPORT
Dhruva Mahārāja, the son of King Uttānapāda, was already known throughout the universe as a great devotee of the Lord, constantly thinking of His lotus feet. Such a pure, uncontaminated devotee of the Lord is worthy to have all the benedictions that can be offered by the demigods. He does not have to worship the demigods separately for such benedictions. Kuvera is the treasurer of the demigods, and he is personally offering whatever benediction Dhruva Mahārāja would like to have from him. Śrīla Bilvamaṅgala Ṭhākura stated, therefore, that for persons who engage in the devotional service of the Lord, all material benedictions wait like maidservants. Mukti-devī is just waiting at the door of the devotee to offer liberation, or more than that, at any time. To be a devotee is therefore an exalted position. Simply by rendering transcendental loving service unto the Supreme Personality of Godhead, one can have all the benedictions of the world without separate endeavor. Lord Kuvera said to Dhruva Mahārāja that he had heard that Dhruva was always in samādhi, or thinking of the lotus feet of the Lord. In other words, he knew that for Dhruva Mahārāja there was nothing desirable within the three material worlds. He knew that Dhruva would ask for nothing but to remember the lotus feet of the Supreme Lord constantly.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.7
Anantaram means “without obstacle, very close.”
TEXT -
SB 4.12.8
maitreya uvāca
sa rāja-rājena varāya codito
dhruvo mahā-bhāgavato mahā-matiḥ
harau sa vavre 'calitāṁ smṛtiṁ yayā
taraty ayatnena duratyayaṁ tamaḥ
SYNONYMS
maitreyaḥ uvāca—the great sage Maitreya said; saḥ—he; rāja-rājena—by the king of kings (Kuvera); varāya—for a benediction; coditaḥ—being asked; dhruvaḥ—Dhruva Mahārāja; mahā-bhāgavataḥ—a first-class pure devotee; mahā-matiḥ—most intelligent or thoughtful; harau—unto the Supreme Personality of Godhead; saḥ—he; vavre—asked; acalitām—unflinching; smṛtim—remembrance; yayā—by which; tarati—crosses over; ayatnena—without difficulty; duratyayam—unsurpassable; tamaḥ—nescience.
TRANSLATION
The great sage Maitreya continued: My dear Vidura, when thus asked to accept a benediction from Kuvera the Yakṣarāja [King of the Yakṣas], Dhruva Mahārāja, that most elevated pure devotee, who was an intelligent and thoughtful king, begged that he might have unflinching faith in and remembrance of the Supreme Personality of Godhead, for thus a person can cross over the ocean of nescience very easily, although it is very difficult for others to cross.
PURPORT
According to the opinion of expert followers of Vedic rites, there are different types of benedictions in terms of religiosity, economic development, sense gratification and liberation. These four principles are known as catur-vargas. Of all the catur-vargas, the benediction of liberation is considered to be the highest in this material world. To be enabled to cross over material nescience is known as the highest puruṣārtha, or benediction for the human being. But Dhruva Mahārāja wanted a benediction which surpasses even the highest puruṣārtha, liberation. He wanted the benediction that he might constantly remember the lotus feet of the Lord. This stage of life is called pañcama-puruṣārtha. When a devotee comes to the platform of pañcama-puruṣārtha, simply engaging in devotional service to the Lord, the fourth puruṣārtha, liberation, becomes very insignificant in his eyes. Śrīla Prabodhānanda Sarasvatī has stated in this connection that for a devotee liberation is a hellish condition of life; as for sense gratification, which is available in the heavenly planets, the devotee considers it to be a will-o'-the-wisp, having no value in life. Yogīs endeavor to control the senses, but for a devotee controlling the senses is no difficulty at all. The senses are compared to serpents, but for a devotee the serpents' poison teeth are broken. Thus Śrīla Prabodhānanda Sarasvatī has analyzed all kinds of benedictions available in this world, and he has clearly declared that for a pure devotee they are all of no significance. Dhruva Mahārāja was also a mahā-bhāgavata, or a first-class pure devotee, and his intelligence was very great (mahā-matiḥ). Unless one is very intelligent, one cannot take to devotional service, or Kṛṣṇa consciousness. Naturally, anyone who is a first-class devotee must be a first-class intelligent person and therefore not interested in any kind of benediction within this material world. Dhruva Mahārāja was offered a benediction by the king of the kings. Kuvera, the treasurer of the demigods, whose only business is to supply immense riches to persons within this materialistic world, is described as the king of kings because unless one is blessed by Kuvera one cannot become a king. The king of kings personally offered Dhruva Mahārāja any amount of riches, but he declined to accept them. He is described, therefore, as mahā-matiḥ, very thoughtful, or highly intellectual.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.8
Rāja-rājena means “who exists in all people who reside with the King.” This refers to Kuvera.
TEXT -
SB 4.12.9
tasya prītena manasā
tāṁ dattvaiḍaviḍas tataḥ
paśyato 'ntardadhe so 'pi
sva-puraṁ pratyapadyata
SYNONYMS
tasya—with Dhruva; prītena—being very pleased; manasā—with such a mentality; tām—that remembrance; dattvā—having given; aiḍaviḍaḥ—Kuvera, son of Iḍaviḍā; tataḥ—thereafter; paśyataḥ—while Dhruva was looking on; antardadhe—disappeared; saḥ—he (Dhruva); api—also; sva-puram—to his city; pratyapadyata—returned.
TRANSLATION
The son of Iḍaviḍā, Lord Kuvera, was very pleased, and happily he gave Dhruva Mahārāja the benediction he wanted. Thereafter he disappeared from Dhruva's presence, and Dhruva Mahārāja returned to his capital city.
PURPORT
Kuvera, who is known as the son of Iḍaviḍā, was very pleased with Dhruva Mahārāja because he did not ask him for anything materially enjoyable. Kuvera is one of the demigods, so one may put forward the argument, "Why did Dhruva Mahārāja take a benediction from a demigod?" The answer is that for a Vaiṣṇava there is no objection to taking a benediction from a demigod if it is favorable for advancing Kṛṣṇa consciousness. The gopīs, for example, worshiped Kātyāyanī, a demigoddess, but the only benediction they wanted from the goddess was to have Kṛṣṇa as their husband. A Vaiṣṇava is not interested in asking any benediction from the demigods, nor is he interested in asking benedictions from the Supreme Personality of Godhead. It is said in the Bhāgavatam that liberation can be offered by the Supreme Person, but even if a pure devotee is offered liberation by the Supreme Lord, he refuses to accept it. Dhruva Mahārāja did not ask Kuvera for transference to the spiritual world, which is called liberation; he simply asked that wherever he would remain—whether in the spiritual or material world—he would always remember the Supreme Personality of Godhead. A Vaiṣṇava is always respectful to everyone. So when Kuvera offered him a benediction, he did not refuse it. But he wanted something which would be favorable to his advancement in Kṛṣṇa consciousness.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.9
Aidavidaḥ means Kuvera.
TEXT -
SB 4.12.10
athāyajata yajñeśaṁ
kratubhir bhūri-dakṣiṇaiḥ
dravya-kriyā-devatānāṁ
karma karma-phala-pradam
SYNONYMS
atha—thereafter; ayajata—he worshiped; yajña-īśam—the master of sacrifices; kratubhiḥ—by sacrificial ceremonies; bhūri—great; dakṣiṇaiḥ—by charities; dravya-kriyā-devatānām—of (sacrifices including various) paraphernalia, activities and demigods; karma—the objective; karma-phala—the result of activities; pradam—who awards.
TRANSLATION
As long as he remained at home, Dhruva Mahārāja performed many great ceremonial sacrifices in order to please the enjoyer of all sacrifices, the Supreme Personality of Godhead. Prescribed ceremonial sacrifices are especially meant to please Lord Viṣṇu, who is the objective of all such sacrifices and who awards the resultant benedictions.
PURPORT
In Bhagavad-gītā (3.9) it is said, yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ: one should act or work only in order to please the Supreme Lord, otherwise one becomes entangled in the resultant reactions. According to the four divisions of varṇa and āśrama, kṣatriyas and vaiśyas are especially advised to perform great ceremonial sacrifices and to distribute their accumulated money very liberally. Dhruva Mahārāja, as a king and ideal kṣatriya, performed many such sacrifices, giving very liberally in charity. Kṣatriyas and vaiśyas are supposed to earn their money and accumulate great riches. Sometimes they do it by acting sinfully. Kṣatriyas are meant to rule over a country; Dhruva Mahārāja, for example, in the course of ruling, had to fight and kill many Yakṣas. Such action is necessary for kṣatriyas. A kṣatriya should not be a coward, and he should not be nonviolent; to rule over the country he has to act violently.
Kṣatriyasand vaiśyas are therefore especially advised to give in charity at least fifty percent of their accumulated wealth. In Bhagavad-gītā it is recommended that even though one enters the renounced order of life, he still cannot give up the performance of yajña, dāna and tapasya. They are never to be given up. Tapasya is meant for the renounced order of life; those who are retired from worldly activities should perform tapasya, penances and austerities. Those who are in the material world, the kṣatriyas and vaiśyas, must give charity. Brahmacārīs, in the beginning of their lives, should perform different kinds of yajñas.
Dhruva Mahārāja, as an ideal king, practically emptied his treasury by giving charity. A king is not meant simply to realize taxes from the citizens and accumulate wealth to spend in sense gratification. World monarchy has failed ever since kings began to satisfy their personal senses with the taxes accumulated from the citizens. Of course, whether the system is monarchy or democracy, the same corruption is still going on. At the present moment there are different parties in the democratic government, but everyone is busy trying to keep his post or trying to keep his political party in power. The politicians have very little time to think of the welfare of the citizens, whom they oppress with heavy taxes in the form of income tax, sales tax and many other taxes—people sometimes have eighty to ninety percent of their income taken away, and these taxes are lavishly spent for the high salaries drawn by the officers and rulers. Formerly, the taxes accumulated from the citizens were spent for performing great sacrifices as enjoined in the Vedic literature. At the present moment, however, almost all forms of sacrifice are not at all possible; therefore, it is recommended in the śāstras that people should perform saṅkīrtana-yajña. Any householder, regardless of his position, can perform this saṅkīrtana-yajña without expenditure. All the family members can sit down together and simply clap their hands and chant the Hare Kṛṣṇa mahā-mantra. Somehow or other, everyone can manage to perform such a yajña and distribute prasāda to the people in general. That is quite sufficient for this age of Kali. The Kṛṣṇa consciousness movement is based on this principle: chant the Hare Kṛṣṇa mantra at every moment, as much as possible, both inside and outside of the temples, and, as far as possible, distribute prasāda. This process can be accelerated with the cooperation of state administrators and those who are producing the country's wealth. Simply by liberal distribution of prasāda and saṅkīrtana, the whole world can become peaceful and prosperous.
Generally in all the material sacrifices recommended in the Vedic literature there are offerings to the demigods. This demigod worship is especially meant for less intelligent men. Actually, the result of such sacrifice goes to the Supreme Personality of Godhead, Nārāyaṇa. Lord Kṛṣṇa says in Bhagavad-gītā (5.29), bhoktāraṁ yajña-tapasām: He is actually the enjoyer of all sacrifices. His name, therefore, is Yajña-puruṣa.
Although Dhruva Mahārāja was a great devotee and had nothing to do with these sacrifices, to set an example to his people he performed many sacrifices and gave all his wealth in charity. For as long as he lived as a householder, he never spent a farthing for his sense gratification. In this verse the word karma-phala-pradam is very significant. The Lord awards everyone different kinds of karma as the individual living entities desire; He is the Supersoul present within the heart of everyone, and He is so kind and liberal that He gives everyone full facilities to perform whatever acts one wants. Then the result of the action is also enjoyed by the living entity. If anyone wants to enjoy or lord it over material nature, the Lord gives him full facilities, but he becomes entangled in the resultant reactions. Similarly, if anyone wants to engage himself fully in devotional service, the Lord gives him full facilities, and the devotee enjoys the results. The Lord is therefore known as karma-phala-prada.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.10
Dravya-kriyā-devatānāṁ karma karma-phala-pradam means that the Lord alone creates the activities related to the ingredients, rituals and devatās and he alone creates the results of the activities.
TEXT -
SB 4.12.11
sarvātmany acyute 'sarve
tīvraughāṁ bhaktim udvahan
dadarśātmani bhūteṣu
tam evāvasthitaṁ vibhum
SYNONYMS
sarva-ātmani—unto the Supersoul; acyute—infallible; asarve—without any limit; tīvra-oghām—with unrelenting force; bhaktim—devotional service; udvahan—rendering; dadarśa—he saw; ātmani—in the Supreme Spirit; bhūteṣu—in all living entities; tam—Him; eva—only; avasthitam—situated; vibhum—all-powerful.
TRANSLATION
Dhruva Mahārāja rendered devotional service unto the Supreme, the reservoir of everything, with unrelenting force. While carrying out his devotional service to the Lord, he could see that everything is situated in Him only and that He is situated in all living entities. The Lord is called Acyuta because He never fails in His prime duty, to give protection to His devotees.
PURPORT
Not only did Dhruva Mahārāja perform many sacrifices, but he carried on his transcendental occupation of engagement in the devotional service of the Lord. The ordinary karmīs, who want to enjoy the results of fruitive activities, are concerned only with sacrifices and ritualistic ceremonies as enjoined in the Vedic śāstras. Although Dhruva Mahārāja performed many sacrifices in order to be an exemplary king, he was constantly engaged in devotional service. The Lord always protects His surrendered devotee. A devotee can see that the Lord is situated in everyone's heart, as stated in the Bhagavad-gītā (īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]). Ordinary persons cannot understand how the Supreme Lord is situated in everyone's heart, but a devotee can actually see Him. Not only can the devotee see Him outwardly, but he can see, with spiritual vision, that everything is resting in the Supreme Personality of Godhead, as described in Bhagavad-gītā (mat-sthāni sarva-bhūtāni [Bg. 9.4]). That is the vision of a mahā-bhāgavata. He sees everything others see, but instead of seeing merely the trees, the mountains, the cities or the sky, he sees only his worshipable Supreme Personality of Godhead in everything because everything is resting in Him only. This is the vision of the mahā-bhāgavata. In summary, a mahā-bhāgavata, a highly elevated pure devotee, sees the Lord everywhere, as well as within the heart of everyone. This is possible for devotees who have developed elevated devotional service to the Lord. As stated in the Brahma-saṁhitā (5.38), premāñjana-cchurita-bhakti-vilocanena: only those who have smeared their eyes with the ointment of love of Godhead can see everywhere the Supreme Lord face to face; it is not possible by imagination or so-called meditation.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.11
Kings perform sacrifices to please the devatās and brāhmaṇas. Without doing so the King’s work cannot be accomplished. In compliance to that, his likeness alone performed these actions. In actuality, he did not have time for such actions. That is explained in this verse. He performed bhakti to the Lord is the soul of all beings (sarvātmani), who is different from all others (asarve). By power of his mature meditation he saw the Lord within his heart (ātmani) and externally in all beings.
TEXT -
SB 4.12.12
tam evaṁ śīla-sampannaṁ
brahmaṇyaṁ dīna-vatsalam
goptāraṁ dharma-setūnāṁ
menire pitaraṁ prajāḥ
SYNONYMS
tam—him; evam—thus; śīla—with godly qualities; sampannam—endowed; brahmaṇyam—respectful to the brāhmaṇas; dīna—to the poor; vatsalam—kind; goptāram—protector; dharma-setūnām—of religious principles; menire—thought; pitaram—father; prajāḥ—the citizens.
TRANSLATION
Dhruva Mahārāja was endowed with all godly qualities; he was very respectful to the devotees of the Supreme Lord and very kind to the poor and innocent, and he protected religious principles. With all these qualifications, he was considered to be the direct father of all the citizens.
PURPORT
The personal qualities of Dhruva Mahārāja described herein are the exemplary qualities of a saintly king. Not only a king but also the leaders of a modern democratic or impersonal government must be qualified with all these godly characteristics. Then the citizens of the state can be happy. It is clearly stated here that the citizens thought of Dhruva Mahārāja as their father; as a child, depending on the able father, is completely satisfied, so the citizens of the state, being protected by the state or the king, should remain satisfied in every respect. At the present moment, however, there is no guarantee by the government of even the primary necessities of life in the state, namely, the protection of the lives and property of the citizens.
One word is very significant in this connection: brahmaṇyam. Dhruva Mahārāja was very devoted to the brāhmaṇas, who engage in the study of the Vedas and thereby know the Supreme Personality of Godhead. They are always busy propagating Kṛṣṇa consciousness. The state should be very respectful to societies that distribute God consciousness all over the world, but, unfortunately, at the present moment there is no state or government support given to such movements. As for good qualities, it is very difficult to find anyone in state administration with any good qualities. The administrators simply sit in their administrative posts and say no to every request, as if they were paid to say no to the citizens. Another word, dīna-vatsalam, is very significant also. The state head should be very kind to the innocent. Unfortunately, in this age the state agents and the presidents draw good salaries from the state, and they pose themselves as very pious, but they allow the running of slaughterhouses, where innocent animals are killed. If we try to compare the godly qualities of Dhruva Mahārāja to the qualities of modern statesmen, we can see that there is no actual comparison. Dhruva Mahārāja was present in the Satya-yuga, as will be clear from the next verses. He was the ideal king in Satya-yuga. The government administration in the present age (Kali-yuga) is bereft of all godly qualities. Considering all these points, the people today have no alternative but to take to Kṛṣṇa consciousness for protection of religion, life and property.
TEXT -
SB 4.12.13
ṣaṭ-triṁśad-varṣa-sāhasraṁ
śaśāsa kṣiti-maṇḍalam
bhogaiḥ puṇya-kṣayaṁ kurvann
abhogair aśubha-kṣayam
SYNONYMS
ṣaṭ-triṁśat—thirty-six; varṣa—years; sāhasram—thousand; śaśāsa—ruled; kṣiti-maṇḍalam—the earth planet; bhogaiḥ—by enjoyment; puṇya—of reactions of pious activities; kṣayam—diminution; kurvan—doing; abhogaiḥ—by austerities; aśubha—of inauspicious reactions; kṣayam—diminution.
TRANSLATION
Dhruva Mahārāja ruled over this planet for thirty-six thousand years; he diminished the reactions of pious activities by enjoyment, and by practicing austerities he diminished inauspicious reactions.
PURPORT
That Dhruva Mahārāja ruled over the planet for thirty-six thousand years means that he was present in the Satya-yuga because in the Satya-yuga people used to live for one hundred thousand years. In the next yuga, Tretā, people used to live for ten thousand years, and in the next yuga, Dvāpara, for one thousand years. In the present age, the Kali-yuga, the maximum duration of life is one hundred years. With the change of the yugas, the duration of life and memory, the quality of kindness and all other good qualities diminish. There are two kinds of activities, namely pious and impious. By executing pious activities one can gain facilities for higher material enjoyment, but due to impious activities one has to undergo severe distress. A devotee, however, is not interested in enjoyment or affected by distress. When he is prosperous he knows, "I am diminishing the results of my pious activities," and when he is in distress he knows, "I am diminishing the reactions of my impious activities." A devotee is not concerned with enjoyment or distress; he simply desires to execute devotional service. It is said in the Śrīmad-Bhāgavatam that devotional service should be apratihatā, unchecked by the material conditions of happiness or distress. The devotee undergoes processes of austerity such as observing Ekādaśī and similar other fasting days and refraining from illicit sex life, intoxication, gambling and meat-eating. Thus he becomes purified from the reactions of his past impious life, and because he engages in devotional service, which is the most pious activity, he enjoys life without separate endeavor.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.13
He destroyed sinful reactions by vratas and sense control (abhoghaiḥ). The present participle kurvan (doing) has the sense of an infinitive. The infinitive has a sense of “wanting to.” “Devadatta goes to enjoy” means “Devadatta goes, desiring to enjoy.” Thus the meaning of the verse is “Desiring to destroy sinful reactions by vratas, and destroying pious reactions by enjoyment, Dhruva ruled for thirty-six thousand years.” However, this desire to destroy reactions is exhibited out of humility. Actually he did not have any pious or sinful reactions since he had developed prema.
TEXT -
SB 4.12.14
evaṁ bahu-savaṁ kālaṁ
mahātmāvicalendriyaḥ
tri-vargaupayikaṁ nītvā
putrāyādān nṛpāsanam
SYNONYMS
evam—thus; bahu—many; savam—years; kālam—time; mahā-ātmā—great soul; avicala-indriyaḥ—without being disturbed by sense agitation; tri-varga—three kinds of worldly activities; aupayikam—favorable for executing; nītvā—having passed; putrāya—to his son; adāt—he handed over; nṛpa-āsanam—the royal throne.
TRANSLATION
The self-controlled great soul Dhruva Mahārāja thus passed many, many years favorably executing three kinds of worldly activities, namely religiosity, economic development and satisfaction of all material desires. Thereafter he handed over the charge of the royal throne to his son.
PURPORT
Perfection of materialistic life is suitably attained by the process of observing religious principles. This leads automatically to successful economic development, and thus there is no difficulty in satisfying all material desires. Since Dhruva Mahārāja, as a king, had to keep up his status quo or it would not have been possible to rule over the people in general, he did it perfectly. But as soon as he saw that his son was grown up and could take charge of the royal throne, he immediately handed over the charge and retired from all material engagements.
One word used here is very significant—avicalendriyaḥ, which means that he was not disturbed by the agitation of the senses nor was his sensory power diminished, although in years he was a very old man. Since he ruled over the world for thirty-six thousand years, naturally one may conclude that he became very, very old, but factually his senses were very young—and yet he was not interested in sense gratification. In other words, he remained self-controlled. He performed his duties perfectly according to the materialistic way. That is the way of behavior of great devotees. Śrīla Raghunātha dāsa Gosvāmī, one of the direct disciples of Lord Caitanya, was the son of a very rich man. Although he had no interest in enjoying material happiness, when he was entrusted with doing something in managing the state, he did it perfectly. Śrīla Gaurasundara advised him, "From within, keep yourself and your mind completely aloof, but externally execute the material duties just as they need to be done." This transcendental position can be achieved by devotees only, as described in the Bhagavad-gītā: while others, such as yogīs, try to control their senses by force, devotees, even though possessing full sensory powers, do not use them because they engage in higher, transcendental activities.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.14
He passed many years suitable of enjoyment of artha, dharma and kāma. Since it is made of māyā, the universe is real. However, by ignorance within the self, it appears unreal and is thus compared to a Gandharva city in a dream made by ignorance.
TEXT -
SB 4.12.15
manyamāna idaṁ viśvaṁ
māyā-racitam ātmani
avidyā-racita-svapna-
gandharva-nagaropamam
SYNONYMS
manyamānaḥ—realizing; idam—this; viśvam—universe; māyā—by the external energy; racitam—manufactured; ātmani—unto the living entity; avidyā—by illusion; racita—manufactured; svapna—a dream; gandharva-nagara—phantasmagoria; upamam—like.
TRANSLATION
Śrīla Dhruva Mahārāja realized that this cosmic manifestation bewilders living entities like a dream or phantasmagoria because it is a creation of the illusory, external energy of the Supreme Lord.
PURPORT
In the deep forest it sometimes appears that there are big palaces and nice cities. That is technically called gandharva-nagara. Similarly, in dreams also we create many false things out of imagination. A self-realized person, or a devotee, knows well that this material cosmic manifestation is a temporary, illusory representation appearing to be truth. It is like a phantasmagoria. But behind this shadow creation there is reality—the spiritual world. A devotee is interested in the spiritual world, not its shadow. Since he has realization of the supreme truth, a devotee is not interested in this temporary shadow of truth. This is confirmed in the Bhagavad-gītā (paraṁ dṛṣṭvā nivartate [Bg. 9.59]).
TEXT -
SB 4.12.16
ātma-stry-apatya-suhṛdo balam ṛddha-kośam
antaḥ-puraṁ parivihāra-bhuvaś ca ramyāḥ
bhū-maṇḍalaṁ jaladhi-mekhalam ākalayya
kālopasṛṣṭam iti sa prayayau viśālām
SYNONYMS
ātma—body; strī—wives; apatya—children; suhṛdaḥ—friends; balam—influence, army; ṛddha-kośam—rich treasury; antaḥ-puram—female residential quarters; parivihāra-bhuvaḥ—pleasure-grounds; ca—and; ramyāḥ—beautiful; bhū-maṇḍalam—the complete earth; jala-dhi—by oceans; mekhalam—bound; ākalayya—considering; kāla—by time; upasṛṣṭam—created; iti—thus; saḥ—he; prayayau—went; viśālām—to Badarikāśrama.
TRANSLATION
Thus Dhruva Mahārāja, at the end, left his kingdom, which extended all over the earth and was bounded by the great oceans. He considered his body, his wives, his children, his friends, his army, his rich treasury, his very comfortable palaces and his many enjoyable pleasure-grounds to be creations of the illusory energy. Thus in due course of time he retired to the forest in the Himalayas known as Badarikāśrama.
PURPORT
In the beginning of his life, when he went to the forest in search of the Supreme Personality of Godhead, Dhruva Mahārāja realized that all bodily conceptions of pleasure are products of the illusory energy. In the very beginning, of course, he was after the kingdom of his father, and in order to get it he went to search for the Supreme Lord. But he later realized that everything is the creation of the illusory energy. From the acts of Śrīla Dhruva Mahārāja we can understand that somehow or other if one becomes Kṛṣṇa conscious—it does not matter what his motivation is in the beginning—he will eventually realize the real truth by the grace of the Lord. In the beginning, Dhruva Mahārāja was interested in the kingdom of his father, but later he became a great devotee, mahā-bhāgavata, and had no interest in material enjoyment. The perfection of life can be achieved only by devotees. Even if one completes only a minute percentage of devotional service and then falls down from his immature position, he is better than a person who fully engages in the fruitive activities of this material world.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.16
Considering that all things were affected (upaṣṛtṣam) by time, he left for Badarikāśrama (viśālām).
TEXT -
SB 4.12.17
tasyāṁ viśuddha-karaṇaḥ śiva-vār vigāhya
baddhvāsanaṁ jita-marun manasāhṛtākṣaḥ
sthūle dadhāra bhagavat-pratirūpa etad
dhyāyaṁs tad avyavahito vyasṛjat samādhau
SYNONYMS
tasyām—in Badarikāśrama; viśuddha—purified; karaṇaḥ—his senses; śiva—pure; vāḥ—water; vigāhya—bathing in; baddhvā—having fixed; āsanam—sitting position; jita—controlled; marut—breathing process; manasā—by the mind; āhṛta—withdrawn; akṣaḥ—his senses; sthūle—physical; dadhāra—he concentrated; bhagavat-pratirūpe—on the exact form of the Lord; etat—the mind; dhyāyan—meditating upon; tat—that; avyavahitaḥ—without stopping; vyasṛjat—he entered; samādhau—into trance.
TRANSLATION
In Badarikāśrama Dhruva Mahārāja's senses became completely purified because he bathed regularly in the crystal-clear purified water. He fixed his sitting position and by yogic practice controlled the breathing process and the air of life; in this way his senses were completely withdrawn. Then he concentrated his mind on the arcā-vigraha form of the Lord, which is the exact replica of the Lord and, thus meditating upon Him, entered into complete trance.
PURPORT
Here is a description of the aṣṭāṅga-yoga system, to which Dhruva Mahārāja was already accustomed. Aṣṭāṅga-yoga was never meant to be practiced in a fashionable city. Dhruva Mahārāja went to Badarikāśrama, and in a solitary place, alone, he practiced yoga. He concentrated his mind on the arcā-vigraha, the worshipable Deity of the Lord, which exactly represents the Supreme Lord, and thus thinking constantly of that Deity, he became absorbed in trance. Worship of the arcā-vigraha is not idol worship. The arcā-vigraha is an incarnation of the Lord in a form appreciable by a devotee. Therefore devotees engage in the temple in the service of the Lord as arcā-vigraha, a form made of sthūla (material) objects such as stone, metal, wood, jewels or paint. All of these are called sthūla, or physical representations. Since the devotees follow the regulative principles of worship, even though the Lord is there in His physical form, He is nondifferent from His original, spiritual form. Thus the devotee gets the benefit of achieving the ultimate goal of life, that is to say, becoming always absorbed in thought of the Lord. This incessant thought of the Lord, as prescribed in the Bhagavad-gītā, makes one the topmost yogī.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.17
The aṣṭāṅga-yoga process is described: yama, niyama, asana, prāṇāyāma, pratyāhāra, dhāraṇa, dhyāna and samādhi. He practiced dhāraṇa on the universal form (pratinidhi). He then meditated on the actual form of the Lord without interruption, and situated in samādhi, gave up that gross, universal form.
TEXT -
SB 4.12.18
bhaktiṁ harau bhagavati pravahann ajasram
ānanda-bāṣpa-kalayā muhur ardyamānaḥ
viklidyamāna-hṛdayaḥ pulakācitāṅgo
nātmānam asmarad asāv iti mukta-liṅgaḥ
SYNONYMS
bhaktim—devotional service; harau—unto Hari; bhagavati—the Supreme Personality of Godhead; pravahan—constantly engaging in; ajasram—always; ānanda—blissful; bāṣpa-kalayā—by a stream of tears; muhuḥ—again and again; ardyamānaḥ—being overcome; viklidyamāna—melting; hṛdayaḥ—his heart; pulaka—standing of hairs; ācita—covered; aṅgaḥ—his body; na—not; ātmānam—body; asmarat—he remembered; asau—he; iti—thus; mukta-liṅgaḥ—free from the subtle body.
TRANSLATION
Because of his transcendental bliss, incessant tears flowed from his eyes, his heart melted, and there was shivering and standing of the hairs all over his body. Thus transformed, in a trance of devotional service, Dhruva Mahārāja completely forgot his bodily existence, and thus he immediately became liberated from material bondage.
PURPORT
Due to constant engagement in devotional service—hearing, chanting, remembering, worshiping the Deity, etc., as prescribed in nine varieties—there are different symptoms which appear in the body of a devotee. These eight bodily transformations, which indicate that a devotee is already liberated within himself, are called aṣṭa-sāttvika-vikāra [Cc. Antya 14.99]. When a devotee completely forgets his bodily existence, he should be understood to be liberated. He is no longer encaged in the body. The example is given that when a coconut becomes completely dry, the coconut pulp within the coconut shell separates from the bondage of the shell and the outer covering. By moving the dry coconut, one can hear that the pulp within is no longer attached to the shell or to the covering. Similarly, when one is fully absorbed in devotional service, he is completely disconnected from the two material coverings, the subtle and gross bodies. Dhruva Mahārāja actually attained this stage of life by constantly discharging devotional service. He has already been described as a mahā-bhāgavata, for unless one becomes a mahā-bhāgavata, or a first-class pure devotee, these symptoms are not visible. Lord Caitanya exhibited all these symptoms. Ṭhākura Haridāsa also exhibited them, and there are many pure devotees who manifested such bodily symptoms. They are not to be imitated, but when one is actually advanced, these symptoms are exhibited. At that time it is to be understood that a devotee is materially free. Of course, from the beginning of devotional service the path of liberation immediately opens, just as the coconut taken from the tree immediately begins to dry; it simply takes some time for the shell and pulp to separate from one another.
An important word in this verse is mukta-liṅgaḥ. Mukta means "liberated," and liṅga means "the subtle body." When a man dies, he quits the gross body, but the subtle body of mind, intelligence and ego carries him to a new body. While existing in the present body, the same subtle body carries him from one stage of life to another (for example, from childhood to boyhood) by mental development. The mental condition of a baby is different from that of a boy, the mental condition of a boy is different from that of a young man, and the mental condition of a young man is different from that of an old man. So at death the process of changing bodies takes place due to the subtle body; the mind, intelligence and ego carry the soul from one gross body to another. This is called transmigration of the soul. But there is another stage, when one becomes liberated even from the subtle body; at that time the living entity is competent and fully prepared to be transferred to the transcendental or spiritual world.
The description of the bodily symptoms of Śrī Dhruva Mahārāja makes it apparent that he became perfectly fit to be transferred to the spiritual world. One can experience the distinction between the subtle and gross bodies even daily; in a dream, one's gross body is lying on the bed while the subtle body carries the soul, the living entity, to another atmosphere. But because the gross body has to be continued, the subtle body comes back and settles in the present gross body. Therefore one has to become free from the subtle body also. This freedom is known as mukta-liṅga.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.18
Out of obligation, he performed yoga for two or three days to respect proper conduct of yogīs present there. Actually he did not have any time for yoga. The cause of his symptoms was not yoga. He had become free of bodily identification. Dhruva simply was showing the common people the process of karma-yoga for householders and aṣṭāṅga-yoga for renounced persons.
TEXT -
SB 4.12.19
sa dadarśa vimānāgryaṁ
nabhaso 'vatarad dhruvaḥ
vibhrājayad daśa diśo
rākāpatim ivoditam
SYNONYMS
saḥ—he; dadarśa—saw; vimāna—an airplane; agryam—very beautiful; nabhasaḥ—from the sky; avatarat—descending; dhruvaḥ—Dhruva Mahārāja; vibhrājayat—illuminating; daśa—ten; diśaḥ—directions; rākā-patim—the full moon; iva—like; uditam—visible.
TRANSLATION
As soon as the symptoms of his liberation were manifest, he saw a very beautiful airplane coming down from the sky, as if the brilliant full moon were coming down, illuminating all the ten directions.
PURPORT
There are different levels of acquired knowledge—direct knowledge, knowledge received from authorities, transcendental knowledge, knowledge beyond the senses, and finally spiritual knowledge. When one surpasses the stage of acquiring knowledge by the descending process, he is immediately situated on the transcendental platform. Dhruva Mahārāja, being liberated from the material concept of life, was situated in transcendental knowledge and could perceive the presence of a transcendental airplane which was as brilliant as the full moonlight. This is not possible in the stages of direct or indirect perception of knowledge. Such knowledge is a special favor of the Supreme Personality of Godhead. One can, however, rise to this platform of knowledge by the gradual process of advancing in devotional service, or Kṛṣṇa consciousness.
TEXT -
SB 4.12.20
tatrānu deva-pravarau catur-bhujau
śyāmau kiśorāv aruṇāmbujekṣaṇau
sthitāv avaṣṭabhya gadāṁ suvāsasau
kirīṭa-hārāṅgada-cāru-kuṇḍalau
SYNONYMS
tatra—there; anu—then; deva-pravarau—two very beautiful demigods; catuḥ-bhujau—with four arms; śyāmau—blackish; kiśorau—quite young; aruṇa—reddish; ambuja—lotus flower; īkṣaṇau—with eyes; sthitau—situated; avaṣṭabhya—holding; gadām—clubs; suvāsasau—with nice garments; kirīṭa—helmets; hāra—necklaces; aṅgada—bracelets; cāru—beautiful; kuṇḍalau—with earrings.
TRANSLATION
Dhruva Mahārāja saw two very beautiful associates of Lord Viṣṇu in the plane. They had four hands and a blackish bodily luster, they were very youthful, and their eyes were just like reddish lotus flowers. They held clubs in their hands, and they were dressed in very attractive garments with helmets and were decorated with necklaces, bracelets and earrings.
PURPORT
The inhabitants of Viṣṇuloka are of the same bodily feature as Lord Viṣṇu, and they also hold club, conchshell, lotus flower and disc. In this verse it is distinctly stated that they had four hands and were nicely dressed; the description of their bodily decorations corresponds exactly to that of Viṣṇu. So the two uncommon personalities who descended from the airplane came directly from Viṣṇuloka, or the planet where Lord Viṣṇu lives.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.20
In that airplane (tatra) he then (anu) saw two persons.
TEXT -
SB 4.12.21
vijñāya tāv uttamagāya-kiṅkarāv
abhyutthitaḥ sādhvasa-vismṛta-kramaḥ
nanāma nāmāni gṛṇan madhudviṣaḥ
pārṣat-pradhānāv iti saṁhatāñjaliḥ
SYNONYMS
vijñāya—after understanding; tau—them; uttama-gāya—of Lord Viṣṇu (of excellent renown); kiṅkarau—two servants; abhyutthitaḥ—stood up; sādhvasa—by being puzzled; vismṛta—forgot; kramaḥ—proper behavior; nanāma—offered obeisances; nāmāni—names; gṛṇan—chanting; madhu-dviṣaḥ—of the Lord (the enemy of Madhu); pārṣat—associates; pradhānau—chief; iti—thus; saṁhata—respectfully joined; añjaliḥ—with folded hands.
TRANSLATION
Dhruva Mahārāja, seeing that these uncommon personalities were direct servants of the Supreme Personality of Godhead, immediately stood up. But, being puzzled, in hastiness he forgot how to receive them in the proper way. Therefore he simply offered obeisances with folded hands and chanted and glorified the holy names of the Lord.
PURPORT
Chanting of the holy names of the Lord is perfect in every way. When Dhruva Mahārāja saw the Viṣṇudūtas, the direct associates of Lord Viṣṇu, four-handed and nicely decorated, he could understand who they were, but for the time being he was puzzled. But simply by chanting the holy name of the Lord, the Hare Kṛṣṇa mantra, he could satisfy the uncommon guests who had all of a sudden arrived before him. The chanting of the holy name of the Lord is perfect; even though one does not know how to please Lord Viṣṇu or His associates, simply by sincerely chanting the holy name of the Lord, everything becomes perfect. A devotee, therefore, either in danger or in happiness, constantly chants the Hare Kṛṣṇa mantra. When he is in danger he is immediately relieved, and when he is in a position to see Lord Viṣṇu or His associates directly, by chanting this mahā-mantra he can please the Lord. This is the absolute nature of the mahā-mantra. Either in danger or in happiness, it can be chanted without limitation.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.21
Out of confusion (sādhvasa) he forgot the sequence of worship. Thus he just chanted the names of the Lord, “Jaya Nārāyaṇ, jaya gopāla, jaya govinda” and offered obeisances.
TEXT -
SB 4.12.22
taṁ kṛṣṇa-pādābhiniviṣṭa-cetasaṁ
baddhāñjaliṁ praśraya-namra-kandharam
sunanda-nandāv upasṛtya sasmitaṁ
pratyūcatuḥ puṣkaranābha-sammatau
SYNONYMS
tam—him; kṛṣṇa—of Lord Kṛṣṇa; pāda—of the lotus feet; abhiniviṣṭa—absorbed in thought; cetasam—whose heart; baddha-añjalim—with folded hands; praśraya—very humbly; namra—bowed; kandharam—whose neck; sunanda—Sunanda; nandau—and Nanda; upasṛtya—approaching; sa-smitam—smilingly; pratyūcatuḥ—addressed; puṣkara-nābha—of Lord Viṣṇu, who has a lotus navel; sammatau—confidential servants.
TRANSLATION
Dhruva Mahārāja was always absorbed in thinking of the lotus feet of Lord Kṛṣṇa. His heart was full with Kṛṣṇa. When the two confidential servants of the Supreme Lord, who were named Nanda and Sunanda, approached him, smiling happily, Dhruva stood with folded hands, bowing humbly. They then addressed him as follows.
PURPORT
In this verse the word puṣkaranābha-sammatau is significant. Kṛṣṇa, or Lord Viṣṇu, is known for His lotus eyes, lotus navel, lotus feet and lotus palms. Here He is called puṣkara-nābha, which means "the Supreme Personality of Godhead, who has a lotus navel," and sammatau means "two confidential or very obedient servants." The materialistic way of life differs from the spiritual way of life in that one is disobedience and the other is obedience to the will of the Supreme Lord. All living entities are part and parcel of the Supreme Lord, and they are supposed to be always agreeable to the order of the Supreme person; that is perfect oneness.
In the Vaikuṇṭha world all the living entities are in oneness with the Supreme Godhead because they never defy His orders. Here in the material world, however, they are not sammata, agreeable, but always asammata, disagreeable. This human form of life is a chance to be trained to be agreeable to the orders of the Supreme Lord. To bring about this training in society is the mission of the Kṛṣṇa consciousness movement. As stated in the Bhagavad-gītā, the laws of material nature are very strict; no one can overcome the stringent laws of material nature. But one who becomes a surrendered soul and agrees to the order of the Supreme Lord can easily overcome those stringent laws. The example of Dhruva Mahārāja is very fitting. Simply by becoming agreeable to the orders of the Supreme Personality of Godhead and by developing love of Godhead, Dhruva got the chance to personally meet the confidential servants of Lord Viṣṇu face to face. What was possible for Dhruva Mahārāja is possible for everyone. Anyone who very seriously engages in devotional service can obtain, in due course of time, the same perfection of the human form of life.
TEXT -
SB 4.12.23
sunanda-nandāv ūcatuḥ
bho bho rājan subhadraṁ te
vācaṁ no 'vahitaḥ śṛṇu
yaḥ pañca-varṣas tapasā
bhavān devam atītṛpat
SYNONYMS
sunanda-nandau ūcatuḥ—Sunanda and Nanda said; bhoḥ bhoḥ rājan—O dear King; su-bhadram—good fortune; te—unto you; vācam—words; naḥ—our; avahitaḥ—attentively; śṛṇu—hear; yaḥ—who; pañca-varṣaḥ—five years old; tapasā—by austerity; bhavān—you; devam—the Supreme Personality of Godhead; atītṛpat—greatly satisfied.
TRANSLATION
Nanda and Sunanda, the two confidential associates of Lord Viṣṇu, said: Dear King, let there be all good fortune unto you. Please attentively hear what we shall say. When you were only five years old, you underwent severe austerities, and you thereby greatly satisfied the Supreme Personality of Godhead.
PURPORT
What was possible for Dhruva Mahārāja is possible for anyone. Any five-year-old child can be trained, and within a very short time his life will become successful by realization of Kṛṣṇa consciousness. Unfortunately, this training is lacking all over the world. It is necessary for the leaders of the Kṛṣṇa consciousness movement to start educational institutions in different parts of the world to train children, starting at the age of five years. Thus such children will not become hippies or spoiled children of society; rather, they can all become devotees of the Lord. The face of the world will then change automatically.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.23
By saying “Good fortune to you!” they indicate that he would attain the Lord’s abode in his present body.
TEXT -
SB 4.12.24
tasyākhila-jagad-dhātur
āvāṁ devasya śārṅgiṇaḥ
pārṣadāv iha samprāptau
netuṁ tvāṁ bhagavat-padam
SYNONYMS
tasya—His; akhila—entire; jagat—universe; dhātuḥ—creator; āvām—we; devasya—of the Supreme Personality of Godhead; śārṅgiṇaḥ—who has the bow named Śārṅga; pārṣadau—associates; iha—now; samprāptau—approached; netum—to take; tvām—you; bhagavat-padam—to the position of the Supreme Personality of Godhead.
TRANSLATION
We are representatives of the Supreme Personality of Godhead, the creator of the whole universe, who carries in His hand the bow named Śārṅga. We have been specifically deputed to take you to the spiritual world.
PURPORT
In Bhagavad-gītā the Lord says that simply by knowing His transcendental pastimes (whether within this material world or in the spiritual world), anyone who understands factually who He is, how He appears and how He acts can be immediately fit for transfer to the spiritual world. This principle stated in the Bhagavad-gītā operated in the case of King Dhruva. Throughout his life he tried to understand the Supreme Personality of Godhead by austerity and penances. Now, the mature result was that Dhruva Mahārāja became fit to be carried to the spiritual world, accompanied by the confidential associates of the Lord.
TEXT -
SB 4.12.25
sudurjayaṁ viṣṇu-padaṁ jitaṁ tvayā
yat sūrayo 'prāpya vicakṣate param
ātiṣṭha tac candra-divākarādayo
graharkṣa-tārāḥ pariyanti dakṣiṇam
SYNONYMS
sudurjayam—very difficult to achieve; viṣṇu-padam—planet known as Vaikuṇṭhaloka or Viṣṇuloka; jitam—conquered; tvayā—by you; yat—which; sūrayaḥ—great demigods; aprāpya—without achieving; vicakṣate—simply see; param—supreme; ātiṣṭha—please come; tat—that; candra—the moon; diva-ākara—sun; ādayaḥ—and others; graha—the nine planets (Mercury, Venus, Earth, Mars, Jupiter, Saturn, Uranus, Neptune and Pluto); ṛkṣa-tārāḥ—stars; pariyanti—circumambulate; dakṣiṇam—to the right.
TRANSLATION
To achieve Viṣṇuloka is very difficult, but by your austerity you have conquered. Even the great ṛṣis and demigods cannot achieve this position. Simply to see the supreme abode [the Viṣṇu planet], the sun and moon and all the other planets, stars, lunar mansions and solar systems are circumambulating it. Now please come; you are welcome to go there.
PURPORT
Even in this material world the so-called scientists, philosophers and mental speculators strive to merge into the spiritual sky, but they can never go there. But a devotee, by executing devotional service, not only realizes what the spiritual world actually is, but factually goes there to live an eternal life of bliss and knowledge. The Kṛṣṇa consciousness movement is so potent that by adopting these principles of life and developing love of God one can very easily go back home, back to Godhead. Here the practical example is the case of Dhruva Mahārāja. While the scientist and philosopher go to the moon but are disappointed in their attempts to stay there and live, the devotee makes an easy journey to other planets and ultimately goes back to Godhead. Devotees have no interest in seeing other planets, but while going back to Godhead, they see all of them as passing phases, just as one who is going to a distant place passes through many small stations.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.25
The devatās and the seven sages, without attaining that place, look at it from below. The moon and other planets turn around that planet.
TEXT -
SB 4.12.26
anāsthitaṁ te pitṛbhir
anyair apy aṅga karhicit
ātiṣṭha jagatāṁ vandyaṁ
tad viṣṇoḥ paramaṁ padam
SYNONYMS
anāsthitam—never achieved; te—your; pitṛbhiḥ—by forefathers; anyaiḥ—by others; api—even; aṅga—O Dhruva; karhicit—at any time; ātiṣṭha—please come and live there; jagatām—by the inhabitants of the universe; vandyam—worshipable; tat—that; viṣṇoḥ—of Lord Viṣṇu; paramam—supreme; padam—situation.
TRANSLATION
Dear King Dhruva, neither your forefathers nor anyone else before you ever achieved such a transcendental planet. The planet known as Viṣṇuloka, where Lord Viṣṇu personally resides, is the highest of all. It is worshipable by the inhabitants of all other planets within the universe. Please come with us and live there eternally.
PURPORT
When Dhruva Mahārāja went to perform austerities, he was very determined to achieve a post never dreamed of by his forefathers. His father was Uttānapāda, his grandfather was Manu, and his great-grandfather was Lord Brahmā. So Dhruva wanted a kingdom even greater than Lord Brahmā could achieve, and he requested Nārada Muni to give him facility for achieving it. The associates of Lord Viṣṇu reminded him that not only his forefathers but everyone else before him was unable to attain Viṣṇuloka, the planet where Lord Viṣṇu resides. This is because everyone within this material world is either a karmī, a jñānī or a yogī, but there are hardly any pure devotees. The transcendental planet known as Viṣṇuloka is especially meant for devotees, not for karmīs, jñānīs or yogīs. Great ṛṣis or demigods can hardly approach Brahmaloka, and as stated in Bhagavad-gītā, Brahmaloka is not a permanent residence. Lord Brahmā's duration of life is so long that it is difficult to estimate even the duration of one day in his life, and yet Lord Brahmā also dies, as do the residents of his planet. Bhagavad-gītā (8.16) says, ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna: except for those who go to Viṣṇuloka, everyone is subjected to the four principles of material life, namely birth, death, old age and disease. The Lord says, yad gatvā na nivartante tad dhāma paramaṁ mama: "The planet from which, once going, no one returns, is My supreme abode." (Bg. 15.6) Dhruva Mahārāja was reminded, "You are going in our company to that planet from which no one returns to this material world." Material scientists are attempting to go to the moon and other planets, but they cannot imagine going to the topmost planet, Brahmaloka, for it is beyond their imagination. By material calculation, traveling at the speed of light it would take forty thousand light-years to reach the topmost planet. By mechanical processes we are unable to reach the topmost planet of this universe, but the process called bhakti-yoga, as executed by Mahārāja Dhruva, can give one the facility not only to reach other planets within this universe, but also to reach beyond this universe to the Viṣṇuloka planets. We have outlined this in our small booklet Easy Journey to Other Planets.
TEXT -
SB 4.12.27
etad vimāna-pravaram
uttamaśloka-maulinā
upasthāpitam āyuṣmann
adhiroḍhuṁ tvam arhasi
SYNONYMS
etat—this; vimāna—airplane; pravaram—unique; uttamaśloka—the Supreme Personality of Godhead; maulinā—by the head of all living entities; upasthāpitam—sent; āyuṣman—O immortal one; adhiroḍhum—to board; tvam—you; arhasi—are worthy.
TRANSLATION
O immortal one, this unique airplane has been sent by the Supreme Personality of Godhead, who is worshiped by selected prayers and who is the chief of all living entities. You are quite worthy to board such a plane.
PURPORT
According to astronomical calculation, along with the polestar there is another star, which is called Śiśumāra, where Lord Viṣṇu, who is in charge of the maintenance of this material world, resides. Śiśumāra or Dhruvaloka can never be reached by anyone but the Vaiṣṇavas, as will be described by the following ślokas. The associates of Lord Viṣṇu brought the special airplane for Dhruva Mahārāja and then informed him that Lord Viṣṇu had especially sent this airplane.
The Vaikuṇṭha airplane does not move by mechanical arrangement. There are three processes for moving in outer space. One of the processes is known to the modern scientist. It is called ka-pota-vāyu. Ka means "outer space," and pota means "ship." There is a second process also called kapota-vāyu. Kapota means "pigeon." One can train pigeons to carry one into outer space. The third process is very subtle. It is called ākāśa-patana. This ākāśa-patana system is also material. Just as the mind can fly anywhere one likes without mechanical arrangement, so the ākāśa-patana airplane can fly at the speed of mind. Beyond this ākāśa-patana system is the Vaikuṇṭha process, which is completely spiritual. The airplane sent by Lord Viṣṇu to carry Dhruva Mahārāja to Śiśumāra was a completely spiritual, transcendental airplane. Material scientists can neither see such vehicles nor imagine how they fly in the air. The material scientist has no information about the spiritual sky, although it is mentioned in the Bhagavad-gītā (paras tasmāt tu bhāvo 'nyaḥ [Bg. 8.20]).
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.27
Āyuṣman (long-lived) indicates that he will go in the same body.
TEXT -
SB 4.12.28
maitreya uvāca
niśamya vaikuṇṭha-niyojya-mukhyayor
madhu-cyutaṁ vācam urukrama-priyaḥ
kṛtābhiṣekaḥ kṛta-nitya-maṅgalo
munīn praṇamyāśiṣam abhyavādayat
SYNONYMS
maitreyaḥ uvāca—the great sage Maitreya said; niśamya—after hearing; vaikuṇṭha—of the Lord; niyojya—associates; mukhyayoḥ—of the chief; madhu-cyutam—like pouring honey; vācam—speeches; urukrama-priyaḥ—Dhruva Mahārāja, who was very dear to the Lord; kṛta-abhiṣekaḥ—took his sacred bath; kṛta—performed; nitya-maṅgalaḥ—his daily spiritual duties; munīn—to the sages; praṇamya—having offered obeisances; āśiṣam—blessings; abhyavādayat—accepted.
TRANSLATION
The great sage Maitreya continued: Mahārāja Dhruva was very dear to the Supreme Personality of Godhead. When he heard the sweet speeches of the Lord's chief associates in the Vaikuṇṭha planet, he immediately took his sacred bath, dressed himself with suitable ornaments, and performed his daily spiritual duties. Thereafter he offered his respectful obeisances to the great sages present there and accepted their blessings.
PURPORT
We should mark how dutiful Dhruva Mahārāja was in his devotional service, even at the time he left this material world. He was constantly alert in the performance of devotional duties. Every devotee should take his bath early in the morning and decorate his body with tilaka. In Kali-yuga one can hardly acquire gold or jeweled ornaments, but the twelve tilaka marks on the body are sufficient as auspicious decorations to purify the body. Since Dhruva Mahārāja was living at that time at Badarikāśrama, there were other great sages there. He did not become puffed up because the airplane sent by Lord Viṣṇu was waiting for him; as a humble Vaiṣṇava, he accepted blessings from all the sages before riding on the plane brought by the chief of the Vaikuṇṭha associates.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.28
Niyojya means servants. Madhucyutam means “flowing with honey.” Another version has madhucyutām, which means words having drops of honey.” Abhyavādayat means “he made them give him blessings.”
TEXT -
SB 4.12.29
parītyābhyarcya dhiṣṇyāgryaṁ
pārṣadāv abhivandya ca
iyeṣa tad adhiṣṭhātuṁ
bibhrad rūpaṁ hiraṇmayam
SYNONYMS
parītya—having circumambulated; abhyarcya—having worshiped; dhiṣṇya-agryam—the transcendental airplane; pārṣadau—unto the two associates; abhivandya—having offered obeisances; ca—also; iyeṣa—he attempted; tat—that plane; adhiṣṭhātum—to board; bibhrat—illuminating; rūpam—his form; hiraṇmayam—golden.
TRANSLATION
Before getting aboard, Dhruva Mahārāja worshiped the airplane, circumambulated it, and also offered obeisances to the associates of Viṣṇu. In the meantime he became as brilliant and illuminating as molten gold. He was thus completely prepared to board the transcendental plane.
PURPORT
In the absolute world, the plane, the associates of Lord Viṣṇu and Lord Viṣṇu Himself are all spiritual. There is no material contamination. In quality, everything there is one. As Lord Viṣṇu is worshipable, so also are His associates, His paraphernalia, His airplane and His abode, for everything of Viṣṇu's is as good as Lord Viṣṇu. Dhruva Mahārāja knew all this very well, as a pure Vaiṣṇava, and he offered his respects to the associates and to the plane before riding in it. But in the meantime, his body changed into spiritual existence, and therefore it was illuminating like molten gold. In this way he also became one with the other paraphernalia of Viṣṇuloka.
Māyāvādī philosophers cannot imagine how this oneness can be achieved even in different varieties. Their idea of oneness is that there is no variety. Therefore they have become impersonalists. As Śiśumāra, Viṣṇuloka or Dhruvaloka are completely different from this material world, so a Viṣṇu temple within this world is also completely different from this material world. As soon as we are in a temple we should know very well that we are situated differently from the material world. In the temple, Lord Viṣṇu, His throne, His room and all other things associated with the temple are transcendental. The three modes, sattva-guṇa, rajo-guṇa and tamo-guṇa, have no entrance into the temple. It is said, therefore, that to live in the forest is in the mode of goodness, to live in the city is in the mode of passion, and to live in a brothel, liquor shop or slaughterhouse is in the mode of ignorance. But to live in the temple means to live in Vaikuṇṭhaloka. Everything in the temple is as worshipable as Lord Viṣṇu, or Kṛṣṇa.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.29
He circled the plane and then worshipped it by offering sandalwood and flowers saying “Bhagavad-vimānāya namaḥ.” Assuming a golden form, he desired to board the plane.
TEXT -
SB 4.12.30
tadottānapadaḥ putro
dadarśāntakam āgatam
mṛtyor mūrdhni padaṁ dattvā
ārurohādbhutaṁ gṛham
SYNONYMS
tadā—then; uttānapadaḥ—of King Uttānapāda; putraḥ—son; dadarśa—could see; antakam—death personified; āgatam—approached him; mṛtyoḥ mūrdhni—on the head of death; padam—feet; dattvā—placing; āruroha—got up; adbhutam—wonderful; gṛham—on the airplane which resembled a big house.
TRANSLATION
When Dhruva Mahārāja was attempting to get on the transcendental plane, he saw death personified approach him. Not caring for death, however, he took advantage of the opportunity to put his feet on the head of death, and thus he got up on the airplane, which was as big as a house.
PURPORT
To take the passing away of a devotee and the passing away of a nondevotee as one and the same is completely misleading. While ascending the transcendental airplane, Dhruva Mahārāja suddenly saw death personified before him, but he was not afraid. Instead of death's giving him trouble, Dhruva Mahārāja took advantage of death's presence and put his feet on the head of death. People with a poor fund of knowledge do not know the difference between the death of a devotee and the death of a nondevotee. In this connection, an example can be given: a cat carries its kittens in its mouth, and it also catches a rat in its mouth. Superficially, the catching of the rat and the kitten appear to be one and the same, but actually they are not. When the cat catches the rat in its mouth it means death for the rat, whereas when the cat catches the kitten, the kitten enjoys it. When Dhruva Mahārāja boarded the airplane, he took advantage of the arrival of death personified, who came to offer him obeisances; putting his feet on the head of death, he got up on the unique airplane, which is described here to be as big as a house (gṛham).
There are many other similar instances in Bhāgavata literature. It is stated that when Kardama Muni created an airplane to carry his wife, Devahūti, all over the universe, the airplane was like a big city, carrying many houses, lakes and gardens. Modern scientists have manufactured big airplanes, but they are packed with passengers, who experience all sorts of discomforts while riding in them.
Material scientists are not even perfect in manufacturing a material airplane. In order to compare to the plane used by Kardama or the plane sent from Viṣṇuloka, they must manufacture an airplane equipped like a big city, with all the comforts of life—lakes, gardens, parks, etc. Their plane must be able to fly in outer space and hover, and visit all other planets. If they invent such a plane, they will not have to make different space stations for fuel to travel into outer space. Such a plane would have an unlimited supply of fuel, or, like the plane from Viṣṇuloka, would fly without it.
TEXT -
SB 4.12.31
tadā dundubhayo nedur
mṛdaṅga-paṇavādayaḥ
gandharva-mukhyāḥ prajaguḥ
petuḥ kusuma-vṛṣṭayaḥ
SYNONYMS
tadā—at that time; dundubhayaḥ—kettledrums; neduḥ—resounded; mṛdaṅga—drums; paṇava—small drums; ādayaḥ—etc.; gandharva-mukhyāḥ—the chief residents of Gandharvaloka; prajaguḥ—sang; petuḥ—showered; kusuma—flowers; vṛṣṭayaḥ—like rains.
TRANSLATION
At that time drums and kettledrums resounded from the sky, the chief Gandharvas began to sing and other demigods showered flowers like torrents of rain upon Dhruva Mahārāja.
TEXT -
SB 4.12.32
sa ca svarlokam ārokṣyan
sunītiṁ jananīṁ dhruvaḥ
anvasmarad agaṁ hitvā
dīnāṁ yāsye tri-viṣṭapam
SYNONYMS
saḥ—he; ca—also; svaḥ-lokam—to the celestial planet; ārokṣyan—about to ascend; sunītim—Sunīti; jananīm—mother; dhruvaḥ—Dhruva Mahārāja; anvasmarat—immediately remembered; agam—difficult to attain; hitvā—leaving behind; dīnām—poor; yāsye—I shall go; tri-viṣṭapam—to the Vaikuṇṭha planet.
TRANSLATION
Dhruva was seated in the transcendental airplane, which was just about to start, when he remembered his poor mother, Sunīti. He thought to himself, "How shall I go alone to the Vaikuṇṭha planet and leave behind my poor mother?"
PURPORT
Dhruva had a feeling of obligation to his mother, Sunīti. It was Sunīti who had given him the clue which had now enabled him to be personally carried to the Vaikuṇṭha planet by the associates of Lord Viṣṇu. He now remembered her and wanted to take her with him. Actually, Dhruva Mahārāja's mother, Sunīti, was his patha-pradarśaka-guru. Patha-pradarśaka-guru means "the guru, or the spiritual master, who shows the way." Such a guru is sometimes called śikṣā-guru. Although Nārada Muni was his dīkṣā-guru (initiating spiritual master), Sunīti, his mother, was the first who gave him instruction on how to achieve the favor of the Supreme Personality of Godhead. It is the duty of the śikṣā-guru or dīkṣā-guru to instruct the disciple in the right way, and it depends on the disciple to execute the process. According to śāstric injunctions, there is no difference between śikṣā-guru and dīkṣā-guru, and generally the śikṣā-guru later on becomes the dīkṣā-guru. Sunīti, however, being a woman, and specifically his mother, could not become Dhruva Mahārāja's dīkṣā-guru. Still, he was not less obliged to Sunīti. There was no question of carrying Nārada Muni to Vaikuṇṭhaloka, but Dhruva Mahārāja thought of his mother.
Whatever plan the Supreme Personality of Godhead contemplates immediately fructifies. Similarly, a devotee who is completely dependent on the Supreme Lord can also fulfill his wishes by the grace of the Lord. The Lord fulfills His wishes independently, but a devotee fulfills his wishes simply by being dependent on the Supreme Personality of Godhead. Therefore as soon as Dhruva Mahārāja thought of his poor mother, he was assured by the associates of Viṣṇu that Sunīti was also going to Vaikuṇṭhaloka, in another plane. Dhruva Mahārāja had thought that he was going alone to Vaikuṇṭhaloka, leaving behind his mother, which was not very auspicious because people would criticize him for going alone to Vaikuṇṭhaloka and not carrying with him Sunīti, who had given him so much. But Dhruva also considered that he was not personally the Supreme. Therefore, if Kṛṣṇa fulfilled his desires, only then would it be possible. Kṛṣṇa could immediately understand his mind, and He told Dhruva that his mother was also going with him. This incident proves that a pure devotee like Dhruva Mahārāja can fulfill all his desires; by the grace of the Lord, he becomes exactly like the Lord, and thus whenever he thinks of anything, his wish is immediately fulfilled.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.32
Agam means “not attained by anyone.” Tripiṣṭapam means the abode of the Viṣṇu.
TEXT -
SB 4.12.33
iti vyavasitaṁ tasya
vyavasāya surottamau
darśayām āsatur devīṁ
puro yānena gacchatīm
SYNONYMS
iti—thus; vyavasitam—contemplation; tasya—of Dhruva; vyavasāya—understanding; sura-uttamau—the two chief associates; darśayām āsatuḥ—showed (to him); devīm—exalted Sunīti; puraḥ—before; yānena—by airplane; gacchatīm—going forward.
TRANSLATION
The great associates of Vaikuṇṭhaloka, Nanda and Sunanda, could understand the mind of Dhruva Mahārāja, and thus they showed him that his mother, Sunīti, was going forward in another plane.
PURPORT
This incident proves that the śikṣā- or dīkṣā-guru who has a disciple who strongly executes devotional service like Dhruva Mahārāja can be carried by the disciple even though the instructor is not as advanced. Although Sunīti was an instructor to Dhruva Mahārāja, she could not go to the forest because she was a woman, nor could she execute austerities and penances as Dhruva Mahārāja did. Still, Dhruva Mahārāja was able to take his mother with him. Similarly, Prahlāda Mahārāja also delivered his atheistic father, Hiraṇyakaśipu. The conclusion is that a disciple or an offspring who is a very strong devotee can carry with him to Vaikuṇṭhaloka either his father, mother or śikṣā- or dīkṣā-guru. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura used to say, "If I could perfectly deliver even one soul back home, back to Godhead, I would think my mission—propagating Kṛṣṇa consciousness—to be successful." The Kṛṣṇa consciousness movement is spreading now all over the world, and sometimes I think that even though I am crippled in many ways, if one of my disciples becomes as strong as Dhruva Mahārāja, then he will be able to carry me with him to Vaikuṇṭhaloka.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.33
Vyavasitaṁ tasya vyavasāya means “understanding his desire.”
TEXT -
SB 4.12.34
tatra tatra praśaṁsadbhiḥ
pathi vaimānikaiḥ suraiḥ
avakīryamāṇo dadṛśe
kusumaiḥ kramaśo grahān
SYNONYMS
tatra tatra—here and there; praśaṁsadbhiḥ—by persons engaged in the praise of Dhruva Mahārāja; pathi—on the path; vaimānikaiḥ—carried by different types of airplanes; suraiḥ—by the demigods; avakīryamāṇaḥ—being covered; dadṛśe—could see; kusumaiḥ—by flowers; kramaśaḥ—one after another; grahān—all the planets of the solar system.
TRANSLATION
While Dhruva Mahārāja was passing through space, he gradually saw all the planets of the solar system, and on the path he saw all the demigods in their airplanes showering flowers upon him like rain.
PURPORT
There is a Vedic version, yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati (Muṇḍaka Upaniṣad 1.3), which means that by knowing the Supreme Personality of Godhead, everything becomes known to the devotee. Similarly, by going to the planet of the Supreme Personality of Godhead, one can know all the other planetary systems on the path to Vaikuṇṭha. We should remember that Dhruva Mahārāja's body was different from our bodies. While boarding the Vaikuṇṭha airplane, his body changed to a completely spiritual golden hue. No one can surpass the higher planets in a material body, but when one gets a spiritual body he can travel not only to the higher planetary system of this material world, but even to the still higher planetary system known as Vaikuṇṭhaloka. It is well known that Nārada Muni travels everywhere, both in the spiritual and material worlds.
It should be noted also that while Sunīti was going to Vaikuṇṭhaloka she also changed her body into spiritual form. Like Śrī Sunīti, every mother should train her child to become a devotee like Dhruva Mahārāja. Sunīti instructed her son, even at the age of five years, to be unattached to worldly affairs and to go to the forest to search out the Supreme Lord. She never desired that her son remain at home comfortably without ever undertaking austerities and penances to achieve the favor of the Supreme Personality of Godhead. Every mother, like Sunīti, must take care of her son and train him to become a brahmacārī from the age of five years and to undergo austerities and penances for spiritual realization. The benefit will be that if her son becomes a strong devotee like Dhruva, certainly not only will he be transferred back home, back to Godhead, but she will also be transferred with him to the spiritual world, even though she may be unable to undergo austerities and penances in executing devotional service.
TEXT -
SB 4.12.35
tri-lokīṁ deva-yānena
so 'tivrajya munīn api
parastād yad dhruva-gatir
viṣṇoḥ padam athābhyagāt
SYNONYMS
tri-lokīm—the three planetary systems; deva-yānena—by the transcendental airplane; saḥ—Dhruva; ativrajya—having surpassed; munīn—great sages; api—even; parastāt—beyond; yat—which; dhruva-gatiḥ—Dhruva, who attained permanent life; viṣṇoḥ—of Lord Viṣṇu; padam—abode; atha—then; abhyagāt—achieved.
TRANSLATION
Dhruva Mahārāja thus surpassed the seven planetary systems of the great sages who are known as saptarṣi. Beyond that region, he achieved the transcendental situation of permanent life in the planet where Lord Viṣṇu lives.
PURPORT
The airplane was piloted by the two chief associates of Lord Viṣṇu, namely Sunanda and Nanda. Only such spiritual astronauts can pilot their airplane beyond the seven planets and arrive in the region of eternal blissful life. It is confirmed in the Bhagavad-gītā also (paras tasmāt tu bhāvo 'nyaḥ [Bg. 8.20]) that beyond this planetary system begins the spiritual sky, where everything is permanent and blissful. The planets there are known as Viṣṇuloka or Vaikuṇṭhaloka. Only there can one get an eternal blissful life of knowledge. Below Vaikuṇṭhaloka is the material universe, where Lord Brahmā and others in Brahmaloka can live until the annihilation of this universe; but that life is not permanent. That is also confirmed in the Bhagavad-gītā (ābrahma-bhuvanāl lokāḥ). Even if one goes to the topmost planet, one cannot achieve eternal life. Only by arriving in Vaikuṇṭhaloka can one live an eternally blissful life.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.35
He arrived at the planet of Viṣṇu beyond the planet of the seven sages.[271] Dhruva is described as “having the fixed goal, having Dhruvaloka as his planet.”
TEXT -
SB 4.12.36
yad bhrājamānaṁ sva-rucaiva sarvato
lokās trayo hy anu vibhrājanta ete
yan nāvrajañ jantuṣu ye 'nanugrahā
vrajanti bhadrāṇi caranti ye 'niśam
SYNONYMS
yat—which planet; bhrājamānam—illuminating; sva-rucā—by self-effulgence; eva—only; sarvataḥ—everywhere; lokāḥ—planetary systems; trayaḥ—three; hi—certainly; anu—thereupon; vibhrājante—give off light; ete—these; yat—which planet; na—not; avrajan—have reached; jantuṣu—to living entities; ye—those who; ananugrahāḥ—not merciful; vrajanti—reach; bhadrāṇi—welfare activities; caranti—engage in; ye—those who; aniśam—constantly.
TRANSLATION
The self-effulgent Vaikuṇṭha planets, by whose illumination alone all the illuminating planets within this material world give off reflected light, cannot be reached by those who are not merciful to other living entities. Only persons who constantly engage in welfare activities for other living entities can reach the Vaikuṇṭha planets.
PURPORT
Here is a description of two aspects of the Vaikuṇṭha planets. The first is that in the Vaikuṇṭha sky there is no need of the sun and moon. This is confirmed by the Upaniṣads as well as Bhagavad-gītā (na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ [Bg. 15.6]). In the spiritual world the Vaikuṇṭhalokas are themselves illuminated; there is therefore no need of sun, moon or electric light. It is in fact the illumination of the Vaikuṇṭhalokas which is reflected in the material sky. Only by this reflection are the suns in the material universes illuminated; after the illumination of the sun, all the stars and moons are illuminated. In other words, all the luminaries in the material sky borrow illumination from Vaikuṇṭhaloka. From this material world, however, people can be transferred to the Vaikuṇṭhaloka, if they incessantly engage in welfare activities for all other living entities. Such incessant welfare activities can really be performed only in Kṛṣṇa consciousness. There is no philanthropic work within this material world but Kṛṣṇa consciousness that can engage a person twenty-four hours a day.
A Kṛṣṇa conscious being is always engaged in planning how to take all of suffering humanity back home, back to Godhead. Even if one is not successful in reclaiming all the fallen souls back to Godhead, still, because he is Kṛṣṇa conscious, his path to Vaikuṇṭhaloka is open. He personally becomes qualified to enter the Vaikuṇṭhalokas, and if anyone follows such a devotee, he also enters into Vaikuṇṭhaloka. Others, who engage in envious activities, are known as karmīs. Karmīs are envious of one another. Simply for sense gratification, they can kill thousands of innocent animals. Jñānīs are not as sinful as karmīs, but they do not try to reclaim others back to Godhead. They perform austerities for their own liberation. Yogīs are also engaged in self-aggrandizement by trying to attain mystic powers. But devotees, Vaiṣṇavas, who are servants of the Lord, come forward in the actual field of work in Kṛṣṇa consciousness to reclaim fallen souls. Only Kṛṣṇa conscious persons are eligible to enter into the spiritual world. That is clearly stated in this verse and is confirmed in Bhagavad—gītā, wherein the Lord says that there is no one dearer to Him than those who preach the gospel of Bhagavad-gītā to the world.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.36
By the shining of that planet other planets subsequently (anu) shine.
TEXT -
SB 4.12.37
śāntāḥ sama-dṛśaḥ śuddhāḥ
sarva-bhūtānurañjanāḥ
yānty añjasācyuta-padam
acyuta-priya-bāndhavāḥ
SYNONYMS
śāntāḥ—peaceful; sama-dṛśaḥ—equipoised; śuddhāḥ—cleansed, purified; sarva—all; bhūta—living entities; anurañjanāḥ—pleasing; yānti—go; añjasā—easily; acyuta—of the Lord; padam—to the abode; acyuta-priya—with devotees of the Lord; bāndhavāḥ—friends.
TRANSLATION
Persons who are peaceful, equipoised, cleansed and purified, and who know the art of pleasing all other living entities, keep friendship only with devotees of the Lord; they alone can very easily achieve the perfection of going back home, back to Godhead.
PURPORT
The description of this verse fully indicates that only devotees are eligible to enter into the kingdom of Godhead. The first point stated is that devotees are peaceful, for they have no demands for their personal sense gratification. They are simply dedicated to the service of the Lord. Karmīs cannot be peaceful because they have immense demands for sense gratification. As for jñānīs, they cannot be peaceful because they are too busy trying to attain liberation or merge into the existence of the Supreme. Similarly, yogīs are also restless to get mystic power. But a devotee is peaceful because he is fully surrendered to the Supreme Personality of Godhead and thinks of himself as completely helpless; just as a child feels complete peace in depending on the parent, so a devotee is completely peaceful, for he depends on the mercy of the Supreme Personality of Godhead.
A devotee is equipoised. He sees everyone on the same transcendental platform. A devotee knows that although a conditioned soul has a particular type of body according to his past fruitive activities, factually everyone is part of the Supreme Lord. A devotee sees all living entities with spiritual vision and does not discriminate on the platform of the bodily concept of life. Such qualities develop only in the association of devotees. Without the association of devotees, one cannot advance in Kṛṣṇa consciousness. Therefore, we have established the International Society for Krishna Consciousness. Factually, whoever lives in this society automatically develops Kṛṣṇa consciousness. Devotees are dear to the Supreme Personality of Godhead, and the Supreme Personality of Godhead is only dear to devotees. On this platform only can one make progress in Kṛṣṇa consciousness. Persons in Kṛṣṇa consciousness, or devotees of the Lord, can please everyone, as is evident in the Kṛṣṇa consciousness movement. We invite everyone, without discrimination; we request everyone to sit down and chant the Hare Kṛṣṇa mantra and take as much prasāda as we can supply, and thus everyone is pleased with us. This is the qualification. Sarva-bhūtānurañjanāḥ. As for purification, no one can be more pure than devotees. Anyone who once utters the name of Viṣṇu immediately becomes purified, inside and outside (yaḥ smaret puṇḍarīkākṣam). Since a devotee constantly chants the Hare Kṛṣṇa mantra, no contamination of the material world can touch him. He is, therefore, actually purified. Muci haya śuci haya yadi kṛṣṇa bhaje. It is said that even a cobbler or person born in the family of a cobbler can be elevated to the position of a brāhmaṇa (śuci) if he takes to Kṛṣṇa consciousness. Any person who is purely Kṛṣṇa conscious and who engages in chanting the Hare Kṛṣṇa mantra is the purest in the whole universe.
TEXT -
SB 4.12.38
ity uttānapadaḥ putro
dhruvaḥ kṛṣṇa-parāyaṇaḥ
abhūt trayāṇāṁ lokānāṁ
cūḍā-maṇir ivāmalaḥ
SYNONYMS
iti—thus; uttānapadaḥ—of Mahārāja Uttānapāda; putraḥ—the son; dhruvaḥ—Dhruva Mahārāja; kṛṣṇa-parāyaṇaḥ—fully Kṛṣṇa conscious; abhūt—became; trayāṇām—of the three; lokānām—worlds; cūḍā-maṇiḥ—the summit jewel; iva—like; amalaḥ—purified.
TRANSLATION
In this way, the fully Kṛṣṇa conscious Dhruva Mahārāja, the exalted son of Mahārāja Uttānapāda, attained the summit of the three statuses of planetary systems.
PURPORT
The exact Sanskrit terminology for Kṛṣṇa consciousness is here mentioned: kṛṣṇa-parāyaṇaḥ. parāyaṇa means "going forward." Anyone who is going forward to the goal of Kṛṣṇa is called kṛṣṇa-parāyaṇa, or fully Kṛṣṇa conscious. The example of Dhruva Mahārāja indicates that every Kṛṣṇa conscious person can expect to reach the topmost summit of all three planetary systems within the universe. A Kṛṣṇa conscious person can occupy an exalted position beyond the imagination of any ambitious materialist.
TEXT -
SB 4.12.39
gambhīra-vego 'nimiṣaṁ
jyotiṣāṁ cakram āhitam
yasmin bhramati kauravya
meḍhyām iva gavāṁ gaṇaḥ
SYNONYMS
gambhīra-vegaḥ—with great force and speed; animiṣam—unceasingly; jyotiṣām—of luminaries; cakram—sphere; āhitam—connected; yasmin—around which; bhramati—encircles; kauravya—O Vidura; meḍhyām—a central pole; iva—as; gavām—of bulls; gaṇaḥ—a herd.
TRANSLATION
Saint Maitreya continued: My dear Vidura, descendant of Kuru, as a herd of bulls circumambulates a central pole on their right side, all the luminaries within the universal sky unceasingly circumambulate the abode of Dhruva Mahārāja with great force and speed.
PURPORT
Each and every planet within the universe travels at a very high speed. From a statement in Śrīmad-Bhāgavatam it is understood that even the sun travels sixteen thousand miles in a second, and from Brahma-saṁhitā we understand from the śloka, yac-cakṣur eṣa savitā sakala-grahāṇām that the sun is considered to be the eye of the Supreme Personality of Godhead, Govinda, and it also has a specific orbit within which it circles. Similarly, all other planets have their specific orbits. But together all of them encircle the polestar, or Dhruvaloka, where Dhruva Mahārāja is situated at the summit of the three worlds. We can only imagine how highly exalted the actual position of a devotee is, and certainly we cannot even conceive how exalted is the position of the Supreme Personality of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.39
Time is always awake. Thus the planets circle incessantly. “Great speed” modifies the herd of bulls.
TEXT -
SB 4.12.40
mahimānaṁ vilokyāsya
nārado bhagavān ṛṣiḥ
ātodyaṁ vitudañ ślokān
satre 'gāyat pracetasām
SYNONYMS
mahimānam—glories; vilokya—observing; asya—of Dhruva Mahārāja; nāradaḥ—the great sage Nārada; bhagavān—equally as exalted as the Supreme Personality of Godhead; ṛṣiḥ—the saint; ātodyam—the stringed instrument, vīṇā; vitudan—playing on; ślokān—verses; satre—in the sacrificial arena; agāyat—chanted; pracetasām—of the Pracetās.
TRANSLATION
After observing the glories of Dhruva Mahārāja, the great sage Nārada, playing his vīṇā, went to the sacrificial arena of the Pracetās and very happily chanted the following three verses.
PURPORT
The great sage Nārada was the spiritual master of Dhruva Mahārāja. Certainly he was very glad to see Dhruva's glories. As a father is very happy to see the son's advancement in every respect, so the spiritual master is very happy to observe the ascendancy of his disciple.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.40
Nārada played (vinudan) his vīṇā (āotdyam).
TEXT -
SB 4.12.41
nārada uvāca
nūnaṁ sunīteḥ pati-devatāyās
tapaḥ-prabhāvasya sutasya tāṁ gatim
dṛṣṭvābhyupāyān api veda-vādino
naivādhigantuṁ prabhavanti kiṁ nṛpāḥ
SYNONYMS
nāradaḥ uvāca—Nārada said; nūnam—certainly; sunīteḥ—of Sunīti; pati-devatāyāḥ—very much attached to her husband; tapaḥ-prabhāvasya—by the influence of austerity; sutasya—of the son; tām—that; gatim—position; dṛṣṭvā—observing; abhyupāyān—the means; api—although; veda-vādinaḥ—strict followers of the Vedic principles, or the so-called Vedāntists; na—never; eva—certainly; adhigantum—to attain; prabhavanti—are eligible; kim—what to speak of; nṛpāḥ—ordinary kings.
TRANSLATION
The great sage Nārada said: Simply by the influence of his spiritual advancement and powerful austerity, Dhruva Mahārāja, the son of Sunīti, who was devoted to her husband, acquired an exalted position not possible to attain even for the so-called Vedāntists or strict followers of the Vedic principles, not to speak of ordinary human beings.
PURPORT
In this verse the word veda-vādinaḥ is very significant. Generally, a person who strictly follows the Vedic principles is called veda-vādi. There are also so-called Vedāntists who advertise themselves as followers of Vedānta philosophy but who misinterpret Vedānta. The expression veda-vāda-ratāḥ is also found in the Bhagavad-gītā, referring to persons who are attached to the Vedas without understanding the
PURPORT
of the Vedas. Such persons may go on talking about the Vedas or may execute austerities in their own way, but it is not possible for them to attain to such an exalted position as Dhruva Mahārāja. As far as ordinary kings are concerned, it is not at all possible. The specific mention of kings is significant because formerly kings were also rājarṣis, for the kings were as good as great sages. Dhruva Mahārāja was a king, and at the same time he was as learned as a great sage. But without devotional service, neither a great king, a kṣatriya, nor a great brāhmaṇa strictly adhering to the Vedic principles can be elevated to the exalted position attained by Dhruva Mahārāja.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.41
Dhruva was the personification of severe austerities. Even on seeing his attainment, sages, what to speak of kings, could not attain the esoteric practice for that attainment, what to speak of the attainment itself.
TEXT -
SB 4.12.42
yaḥ pañca-varṣo guru-dāra-vāk-śarair
bhinnena yāto hṛdayena dūyatā
vanaṁ mad-ādeśa-karo 'jitaṁ prabhuṁ
jigāya tad-bhakta-guṇaiḥ parājitam
SYNONYMS
yaḥ—he who; pañca-varṣaḥ—at the age of five years; guru-dāra—of the wife of his father; vāk-śaraiḥ—by the harsh words; bhinnena—being very much aggrieved; yātaḥ—went; hṛdayena—because his heart; dūyatā—very much pained; vanam—to the forest; mat-ādeśa—according to my instruction; karaḥ—acting; ajitam—unconquerable; prabhum—the Supreme Personality of Godhead; jigāya—he defeated; tat—His; bhakta—of devotees; guṇaiḥ—with the qualities; parājitam—conquered.
TRANSLATION
The great sage Nārada continued: Just see how Dhruva Mahārāja, aggrieved at the harsh words of his stepmother, went to the forest at the age of only five years and under my direction underwent austerity. Although the Supreme Personality of Godhead is unconquerable, Dhruva Mahārāja defeated Him with the specific qualifications possessed by the Lord's devotees.
PURPORT
The Supreme Godhead is unconquerable; no one can conquer the Lord. But He voluntarily accepts subordination to the devotional qualities of His devotees. For example, Lord Kṛṣṇa accepted subordination to the control of mother Yaśodā because she was a great devotee. The Lord likes to be under the control of His devotees. In the Caitanya-caritāmṛta it is said that everyone comes before the Lord and offers Him exalted prayers, but the Lord does not feel as pleased when offered such prayers as He does when a devotee, out of pure love, chastises Him as a subordinate. The Lord forgets His exalted position and willingly submits to His pure devotee. Dhruva Mahārāja conquered the Supreme Lord because at a very tender age, only five years old, he underwent all the austerities of devotional service. This devotional service was of course executed under the direction of a great sage, Nārada. This is the first principle of devotional service—ādau gurv-āśrayam. In the beginning one must accept a bona fide spiritual master, and if a devotee follows strictly the direction of the spiritual master, as Dhruva Mahārāja followed the instruction of Nārada Muni, then it is not difficult for him to achieve the favor of the Lord.
The sum total of devotional qualities is development of unalloyed love for Kṛṣṇa. This unalloyed love for Kṛṣṇa can be achieved simply by hearing about Kṛṣṇa. Lord Caitanya accepted this principle—that if one in any position submissively hears the transcendental message spoken by Kṛṣṇa or about Kṛṣṇa, then gradually he develops the quality of unalloyed love, and by that love only he can conquer the unconquerable. The Māyāvādī philosophers aspire to become one with the Supreme Lord, but a devotee surpasses that position. Not only does a devotee become one in quality with the Supreme Lord, but he sometimes becomes the father, mother or master of the Lord. Arjuna also, by his devotional service, made Lord Kṛṣṇa his chariot driver; he ordered the Lord, "Put my chariot here," and the Lord executed his order. These are some examples of how a devotee can acquire the exalted position of conquering the unconquerable.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.42
Dūyatā should be dūyamānena (burned).
TEXT -
SB 4.12.43
yaḥ kṣatra-bandhur bhuvi tasyādhirūḍham
anv ārurukṣed api varṣa-pūgaiḥ
ṣaṭ-pañca-varṣo yad ahobhir alpaiḥ
prasādya vaikuṇṭham avāpa tat-padam
SYNONYMS
yaḥ—one who; kṣatra-bandhuḥ—the son of a kṣatriya; bhuvi—on the earth; tasya—of Dhruva; adhirūḍham—the exalted position; anu—after; ārurukṣet—can aspire to attain; api—even; varṣa-pūgaiḥ—after many years; ṣaṭ-pañca-varṣaḥ—five or six years old; yat—which; ahobhiḥ alpaiḥ—after a few days; prasādya—after pleasing; vaikuṇṭham—the Lord; avāpa—attained; tat-padam—His abode.
TRANSLATION
Dhruva Mahārāja attained an exalted position at the age of only five or six years, after undergoing austerity for six months. Alas, a great kṣatriya cannot achieve such a position even after undergoing austerities for many, many years.
PURPORT
Dhruva Mahārāja is described herein as kṣatra-bandhuḥ, which indicates that he was not fully trained as a kṣatriya because he was only five years old; he was not a mature kṣatriya. A kṣatriya or brāhmaṇa has to take training. A boy born in the family of a brāhmaṇa is not immediately a brāhmaṇa; he has to take up the training and the purificatory process.
The great sage Nārada Muni was very proud of having a devotee-disciple like Dhruva Mahārāja. He had many other disciples, but he was very pleased with Dhruva Mahārāja because in one lifetime, by dint of his severe penances and austerities, he had achieved Vaikuṇṭha, which was never achieved by any other king's son or rājarṣi throughout the whole universe. There is the instance of the great King Bharata, who was also a great devotee, but he attained Vaikuṇṭhaloka in three lives. In the first life, although he executed austerities in the forest, he became a victim of too much affection for a small deer, and in his next life he had to take birth as a deer. Although he had a deer's body, he remembered his spiritual position, but he still had to wait until the next life for perfection. In the next life he took birth as Jaḍa Bharata. Of course, in that life he was completely freed from all material entanglement, and he attained perfection and was elevated to Vaikuṇṭhaloka. The lesson from the life of Dhruva Mahārāja is that if one likes, one can attain Vaikuṇṭhaloka in one life, without waiting for many other lives. My Guru Mahārāja, Śrī Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda, used to say that every one of his disciples could attain Vaikuṇṭhaloka in this life, without waiting for another life to execute devotional service. One simply has to become as serious and sincere as Dhruva Mahārāja; then it is quite possible to attain Vaikuṇṭhaloka and go back home, back to Godhead, in one life.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.43
Even the best kṣatriya is the lowest (kṣatra-bandhuḥ), compared to Dhruva. He desires to attain that position, but can he attain it even after many years. Ṣaṭ-pañca-varṣaḥ means “Dhruva who was five or six years old.”
TEXT -
SB 4.12.44
maitreya uvāca
etat te 'bhihitaṁ sarvaṁ
yat pṛṣṭo 'ham iha tvayā
dhruvasyoddāma-yaśasaś
caritaṁ sammataṁ satām
SYNONYMS
maitreyaḥ uvāca—the great sage Maitreya said; etat—this; te—unto you; abhihitam—described; sarvam—everything; yat—what; pṛṣṭaḥ aham—I was asked; iha—here; tvayā—by you; dhruvasya—of Dhruva Mahārāja; uddāma—greatly uplifting; yaśasaḥ—whose reputation; caritam—character; sammatam—approved; satām—by great devotees.
TRANSLATION
The great sage Maitreya continued: My dear Vidura, whatever you have asked from me about the great reputation and character of Dhruva Mahārāja I have explained to you in all detail. Great saintly persons and devotees very much like to hear about Dhruva Mahārāja.
PURPORT
Śrīmad-Bhāgavatam means everything in relationship with the Supreme Personality of Godhead. Whether we hear the pastimes and activities of the Supreme Lord or we hear about the character, reputation and activities of His devotees, they are all one and the same. Neophyte devotees simply try to understand the pastimes of the Lord and are not very interested in hearing about the activities of His devotees, but such discrimination should not be indulged in by any real devotee. Sometimes less intelligent men try to hear about the rāsa dance of Kṛṣṇa and do not take care to hear about other portions of Śrīmad-Bhāgavatam, which they completely avoid. There are professional Bhāgavata reciters who abruptly go to the rāsa-līlā chapters of Śrīmad-Bhāgavatam, as if other portions of Śrīmad-Bhāgavatam were useless. This kind of discrimination and abrupt adoption of the rāsa-līlā pastimes of the Lord is not approved by the ācāryas. A sincere devotee should read every chapter and every word of Śrīmad-Bhāgavatam, for the beginning verses describe that it is the ripened fruit of all Vedic literature. Devotees should not try to avoid even a word of Śrīmad-Bhāgavatam. The great sage Maitreya therefore affirmed herein that the Bhāgavatam is sammataṁ satām, approved by great devotees.
TEXT -
SB 4.12.45
dhanyaṁ yaśasyam āyuṣyaṁ
puṇyaṁ svasty-ayanaṁ mahat
svargyaṁ dhrauvyaṁ saumanasyaṁ
praśasyam agha-marṣaṇam
SYNONYMS
dhanyam—bestowing wealth; yaśasyam—bestowing reputation; āyuṣyam—increasing the duration of life; puṇyam—sacred; svasti-ayanam—creating auspiciousness; mahat—great; svargyam—bestowing achievement of heavenly planets; dhrauvyam—or Dhruvaloka; saumanasyam—pleasing to the mind; praśasyam—glorious; agha-marṣaṇam—counteracting all kinds of sinful activities.
TRANSLATION
By hearing the narration of Dhruva Mahārāja one can fulfill desires for wealth, reputation and increased duration of life. It is so auspicious that one can even go to a heavenly planet or attain Dhruvaloka, which was achieved by Dhruva Mahārāja, just by hearing about him. The demigods also become pleased because this narration is so glorious, and it is so powerful that it can counteract all the results of one's sinful actions.
PURPORT
There are different types of men in this world, not all of them pure devotees. Some are karmīs, desiring to acquire vast wealth. There are also persons who are only after reputation. Some desire to be elevated to the heavenly planets or to go to Dhruvaloka, and others want to please the demigods to get material profits. Herein it is recommended by Maitreya that every one of them can hear the narration about Dhruva Mahārāja and thus get their desired goal. It is recommended that the devotees (akāma), the karmīs (sarva-kāma) and the jñānīs, who desire to be liberated (mokṣa-kāma), should all worship the Supreme Personality of Godhead to acquire their desired goals of life. Similarly, if anyone hears about the activities of the Lord's devotee, he can achieve the same result. There is no difference between the activities and character of the Supreme Personality of Godhead and those of His pure devotees.
TEXT -
SB 4.12.46
śrutvaitac chraddhayābhīkṣṇam
acyuta-priya-ceṣṭitam
bhaved bhaktir bhagavati
yayā syāt kleśa-saṅkṣayaḥ
SYNONYMS
śrutvā—by hearing; etat—this; śraddhayā—with faith; abhīkṣṇam—repeatedly; acyuta—to the Supreme Personality of Godhead; priya—dear; ceṣṭitam—activities; bhavet—develops; bhaktiḥ—devotion; bhagavati—unto the Supreme Personality of Godhead; yayā—by which; syāt—must be; kleśa—of miseries; saṅkṣayaḥ—complete diminution.
TRANSLATION
Anyone who hears the narration of Dhruva Mahārāja, and who repeatedly tries with faith and devotion to understand his pure character, attains the pure devotional platform and executes pure devotional service. By such activities one can diminish the threefold miserable conditions of material life.
PURPORT
Here the word acyuta-priya is very significant. Dhruva Mahārāja's character and reputation are great because he is very dear to Acyuta, the Supreme Personality of Godhead. As the pastimes and activities of the Supreme Lord are pleasing to hear, hearing about His devotees, who are very dear to the Supreme Person, is also pleasing and potent. If one simply reads over and over again about Dhruva Mahārāja by hearing and reading this chapter, one can attain the highest perfection of life in any way he desires; most importantly, he gets the chance to become a great devotee. To become a great devotee means to finish all miserable conditions of materialistic life.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.46
Dhanyam means “for those desiring wealth.” Dhrauvyam means it enables one to attain Dhruvaloka. Saumanasyam means “suitable for devatās.” This pastime is suitable for the devatās to hear and recite. The grammatical structures is “The bhakti (of that person so situated—this phrase should be supplied), having heard the activities of Dhruva, develops.”
TEXT -
SB 4.12.47
mahattvam icchatāṁ tīrthaṁ
śrotuḥ śīlādayo guṇāḥ
yatra tejas tad icchūnāṁ
māno yatra manasvinām
SYNONYMS
mahattvam—greatness; icchatām—for those desiring; tīrtham—the process; śrotuḥ—of the hearer; śīla-ādayaḥ—high character, etc.; guṇāḥ—qualities; yatra—in which; tejaḥ—prowess; tat—that; icchūnām—for those who desire; mānaḥ—adoration; yatra—in which; manasvinām—for thoughtful men.
TRANSLATION
Anyone who hears this narration of Dhruva Mahārāja acquires exalted qualities like him. For anyone who desires greatness, prowess or influence, here is the process by which to acquire them, and for thoughtful men who want adoration, here is the proper means.
PURPORT
In the material world everyone is after profit, respectability and reputation, everyone wants the supreme exalted position, and everyone wants to hear about the great qualities of exalted persons. All ambitions which are desirable for great persons can be fulfilled simply by reading and understanding the narration of Dhruva Mahārāja's activities.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.47
Hearing this (yatra), it is a cause (tīrtham) of greatness.
TEXT -
SB 4.12.48
prayataḥ kīrtayet prātaḥ
samavāye dvi-janmanām
sāyaṁ ca puṇya-ślokasya
dhruvasya caritaṁ mahat
SYNONYMS
prayataḥ—with great care; kīrtayet—one should chant; prātaḥ—in the morning; samavāye—in the association; dvi-janmanām—of the twice-born; sāyam—in the evening; ca—also; puṇya-ślokasya—of sacred renown; dhruvasya—of Dhruva; caritam—character; mahat—great.
TRANSLATION
The great sage Maitreya recommended: One should chant of the character and activities of Dhruva Mahārāja both in the morning and in the evening, with great attention and care, in a society of brāhmaṇas or other twice-born persons.
PURPORT
It is said that only in the association of devotees can one understand the importance of the character and pastimes of the Supreme Personality of Godhead or His devotees. In this verse it is especially recommended that Dhruva Mahārāja's character be discussed in a society of the twice-born, which refers to the qualified brāhmaṇas, kṣatriyas and vaiśyas. One should especially seek the society of brāhmaṇas who are elevated to the position of Vaiṣṇavas. Thus discussion of Śrīmad-Bhāgavatam, which describes the character and pastimes of devotees and the Lord, is very quickly effective. The International Society for Krishna Consciousness has been organized for this purpose. In every center of this Society—not only in the morning, evening or noon, but practically twenty-four hours a day—there is continuous devotional service going on. Anyone who comes in contact with the Society automatically becomes a devotee. We have actual experience that many karmīs and others come to the Society and find a very pleasing and peaceful atmosphere in the temples of ISKCON. In this verse the word dvi janmanām means "of the twice-born." Anyone can join the International Society for Krishna Consciousness and be initiated to become twice-born. As recommended by Sanātana Gosvāmī, by the process of initiation and authorized training, any man can become twice-born. The first birth is made possible by the parents, and the second birth is made possible by the spiritual father and Vedic knowledge. Unless one is twice-born one cannot understand the transcendental characteristics of the Lord and His devotees. Study of the Vedas is therefore forbidden for śūdras. Simply by academic qualifications a śūdra cannot understand the transcendental science. At the present moment, throughout the entire world the educational system is geared to produce śūdras. A big technologist is no more than a big śūdra. Kalau śūdra-sambhavaḥ: in the age of Kali, everyone is a śūdra. Because the whole population of the world consists only of śūdras, there is a decline of spiritual knowledge, and people are unhappy. The Kṛṣṇa consciousness movement has been started especially to create qualified brāhmaṇas to broadcast spiritual knowledge all over the world, for thus people may become very happy.
TEXT -
SB 4.12.49-50
paurṇamāsyāṁ sinīvālyāṁ
dvādaśyāṁ śravaṇe 'thavā
dina-kṣaye vyatīpāte
saṅkrame 'rkadine 'pi vā
śrāvayec chraddadhānānāṁ
tīrtha-pāda-padāśrayaḥ
necchaṁs tatrātmanātmānaṁ
santuṣṭa iti sidhyati
SYNONYMS
paurṇamāsyām—on the full moon; sinīvālyām—on the dark moon; dvādaśyām—on the day after Ekādaśī; śravaṇe—during the Śravaṇa star's appearance; athavā—or; dina-kṣaye—at the end of the tithi; vyatīpāte—a particular day of the name; saṅkrame—at the end of the month; arkadine—on Sunday; api—also; vā—or; śrāvayet—one should recite; śraddadhānānām—to a receptive audience; tīrtha-pāda—of the Supreme Personality of Godhead; pada-āśrayaḥ—taken shelter of the lotus feet; na icchan—without desiring remuneration; tatra—there; ātmanā—by the self; ātmānam—the mind; santuṣṭaḥ—pacified; iti—thus; sidhyati—becomes perfect.
TRANSLATION
Persons who have completely taken shelter of the lotus feet of the Lord should recite this narration of Dhruva Mahārāja without taking remuneration. Specifically, recitation is recommended on the full moon or dark moon day, on the day after Ekādaśī, on the appearance of the Śravaṇa star, at the end of a particular tithi, or the occasion of Vyatīpāta, at the end of the month, or on Sunday. Such recitation should of course be performed before a favorable audience. When recitation is performed this way, without professional motive, the reciter and audience become perfect.
PURPORT
Professional reciters may ask money to extinguish the blazing fire within their bellies, but they cannot make any spiritual improvement or become perfect. It is therefore strictly forbidden to recite Śrīmad-Bhāgavatam as a profession to earn a livelihood. Only one who is completely surrendered at the lotus feet of the Supreme Personality of Godhead, depending fully on Him for personal maintenance or even for maintenance of his family, can attain perfection by recitation of Śrīmad-Bhāgavatam, which is full of narrations of the pastimes of the Lord and His devotees. The process can be summarized as follows: the audience must be faithfully receptive to the Bhāgavata message, and the reciter should completely depend on the Supreme Personality of Godhead. Bhāgavata recitation must not be a business. If done in the right way, not only does the reciter achieve perfect satisfaction, but the Lord also is very satisfied with the reciter and the audience, and thus both are liberated from material bondage simply by the process of hearing.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.49-50
Śraddadhānānam has an accusative meaning (object of the verb). One should not accept payment or other articles, because one satisfies the self by the self. The devotee, in making others hear, thinks “This devotee is hearing with faith the topics of Kṛṣṇa that I am reciting. That is my payment.” In this way he attains perfection.
TEXT -
SB 4.12.51
jñānam ajñāta-tattvāya
yo dadyāt sat-pathe 'mṛtam
kṛpālor dīna-nāthasya
devās tasyānugṛhṇate
SYNONYMS
jñānam—knowledge; ajñāta-tattvāya—to those who are unaware of the truth; yaḥ—one who; dadyāt—imparts; sat-pathe—on the path of truth; amṛtam—immortality; kṛpāloḥ—kind; dīna-nāthasya—protector of the poor; devāḥ—the demigods; tasya—to him; anugṛhṇate—give blessings.
TRANSLATION
The narration of Dhruva Mahārāja is sublime knowledge for the attainment of immortality. Persons unaware of the Absolute Truth can be led to the path of truth. Those who out of transcendental kindness take on the responsibility of becoming master-protectors of the poor living entities automatically gain the interest and blessings of the demigods.
PURPORT
Jñānam ajñāta means knowledge which is unknown almost throughout the entire world. No one knows actually what is the Absolute Truth. Materialists are very proud of their advancement in education, in philosophical speculation and in scientific knowledge, but no one actually knows what the Absolute Truth is. The great sage Maitreya, therefore, recommends that to enlighten people about the Absolute Truth (tattva), devotees should preach the teachings of Śrīmad-Bhāgavatam throughout the entire world. Śrīla Vyāsadeva especially compiled this great literature of scientific knowledge because people are completely unaware of the Absolute Truth. In the beginning of Śrīmad-Bhāgavatam, First Canto, it is said that Vyāsadeva, the learned sage, compiled this great Bhāgavata Purāṇa just to stop the ignorance of the mass of people. Because people do not know the Absolute Truth, this Śrīmad-Bhāgavatam was specifically compiled by Vyāsadeva under the instruction of Nārada. Generally, even though people are interested in understanding the truth, they take to speculation and reach at most the conception of impersonal Brahman. But very few men actually know the Personality of Godhead.
Recitation of Śrīmad-Bhāgavatam is specifically meant to enlighten people about the Absolute Truth, the Supreme Personality of Godhead. Although there is no fundamental difference between impersonal Brahman, localized Paramātmā and the Supreme Person, factual immortality cannot be obtained unless and until one attains the stage of associating with the Supreme Person. Devotional service, which leads to the association of the Supreme Lord, is actual immortality. Pure devotees, out of compassion for the fallen souls, are kṛpālu, very kind to people in general; they distribute this Bhāgavata knowledge all over the world. A kindhearted devotee is called dīna-nātha, protector of the poor, ignorant mass of people. Lord Kṛṣṇa is also known as dīna-nātha or dīna-bandhu, the master or actual friend of the poor living entities, and His pure devotee also takes the same position of dīna-nātha. The dīna-nāthas, or devotees of Lord Kṛṣṇa, who preach the path of devotional service, become the favorites of the demigods. Generally people are interested in worshiping the demigods, especially Lord Śiva, in order to obtain material benefits, but a pure devotee, who engages in preaching the principles of devotional service, as prescribed in the Śrīmad-Bhāgavatam, does not need to separately worship the demigods; the demigods are automatically pleased with him and offer all the blessings within their capacity. As by watering the root of a tree the leaves and branches are automatically watered, so, by executing pure devotional service to the Lord, the branches, twigs and leaves of the Lord, known as demigods, are automatically pleased with the devotee, and they offer all benedictions.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.51
If making people hear knowledge which gives liberation gives such great result, making people hear about Dhruva will certainly give a greater result.
TEXT -
SB 4.12.52
idaṁ mayā te 'bhihitaṁ kurūdvaha
dhruvasya vikhyāta-viśuddha-karmaṇaḥ
hitvārbhakaḥ krīḍanakāni mātur
gṛhaṁ ca viṣṇuṁ śaraṇaṁ yo jagāma
SYNONYMS
idam—this; mayā—by me; te—unto you; abhihitam—described; kuru-udvaha—O great one among the Kurus; dhruvasya—of Dhruva; vikhyāta—very famous; viśuddha—very pure; karmaṇaḥ—whose activities; hitvā—giving up; arbhakaḥ—child; krīḍanakāni—toys and playthings; mātuḥ—of his mother; gṛham—home; ca—also; viṣṇum—to Lord Viṣṇu; śaraṇam—shelter; yaḥ—one who; jagāma—went.
TRANSLATION
The transcendental activities of Dhruva Mahārāja are well known all over the world, and they are very pure. In childhood Dhruva Mahārāja rejected all kinds of toys and playthings, left the protection of his mother and seriously took shelter of the Supreme Personality of Godhead, Viṣṇu. My dear Vidura, I therefore conclude this narration, for I have described to you all its details.
PURPORT
It is said by Cāṇakya Paṇḍita that life is certainly short for everyone, but if one acts properly, his reputation will remain for a generation. As the Supreme Personality of Godhead, Kṛṣṇa, is everlastingly famous, so the reputation of Lord Kṛṣṇa's devotee is also everlasting. Therefore in describing Dhruva Mahārāja's activities two specific words have been used-vikhyāta, very famous, and viśuddha, transcendental. Dhruva Mahārāja's leaving home at a tender age and taking shelter of the Supreme Personality of Godhead in the forest is a unique example in this world.
Srila Visvanatha Cakravarti Thakur Commentary -
4.12.52
Thus ends the commentary on the Twelfth Chapter of the Fourth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta
PURPORT
s of the Fourth Canto, Twelfth Chapter, of the Śrīmad-Bhāgavatam, entitled "Dhruva Mahārāja Goes Back to Godhead."
13. Description of the Descendants of Dhruva Mahārāja
verses: 1, 2, 3, 4, 5, 6, 7, 8-9, 10, 11, 12, 13, 14, 15-16, 17, 18, 19-20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49
TEXT -
SB 4.13.1
sūta uvāca
niśamya kauṣāraviṇopavarṇitaṁ
dhruvasya vaikuṇṭha-padādhirohaṇam
prarūḍha-bhāvo bhagavaty adhokṣaje
praṣṭuṁ punas taṁ viduraḥ pracakrame
SYNONYMS
sūtaḥ uvāca—Sūta Gosvāmī said; niśamya—after hearing; kauṣāraviṇā—by the sage Maitreya; upavarṇitam—described; dhruvasya—of Mahārāja Dhruva; vaikuṇṭha-pada—to the abode of Viṣṇu; adhirohaṇam—ascent; prarūḍha—increased; bhāvaḥ—devotional emotion; bhagavati—unto the Supreme Personality of Godhead; adhokṣaje—who is beyond the reach of direct perception; praṣṭum—to inquire; punaḥ—again; tam—unto Maitreya; viduraḥ—Vidura; pracakrame—attempted.
TRANSLATION
Sūta Gosvāmī, continuing to speak to all the ṛṣis, headed by Śaunaka, said: After hearing Maitreya Ṛṣi describe Dhruva Mahārāja's ascent to Lord Viṣṇu's abode, Vidura became very much enlightened in devotional emotion, and he inquired from Maitreya as follows.
PURPORT
As evidenced in the topics between Vidura and Maitreya, the activities of the Supreme Personality of Godhead and the devotees are so fascinating that neither the devotee who is describing them nor the devotee who is hearing is at all fatigued by the inquiries and answers. Transcendental subject matter is so nice that no one becomes tired of hearing or speaking. Others, who are not devotees, may think, "How can people devote so much time simply to talks of God?" But devotees are never satisfied or satiated in hearing and speaking about the Supreme Personality of Godhead or about His devotees. The more they hear and talk, the more they become enthusiastic to hear. The chanting of the Hare Kṛṣṇa mantra is simply the repetition of three words, Hare, Kṛṣṇa and Rāma, but still devotees can go on chanting this Hare Kṛṣṇa mantra twenty-four hours a day without feeling fatigued.
Srila Visvanatha Cakravarti Thakur Commentary -
4.13.1
In the Thirteenth Chapter, King Aṅga gives birth to a son called Vena by sacrifice. Because of the evil nature of his son, the King becomes disgusted and leaves the kingdom.
TEXT -
SB 4.13.2
vidura uvāca
ke te pracetaso nāma
kasyāpatyāni suvrata
kasyānvavāye prakhyātāḥ
kutra vā satram āsata
SYNONYMS
viduraḥ uvāca—Vidura inquired; ke—who were; te—they; pracetasaḥ—the Pracetās; nāma—of the name; kasya—whose; apatyāni—sons; su-vrata—O Maitreya, who have taken an auspicious vow; kasya—whose; anvavāye—in the family; prakhyātāḥ—famous; kutra—where; vā—also; satram—the sacrifice; āsata—was performed.
TRANSLATION
Vidura inquired from Maitreya: O greatly advanced devotee, who were the Pracetās? To which family did they belong? Whose sons were they, and where did they perform the great sacrifices?
PURPORT
The great Nārada's singing, in the previous chapter, of three verses in the sacrificial arena of the Pracetās gave another impetus to Vidura to ask further questions.
Srila Visvanatha Cakravarti Thakur Commentary -
4.13.2
In the previous chapter, it was mentioned that Nārada recited some verses about Dhruva at the sacrifice of the Pracetas (SB 4.12.40). Anvavāye means “in the family.”
TEXT -
SB 4.13.3
manye mahā-bhāgavataṁ
nāradaṁ deva-darśanam
yena proktaḥ kriyā-yogaḥ
paricaryā-vidhir hareḥ
SYNONYMS
manye—I think; mahā-bhāgavatam—the greatest of all devotees; nāradam—the sage Nārada; deva—the Supreme Personality of Godhead; darśanam—who met; yena—by whom; proktaḥ—spoken; kriyā-yogaḥ—devotional service; paricaryā—for rendering service; vidhiḥ—the procedure; hareḥ—to the Supreme Personality of Godhead.
TRANSLATION
Vidura continued: I know that the great sage Nārada is the greatest of all devotees. He has compiled the pāñcarātrika procedure of devotional service and has directly met the Supreme Personality of Godhead.
PURPORT
There are two different ways of approaching the Supreme Lord. One is called bhāgavata-mārga, or the way of Śrīmad-Bhāgavatam, and the other is called pāñcarātrika-vidhi. Pāñcarātrika-vidhi is the method of temple worship, and bhāgavata-vidhi is the system of nine processes which begin with hearing and chanting. The Kṛṣṇa conscious movement accepts both processes simultaneously and thus enables one to make steady progress on the path of realization of the Supreme Personality of Godhead. This pāñcarātrika procedure was first introduced by the great sage Nārada, as referred to here by Vidura.
Srila Visvanatha Cakravarti Thakur Commentary -
4.13.3
Kriyāyogaḥ paricaryā-vidhih refers to Pañcarātra scripture.
TEXT -
SB 4.13.4
sva-dharma-śīlaiḥ puruṣair
bhagavān yajña-pūruṣaḥ
ijyamāno bhaktimatā
nāradeneritaḥ kila
SYNONYMS
sva-dharma-śīlaiḥ—executing sacrificial duties; puruṣaiḥ—by the men; bhagavān—the Supreme Personality of Godhead; yajña-pūruṣaḥ—the enjoyer of all sacrifices; ijyamānaḥ—being worshiped; bhaktimatā—by the devotee; nāradena—by Nārada; īritaḥ—described; kila—indeed.
TRANSLATION
While all the Pracetās were executing religious rituals and sacrificial ceremonies and thus worshiping the Supreme Personality of Godhead for His satisfaction, the great sage Nārada described the transcendental qualities of Dhruva Mahārāja.
PURPORT
Nārada Muni is always glorifying the pastimes of the Lord. In this verse we see that not only does he glorify the Lord, but he also likes to glorify the devotees of the Lord. The great sage Nārada's mission is to broadcast the devotional service of the Lord. For this purpose he has compiled the Nārada-pañcarātra, a directory of devotional service, so that devotees can always take information about how to execute devotional service and thus engage twenty-four hours a day in performing sacrifices for the pleasure of the Supreme Personality of Godhead. As stated in the Bhagavad-gītā, the Lord has created four orders of social life, namely brāhmaṇa, kṣatriya, vaiśya and śūdra. In the Nārada-pañcarātra it is very clearly described how each of the social orders can please the Supreme Lord. In the Bhagavad-gītā (18.45) it is stated, sve sve karmaṇy abhirataḥ saṁsiddhiṁ labhate naraḥ: by executing one's prescribed duties one can please the Supreme Lord. In the Śrīmad-Bhāgavatam (1.2.13) also it is stated, svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam: the perfection of duty is to see that by discharging one's specific duties one satisfies the Supreme Personality of Godhead. When the Pracetās were performing sacrifices according to this direction, Nārada Muni was satisfied to see these activities, and he also wanted to glorify Dhruva Mahārāja in that sacrificial arena.
Srila Visvanatha Cakravarti Thakur Commentary -
4.13.4
The Lord, having been worshipped by the Pracetas, who practiced their duties (sva-dharma-śīlaiḥ), was then praised by Nārada.
TEXT -
SB 4.13.5
yās tā devarṣiṇā tatra
varṇitā bhagavat-kathāḥ
mahyaṁ śuśrūṣave brahman
kārtsnyenācaṣṭum arhasi
SYNONYMS
yāḥ—which; tāḥ—all those; devarṣiṇā—by the great sage Nārada; tatra—there; varṇitāḥ—narrated; bhagavat-kathāḥ—preachings pertaining to the activities of the Lord; mahyam—unto me; śuśrūṣave—very eager to hear; brahman—my dear brāhmaṇa; kārtsnyena—fully; ācaṣṭum arhasi—kindly explain.
TRANSLATION
My dear brāhmaṇa, how did Nārada Muni glorify the Supreme Personality of Godhead, and what pastimes were described in that meeting? I am very eager to hear of them. Kindly explain fully about that glorification of the Lord.
PURPORT
Śrīmad-Bhāgavatam is the record of bhagavat-kathā, topics about the pastimes of the Lord. What Vidura was anxious to hear from Maitreya we can also hear five thousand years later, provided we are very eager.
TEXT -
SB 4.13.6
maitreya uvāca
dhruvasya cotkalaḥ putraḥ
pitari prasthite vanam
sārvabhauma-śriyaṁ naicchad
adhirājāsanaṁ pituḥ
SYNONYMS
maitreyaḥ uvāca—the great sage Maitreya said; dhruvasya—of Dhruva Mahārāja; ca—also; utkalaḥ—Utkala; putraḥ—son; pitari—after the father; prasthite—departed; vanam—for the forest; sārva-bhauma—including all lands; śriyam—opulence; na aicchat—did not desire; adhirāja—royal; āsanam—throne; pituḥ—of the father.
TRANSLATION
The great sage Maitreya replied: My dear Vidura, when Mahārāja Dhruva departed for the forest, his son, Utkala, did not desire to accept the opulent throne of his father, which was meant for the ruler of all the lands of this planet.
Srila Visvanatha Cakravarti Thakur Commentary -
4.13.6
Since the Pracetas were born in Dhruva’s dynasty, the story of the Pracetas will appear in narration of Dhruva’s descendents. The description is for that purpose.
TEXT -
SB 4.13.7
sa janmanopaśāntātmā
niḥsaṅgaḥ sama-darśanaḥ
dadarśa loke vitatam
ātmānaṁ lokam ātmani
SYNONYMS
saḥ—his son Utkala; janmanā—from the very beginning of his birth; upaśānta—very well satisfied; ātmā—soul; niḥsaṅgaḥ—without attachment; sama-darśanaḥ—equipoised; dadarśa—saw; loke—in the world; vitatam—spread; ātmānam—the Supersoul; lokam—all the world; ātmani—in the Supersoul.
TRANSLATION
From his very birth, Utkala was fully satisfied and unattached to the world. He was equipoised, for he could see everything resting in the Supersoul and the Supersoul present in everyone's heart.
PURPORT
The symptoms and characteristics of Utkala, the son of Mahārāja Dhruva, are those of a mahā-bhāgavata. As stated in the Bhagavad-gītā (6.30), yo māṁ paśyati sarvatra sarvaṁ ca mayi paśyati: a highly advanced devotee sees the Supreme Personality of Godhead everywhere, and he also sees everything resting in the Supreme. It is also confirmed in the Bhagavad-gītā (9.4), mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: Lord Kṛṣṇa is spread all over the universe in His impersonal feature. Everything is resting on Him, but that does not mean that everything is He Himself. A highly advanced mahā-bhāgavata devotee sees in this spirit: he sees the same Supersoul, Paramātmā, existing within everyone's heart, regardless of discrimination based on the different material forms of the living entities. He sees everyone as part and parcel of the Supreme Personality of Godhead. The mahā-bhāgavata, who experiences the Supreme Godhead's presence everywhere, is never missing from the sight of the Supreme Lord, nor is the Supreme Lord ever lost from his sight. This is possible only when one is advanced in love of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary -
4.13.7
From his birth, he was a jñānī (upaśāntātmā).
TEXT -
SB 4.13.8-9
ātmānaṁ brahma nirvāṇaṁ
pratyastamita-vigraham
avabodha-rasaikātmyam
ānandam anusantatam
avyavacchinna-yogāgni-
dagdha-karma-malāśayaḥ
svarūpam avarundhāno
nātmano 'nyaṁ tadaikṣata
SYNONYMS
ātmānam—self; brahma—spirit; nirvāṇam—extinction of material existence; pratyastamita—ceased; vigraham—separation; avabodha-rasa—by the mellow of knowledge; eka-ātmyam—oneness; ānandam—bliss; anusantatam—expanded; avyavacchinna—continuous; yoga—by practice of yoga; agni—by the fire; dagdha—burned; karma—fruitive desires; mala—dirty; āśayaḥ—in his mind; svarūpam—constitutional position; avarundhānaḥ—realizing; na—not; ātmanaḥ—than the Supreme Soul; anyam—anything else; tadā—then; aikṣata—saw.
TRANSLATION
By expansion of his knowledge of the Supreme Brahman, he had already attained liberation from the bondage of the body. This liberation is known as nirvāṇa. He was situated in transcendental bliss, and he continued always in that blissful existence, which expanded more and more. This was possible for him by continual practice of bhakti-yoga, which is compared to fire because it burns away all dirty, material things. He was always situated in his constitutional position of self-realization, and he could not see anything else but the Supreme Lord and himself engaged in discharging devotional service.
PURPORT
These two verses explain the verse in the Bhagavad-gītā (18.54):
brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām
"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 towards every living entity. In that state he achieves pure devotional service unto Me." This is also explained by Lord Caitanya in His Śikṣāṣṭaka in the beginning of the first verse:
ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ
śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam
[Cc. Antya 20.12]
The bhakti-yoga system is the topmost yoga system, and in this system the chanting of the holy name of the Lord is the foremost performance of devotional service. By chanting the holy name one can attain the perfection of nirvāṇa, or liberation from material existence, and so increase one's blissful life of spiritual existence as described by Lord Caitanya (ānandāmbudhi-vardhanam). When one is situated in that position, he no longer has any interest in material opulence or even a royal throne and sovereignty over the whole planet. This situation is called viraktir anyatra syāt. It is the result of devotional service.
The more one makes advancement in devotional service, the more one becomes detached from material opulence and material activity. This is the spiritual nature, full of bliss. This is also described in Bhagavad-gītā (2.59). Paraṁ dṛṣṭvā nivartate: one ceases to take part in material enjoyment upon tasting superior, blissful life in spiritual existence. By advancement in spiritual knowledge, which is considered to be like blazing fire, all material desires are burned to ashes. The perfection of mystic yoga is possible when one is continuously in connection with the Supreme Personality of Godhead by discharging devotional service. A devotee is always thinking of the Supreme Person at every step of his life. Every conditioned soul is full of the reactions of his past life, but all dirty things are immediately burned to ashes if one simply executes devotional service. This is described in the Nārada-pañcarātra: sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170].
Srila Visvanatha Cakravarti Thakur Commentary -
4.13.8-9
He knew the svarūpa of the jīva as Brahman, tranquillity (nirvāṇam), devoid of argument. What was that ātmā? It was completely one with the essence of knowledge; it was pure knowledge (avabodha-rasaikatmyam). Utkala’s heart had burned all contamination of karma by the continuous fire of yoga. He saw nothing except the pure jīva (ātmanaḥ).
TEXT -
SB 4.13.10
jaḍāndha-badhironmatta-
mūkākṛtir atan-matiḥ
lakṣitaḥ pathi bālānāṁ
praśāntārcir ivānalaḥ
SYNONYMS
jaḍa—foolish; andha—blind; badhira—deaf; unmatta—mad; mūka—dumb; ākṛtiḥ—appearance; a-tat—not like that; matiḥ—his intelligence; lakṣitaḥ—he was seen; pathi—on the road; bālānām—by the less intelligent; praśānta—calmed; arciḥ—with flames; iva—like; analaḥ—fire.
TRANSLATION
Utkala appeared to the less intelligent persons on the road to be foolish, blind, dumb, deaf and mad, although actually he was not so. He remained like fire covered with ashes, without blazing flames.
PURPORT
In order to avoid contradiction, botheration and unfavorable situations created by materialistic persons, a great saintly person like Jaḍa Bharata or Utkala remains silent. The less intelligent consider such saintly persons to be mad, deaf or dumb. Factually, an advanced devotee avoids speaking with persons who are not in devotional life, but to those who are in devotional life he speaks in friendship, and he speaks to the innocent for their enlightenment. For all practical purposes, the whole world is full of nondevotees, and so one kind of very advanced devotee is called bhajanānandī. Those who are goṣṭhy-ānandī, however, preach to increase the number of devotees. But even such preachers also avoid opposing elements who are unfavorably disposed towards spiritual life.
Srila Visvanatha Cakravarti Thakur Commentary -
4.13.10
On the path, he appeared to be retarded to the foolish people, but he did not have the intellect of a fool (atan-matiḥ).
TEXT -
SB 4.13.11
matvā taṁ jaḍam unmattaṁ
kula-vṛddhāḥ samantriṇaḥ
vatsaraṁ bhūpatiṁ cakrur
yavīyāṁsaṁ bhrameḥ sutam
SYNONYMS
matvā—thinking; tam—Utkala; jaḍam—without intelligence; unmattam—mad; kula-vṛddhāḥ—the elderly members of the family; samantriṇaḥ—with the ministers; vatsaram—Vatsara; bhū-patim—ruler of the world; cakruḥ—they made; yavīyāṁsam—younger; bhrameḥ—of Bhrami; sutam—son.
TRANSLATION
For this reason the ministers and all the elderly members of the family thought Utkala to be without intelligence and, in fact, mad. Thus his younger brother, named Vatsara, the son of Bhrami, was elevated to the royal throne, and he became king of the world.
PURPORT
It appears that although there was monarchy, it was not at all an autocracy. There were senior family members and ministers who could make changes and elect the proper person to the throne, although the throne could be occupied only by the royal family. In modern days also, wherever there is monarchy, sometimes the ministers and elderly members of the family select one member from the royal family to occupy the throne in preference to another.
TEXT -
SB 4.13.12
svarvīthir vatsarasyeṣṭā
bhāryāsūta ṣaḍ-ātmajān
puṣpārṇaṁ tigmaketuṁ ca
iṣam ūrjaṁ vasuṁ jayam
SYNONYMS
svarvīthiḥ—Svarvīthi; vatsarasya—of King Vatsara; iṣṭā—very dear; bhāryā—wife; asūta—gave birth to; ṣaṭ—six; ātmajān—sons; puṣpārṇam—Puṣpārṇa; tigmaketum—Tigmaketu; ca—also; iṣam—Iṣa; ūrjam—Ūrja; vasum—Vasu; jayam—Jaya.
TRANSLATION
King Vatsara had a very dear wife whose name was Svarvīthi, and she gave birth to six sons, named Puṣpārṇa, Tigmaketu, Iṣa, Ūrja, Vasu and Jaya.
PURPORT
Vatsara's wife is mentioned here as iṣṭā, which means "worshipable." In other words, it appears that Vatsara's wife had all good qualities; for example, she was always very faithful and obedient and affectionate to her husband. She had all good qualities for managing household affairs. If both the husband and wife are endowed with good qualities and live peacefully, then nice children take birth, and thus the whole family is happy and prosperous.
TEXT -
SB 4.13.13
puṣpārṇasya prabhā bhāryā
doṣā ca dve babhūvatuḥ
prātar madhyandinaṁ sāyam
iti hy āsan prabhā-sutāḥ
SYNONYMS
puṣpārṇasya—of Puṣpārṇa; prabhā—Prabhā; bhāryā—wife; doṣā—Doṣā; ca—also; dve—two; babhūvatuḥ—were; prātaḥ—Prātar; madhyandinam—Madhyandinam; sāyam—Sāyam; iti—thus; hi—certainly; āsan—were; prabhā-sutāḥ—sons of Prabhā.
TRANSLATION
Puṣpārṇa had two wives, named Prabhā and Doṣā. Prabhā had three sons, named Prātar, Madhyandinam and Sāyam.
TEXT -
SB 4.13.14
pradoṣo niśitho vyuṣṭa
iti doṣā-sutās trayaḥ
vyuṣṭaḥ sutaṁ puṣkariṇyāṁ
sarvatejasam ādadhe
SYNONYMS
pradoṣaḥ—Pradoṣa; niśithaḥ—Niśitha; vyuṣṭaḥ—Vyuṣṭa; iti—thus; doṣā—of Doṣā; sutāḥ—sons; trayaḥ—three; vyuṣṭaḥ—Vyuṣṭa; sutam—son; puṣkariṇyām—in Puṣkariṇī; sarva-tejasam—named Sarvatejā (all-powerful); ādadhe—begot.
TRANSLATION
Doṣā had three sons—Pradoṣa, Niśitha and Vyuṣṭa. Vyuṣṭa's wife was named Puṣkariṇī, and she gave birth to a very powerful son named Sarvatejā.
TEXT -
SB 4.13.15-16
sa cakṣuḥ sutam ākūtyāṁ
patnyāṁ manum avāpa ha
manor asūta mahiṣī
virajān naḍvalā sutān
puruṁ kutsaṁ tritaṁ dyumnaṁ
satyavantam ṛtaṁ vratam
agniṣṭomam atīrātraṁ
pradyumnaṁ śibim ulmukam
SYNONYMS
saḥ—he (Sarvatejā); cakṣuḥ—named Cakṣuḥ; sutam—son; ākūtyām—in Ākūti; patnyām—wife; manum—Cākṣuṣa Manu; avāpa—obtained; ha—indeed; manoḥ—of Manu; asūta—gave birth to; mahiṣī—queen; virajān—without passion; naḍvalā—Naḍvalā; sutān—sons; purum—Puru; kutsam—Kutsa; tritam—Trita; dyumnam—Dyumna; satyavantam—Satyavān; ṛtam—Ṛta; vratam—Vrata; agniṣṭomam—Agniṣṭoma; atīrātram—Atīrātra; pradyumnam—Pradyumna; śibim—Śibi; ulmukam—Ulmuka.
TRANSLATION
Sarvatejā's wife, Ākūti, gave birth to a son named Cākṣuṣa, who became the sixth Manu at the end of the Manu millennium. Naḍvalā, the wife of Cākṣuṣa Manu, gave birth to the following faultless sons: Puru, Kutsa, Trita, Dyumna, Satyavān, Ṛta, Vrata, Agniṣṭoma, Atīrātra, Pradyumna, Śibi and Ulmuka.
Srila Visvanatha Cakravarti Thakur Commentary -
4.13.15-16
Sarvatejā, called Cakṣu, begot a son named Cākuṣa Manu. It is said:
ṣaṣṭhaś ca cakṣuṣaḥ putraś cākṣuṣo nāma vai manuḥ
pūru-pūruṣa-sudyumna-pramukhāś cākṣuṣātmajāḥ
The son of Cakṣu known as Cākṣuṣa was the sixth Manu. He had many sons, headed by Pūru, Pūruṣa and Sudyumna. SB 8.5.8
TEXT -
SB 4.13.17
ulmuko 'janayat putrān
puṣkariṇyāṁ ṣaḍ uttamān
aṅgaṁ sumanasaṁ khyātiṁ
kratum aṅgirasaṁ gayam
SYNONYMS
ulmukaḥ—Ulmuka; ajanayat—begot; putrān—sons; puṣkariṇyām—in Puṣkariṇī, his wife; ṣaṭ—six; uttamān—very good; aṅgam—Aṅga; sumanasam—Sumanā; khyātim—Khyāti; kratum—Kratu; aṅgirasam—Aṅgirā; gayam—Gaya.
TRANSLATION
Of the twelve sons, Ulmuka begot six sons in his wife Puṣkariṇī. They were all very good sons, and their names were Aṅga, Sumanā, Khyāti, Kratu, Aṅgirā and Gaya.
TEXT -
SB 4.13.18
sunīthāṅgasya yā patnī
suṣuve venam ulbaṇam
yad-dauḥśīlyāt sa rājarṣir
nirviṇṇo niragāt purāt
SYNONYMS
sunīthā—Sunīthā; aṅgasya—of Aṅga; yā—she who; patnī—the wife; suṣuve—gave birth to; venam—Vena; ulbaṇam—very crooked; yat—whose; dauḥśīlyāt—on account of bad character; saḥ—he; rāja-ṛṣiḥ—the saintly King Aṅga; nirviṇṇaḥ—very disappointed; niragāt—went out; purāt—from home.
TRANSLATION
The wife of Aṅga, Sunīthā, gave birth to a son named Vena, who was very crooked. The saintly King Aṅga was very disappointed with Vena's bad character, and he left home and kingdom and went out to the forest.
TEXT -
SB 4.13.19-20
yam aṅga śepuḥ kupitā
vāg-vajrā munayaḥ kila
gatāsos tasya bhūyas te
mamanthur dakṣiṇaṁ karam
arājake tadā loke
dasyubhiḥ pīḍitāḥ prajāḥ
jāto nārāyaṇāṁśena
pṛthur ādyaḥ kṣitīśvaraḥ
SYNONYMS
yam—him (Vena) whom; aṅga—my dear Vidura; śepuḥ—they cursed; kupitāḥ—being angry; vāk-vajrāḥ—whose words are as strong as a thunderbolt; munayaḥ—great sages; kila—indeed; gata-asoḥ tasya—after he died; bhūyaḥ—moreover; te—they; mamanthuḥ—churned; dakṣiṇam—right; karam—hand; arājake—being without a king; tadā—then; loke—the world; dasyubhiḥ—by rogues and thieves; pīḍitāḥ—suffering; prajāḥ—all the citizens; jātaḥ—advented; nārāyaṇa—of the Supreme Personality of Godhead; aṁśena—by a partial representation; pṛthuḥ—Pṛthu; ādyaḥ—original; kṣiti-īśvaraḥ—ruler of the world.
TRANSLATION
My dear Vidura, when great sages curse, their words are as invincible as a thunderbolt. Thus when they cursed King Vena out of anger, he died. After his death, since there was no king, all the rogues and thieves flourished, the kingdom became unregulated, and all the citizens suffered greatly. On seeing this, the great sages took the right hand of Vena as a churning rod, and as a result of their churning, Lord Viṣṇu in His partial representation made His advent as King Pṛthu, the original emperor of the world.
PURPORT
Monarchy is better than democracy because if the monarchy is very strong the regulative principles within the kingdom are upheld very nicely. Even one hundred years ago in the state of Kashmir in India, the king was so strong that if a thief were arrested in his kingdom and brought before him, the king would immediately chop off the hands of the thief. As a result of this severe punishment there were practically no theft cases within the kingdom. Even if someone left something on the street, no one would touch it. The rule was that the things could be taken away only by the proprietor and that no one else would touch them. In the so-called democracy, wherever there is a theft case the police come and take note of the case, but generally the thief is never caught, nor is any punishment offered to him. As a result of incapable government, at the present moment thieves, rogues and cheaters are very prominent all over the world.
Srila Visvanatha Cakravarti Thakur Commentary -
4.13.19-20
The cause of churning Vena’s hand was the lack of a king. From the churning Pṛthu appeared. He is called the first king because he established towns and cities.
TEXT -
SB 4.13.21
vidura uvāca
tasya śīla-nidheḥ sādhor
brahmaṇyasya mahātmanaḥ
rājñaḥ katham abhūd duṣṭā
prajā yad vimanā yayau
SYNONYMS
viduraḥ uvāca—Vidura said; tasya—of him (Aṅga); śīla-nidheḥ—reservoir of good characteristics; sādhoḥ—saintly person; brahmaṇyasya—lover of brahminical culture; mahātmanaḥ—great soul; rājñaḥ—of the king; katham—how; abhūt—it was; duṣṭā—bad; prajā—son; yat—by which; vimanāḥ—being indifferent; yayau—he left.
TRANSLATION
Vidura inquired from the sage Maitreya: My dear brāhmaṇa, King Aṅga was very gentle. He had high character and was a saintly personality and lover of brahminical culture. How is it that such a great soul got a bad son like Vena, because of whom he became indifferent to his kingdom and left it?
PURPORT
In family life a man is supposed to live happily with father, mother, wife and children, but sometimes, under certain conditions, a father, mother, child or wife becomes an enemy. It is said by Cāṇakya Paṇḍita that a father is an enemy when he is too much in debt, a mother is an enemy if she marries for a second time, a wife is an enemy when she is very beautiful, and a son is an enemy when he is a foolish rascal. In this way, when a family member becomes an enemy it is very difficult to live in family life or remain a householder. Generally such situations occur in the material world. Therefore according to Vedic culture one has to take leave of his family members just after his fiftieth year so that the balance of his life may be completely devoted in search of Kṛṣṇa consciousness.
Srila Visvanatha Cakravarti Thakur Commentary -
4.13.21
Because of the bad son (yat), he became disgraced and left home.
TEXT -
SB 4.13.22
kiṁ vāṁho vena uddiśya
brahma-daṇḍam ayūyujan
daṇḍa-vrata-dhare rājñi
munayo dharma-kovidāḥ
SYNONYMS
kim—why; vā—also; aṁhaḥ—sinful activities; vene—unto Vena; uddiśya—seeing; brahma-daṇḍam—the curse of a brāhmaṇa; ayūyujan—they desired to award; daṇḍa-vrata-dhare—who carries the rod of punishment; rājñi—unto the king; munayaḥ—the great sages; dharma-kovidāḥ—completely conversant with religious principles.
TRANSLATION
Vidura also inquired: How is it that the great sages, who were completely conversant with religious principles, desired to curse King Vena, who himself carried the rod of punishment, and thus awarded him the greatest punishment [brahma-śāpa]?
PURPORT
It is understood that the king is able to give punishment to everyone, but in this case it appears that the great sages punished him. The king must have done something very serious, otherwise how could the great sages, who were supposed to be the greatest and most tolerant, still punish him in spite of their elevated religious consciousness? It appears also that the king was not independent of the brahminical culture. Above the king was the control of the brāhmaṇas, and if needed the brāhmaṇas would dethrone the king or kill him, not with any weapon, but with the mantra of a brahma-śāpa. The brāhmaṇas were so powerful that simply by their cursing one would immediately die.
Srila Visvanatha Cakravarti Thakur Commentary -
4.13.22
Aṁhaḥ means offense. The King has the right to punish, and the sages have no right to punish the King.
TEXT -
SB 4.13.23
nāvadhyeyaḥ prajā-pālaḥ
prajābhir aghavān api
yad asau loka-pālānāṁ
bibharty ojaḥ sva-tejasā
SYNONYMS
na—never; avadhyeyaḥ—to be insulted; prajā-pālaḥ—the king; prajābhiḥ—by the citizens; aghavān—ever sinful; api—even though; yat—because; asau—he; loka-pālānām—of many kings; bibharti—maintains; ojaḥ—prowess; sva-tejasā—by personal influence.
TRANSLATION
It is the duty of all citizens in a state never to insult the king, even though he sometimes appears to have done something very sinful. Because of his prowess, the king is always more influential than all other ruling chiefs.
PURPORT
According to Vedic civilization the king is supposed to be the representative of the Supreme Personality of Godhead. He is called nara-nārāyaṇa, indicating that Nārāyaṇa, the Supreme Personality of Godhead, appears in human society as the king. It is etiquette that neither a brāhmaṇa nor a kṣatriya king is ever insulted by the citizens; even though a king appears to be sinful, the citizens should not insult him. But in the case of Vena it appears that he was cursed by the nara-devatās; therefore, it was concluded that his sinful activities were very grievous.
TEXT -
SB 4.13.24
etad ākhyāhi me brahman
sunīthātmaja-ceṣṭitam
śraddadhānāya bhaktāya
tvaṁ parāvara-vittamaḥ
SYNONYMS
etat—all these; ākhyāhi—please describe; me—unto me; brahman—O great brāhmaṇa; sunīthā-ātmaja—of the son of Sunīthā, Vena; ceṣṭitam—activities; śraddadhānāya—faithful; bhaktāya—unto your devotee; tvam—you; para-avara—with past and future; vit-tamaḥ—well conversant.
TRANSLATION
Vidura requested Maitreya: My dear brāhmaṇa, you are well conversant with all subjects, both past and future. Therefore I wish to hear from you all the activities of King Vena. I am your faithful devotee, so please explain this.
PURPORT
Vidura accepted Maitreya as his spiritual master. A disciple always inquires from the spiritual master, and the spiritual master answers the question, provided the disciple is very gentle and devoted. Śrīla Viśvanātha Cakravartī Ṭhākura said that by the mercy of the spiritual master one is blessed with the mercy of the Supreme Lord. The spiritual master is not inclined to disclose all the secrets of transcendental science unless the disciple is very submissive and devoted. As stated in the Bhagavad-gītā, the process of receiving knowledge from the spiritual master entails submission, inquiry and service.
TEXT -
SB 4.13.25
maitreya uvāca
aṅgo 'śvamedhaṁ rājarṣir
ājahāra mahā-kratum
nājagmur devatās tasminn
āhūtā brahma-vādibhiḥ
SYNONYMS
maitreyaḥ uvāca—Maitreya answered; aṅgaḥ—King Aṅga; aśvamedham—aśvamedha sacrifice; rāja-ṛṣiḥ—the saintly king; ājahāra—executed; mahā-kratum—great sacrifice; na—not; ājagmuḥ—came; devatāḥ—the demigods; tasmin—in that sacrifice; āhūtāḥ—being invited; brahma-vādibhiḥ—by the brāhmaṇas expert in executing sacrifices.
TRANSLATION
Śrī Maitreya replied: My dear Vidura, once the great King Aṅga arranged to perform the great sacrifice known as aśvamedha. All the expert brāhmaṇas present knew how to invite the demigods, but in spite of their efforts, no demigods participated or appeared in that sacrifice.
PURPORT
A Vedic sacrifice is not an ordinary performance. The demigods used to participate in such sacrifices, and the animals sacrificed in such performances were reincarnated with new life. In this age of Kali there are no powerful brāhmaṇas who can invite the demigods or give renewed life to animals. Formerly, the brāhmaṇas well conversant in Vedic mantras could show the potency of the mantras, but in this age, because there are no such brāhmaṇas, all such sacrifices are forbidden. The sacrifice in which horses were offered was called aśvamedha. Sometimes cows were sacrificed (gavālambha), not for eating purposes, but to give them new life in order to show the potency of the mantra. In this age, therefore, the only practical yajña is saṅkīrtana-yajña, or chanting of the Hare Kṛṣṇa mantra twenty-four hours a day.
TEXT -
SB 4.13.26
tam ūcur vismitās tatra
yajamānam athartvijaḥ
havīṁṣi hūyamānāni
na te gṛhṇanti devatāḥ
SYNONYMS
tam—unto King Aṅga; ūcuḥ—said; vismitāḥ—in wonder; tatra—there; yajamānam—to the institutor of the sacrifice; atha—then; ṛtvijaḥ—the priests; havīṁṣi—offerings of clarified butter; hūyamānāni—being offered; na—not; te—they; gṛhṇanti—accept; devatāḥ—the demigods.
TRANSLATION
The priests engaged in the sacrifice then informed King Aṅga: O King, we are properly offering the clarified butter in the sacrifice, but despite all our efforts the demigods do not accept it.
TEXT -
SB 4.13.27
rājan havīṁṣy aduṣṭāni
śraddhayāsāditāni te
chandāṁsy ayāta-yāmāni
yojitāni dhṛta-vrataiḥ
SYNONYMS
rājan—O King; havīṁṣi—sacrificial offerings; aduṣṭāni—not polluted; śraddhayā—with great faith and care; āsāditāni—collected; te—your; chandāṁsi—the mantras; ayāta-yāmāni—not deficient; yojitāni—properly executed; dhṛta-vrataiḥ—by qualified brāhmaṇas.
TRANSLATION
O King, we know that the paraphernalia to perform the sacrifice is well collected by you with great faith and care and is not polluted. Our chanting of the Vedic hymns is also not deficient in any way, for all the brāhmaṇas and priests present here are expert and are executing the performances properly.
PURPORT
It is the practice of the brāhmaṇas conversant with the science to pronounce a Vedic mantra in the right accent. The combination of the mantra and Sanskrit words must be chanted with the right pronunciation, otherwise it will not be successful. In this age the brāhmaṇas are neither well versed in the Sanskrit language nor very pure in practical life. But by chanting the Hare Kṛṣṇa mantra one can attain the highest benefit of sacrificial performances. Even if the Hare Kṛṣṇa mantra is not chanted properly, it still has so much potency that the chanter gains the effect.
TEXT -
SB 4.13.28
na vidāmeha devānāṁ
helanaṁ vayam aṇv api
yan na gṛhṇanti bhāgān svān
ye devāḥ karma-sākṣiṇaḥ
SYNONYMS
na—not; vidāma—can find; iha—in this connection; devānām—of the demigods; helanam—insult, neglect; vayam—we; aṇu—minute; api—even; yat—because of which; na—not; gṛhṇanti—accept; bhāgān—shares; svān—own; ye—who; devāḥ—the demigods; karma-sākṣiṇaḥ—witnesses for the sacrifice.
TRANSLATION
Dear King, we do not find any reason that the demigods should feel insulted or neglected in any way, but still the demigods who are witnesses for the sacrifice do not accept their shares. We do not know why this is so.
PURPORT
It is indicated herein that if there is negligence on the part of the priest, the demigods do not accept their share in sacrifices. Similarly, in devotional service there are offenses known as sevā-aparādha. Those who are engaged in worshiping the Deity, Rādhā and Kṛṣṇa, in the temple, should avoid such offenses in service. The offenses in service are described in The Nectar of Devotion. If we simply make a show of offering services to the Deity but do not care for the sevā-aparādha, certainly the Rādhā-Kṛṣṇa Deity will not accept offerings from such nondevotees. Devotees engaged in temple worship should not, therefore, manufacture their own methods, but should strictly follow the regulative principles of cleanliness, and then offerings will be accepted.
TEXT -
SB 4.13.29
maitreya uvāca
aṅgo dvija-vacaḥ śrutvā
yajamānaḥ sudurmanāḥ
tat praṣṭuṁ vyasṛjad vācaṁ
sadasyāṁs tad-anujñayā
SYNONYMS
maitreyaḥ uvāca—the great sage Maitreya answered; aṅgaḥ—King Aṅga; dvija-vacaḥ—the brāhmaṇas' words; śrutvā—after hearing; yajamānaḥ—the performer of the sacrifice; sudurmanāḥ—very much aggrieved in mind; tat—about that; praṣṭum—in order to inquire; vyasṛjat vācam—he spoke; sadasyān—to the priests; tat—their; anujñayā—taking permission.
TRANSLATION
Maitreya explained that King Aṅga, after hearing the statements of the priests, was greatly aggrieved. At that time he took permission from the priests to break his silence and inquired from all the priests who were present in the sacrificial arena.
Srila Visvanatha Cakravarti Thakur Commentary -
4.13.29
He was supposed to be silent during the sacrifice, but took permission to speak.
TEXT -
SB 4.13.30
nāgacchanty āhutā devā
na gṛhṇanti grahān iha
sadasas-patayo brūta
kim avadyaṁ mayā kṛtam
SYNONYMS
na—not; āgacchanti—are coming; āhutāḥ—being invited; devāḥ—the demigods; na—not; gṛhṇanti—are accepting; grahān—shares; iha—in the sacrifice; sadasaḥ-patayaḥ—my dear priests; brūta—kindly tell me; kim—what; avadyam—offense; mayā—by me; kṛtam—was committed.
TRANSLATION
King Aṅga addressed the priestly order: My dear priests, kindly tell me what offense I have committed. Although invited, the demigods are neither taking part in the sacrifice nor accepting their shares.
Srila Visvanatha Cakravarti Thakur Commentary -
4.13.30
Grahān means vessels of soma.
TEXT -
SB 4.13.31
sadasas-pataya ūcuḥ
nara-deveha bhavato
nāghaṁ tāvan manāk sthitam
asty ekaṁ prāktanam aghaṁ
yad ihedṛk tvam aprajaḥ
SYNONYMS
sadasaḥ-patayaḥ ūcuḥ—the head priests said; nara-deva—O King; iha—in this life; bhavataḥ—of you; na—not; agham—sinful activity; tāvat manāk—even very slight; sthitam—situated; asti—there is; ekam—one; prāktanam—in the previous birth; agham—sinful activity; yat—by which; iha—in this life; īdṛk—like this; tvam—you; aprajaḥ—without any son.
TRANSLATION
The head priests said: O King, in this life we do not find any sinful activity, even within your mind, so you are not in the least offensive. But we can see that in your previous life you performed sinful activities due to which, in spite of your having all qualifications, you have no son.
PURPORT
The purpose of marrying is to beget a son, because a son is necessary to deliver his father and forefathers from any hellish conditional life in which they may be. Cāṇakya Paṇḍita therefore says, putra-hīnaṁ gṛhaṁ śūnyam: without a son, married life is simply abominable. King Aṅga was a very pious king in this life, but because of his previous sinful activity he could not get a son. It is concluded, therefore, that if a person does not get a son it is due to his past sinful life.
TEXT -
SB 4.13.32
tathā sādhaya bhadraṁ te
ātmānaṁ suprajaṁ nṛpa
iṣṭas te putra-kāmasya
putraṁ dāsyati yajña-bhuk
SYNONYMS
tathā—therefore; sādhaya—execute the sacrifice to get; bhadram—good fortune; te—to you; ātmānam—your own; su-prajam—good son; nṛpa—O King; iṣṭaḥ—being worshiped; te—by you; putra-kāmasya—desiring to have a son; putram—a son; dāsyati—He will deliver; yajña-bhuk—the Lord, the enjoyer of the sacrifice.
TRANSLATION
O King, we wish all good fortune for you. You have no son, but if you pray at once to the Supreme Lord and ask for a son, and if you execute the sacrifice for that purpose, the enjoyer of the sacrifice, the Supreme Personality of Godhead, will fulfill your desire.
TEXT -
SB 4.13.33
tathā sva-bhāgadheyāni
grahīṣyanti divaukasaḥ
yad yajña-puruṣaḥ sākṣād
apatyāya harir vṛtaḥ
SYNONYMS
tathā—thereupon; sva-bhāga-dheyāni—their shares in the sacrifice; grahīṣyanti—will accept; diva-okasaḥ—all the demigods; yat—because; yajña-puruṣaḥ—the enjoyer of all sacrifices; sākṣāt—directly; apatyāya—for the purpose of a son; hariḥ—the Supreme Personality of Godhead; vṛtaḥ—is invited.
TRANSLATION
When Hari, the supreme enjoyer of all sacrifices, is invited to fulfill your desire for a son, all the demigods will come with Him and take their shares in the sacrifice.
PURPORT
Whenever a sacrifice is performed, it is meant for satisfying Lord Viṣṇu, the enjoyer of the fruits of all sacrifices; and when Lord Viṣṇu agrees to come to a sacrificial arena, all the demigods naturally follow their master, and their shares are offered in such sacrifices. The conclusion is that the sacrifices performed are meant for Lord Viṣṇu, not for the demigods.
Srila Visvanatha Cakravarti Thakur Commentary -
4.13.33
Bhāga-dheyāni means the offerings held (dheyāni) in vessels, which are their share.
TEXT -
SB 4.13.34
tāṁs tān kāmān harir dadyād
yān yān kāmayate janaḥ
ārādhito yathaivaiṣa
tathā puṁsāṁ phalodayaḥ
SYNONYMS
tān tān—those; kāmān—desired objects; hariḥ—the Lord; dadyāt—will award; yān yān—whatsoever; kāmayate—desires; janaḥ—the person; ārādhitaḥ—being worshiped; yathā—as; eva—certainly; eṣaḥ—the Lord; tathā—similarly; puṁsām—of men; phala-udayaḥ—the result.
TRANSLATION
The performer of the sacrifices [under karma-kāṇḍa activities] achieves the fulfillment of the desire for which he worships the Lord.
PURPORT
In the Bhagavad-gītā the Lord says that He awards benedictions to the worshiper according to his desire. The Supreme Personality of Godhead gives all living entities conditioned within this material world full freedom to act in their own way. But to His devotee He says that instead of working in that way, it is better to surrender unto Him, for He will take charge of the devotee. That is the difference between a devotee and a fruitive actor. The fruitive actor enjoys only the fruits of his own activities, but a devotee, being under the guidance of the Supreme Lord, simply advances in devotional service to achieve the ultimate goal of life—to go back home, back to Godhead. The significant word in this verse is kāmān, which means "sense gratificatory desires." A devotee is devoid of all kāmān. He is anyābhilāṣitā-śūnya: a devotee is always devoid of all desires for sense gratification. His only aim is to satisfy or gratify the senses of the Lord. That is the difference between a karmī and a devotee.
TEXT -
SB 4.13.35
iti vyavasitā viprās
tasya rājñaḥ prajātaye
puroḍāśaṁ niravapan
śipi-viṣṭāya viṣṇave
SYNONYMS
iti—thus; vyavasitāḥ—having decided; viprāḥ—the brāhmaṇas; tasya—his; rājñaḥ—of the king; prajātaye—for the purpose of getting a son; puroḍāśam—the paraphernalia of sacrifice; niravapan—offered; śipi-viṣṭāya—to the Lord, who is situated in the sacrificial fire; viṣṇave—to Lord Viṣṇu.
TRANSLATION
Thus for the sake of a son for King Aṅga, they decided to offer oblations to Lord Viṣṇu, who is situated in the hearts of all living entities.
PURPORT
According to sacrificial rituals, animals are sometimes sacrificed in the yajña arena. Such animals are sacrificed not to kill them but to give them new life. Such action was an experiment to observe whether the Vedic mantras were being properly pronounced. Sometimes small animals are killed in a medical laboratory to investigate therapeutic effects. In a medical clinic, the animals are not revived, but in the yajña arena, when animals were sacrificed, they were again given life by the potency of Vedic mantras. The word śipi-viṣṭāya appears in this verse. Śipi means "the flames of the sacrifice." In the sacrificial fire if the oblations are offered into the flames, then Lord Viṣṇu is situated there in the form of the flames. Therefore Lord Viṣṇu is known as Śipiviṣṭa.
Srila Visvanatha Cakravarti Thakur Commentary -
4.13.35
They offered the sacrificial material called puroḍāśam. Śipi-viṣṭāya means unto the Lord who has entered the sacrificial animals in the form of sacrifice. Yajño vai viṣṇuḥ paśavaḥ śipir yajña eva paśuṣu pratitiṣṭhati; Viṣṇu is the sacrifice, the animals are the sacrifice, and he is situated in the animals. (Taittiriya-saṁhitā, Black Yajur Veda 2.5.5.2.7)
TEXT -
SB 4.13.36
tasmāt puruṣa uttasthau
hema-māly amalāmbaraḥ
hiraṇmayena pātreṇa
siddham ādāya pāyasam
SYNONYMS
tasmāt—from that fire; puruṣaḥ—a person; uttasthau—appeared; hema-mālī—with a golden garland; amala-ambaraḥ—in white garments; hiraṇmayena—golden; pātreṇa—with a pot; siddham—cooked; ādāya—carrying; pāyasam—rice boiled in milk.
TRANSLATION
As soon as the oblation was offered in the fire, a person appeared from the fire altar wearing a golden garland and a white dress. He was carrying a golden pot filled with rice boiled in milk.
TEXT -
SB 4.13.37
sa viprānumato rājā
gṛhītvāñjalinaudanam
avaghrāya mudā yuktaḥ
prādāt patnyā udāra-dhīḥ
SYNONYMS
saḥ—he; vipra—of the brāhmaṇas; anumataḥ—taking permission; rājā—the King; gṛhītvā—taking; añjalinā—in his joined palms; odanam—rice boiled in milk; avaghrāya—after smelling; mudā—with great delight; yuktaḥ—fixed; prādāt—offered; patnyai—to his wife; udāra-dhīḥ—liberal-minded.
TRANSLATION
The King was very liberal, and after taking permission from the priests, he took the preparation in his joined palms, and after smelling it he offered a portion to his wife.
PURPORT
The word udāra-dhīḥ is significant in this connection. The wife of the King, Sunīthā, was not fit to accept this benediction, yet the King was so liberal that without hesitation he offered to his wife the boiled rice in milk prasāda received from the yajña-puruṣa. Of course, everything is designed by the Supreme Personality of Godhead. As will be explained in later verses, this incident was not very favorable for the King. Since the King was very liberal, the Supreme Personality of Godhead, in order to increase his detachment from this material world, willed that a cruel son be born of the Queen so that the King would have to leave home. As stated above, Lord Viṣṇu fulfills the desires of the karmīs as they desire, but the Lord fulfills the desire of a devotee in a different way so that the devotee may gradually come to Him. This is confirmed in the Bhagavad-gītā (dadāmi buddhi-yogaṁ taṁ yena mām upayānti te). The Lord gives the devotee the opportunity to make progress further and further so that he may come back home, back to Godhead.
TEXT -
SB 4.13.38
sā tat puṁ-savanaṁ rājñī
prāśya vai patyur ādadhe
garbhaṁ kāla upāvṛtte
kumāraṁ suṣuve 'prajā
SYNONYMS
sā—she; tat—that food; pum-savanam—which produces a male child; rājñī—the Queen; prāśya—eating; vai—indeed; patyuḥ—from the husband; ādadhe—conceived; garbham—pregnancy; kāle—when the due time; upāvṛtte—appeared; kumāram—a son; suṣuve—gave birth to; aprajā—having no son.
TRANSLATION
Although the Queen had no son, after eating that food, which had the power to produce a male child, she became pregnant by her husband, and in due course of time she gave birth to a son.
PURPORT
Among the ten kinds of purificatory processes, one is puṁ-savanam, in which the wife is offered some prasāda, or remnants of foodstuff offered to Lord Viṣṇu, so that after sexual intercourse with her husband she may conceive a child.
TEXT -
SB 4.13.39
sa bāla eva puruṣo
mātāmaham anuvrataḥ
adharmāṁśodbhavaṁ mṛtyuṁ
tenābhavad adhārmikaḥ
SYNONYMS
saḥ—that; bālaḥ—child; eva—certainly; puruṣaḥ—male; mātā-maham—maternal grandfather; anuvrataḥ—a follower of; adharma—of irreligion; aṁśa—from a portion; udbhavam—who appeared; mṛtyum—death; tena—by this; abhavat—he became; adhārmikaḥ—irreligious.
TRANSLATION
That boy was born partially in the dynasty of irreligion. His grandfather was death personified, and the boy grew up as his follower; he became a greatly irreligious person.
PURPORT
The child's mother, Sunīthā, was the daughter of death personified. Generally the daughter receives the qualifications of her father, and the son acquires those of the mother. So, according to the axiomatic truth that things equal to the same thing are equal to one another, the child born of King Aṅga became the follower of his maternal grandfather. According to smṛti-śāstra, a child generally follows the principles of his maternal uncle's house. Narāṇāṁ mātula-karma means that a child generally follows the qualities of his maternal family. If the maternal family is very corrupt or sinful, the child, even though born of a good father, becomes a victim of the maternal family. According to Vedic civilization, therefore, before the marriage takes place an account is taken of both the boy's and girl's families. If according to astrological calculation the combination is perfect, then marriage takes place. Sometimes, however, there is a mistake, and family life becomes frustrating.
It appears that King Aṅga did not get a very good wife in Sunīthā because she was the daughter of death personified. Sometimes the Lord arranges an unfortunate wife for His devotee so that gradually, due to family circumstances, the devotee becomes detached from his wife and home and makes progress in devotional life. It appears that by the arrangement of the Supreme Personality of Godhead, King Aṅga, although a pious devotee, got an unfortunate wife like Sunīthā and later on a bad child like Vena. But the result was that he got complete freedom from the entanglement of family life and left home to go back to Godhead.
Srila Visvanatha Cakravarti Thakur Commentary -
4.13.39
Because faults on the mother’s side he was irreligious, but because of arising from sacrifice to Viṣṇu, caused by the father’s material detachment, he became beneficial to the father since he gave rise to Pṛthu and thereby increased the fame of the family.
TEXT -
SB 4.13.40
sa śarāsanam udyamya
mṛgayur vana-gocaraḥ
hanty asādhur mṛgān dīnān
veno 'sāv ity arauj janaḥ
SYNONYMS
saḥ—that boy of the name Vena; śarāsanam—his bow; udyamya—taking up; mṛgayuḥ—the hunter; vana-gocaraḥ—going into the forest; hanti—used to kill; asādhuḥ—being very cruel; mṛgān—deer; dīnān—poor; venaḥ—Vena; asau—there he is; iti—thus; araut—would cry; janaḥ—all the people.
TRANSLATION
After fixing his bow and arrow, the cruel boy used to go to the forest and unnecessarily kill innocent deer, and as soon as he came all the people would cry, "Here comes cruel Vena! Here comes cruel Vena!"
PURPORT
Kṣatriyas are allowed to hunt in the forest for the purpose of learning the killing art, not to kill animals for eating or for any other purpose. The kṣatriya kings were sometimes expected to cut off the head of a culprit in the state. For this reason the kṣatriyas were allowed to hunt in the forest. Because this son of King Aṅga, Vena, was born of a bad mother, he was very cruel, and he used to go to the forest and unnecessarily kill the animals. All the neighboring inhabitants would be frightened by his presence, and they would call, "Here comes Vena! Here comes Vena!" So from the beginning of his life he was fearful to the citizens.
Srila Visvanatha Cakravarti Thakur Commentary -
4.13.40
Seeing him from far off, the people would shout, “Here comes Vena! Maybe he is coming to kill us too!”
TEXT -
SB 4.13.41
ākrīḍe krīḍato bālān
vayasyān atidāruṇaḥ
prasahya niranukrośaḥ
paśu-māram amārayat
SYNONYMS
ākrīḍe—in the playground; krīḍataḥ—while playing; bālān—boys; vayasyān—of his age; ati-dāruṇaḥ—very cruel; prasahya—by force; niranukrośaḥ—merciless; paśu-māram—as if slaughtering animals; amārayat—killed.
TRANSLATION
The boy was so cruel that while playing with young boys of his age he would kill them very mercilessly, as if they were animals meant for slaughter.
Srila Visvanatha Cakravarti Thakur Commentary -
4.13.41
Paśumāram means “killing like animals.”
TEXT -
SB 4.13.42
taṁ vicakṣya khalaṁ putraṁ
śāsanair vividhair nṛpaḥ
yadā na śāsituṁ kalpo
bhṛśam āsīt sudurmanāḥ
SYNONYMS
tam—him; vicakṣya—observing; khalam—cruel; putram—son; śāsanaiḥ—by punishments; vividhaiḥ—different kinds of; nṛpaḥ—the King; yadā—when; na—not; śāsitum—to bring under control; kalpaḥ—was able; bhṛśam—greatly; āsīt—became; su-durmanāḥ—aggrieved.
TRANSLATION
After seeing the cruel and merciless behavior of his son, Vena, King Aṅga punished him in different ways to reform him, but was unable to bring him to the path of gentleness. He thus became greatly aggrieved.
TEXT -
SB 4.13.43
prāyeṇābhyarcito devo
ye 'prajā gṛha-medhinaḥ
kad-apatya-bhṛtaṁ duḥkhaṁ
ye na vindanti durbharam
SYNONYMS
prāyeṇa—probably; abhyarcitaḥ—was worshiped; devaḥ—the Lord; ye—they who; aprajāḥ—without a son; gṛha-medhinaḥ—persons living at home; kad-apatya—by a bad son; bhṛtam—caused; duḥkham—unhappiness; ye—they who; na—not; vindanti—suffer; durbharam—unbearable.
TRANSLATION
The King thought to himself: Persons who have no son are certainly fortunate. They must have worshiped the Lord in their previous lives so that they would not have to suffer the unbearable unhappiness caused by a bad son.
Srila Visvanatha Cakravarti Thakur Commentary -
4.13.43
The Lord was worshipped by those with no sons, since they do not have to suffer the intolerable burden completely manifested in a bad son.
TEXT -
SB 4.13.44
yataḥ pāpīyasī kīrtir
adharmaś ca mahān nṛṇām
yato virodhaḥ sarveṣāṁ
yata ādhir anantakaḥ
SYNONYMS
yataḥ—on account of a bad son; pāpīyasī—sinful; kīrtiḥ—reputation; adharmaḥ—irreligion; ca—also; mahān—great; nṛṇām—of men; yataḥ—from which; virodhaḥ—quarrel; sarveṣām—of all people; yataḥ—from which; ādhiḥ—anxiety; anantakaḥ—endless.
TRANSLATION
A sinful son causes a person's reputation to vanish. His irreligious activities at home cause irreligion and quarrel among everyone, and this creates only endless anxiety.
PURPORT
It is said that a married couple must have a son, otherwise their family life is void. But a son born without good qualities is as good as a blind eye. A blind eye has no use for seeing, but it is simply unbearably painful. The King therefore thought himself very unfortunate to have such a bad son.
TEXT -
SB 4.13.45
kas taṁ prajāpadeśaṁ vai
moha-bandhanam ātmanaḥ
paṇḍito bahu manyeta
yad-arthāḥ kleśadā gṛhāḥ
SYNONYMS
kaḥ—who; tam—him; prajā-apadeśam—son in name only; vai—certainly; moha—of illusion; bandhanam—bondage; ātmanaḥ—for the soul; paṇḍitaḥ—intelligent man; bahu manyeta—would value; yat-arthāḥ—because of whom; kleśa-dāḥ—painful; gṛhāḥ—home.
TRANSLATION
Who, if he is considerate and intelligent, would desire such a worthless son? Such a son is nothing but a bond of illusion for the living entity, and he makes one's home miserable.
Srila Visvanatha Cakravarti Thakur Commentary -
4.13.45
Such a person is a son in name only, actually being an ocean of suffering. The King decided that, out of public shame, he would leave the house full of mental pain, worship the Lord day and night in an unknown place, while taking only roots and fruits, and in that way would make the rest of his life worthwhile.
TEXT -
SB 4.13.46
kad-apatyaṁ varaṁ manye
sad-apatyāc chucāṁ padāt
nirvidyeta gṛhān martyo
yat-kleśa-nivahā gṛhāḥ
SYNONYMS
kad-apatyam—bad son; varam—better; manye—I think; sat-apatyāt—than a good son; śucām—of grief; padāt—the source; nirvidyeta—becomes detached; gṛhāt—from home; martyaḥ—a mortal man; yat—because of whom; kleśa-nivahāḥ—hellish; gṛhāḥ—home.
TRANSLATION
Then the King thought: A bad son is better than a good son because a good son creates an attachment for home, whereas a bad son does not. A bad son creates a hellish home from which an intelligent man naturally becomes very easily detached.
PURPORT
The King began to think in terms of attachment and detachment from one's material home. According to Prahlāda Mahārāja, the material home is compared to a blind well. If a man falls down into a blind well, it is very difficult to get out of it and begin life again. Prahlāda Mahārāja has advised that one give up this blind well of home life as soon as possible and go to the forest to take shelter of the Supreme Personality of Godhead. According to Vedic civilization, this giving up of home by vānaprastha and sannyāsa is compulsory. But people are so attached to their homes that even up to the point of death they do not like to retire from home life. King Aṅga, therefore, thinking in terms of detachment, accepted his bad son as a good impetus for detachment from home life. He therefore considered his bad son his friend since he was helping him become detached from his home. Ultimately one has to learn how to detach oneself from attachment to material life; therefore, if a bad son, by his bad behavior, helps a householder to go away from home, it is a boon.
Srila Visvanatha Cakravarti Thakur Commentary -
4.13.46
He understood that this son would be a cause of developing a taste for renunciation. The Lord, being merciful, wanting to bring me to his lotus feet, though I am blind with material enjoyment, has given me this son. This was his understanding.
TEXT -
SB 4.13.47
evaṁ sa nirviṇṇa-manā nṛpo gṛhān
niśītha utthāya mahodayodayāt
alabdha-nidro 'nupalakṣito nṛbhir
hitvā gato vena-suvaṁ prasuptām
SYNONYMS
evam—thus; saḥ—he; nirviṇṇa-manāḥ—being indifferent in mind; nṛpaḥ—King Aṅga; gṛhāt—from home; niśīthe—in the dead of night; utthāya—getting up; mahā-udaya-udayāt—opulent by the blessings of great souls; alabdha-nidraḥ—being without sleep; anupalakṣitaḥ—without being seen; nṛbhiḥ—by people in general; hitvā—giving up; gataḥ—went off; vena-suvam—the mother of Vena; prasuptām—sleeping deeply.
TRANSLATION
Thinking like that, King Aṅga could not sleep at night. He became completely indifferent to household life. Once, therefore, in the dead of night, he got up from bed and left Vena's mother [his wife], who was sleeping deeply. He gave up all attraction for his greatly opulent kingdom, and, unseen by anyone, he very silently gave up his home and opulence and proceeded towards the forest.
PURPORT
In this verse the word mahodayodayāt indicates that by the blessings of a great soul one becomes materially opulent, but when one gives up attachment to material wealth, that should be considered an even greater blessing from the great souls. It was not a very easy task for the King to give up his opulent kingdom and young, faithful wife, but it was certainly a great blessing of the Supreme Personality of Godhead that he could give up the attachment and go out to the forest without being seen by anyone. There are many instances of great souls' leaving home in this way in the dead of night, giving up attachment for home, wife and money.
Srila Visvanatha Cakravarti Thakur Commentary -
4.13.47
Mahodayodayāt gṛhāt means “from the house manifesting great wealth.” Vena-suvam means the mother of Vena, Sunīthā. When she was deeply sleeping, he changed his clothes and left.
TEXT -
SB 4.13.48
vijñāya nirvidya gataṁ patiṁ prajāḥ
purohitāmātya-suhṛd-gaṇādayaḥ
vicikyur urvyām atiśoka-kātarā
yathā nigūḍhaṁ puruṣaṁ kuyoginaḥ
SYNONYMS
vijñāya—after understanding; nirvidya—being indifferent; gatam—had left; patim—the King; prajāḥ—all the citizens; purohita—priests; āmātya—ministers; suhṛt—friends; gaṇa-ādayaḥ—and people in general; vicikyuḥ—searched; urvyām—on the earth; ati-śoka-kātarāḥ—being greatly aggrieved; yathā—just as; nigūḍham—concealed; puruṣam—the Supersoul; ku-yoginaḥ—inexperienced mystics.
TRANSLATION
When it was understood that the King had indifferently left home, all the citizens, priests, ministers, friends, and people in general were greatly aggrieved. They began to search for him all over the world, just as a less experienced mystic searches out the Supersoul within himself.
PURPORT
The example of searching for the Supersoul within the heart by the less intelligent mystics is very instructive. The Absolute Truth is understood in three different features, namely impersonal Brahman, localized Paramātmā, and the Supreme Personality of Godhead. Such kuyoginaḥ, or less intelligent mystics, can by mental speculation reach the point of the impersonal Brahman, but they cannot find the Supersoul, who is sitting within each living entity. When the King left, it was certain that he was staying somewhere else, but because the citizens did not know how to find him they were frustrated like the less intelligent mystics.
Srila Visvanatha Cakravarti Thakur Commentary -
4.13.48
The example of the yogīs searching for the hidden Paramātmā indicates that on that day, the King remained secretly somewhere in his own city.
TEXT -
SB 4.13.49
alakṣayantaḥ padavīṁ prajāpater
hatodyamāḥ pratyupasṛtya te purīm
ṛṣīn sametān abhivandya sāśravo
nyavedayan paurava bhartṛ-viplavam
SYNONYMS
alakṣayantaḥ—not finding; padavīm—any trace; prajāpateḥ—of King Aṅga; hata-udyamāḥ—having become disappointed; pratyupasṛtya—after returning; te—those citizens; purīm—to the city; ṛṣīn—the great sages; sametān—assembled; abhivandya—after making respectful obeisances; sa-aśravaḥ—with tears in their eyes; nyavedayan—informed; paurava—O Vidura; bhartṛ—of the King; viplavam—the absence.
TRANSLATION
When the citizens could not find any trace of the King after searching for him everywhere, they were very disappointed, and they returned to the city, where all the great sages of the country assembled because of the King's absence. With tears in their eyes the citizens offered respectful obeisances and informed the sages in full detail that they were unable to find the King anywhere.
Srila Visvanatha Cakravarti Thakur Commentary -
4.13.49
O Vidura (paurava)! Bhartṛ-viplavam means the disappearance of the King.
Thus ends the commentary on the Thirteenth Chapter of the Fourth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta
PURPORT
s of the Fourth Canto, Thirteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Description of the Descendants of Dhruva Mahārāja."
14. The Story of King Vena
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26-27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39-40, 41, 42, 43, 44, 45, 46
TEXT -
SB 4.14.1
maitreya uvāca
bhṛgv-ādayas te munayo
lokānāṁ kṣema-darśinaḥ
goptary asati vai nṝṇāṁ
paśyantaḥ paśu-sāmyatām
SYNONYMS
maitreyaḥ uvāca—the great sage Maitreya continued; bhṛgu-ādayaḥ—headed by Bhṛgu; te—all of them; munayaḥ—the great sages; lokānām—of the people; kṣema-darśinaḥ—who always aspire for the welfare; goptari—the King; asati—being absent; vai—certainly; nṝṇām—of all the citizens; paśyantaḥ—having understood; paśu-sāmyatām—existence on the level of the animals.
TRANSLATION
The great sage Maitreya continued: O great hero Vidura, the great sages, headed by Bhṛgu, were always thinking of the welfare of the people in general. When they saw that in the absence of King Aṅga there was no one to protect the interests of the people, they understood that without a ruler the people would become independent and nonregulated.
PURPORT
In this verse the significant word is kṣema-darśinaḥ, which refers to those who are always looking after the welfare of the people in general. All the great sages headed by Bhṛgu were always thinking of how to elevate all the people of the universe to the spiritual platform. Indeed, they advised the kings of every planet to rule the people with that ultimate goal of life in mind. The great sages used to advise the head of the state, or the king, and he used to rule the populace in accordance with their instruction. After the disappearance of King Aṅga, there was no one to follow the instructions of the great sages. Consequently all the citizens became unruly, so much so that they could be compared to animals. As described in Bhagavad-gītā (4.13), human society must be divided into four orders according to quality and work. In every society there must be an intelligent class, administrative class, productive class and worker class. In modern democracy these scientific divisions are turned topsy-turvy, and by vote śūdras, or workers, are chosen for administrative posts. Having no knowledge of the ultimate goal of life, such persons whimsically enact laws without knowledge of life's purpose. The result is that no one is happy.
Srila Visvanatha Cakravarti Thakur Commentary -
4.14.1
In the Fourteenth Chapter, after being installed as King by the sages, the irreligious Vena is given instructions, killed and then has his leg churned by the sages.
The sages saw that the people were similar to animals. Sāmyatam has the same meaning as samatām, “being equal to.”[274] As wolves or jackals kill sheep, so criminals would kill the citizens.
TEXT -
SB 4.14.2
vīra-mātaram āhūya
sunīthāṁ brahma-vādinaḥ
prakṛty-asammataṁ venam
abhyaṣiñcan patiṁ bhuvaḥ
SYNONYMS
vīra—of Vena; mātaram—mother; āhūya—calling; sunīthām—of the name Sunīthā; brahma-vādinaḥ—the great sages learned in the Vedas; prakṛti—by the ministers; asammatam—not approved of; venam—Vena; abhyaṣiñcan—enthroned; patim—the master; bhuvaḥ—of the world.
TRANSLATION
The great sages then called for the Queen Mother, Sunīthā, and with her permission they installed Vena on the throne as master of the world. All the ministers, however, disagreed with this.
Srila Visvanatha Cakravarti Thakur Commentary -
4.14.2
There are two other versions of the
TEXT with prakṛty-asammataṁ (not approved by the ministers, citizens or his mother) and prakṛtyāsammatam (not approved because of his nature).
TEXT -
SB 4.14.3
śrutvā nṛpāsana-gataṁ
venam atyugra-śāsanam
nililyur dasyavaḥ sadyaḥ
sarpa-trastā ivākhavaḥ
SYNONYMS
śrutvā—after hearing; nṛpa—of the King; āsana-gatam—ascended to the throne; venam—Vena; ati—very; ugra—severe; śāsanam—punisher; nililyuḥ—hid themselves; dasyavaḥ—all the thieves; sadyaḥ—immediately; sarpa—from snakes; trastāḥ—being afraid; iva—like; ākhavaḥ—rats.
TRANSLATION
It was already known that Vena was very severe and cruel; therefore, as soon as all the thieves and rogues in the state heard of his ascendance to the royal throne, they became very much afraid of him. Indeed, they hid themselves here and there as rats hide themselves from snakes.
PURPORT
When the government is very weak, rogues and thieves flourish. Similarly, when the government is very strong, all the thieves and rogues disappear or hide themselves. Of course Vena was not a very good king, but he was known to be cruel and severe. Thus the state at least became freed from thieves and rogues.
TEXT -
SB 4.14.4
sa ārūḍha-nṛpa-sthāna
unnaddho 'ṣṭa-vibhūtibhiḥ
avamene mahā-bhāgān
stabdhaḥ sambhāvitaḥ svataḥ
SYNONYMS
saḥ—King Vena; ārūḍha—ascended to; nṛpa-sthānaḥ—the seat of the king; unnaddhaḥ—very proud; aṣṭa—eight; vibhūtibhiḥ—by opulences; avamene—began to insult; mahā-bhāgān—great personalities; stabdhaḥ—inconsiderate; sambhāvitaḥ—considered great; svataḥ—by himself.
TRANSLATION
When the King ascended to the throne, he became all-powerful with eight kinds of opulences. Consequently he became too proud. By virtue of his false prestige, he considered himself to be greater than anyone. Thus he began to insult great personalities.
PURPORT
In this verse the word aṣṭa-vibhūtibhiḥ, meaning "by eight opulences," is very important. The king is supposed to possess eight kinds of opulences. By dint of mystic yoga practice, kings generally acquired these eight opulences. These kings were called rājarṣis, kings who were also great sages. By practicing mystic yoga, a rājarṣi could become smaller than the smallest, greater than the greatest, and could get whatever he desired. A rājarṣi could also create a kingdom, bring everyone under his control and rule everyone. These were some of the opulences of a king. King Vena, however, was not practiced in yoga, but he became very proud of his royal position nonetheless. Because he was not very considerate, he began to misuse his power and insult great personalities.
Srila Visvanatha Cakravarti Thakur Commentary -
4.14.4
“He became proud because of the eight powers” means “he became proud because of possessing wealth from the eight directions.” He ruled over the seven continents. Stabdhaḥ means proud. He boasted that he himself was a warrior and scholar.
TEXT -
SB 4.14.5
evaṁ madāndha utsikto
niraṅkuśa iva dvipaḥ
paryaṭan ratham āsthāya
kampayann iva rodasī
SYNONYMS
evam—thus; mada-andhaḥ—being blind with power; utsiktaḥ—proud; niraṅkuśaḥ—uncontrolled; iva—like; dvipaḥ—an elephant; paryaṭan—traveling; ratham—a chariot; āsthāya—having mounted; kampayan—causing to tremble; iva—indeed; rodasī—the sky and earth.
TRANSLATION
When he became overly blind due to his opulences, King Vena mounted a chariot and, like an uncontrolled elephant, began to travel through the kingdom, causing the sky and earth to tremble wherever he went.
TEXT -
SB 4.14.6
na yaṣṭavyaṁ na dātavyaṁ
na hotavyaṁ dvijāḥ kvacit
iti nyavārayad dharmaṁ
bherī-ghoṣeṇa sarvaśaḥ
SYNONYMS
na—not; yaṣṭavyam—any sacrifices can be performed; na—not; dātavyam—any charity can be given; na—not; hotavyam—any clarified butter can be offered; dvijāḥ—O twice-born; kvacit—at any time; iti—thus; nyavārayat—he stopped; dharmam—the procedures of religious principles; bherī—of kettledrums; ghoṣeṇa—with the sound; sarvaśaḥ—everywhere.
TRANSLATION
All the twice-born [brāhmaṇas] were forbidden henceforward to perform any sacrifice, and they were also forbidden to give charity or offer clarified butter. Thus King Vena sounded kettledrums throughout the countryside. In other words, he stopped all kinds of religious rituals.
PURPORT
What was committed by King Vena many years ago is at present being carried out by atheistic governments all over the world. The world situation is so tense that at any moment governments may issue declarations to stop religious rituals. Eventually the world situation will become so degraded that it will be impossible for pious men to live on the planet. Therefore sane people should execute Kṛṣṇa consciousness very seriously, so that they can go back home, back to Godhead, without having to further suffer the miserable conditions predominant in this universe.
TEXT -
SB 4.14.7
venasyāvekṣya munayo
durvṛttasya viceṣṭitam
vimṛśya loka-vyasanaṁ
kṛpayocuḥ sma satriṇaḥ
SYNONYMS
venasya—of King Vena; āvekṣya—after observing; munayaḥ—all the great sages; durvṛttasya—of the great rogue; viceṣṭitam—activities; vimṛśya—considering; loka-vyasanam—danger to the people in general; kṛpayā—out of compassion; ūcuḥ—talked; sma—in the past; satriṇaḥ—the performers of sacrifices.
TRANSLATION
Therefore all the great sages assembled together and, after observing cruel Vena's atrocities, concluded that a great danger and catastrophe was approaching the people of the world. Thus out of compassion they began to talk amongst themselves, for they themselves were the performers of the sacrifices.
PURPORT
Before King Vena was enthroned, all the great sages were very much anxious to see to the welfare of society. When they saw that King Vena was most irresponsible, cruel and atrocious, they again began to think of the welfare of the people. It should be understood that sages, saintly persons and devotees are not unconcerned with the people's welfare. Ordinary karmīs are busy acquiring money for sense gratification, and ordinary jñānīs are socially aloof when they speculate on liberation, but actual devotees and saintly persons are always anxious to see how the people can be made happy both materially and spiritually. Therefore the great sages began to consult one another on how to get out of the dangerous atmosphere created by King Vena.
TEXT -
SB 4.14.8
aho ubhayataḥ prāptaṁ
lokasya vyasanaṁ mahat
dāruṇy ubhayato dīpte
iva taskara-pālayoḥ
SYNONYMS
aho—alas; ubhayataḥ—from both directions; prāptam—received; lokasya—of the people in general; vyasanam—danger; mahat—great; dāruṇi—a log; ubhayataḥ—from both sides; dīpte—burning; iva—like; taskara—from thieves and rogues; pālayoḥ—and from the king.
TRANSLATION
When the great sages consulted one another, they saw that the people were in a dangerous position from both directions. When a fire blazes on both ends of a log, the ants in the middle are in a very dangerous situation. Similarly, at that time the people in general were in a dangerous position due to an irresponsible king on one side and thieves and rogues on the other.
Srila Visvanatha Cakravarti Thakur Commentary -
4.14.8
When a log burns from the root and the tip, the ants in the middle have danger from both sides. The citizens must flee to a fort out of fear of thieves and in the state they must fear their protector, the King.
TEXT -
SB 4.14.9
arājaka-bhayād eṣa
kṛto rājātad-arhaṇaḥ
tato 'py āsīd bhayaṁ tv adya
kathaṁ syāt svasti dehinām
SYNONYMS
arājaka—being without a king; bhayāt—out of fear; eṣaḥ—this Vena; kṛtaḥ—was made; rājā—the king; a-tat-arhaṇaḥ—though not qualified for it; tataḥ—from him; api—also; āsīt—there was; bhayam—danger; tu—then; adya—now; katham—how; syāt—can there be; svasti—happiness; dehinām—of the people in general.
TRANSLATION
Thinking to save the state from irregularity, the sages began to consider that it was due to a political crisis that they made Vena king although he was not qualified. But alas, now the people were being disturbed by the king himself. Under such circumstances, how could the people be happy?
PURPORT
In Bhagavad-gītā (18.5) it is stated that even in the renounced order one should not give up sacrifice, charity and penance. The brahmacārīs must perform sacrifices, the gṛhasthas must give in charity, and those in the renounced order of life (the vānaprasthas and sannyāsīs) must practice penance and austerities. These are the procedures by which everyone can be elevated to the spiritual platform. When the sages and saintly persons saw that King Vena had stopped all these functions, they became concerned about the people's progress. Saintly people preach God consciousness, or Kṛṣṇa consciousness, because they are anxious to save the general populace from the dangers of animalistic life. There must be a good government to see that the citizens are actually executing their religious rituals, and thieves and rogues must be curbed. When this is done, the people can advance peacefully in spiritual consciousness and make their lives successful.
Srila Visvanatha Cakravarti Thakur Commentary -
4.14.9
Atad-arhaṇaḥ means “not qualified to be King.”
TEXT -
SB 4.14.10
aher iva payaḥ-poṣaḥ
poṣakasyāpy anartha-bhṛt
venaḥ prakṛtyaiva khalaḥ
sunīthā-garbha-sambhavaḥ
SYNONYMS
aheḥ—of a snake; iva—like; payaḥ—with milk; poṣaḥ—the maintaining; poṣakasya—of the maintainer; api—even; anartha—against the interest; bhṛt—becomes; venaḥ—King Vena; prakṛtyā—by nature; eva—certainly; khalaḥ—mischievous; sunīthā—of Sunīthā, Vena's mother; garbha—the womb; sambhavaḥ—born of.
TRANSLATION
The sages began to think within themselves: Because he was born from the womb of Sunīthā, King Vena is by nature very mischievous. Supporting this mischievous king is exactly like maintaining a snake with milk. Now he has become a source of all difficulties.
PURPORT
Saintly persons are generally aloof from social activities and the materialistic way of life. King Vena was supported by the saintly persons just to protect the citizens from the hands of rogues and thieves, but after his ascendance to the throne, he became a source of trouble to the sages. Saintly people are especially interested in performing sacrifices and austerities for the advancement of spiritual life, but Vena, instead of being obliged because of the saints' mercy, turned out to be their enemy because he prohibited them from executing their ordinary duties. A serpent who is maintained with milk and bananas simply stores poison in his teeth and awaits the day to bite his master.
Srila Visvanatha Cakravarti Thakur Commentary -
4.14.10
What to speak of being a danger to the citizens! We have made him the King but he now punishes us by announcing that we cannot perform sacrifice.
TEXT -
SB 4.14.11
nirūpitaḥ prajā-pālaḥ
sa jighāṁsati vai prajāḥ
tathāpi sāntvayemāmuṁ
nāsmāṁs tat-pātakaṁ spṛśet
SYNONYMS
nirūpitaḥ—appointed; prajā-pālaḥ—the king; saḥ—he; jighāṁsati—desires to harm; vai—certainly; prajāḥ—the citizens; tathā api—nevertheless; sāntvayema—we should pacify; amum—him; na—not; asmān—us; tat—his; pātakam—sinful result; spṛśet—may touch.
TRANSLATION
We appointed this Vena king of the state in order to give protection to the citizens, but now he has become the enemy of the citizens. Despite all these discrepancies, we should at once try to pacify him. By doing so, we may not be touched by the sinful results caused by him.
PURPORT
The saintly sages elected King Vena to become king, but he proved to be mischievous; therefore the sages were very much afraid of incurring sinful reaction. The law of karma prohibits a person even to associate with a mischievous individual. By electing Vena to the throne, the saintly sages certainly associated with him. Ultimately King Vena became so mischievous that the saintly sages actually became afraid of becoming contaminated by his activities. Thus before taking any action against him, the sages tried to pacify and correct him so that he might turn from his mischief.
Srila Visvanatha Cakravarti Thakur Commentary -
4.14.11
By arguments we will enlighten him. Doing this, we will not be touched by sin. Otherwise we will become sinful.
TEXT -
SB 4.14.12
tad-vidvadbhir asad-vṛtto
veno 'smābhiḥ kṛto nṛpaḥ
sāntvito yadi no vācaṁ
na grahīṣyaty adharma-kṛt
loka-dhikkāra-sandagdhaṁ
dahiṣyāmaḥ sva-tejasā
SYNONYMS
tat—his mischievous nature; vidvadbhiḥ—aware of; asat-vṛttaḥ—impious; venaḥ—Vena; asmābhiḥ—by us; kṛtaḥ—was made; nṛpaḥ—king; sāntvitaḥ—(in spite of) being pacified; yadi—if; naḥ—our; vācam—words; na—not; grahīṣyati—he will accept; adharma-kṛt—the most mischievous; loka-dhik-kāra—by public condemnation; sandagdham—burned; dahiṣyāmaḥ—we shall burn; sva-tejasā—by our prowess.
TRANSLATION
The saintly sages continued thinking: Of course we are completely aware of his mischievous nature. Yet nevertheless we enthroned Vena. If we cannot persuade King Vena to accept our advice, he will be condemned by the public, and we will join them. Thus by our prowess we shall burn him to ashes.
PURPORT
Saintly persons are not interested in political matters, yet they are always thinking of the welfare of the people in general. Consequently they sometimes have to come down to the political field and take steps to correct the misguided government or royalty. However, in Kali-yuga, saintly persons are not as powerful as they previously were. They used to be able to burn any sinful man to ashes by virtue of their spiritual prowess. Now saintly persons have no such power due to the influence of the age of Kali. Indeed, the brāhmaṇas do not even have the power to perform sacrifices in which animals are put into a fire to attain a new life. Under these circumstances, instead of actively taking part in politics, saintly persons should engage in chanting the mahā-mantra, Hare Kṛṣṇa. By the grace of Lord Caitanya, by simply chanting this Hare Kṛṣṇa mahā-mantra, the general populace can derive all benefits without political implications.
Srila Visvanatha Cakravarti Thakur Commentary -
4.14.12
We appointed him, knowing he was sinful. Dahiṣyāmaḥ should be dhakṣyāmaḥ.
TEXT -
SB 4.14.13
evam adhyavasāyainaṁ
munayo gūḍha-manyavaḥ
upavrajyābruvan venaṁ
sāntvayitvā ca sāmabhiḥ
SYNONYMS
evam—thus; adhyavasāya—having decided; enam—him; munayaḥ—the great sages; gūḍha-manyavaḥ—concealing their anger; upavrajya—having approached; abruvan—spoke; venam—to King Vena; sāntvayitvā—after pacifying; ca—also; sāmabhiḥ—with sweet words.
TRANSLATION
The great sages, having thus decided, approached King Vena. Concealing their real anger, they pacified him with sweet words and then spoke as follows.
TEXT -
SB 4.14.14
munaya ūcuḥ
nṛpa-varya nibodhaitad
yat te vijñāpayāma bhoḥ
āyuḥ-śrī-bala-kīrtīnāṁ
tava tāta vivardhanam
SYNONYMS
munayaḥ ūcuḥ—the great sages said; nṛpa-varya—O best of the kings; nibodha—kindly try to understand; etat—this; yat—which; te—to you; vijñāpayāma—we shall instruct; bhoḥ—O King; āyuḥ—duration of life; śrī—opulences; bala—strength; kīrtīnām—good reputation; tava—your; tāta—dear son; vivardhanam—which will increase.
TRANSLATION
The great sages said: Dear King, we have come to give you good advice. Kindly hear us with great attention. By doing so, your duration of life and your opulence, strength and reputation will increase.
PURPORT
According to Vedic civilization, in a monarchy the king is advised by saintly persons and sages. By taking their advice, he can become the greatest executive power, and everyone in his kingdom will be happy, peaceful and prosperous. The great kings were very responsible in taking the instructions given by great saintly personalities. The kings used to accept the instructions given by great sages like Parāśara, Vyāsadeva, Nārada, Devala and Asita. In other words, they would first accept the authority of saintly persons and then execute their monarchical power. Unfortunately, in the present age of Kali, the head of government does not follow the instructions given by the saintly persons; therefore neither the citizens nor the men of government are very happy. Their duration of life is shortened, and almost everyone is wretched and bereft of bodily strength and spiritual power. If citizens want to be happy and prosperous in this democratic age, they should not elect rascals and fools who have no respect for saintly persons.
TEXT -
SB 4.14.15
dharma ācaritaḥ puṁsāṁ
vāṅ-manaḥ-kāya-buddhibhiḥ
lokān viśokān vitaraty
athānantyam asaṅginām
SYNONYMS
dharmaḥ—religious principles; ācaritaḥ—executed; puṁsām—to persons; vāk—by words; manaḥ—mind; kāya—body; buddhibhiḥ—and by intelligence; lokān—the planets; viśokān—without misery; vitarati—bestow; atha—certainly; ānantyam—unlimited happiness, liberation; asaṅginām—to those free from material influence.
TRANSLATION
Those who live according to religious principles and who follow them by words, mind, body and intelligence are elevated to the heavenly kingdom, which is devoid of all miseries. Being thus rid of the material influence, they achieve unlimited happiness in life.
PURPORT
The saintly sages herein instruct that the king or head of government should set an example by living a religious life. As stated in Bhagavad-gītā, religion means worshiping the Supreme Personality of Godhead. One should not simply make a show of religious life, but should perform devotional service perfectly with words, mind, body and good intelligence. By doing so, not only will the king or government head rid himself of the contamination of the material modes of nature, but the general public will also, and they will all become gradually elevated to the kingdom of God and go back home, back to Godhead. The instructions given herein serve as a summary of how the head of government should execute his ruling power and thus attain happiness not only in this life but also in the life after death.
Srila Visvanatha Cakravarti Thakur Commentary -
4.14.15
There is liberation (ānantyam) for those with no material desires (asaṅginām).
TEXT -
SB 4.14.16
sa te mā vinaśed vīra
prajānāṁ kṣema-lakṣaṇaḥ
yasmin vinaṣṭe nṛpatir
aiśvaryād avarohati
SYNONYMS
saḥ—that spiritual life; te—by you; mā—do not; vinaśet—let it be spoiled; vīra—O hero; prajānām—of the people; kṣema-lakṣaṇaḥ—the cause of prosperity; yasmin—which; vinaṣṭe—being spoiled; nṛpatiḥ—the king; aiśvaryāt—from opulence; avarohati—falls down.
TRANSLATION
The sages continued: O great hero, for this reason you should not be the cause of spoiling the spiritual life of the general populace. If their spiritual life is spoiled because of your activities, you will certainly fall down from your opulent and royal position.
PURPORT
Formerly, in practically all parts of the world, there were monarchies, but gradually as monarchy declined from the ideal life of religion to the godless life of sense gratification, monarchies all over the world were abolished. However, simply abolishing monarchy and replacing it with democracy is not sufficient unless the government men are religious and follow in the footsteps of great religious personalities.
Srila Visvanatha Cakravarti Thakur Commentary -
4.14.16
Mā vinaśet should be mā vinaśyatu.
TEXT -
SB 4.14.17
rājann asādhv-amātyebhyaś
corādibhyaḥ prajā nṛpaḥ
rakṣan yathā baliṁ gṛhṇann
iha pretya ca modate
SYNONYMS
rājan—O King; asādhu—mischievous; amātyebhyaḥ—from ministers; cora-ādibhyaḥ—from thieves and rogues; prajāḥ—the citizens; nṛpaḥ—the king; rakṣan—protecting; yathā—accordingly as; balim—taxes; gṛhṇan—accepting; iha—in this world; pretya—after death; ca—also; modate—enjoys.
TRANSLATION
The saintly persons continued: When the king protects the citizens from the disturbances of mischievous ministers as well as from thieves and rogues, he can, by virtue of such pious activities, accept taxes given by his subjects. Thus a pious king can certainly enjoy himself in this world as well as in the life after death.
PURPORT
The duty of a pious king is described very nicely in this verse. His first and foremost duty is to give protection to the citizens from thieves and rogues as well as from ministers who are no better than thieves and rogues. Formerly, ministers were appointed by the king and were not elected. Consequently, if the king was not very pious or strict, the ministers would become thieves and rogues and exploit the innocent citizens. It is the king's duty to see that there is no increase of thieves and rogues either in the government secretariat or in the departments of public affairs. If a king cannot give protection to citizens from thieves and rogues both in the government service and in public affairs, he has no right to exact taxes from them. In other words, the king or the government that taxes can levy taxes from the citizens only if the king or government is able to give protection to the citizens from thieves and rogues.
In the Twelfth Canto of Śrīmad-Bhāgavatam (12.1.40) there is a description of these thieves and rogues in government service. As stated, prajās te bhakṣayiṣyanti mlecchā rājanya-rūpiṇaḥ: "These proud mlecchas [persons who are less than śūdras]. representing themselves as kings, will tyrannize their subjects, and their subjects, on the other hand, will cultivate the most vicious practices. Thus practicing evil habits and behaving foolishly, the subjects will be like their rulers." The idea is that in the democratic days of Kali-yuga, the general population will fall down to the standard of śūdras. As stated (kalau śūdra-sambhavaḥ), practically the whole population of the world will be śūdra. A śūdra is a fourth-class man who is only fit to work for the three higher social castes. Being fourth-class men, śūdras are not very intelligent. Since the population is fallen in these democratic days, they can only elect a person in their category, but a government cannot run very well when it is run by śūdras. The second class of men, known as kṣatriyas, are especially meant for governing a country under the direction of saintly persons (brāhmaṇas) who are supposed to be very intelligent. In other ages-in Satya-yuga, Tretā-yuga and Dvāpara-yuga-the general populace was not so degraded, and the head of government was never elected. The king was the supreme executive personality, and if he caught any ministers stealing like thieves and rogues, he would at once have them killed or dismissed from service. As it was the duty of the king to kill thieves and rogues, it was similarly his duty to immediately kill dishonest ministers in government service. By such strict vigilance, the king could run the government very well, and the citizens would be happy to have such a king. The conclusion is that unless the king is perfectly able to give protection to the citizens from rogues and thieves, he has no right to levy taxes from the citizens for his own sense gratification. However, if he gives all protection to the citizens and levies taxes on them, he can live very happily and peacefully in this life, and at the end of this life be elevated to the heavenly kingdom or even to the Vaikuṇṭhas, where he will be happy in all respects.
TEXT -
SB 4.14.18
yasya rāṣṭre pure caiva
bhagavān yajña-pūruṣaḥ
ijyate svena dharmeṇa
janair varṇāśramānvitaiḥ
SYNONYMS
yasya—whose; rāṣṭre—in the state or kingdom; pure—in the cities; ca—also; eva—certainly; bhagavān—the Supreme Personality of Godhead; yajña-pūruṣaḥ—who is the enjoyer of all sacrifices; ijyate—is worshiped; svena—their own; dharmeṇa—by occupation; janaiḥ—by the people; varṇa-āśrama—the system of eight social orders; anvitaiḥ—who follow.
TRANSLATION
The king is supposed to be pious in whose state and cities the general populace strictly observes the system of eight social orders of varṇa and āśrama, and where all citizens engage in worshiping the Supreme Personality of Godhead by their particular occupations.
PURPORT
The state's duty and the citizen's duty are very nicely explained in this verse. The activities of the government head, or king, as well as the activities of the citizens, should be so directed that ultimately everyone engages in devotional service to the Supreme Personality of Godhead. The king, or government head, is supposed to be the representative of the Supreme Personality of Godhead and is therefore supposed to see that things go on nicely and that the citizens are situated in the scientific social order comprised of four varṇas and four āśramas. In the Viṣṇu Purāṇa it is stated that unless people are educated or situated in the scientific social order comprised of four varṇas (brāhmaṇa, kṣatriya, vaiśya and śūdra) and four āśramas (brahmacarya, gṛhastha, vānaprastha and sannyāsa), society can never be considered real human society, nor can it make any advancement towards the ultimate goal of human life. It is the duty of the government to see that things go on in terms of varṇa and āśrama. As stated herein, bhagavān yajña-pūruṣaḥ—the Supreme Personality of Godhead, Kṛṣṇa, is the yajña-pūruṣa. As stated in Bhagavad-gītā (5.29): bhoktāraṁ yajña-tapasām. Kṛṣṇa is the ultimate purpose of all sacrifice. He is also the enjoyer of all sacrifices; therefore He is known as yajña-pūruṣa. The word yajña-pūruṣa indicates Lord Viṣṇu or Lord Kṛṣṇa, or any Personality of Godhead in the category of viṣṇu-tattva. In perfect human society, people are situated in the orders of varṇa and āśrama and are engaged in worshiping Lord Viṣṇu by their respective activities. Every citizen engaged in an occupation renders service by the resultant actions of his activities. That is the perfection of life. As stated in Bhagavad-gītā (18.46):
yataḥ pravṛttir bhūtānāṁ
yena sarvam idaṁ tatam
sva-karmaṇā tam abhyarcya
siddhiṁ vindati mānavaḥ
"By worship of the Lord, who is the source of all beings and who is all-pervading, man can, in the performance of his own duty, attain perfection."
Thus the brāhmaṇas, kṣatriyas, śūdras and vaiśyas must execute their prescribed duties as these duties are stated in the śāstras. In this way everyone can satisfy the Supreme Personality of Godhead, Viṣṇu. The king, or government head, has to see that the citizens are thus engaged. In other words, the state or the government must not deviate from its duty by declaring that the state is a secular one, which has no interest in whether or not the people advance in varṇāśrama-dharma. Today people engaged in government service and people who rule over the citizens have no respect for the varṇāśrama-dharma. They complacently feel that the state is secular. In such a government, no one can be happy. The people must follow the varṇāśrama-dharma, and the king must see that they are following it nicely.
Srila Visvanatha Cakravarti Thakur Commentary -
4.14.18
Instead of varṇāśramānvitaiḥ sometimes varṇāśramātmakaih is seen. The minds (ātma) of the people are absorbed in varṇāśrama.
TEXT -
SB 4.14.19
tasya rājño mahā-bhāga
bhagavān bhūta-bhāvanaḥ
parituṣyati viśvātmā
tiṣṭhato nija-śāsane
SYNONYMS
tasya—with him; rājñaḥ—the king; mahā-bhāga—O noble one; bhagavān—the Supreme Personality of Godhead; bhūta-bhāvanaḥ—who is the original cause of the cosmic manifestation; parituṣyati—becomes satisfied; viśva-ātmā—the Supersoul of the entire universe; tiṣṭhataḥ—being situated; nija-śāsane—in his own governing situation.
TRANSLATION
O noble one, if the king sees that the Supreme Personality of Godhead, the original cause of the cosmic manifestation and the Supersoul within everyone, is worshiped, the Lord will be satisfied.
PURPORT
It is a fact that the government's duty is to see that the Supreme Personality of Godhead is satisfied by the activities of the people as well as by the activities of the government. There is no possibility of happiness if the government or citizenry have no idea of Bhagavān, the Supreme Personality of Godhead, who is the original cause of the cosmic manifestation, or if they have no knowledge of bhūta-bhāvana, who is viśvātmā, or the Supersoul, the soul of everyone's soul. The conclusion is that without engaging in devotional service, neither the citizens nor the government can be happy in any way. At the present moment neither the king nor the governing body is interested in seeing that the people are engaged in the devotional service of the Supreme Personality of Godhead. Rather, they are more interested in advancing the machinery of sense gratification. Consequently they are becoming more and more implicated in the complex machinery of the stringent laws of nature. People should be freed from the entanglement of the three modes of material nature, and the only process by which this is possible is surrender unto the Supreme Personality of Godhead. This is advised in Bhagavad-gītā. Unfortunately neither the government nor the people in general have any idea of this; they are simply interested in sense gratification and in being happy in this life. The word nija-śāsane ("in his own governmental duty") indicates that both the government and the citizens are responsible for the execution of varṇāśrama-dharma. Once the populace is situated in the varṇāśrama-dharma, there is every possibility of real life and prosperity both in this world and in the next.
TEXT -
SB 4.14.20
tasmiṁs tuṣṭe kim aprāpyaṁ
jagatām īśvareśvare
lokāḥ sapālā hy etasmai
haranti balim ādṛtāḥ
SYNONYMS
tasmin—when He; tuṣṭe—is satisfied; kim—what; aprāpyam—impossible to achieve; jagatām—of the universe; īśvara-īśvare—the controller of the controllers; lokāḥ—the inhabitants of the planets; sapālāḥ—with their presiding deities; hi—for this reason; etasmai—unto Him; haranti—offer; balim—paraphernalia for worship; ādṛtāḥ—with great pleasure.
TRANSLATION
The Supreme Personality of Godhead is worshiped by the great demigods, controllers of universal affairs. When He is satisfied, nothing is impossible to achieve. For this reason all the demigods, presiding deities of different planets, as well as the inhabitants of their planets, take great pleasure in offering all kinds of paraphernalia for His worship.
PURPORT
All Vedic civilization is summarized in this verse: all living entities, either on this planet or on other planets, have to satisfy the Supreme Personality of Godhead by their respective duties. When He is satisfied, all necessities of life are automatically supplied. In the Vedas it is also stated: eko bahūnāṁ yo vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13). From the Vedas we understand that He is supplying everyone's necessities, and we can actually see that the lower animals, the birds and the bees, have no business or profession, yet they are not dying for want of food. They are all living in nature's way, and they all have the necessities of life provided—namely eating, sleeping, mating and defending.
Human society, however, has artificially created a type of civilization which makes one forgetful of his relationship with the Supreme Personality of Godhead. Modern society even enables one to forget the Supreme Personality of Godhead's grace and mercy. Consequently modern civilized man is always unhappy and in need of things. People do not know that the ultimate goal of life is to approach Lord Viṣṇu and satisfy Him. They have taken this materialistic way of life as everything and have become captivated by materialistic activities. Indeed, their leaders are always encouraging them to follow this path, and the general populace, being ignorant of the laws of God, are following their blind leaders down the path of unhappiness. In order to rectify this world situation, all people should be trained in Kṛṣṇa consciousness and act in accordance with the varṇāśrama system. The state should also see that the people are engaged in satisfying the Supreme Personality of Godhead. This is the primary duty of the state. The Kṛṣṇa consciousness movement was started to convince the general populace to adopt the best process by which to satisfy the Supreme Personality of Godhead and thus solve all problems.
TEXT -
SB 4.14.21
taṁ sarva-lokāmara-yajña-saṅgrahaṁ
trayīmayaṁ dravyamayaṁ tapomayam
yajñair vicitrair yajato bhavāya te
rājan sva-deśān anuroddhum arhasi
SYNONYMS
tam—Him; sarva-loka—in all planets; amara—with the predominating deities; yajña—sacrifices; saṅgraham—who accepts; trayī-mayam—the sum total of the three Vedas; dravya-mayam—the owner of all paraphernalia; tapaḥ-mayam—the goal of all austerity; yajñaiḥ—by sacrifices; vicitraiḥ—various; yajataḥ—worshiping; bhavāya—for elevation; te—your; rājan—O King; sva-deśān—your countrymen; anuroddhum—to direct; arhasi—you ought.
TRANSLATION
Dear King, the Supreme Personality of Godhead, along with the predominating deities, is the enjoyer of the results of all sacrifices in all planets. The Supreme Lord is the sum total of the three Vedas, the owner of everything, and the ultimate goal of all austerity. Therefore your countrymen should engage in performing various sacrifices for your elevation. Indeed, you should always direct them towards the offering of sacrifices.
Srila Visvanatha Cakravarti Thakur Commentary -
4.14.21
You should entreat the citizens to be worshippers (yajataḥ), for your prosperity.
TEXT -
SB 4.14.22
yajñena yuṣmad-viṣaye dvijātibhir
vitāyamānena surāḥ kalā hareḥ
sviṣṭāḥ sutuṣṭāḥ pradiśanti vāñchitaṁ
tad-dhelanaṁ nārhasi vīra ceṣṭitum
SYNONYMS
yajñena—by sacrifice; yuṣmat—your; viṣaye—in the kingdom; dvijātibhiḥ—by the brāhmaṇas; vitāyamānena—being performed; surāḥ—all the demigods; kalāḥ—expansions; hareḥ—of the Personality of Godhead; su-iṣṭāḥ—being properly worshiped; su-tuṣṭāḥ—very much satisfied; pradiśanti—will give; vāñchitam—desired result; tat-helanam—disrespect to them; na—not; arhasi—you ought; vīra—O hero; ceṣṭitum—to do.
TRANSLATION
When all the brāhmaṇas engage in performing sacrifices in your kingdom, all the demigods, who are plenary expansions of the Lord, will be very much satisfied by their activities and will give you your desired result. Therefore, O hero, do not stop the sacrificial performances. If you stop them, you will disrespect the demigods.
Srila Visvanatha Cakravarti Thakur Commentary -
4.14.22
Ceṣṭitum means to do.
TEXT -
SB 4.14.23
vena uvāca
bāliśā bata yūyaṁ vā
adharme dharma-māninaḥ
ye vṛttidaṁ patiṁ hitvā
jāraṁ patim upāsate
SYNONYMS
venaḥ—King Vena; uvāca—replied; bāliśāḥ—childish; bata—oh; yūyam—all of you; vā—indeed; adharme—in irreligious principles; dharma-māninaḥ—accepting as religious; ye—all of you who; vṛttidam—providing maintenance; patim—husband; hitvā—giving up; jāram—paramour; patim—husband; upāsate—worship.
TRANSLATION
King Vena replied: You are not at all experienced. It is very much regrettable that you are maintaining something which is not religious and are accepting it as religious. Indeed, I think you are giving up your real husband, who maintains you, and are searching after some paramour to worship.
PURPORT
King Vena was so foolish that he accused the saintly sages of being inexperienced like small children. In other words, he was accusing them of not having perfect knowledge. In this way he could reject their advice and make accusations against them, comparing them to a woman who does not care for her husband who maintains her but goes to satisfy a paramour who does not maintain her. The purpose of this simile is apparent. It is the duty of the kṣatriyas to engage the brāhmaṇas in different types of religious activities, and the king is supposed to be the maintainer of the brāhmaṇas. If the brāhmaṇas do not worship the king but instead go to the demigods, they are as polluted as unchaste women.
Srila Visvanatha Cakravarti Thakur Commentary -
4.14.23
I am your maintainer. If I forbid you to pluck fruits or roots today, you will immediately die.
TEXT -
SB 4.14.24
avajānanty amī mūḍhā
nṛpa-rūpiṇam īśvaram
nānuvindanti te bhadram
iha loke paratra ca
SYNONYMS
avajānanti—disrespect; amī—those (who); mūḍhāḥ—being ignorant; nṛpa-rūpiṇam—in the form of the king; īśvaram—the Personality of Godhead; na—not; anuvindanti—experience; te—they; bhadram—happiness; iha—in this; loke—world; paratra—after death; ca—also.
TRANSLATION
Those who, out of gross ignorance, do not worship the king, who is actually the Supreme Personality of Godhead, experience happiness neither in this world nor in the world after death.
TEXT -
SB 4.14.25
ko yajña-puruṣo nāma
yatra vo bhaktir īdṛśī
bhartṛ-sneha-vidūrāṇāṁ
yathā jāre kuyoṣitām
SYNONYMS
kaḥ—who (is); yajña-puruṣaḥ—the enjoyer of all sacrifices; nāma—by name; yatra—unto whom; vaḥ—your; bhaktiḥ—devotional service; īdṛśī—so great; bhartṛ—for the husband; sneha—affection; vidūrāṇām—bereft of; yathā—like; jāre—unto the paramour; ku-yoṣitām—of unchaste women.
TRANSLATION
You are so much devoted to the demigods, but who are they? Indeed, your affection for these demigods is exactly like the affection of an unchaste woman who neglects her married life and gives all attention to her paramour.
TEXT -
SB 4.14.26-27
viṣṇur viriñco giriśa
indro vāyur yamo raviḥ
parjanyo dhanadaḥ somaḥ
kṣitir agnir apāmpatiḥ
ete cānye ca vibudhāḥ
prabhavo vara-śāpayoḥ
dehe bhavanti nṛpateḥ
sarva-devamayo nṛpaḥ
SYNONYMS
viṣṇuḥ—Lord Viṣṇu; viriñcaḥ—Lord Brahmā; giriśaḥ—Lord Śiva; indraḥ—Lord Indra; vāyuḥ—Vāyu, the director of the air; yamaḥ—Yama, the superintendent of death; raviḥ—the sun-god; parjanyaḥ—the director of rainfall; dhana-daḥ—Kuvera, the treasurer; somaḥ—the moon-god; kṣitiḥ—the predominating deity of the earth; agniḥ—the fire-god; apām-patiḥ—Varuṇa, the lord of waters; ete—all these; ca—and; anye—others; ca—also; vibudhāḥ—demigods; prabhavaḥ—competent; vara-śāpayoḥ—in both benediction and curse; dehe—in the body; bhavanti—abide; nṛpateḥ—of the king; sarva-devamayaḥ—comprising all demigods; nṛpaḥ—the king.
TRANSLATION
Lord Viṣṇu; Lord Brahmā; Lord Śiva; Lord Indra; Vāyu, the master of air; Yama, the superintendent of death; the sun-god; the director of rainfall; Kuvera, the treasurer; the moon-god; the predominating deity of the earth; Agni, the fire-god; Varuṇa, the lord of waters, and all others who are great and competent to bestow benedictions or to curse, all abide in the body of the king. For this reason the king is known as the reservoir of all demigods, who are simply parts and parcels of the king's body.
PURPORT
There are many demons who think of themselves as the Supreme and present themselves as the directors of the sun, moon and other planets. This is all due to false pride. Similarly, King Vena developed the demonic mentality and presented himself as the Supreme Personality of Godhead. Such demons are numerous in this age of Kali, and all of them are condemned by great sages and saintly persons.
TEXT -
SB 4.14.28
tasmān māṁ karmabhir viprā
yajadhvaṁ gata-matsarāḥ
baliṁ ca mahyaṁ harata
matto 'nyaḥ ko 'gra-bhuk pumān
SYNONYMS
tasmāt—for this reason; mām—me; karmabhiḥ—by ritualistic activities; viprāḥ—O brāhmaṇas; yajadhvam—worship; gata—without; matsarāḥ—being envious; balim—paraphernalia for worship; ca—also; mahyam—unto me; harata—bring; mattaḥ—than me; anyaḥ—other; kaḥ—who (is); agra-bhuk—the enjoyer of the first oblations; pumān—personality.
TRANSLATION
King Vena continued: For this reason, O brāhmaṇas, you should abandon your envy of me, and, by your ritualistic activities, you should worship me and offer me all paraphernalia. If you are intelligent, you should know that there is no personality superior to me, who can accept the first oblations of all sacrifices.
PURPORT
As stated by Kṛṣṇa Himself throughout Bhagavad-gītā, there is no truth superior to Him. King Vena was imitating the Supreme Personality of Godhead and was also speaking out of false pride, presenting himself as the Supreme Lord. These are all characteristics of a demonic person.
TEXT -
SB 4.14.29
maitreya uvāca
itthaṁ viparyaya-matiḥ
pāpīyān utpathaṁ gataḥ
anunīyamānas tad-yācñāṁ
na cakre bhraṣṭa-maṅgalaḥ
SYNONYMS
maitreyaḥ uvāca—Maitreya said; ittham—thus; viparyaya-matiḥ—one who has developed perverse intelligence; pāpīyān—most sinful; utpatham—from the right path; gataḥ—having gone; anunīyamānaḥ—being offered all respect; tat-yācñām—the request of the sages; na—not; cakre—accepted; bhraṣṭa—bereft of; maṅgalaḥ—all good fortune.
TRANSLATION
The great sage Maitreya continued: Thus the King, who became unintelligent due to his sinful life and deviation from the right path, became actually bereft of all good fortune. He could not accept the requests of the great sages, which the sages put before him with great respect, and therefore he was condemned.
PURPORT
The demons certainly cannot have any faith in the words of authorities. In fact, they are always disrespectful to authorities. They manufacture their own religious principles and disobey great personalities like Vyāsa, Nārada, and even the Supreme Personality of Godhead, Kṛṣṇa. As soon as one disobeys authority, he immediately becomes very sinful and loses his good fortune. The King was so puffed up and impudent that he dared disrespect the great saintly personalities, and this brought him ruination.
TEXT -
SB 4.14.30
iti te 'sat-kṛtās tena
dvijāḥ paṇḍita-māninā
bhagnāyāṁ bhavya-yācñāyāṁ
tasmai vidura cukrudhuḥ
SYNONYMS
iti—thus; te—all the great sages; asat-kṛtāḥ—being insulted; tena—by the King; dvijāḥ—the brāhmaṇas; paṇḍita-māninā—thinking himself to be very learned; bhagnāyām—being broken; bhavya—auspicious; yācñāyām—their request; tasmai—at him; vidura—O Vidura; cukrudhuḥ—became very angry.
TRANSLATION
My dear Vidura, all good fortune unto you. The foolish King, who thought himself very learned, thus insulted the great sages, and the sages, being brokenhearted by the King's words, became very angry at him.
Srila Visvanatha Cakravarti Thakur Commentary -
4.14.30
The sages were mistreated (asat-kṛtāḥ) by Vena (tena).
TEXT -
SB 4.14.31
hanyatāṁ hanyatām eṣa
pāpaḥ prakṛti-dāruṇaḥ
jīvañ jagad asāv āśu
kurute bhasmasād dhruvam
SYNONYMS
hanyatām—kill him; hanyatām—kill him; eṣaḥ—this king; pāpaḥ—representative of sin; prakṛti—by nature; dāruṇaḥ—most dreadful; jīvan—while living; jagat—the whole world; asau—he; āśu—very soon; kurute—will make; bhasmasāt—into ashes; dhruvam—certainly.
TRANSLATION
All the great saintly sages immediately cried: Kill him! Kill him! He is the most dreadful, sinful person. If he lives, he will certainly turn the whole world into ashes in no time.
PURPORT
Saintly persons are generally very kind to all kinds of living entities, but they are not unhappy when a serpent or a scorpion is killed. It is not good for saintly persons to kill, but they are encouraged to kill demons, who are exactly like serpents and scorpions. Therefore all the saintly sages decided to kill King Vena, who was so dreadful and dangerous to all human society. We can appreciate the extent to which the saintly sages actually controlled the king. If the king or government becomes demonic, it is the duty of a saintly person to upset the government and replace it with deserving persons who follow the orders and instructions of saintly persons.
Srila Visvanatha Cakravarti Thakur Commentary -
4.14.31
He will turn the world to ashes. Therefore he should be turned to ashes.
TEXT -
SB 4.14.32
nāyam arhaty asad-vṛtto
naradeva-varāsanam
yo 'dhiyajña-patiṁ viṣṇuṁ
vinindaty anapatrapaḥ
SYNONYMS
na—never; ayam—this man; arhati—deserves; asat-vṛttaḥ—full of impious activities; nara-deva—of the worldly king or worldly god; vara-āsanam—the exalted throne; yaḥ—he who; adhiyajña-patim—the master of all sacrifices; viṣṇum—Lord Viṣṇu; vinindati—insults; anapatrapaḥ—shameless.
TRANSLATION
The saintly sages continued: This impious, impudent man does not deserve to sit on the throne at all. He is so shameless that he even dared insult the Supreme Personality of Godhead, Lord Viṣṇu.
PURPORT
One should not at any time tolerate blasphemy and insults against Lord Viṣṇu or His devotees. A devotee is generally very humble and meek, and he is reluctant to pick a quarrel with anyone. Nor does he envy anyone. However, a pure devotee immediately becomes fiery with anger when he sees that Lord Viṣṇu or His devotee is insulted. This is the duty of a devotee. Although a devotee maintains an attitude of meekness and gentleness, it is a great fault on his part if he remains silent when the Lord or His devotee is blasphemed.
TEXT -
SB 4.14.33
ko vainaṁ paricakṣīta
venam ekam ṛte 'śubham
prāpta īdṛśam aiśvaryaṁ
yad-anugraha-bhājanaḥ
SYNONYMS
kaḥ—who; vā—indeed; enam—the Lord; paricakṣīta—would blaspheme; venam—King Vena; ekam—alone; ṛte—but for; aśubham—inauspicious; prāptaḥ—having obtained; īdṛśam—like this; aiśvaryam—opulence; yat—whose; anugraha—mercy; bhājanaḥ—receiving.
TRANSLATION
But for King Vena, who is simply inauspicious, who would blaspheme the Supreme Personality of Godhead, by whose mercy one is awarded all kinds of fortune and opulence?
PURPORT
When human society individually or collectively becomes godless and blasphemes the authority of the Supreme Personality of Godhead, it is certainly destined for ruination. Such a civilization invites all kinds of bad fortune due to not appreciating the mercy of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary -
4.14.33
Who except Vena would criticize Viṣṇu from whom he received such power and was the object of mercy? Therefore he should be shown no mercy, and should be killed.
TEXT -
SB 4.14.34
itthaṁ vyavasitā hantum
ṛṣayo rūḍha-manyavaḥ
nijaghnur huṅkṛtair venaṁ
hatam acyuta-nindayā
SYNONYMS
ittham—thus; vyavasitāḥ—decided; hantum—to kill; ṛṣayaḥ—the sages; rūḍha—manifested; manyavaḥ—their anger; nijaghnuḥ—they killed; hum-kṛtaiḥ—by angry words or by sounds of hum; venam—King Vena; hatam—dead; acyuta—against the Supreme Personality of Godhead; nindayā—by blasphemy.
TRANSLATION
The great sages, thus manifesting their covert anger, immediately decided to kill the King. King Vena was already as good as dead due to his blasphemy against the Supreme Personality of Godhead. Thus without using any weapons, the sages killed King Vena simply by high-sounding words.
TEXT -
SB 4.14.35
ṛṣibhiḥ svāśrama-padaṁ
gate putra-kalevaram
sunīthā pālayām āsa
vidyā-yogena śocatī
SYNONYMS
ṛṣibhiḥ—by the sages; sva-āśrama-padam—to their own respective hermitages; gate—having returned; putra—of her son; kalevaram—the body; sunīthā—Sunīthā, the mother of King Vena; pālayām āsa—preserved; vidyā-yogena—by mantra and ingredients; śocatī—while lamenting.
TRANSLATION
After all the sages returned to their respective hermitages, the mother of King Vena, Sunīthā, became very much aggrieved because of her son's death. She decided to preserve the dead body of her son by the application of certain ingredients and by chanting mantras [mantra-yogena].
Srila Visvanatha Cakravarti Thakur Commentary -
4.14.35
Vidyā-yogena means “by placing it in oil with use of mantras.”
TEXT -
SB 4.14.36
ekadā munayas te tu
sarasvat-salilāplutāḥ
hutvāgnīn sat-kathāś cakrur
upaviṣṭāḥ sarit-taṭe
SYNONYMS
ekadā—once upon a time; munayaḥ—all those great saintly persons; te—they; tu—then; sarasvat—of the River Sarasvatī; salila—in the water; āplutāḥ—bathed; hutvā—offering oblations; agnīn—into the fires; sat-kathāḥ—discussions about transcendental subject matters; cakruḥ—began to do; upaviṣṭāḥ—sitting; sarit-taṭe—by the side of the river.
TRANSLATION
Once upon a time, the same saintly persons, after taking their bath in the River Sarasvatī, began to perform their daily duties by offering oblations into the sacrificial fires. After this, sitting on the bank of the river, they began to talk about the transcendental person and His pastimes.
Srila Visvanatha Cakravarti Thakur Commentary -
4.14.36
Sarasvat in the masculine gender is poetic license.
TEXT -
SB 4.14.37
vīkṣyotthitāṁs tadotpātān
āhur loka-bhayaṅkarān
apy abhadram anāthāyā
dasyubhyo na bhaved bhuvaḥ
SYNONYMS
vīkṣya—having seen; utthitān—developed; tadā—then; utpātān—disturbances; āhuḥ—they began to say; loka—in society; bhayam-karān—causing panic; api—whether; abhadram—misfortune; anāthāyāḥ—having no ruler; dasyubhyaḥ—from thieves and rogues; na—not; bhavet—may happen; bhuvaḥ—of the world.
TRANSLATION
In those days there were various disturbances in the country that were creating a panic in society. Therefore all the sages began to talk amongst themselves: Since the King is dead and there is no protector in the world, misfortune may befall the people in general on account of rogues and thieves.
PURPORT
Whenever there is a disturbance in the state, or a panic situation, the property and lives of the citizens become unsafe. This is caused by the uprising of various thieves and rogues. At such a time it is to be understood that the ruler, or the government, is dead. All of these misfortunes happened due to the death of King Vena. Thus the saintly persons became very anxious for the safety of the people in general. The conclusion is that even though saintly persons have no business in political affairs, they are always compassionate upon the people in general. Thus even though they are always aloof from society, out of mercy and compassion they consider how the citizens can peacefully execute their rituals and follow the rules and regulations of varṇāśrama-dharma. That was the concern of these sages. In this age of Kali, everything is disturbed. Therefore saintly persons should take to the chanting of the Hare Kṛṣṇa mantra, as recommended in the śāstras:
harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
[Cc. Ādi 17.21]
Both for spiritual and material prosperity, everyone should devotedly chant the Hare Kṛṣṇa mantra.
TEXT -
SB 4.14.38
evaṁ mṛśanta ṛṣayo
dhāvatāṁ sarvato-diśam
pāṁsuḥ samutthito bhūriś
corāṇām abhilumpatām
SYNONYMS
evam—thus; mṛśantaḥ—while considering; ṛṣayaḥ—the great saintly persons; dhāvatām—running; sarvataḥ-diśam—from all directions; pāṁsuḥ—dust; samutthitaḥ—arose; bhūriḥ—much; corāṇām—from thieves and rogues; abhilumpatām—engaged in plundering.
TRANSLATION
When the great sages were carrying on their discussion in this way, they saw a dust storm arising from all directions. This storm was caused by the running of thieves and rogues, who were engaged in plundering the citizens.
PURPORT
Thieves and rogues simply await some political upset in order to take the opportunity to plunder the people in general. To keep thieves and rogues inactive in their profession, a strong government is always required.
Srila Visvanatha Cakravarti Thakur Commentary -
4.14.38
While the sages were reflecting and sitting there, the dust arose.
TEXT -
SB 4.14.39-40
tad upadravam ājñāya
lokasya vasu lumpatām
bhartary uparate tasminn
anyonyaṁ ca jighāṁsatām
cora-prāyaṁ jana-padaṁ
hīna-sattvam arājakam
lokān nāvārayañ chaktā
api tad-doṣa-darśinaḥ
SYNONYMS
tat—at that time; upadravam—the disturbance; ājñāya—understanding; lokasya—of the people in general; vasu—riches; lumpatām—by those who were plundering; bhartari—the protector; uparate—being dead; tasmin—King Vena; anyonyam—one another; ca—also; jighāṁ-satām—desiring to kill; cora-prāyam—full of thieves; jana-padam—the state; hīna—bereft of; sattvam—regulation; arājakam—without a king; lokān—the thieves and rogues; na—not; avārayan—they subdued; śaktāḥ—able to do so; api—although; tat-doṣa—the fault of that; darśinaḥ—considering.
TRANSLATION
Upon seeing the dust storm, the saintly persons could understand that there were a great deal of irregularities due to the death of King Vena. Without government, the state was devoid of law and order, and consequently there was a great uprising of murderous thieves and rogues, who were plundering the riches of the people in general. Although the great sages could subdue the disturbance by their powers—just as they could kill the King—they considered it improper on their part to do so. Thus they did not attempt to stop the disturbance.
PURPORT
The saintly persons and great sages killed King Vena out of emergency, but they did not choose to take part in the government in order to subdue the uprising of thieves and rogues, which took place after the death of King Vena. It is not the duty of brāhmaṇas and saintly persons to kill, although they may sometimes do so in the case of an emergency. They could kill all the thieves and rogues by the prowess of their mantras, but they thought it the duty of kṣatriya kings to do so. Thus they reluctantly did not take part in the killing business.
Srila Visvanatha Cakravarti Thakur Commentary -
4.14.39-40
The order of the sentence is as follows. Understanding the disturbance to the population by looters of wealth and killers, and understanding that almost the whole population had become thieves, persons capable of preventing this, even seeing it happen, the kṣatriyas, protecting only themselves, and being indifferent, thinking “Why should we protect others?” did not stop those who were looting others.
TEXT -
SB 4.14.41
brāhmaṇaḥ sama-dṛk śānto
dīnānāṁ samupekṣakaḥ
sravate brahma tasyāpi
bhinna-bhāṇḍāt payo yathā
SYNONYMS
brāhmaṇaḥ—a brāhmaṇa; sama-dṛk—equipoised; śāntaḥ—peaceful; dīnānām—the poor; samupekṣakaḥ—grossly neglecting; sravate—diminishes; brahma—spiritual power; tasya—his; api—certainly; bhinna-bhāṇḍāt—from a cracked pot; payaḥ—water; yathā—just as.
TRANSLATION
The great sages began to think that although a brāhmaṇa is peaceful and impartial because he is equal to everyone, it is still not his duty to neglect poor humans. By such neglect, a brāhmaṇa's spiritual power diminishes, just as water kept in a cracked pot leaks out.
PURPORT
Brāhmaṇas, the topmost section of human society, are mostly devotees. They are generally unaware of the happenings within the material world because they are always busy in their activities for spiritual advancement. Nonetheless, when there is a calamity in human society, they cannot remain impartial. If they do not do something to relieve the distressed condition of human society, it is said that due to such neglect their spiritual knowledge diminishes. Almost all the sages go to the Himalayas for their personal benefit, but Prahlāda Mahārāja said that he did not want liberation alone. He decided to wait until he was able to deliver all the fallen souls of the world.
In their elevated condition, the brāhmaṇas are called Vaiṣṇavas. There are two types of brāhmaṇas—namely, brāhmaṇa-paṇḍita and brāhmaṇa-vaiṣṇava. A qualified brāhmaṇa is naturally very learned, but when his learning is advanced in understanding the Supreme Personality of Godhead, he becomes a brāhmaṇa-vaiṣṇava. Unless one becomes a Vaiṣṇava, one's perfection of brahminical culture is incomplete.
The saintly persons considered very wisely that although King Vena was very sinful, he was born in a family descending from Dhruva Mahārāja. Therefore the semen in the family must be protected by the Supreme Personality of Godhead, Keśava. As such, the sages wanted to take some steps to relieve the situation. For want of a king, everything was being disturbed and turned topsy-turvy.
Srila Visvanatha Cakravarti Thakur Commentary -
4.14.41
What to speak of devotees and kṣatriyas being obligated to stop suffering of the people, if even the brāhmaṇa, peaceful and seeing all beings equally, ignores the suffering, then even his austerity as a brāhmaṇa dissipates.
TEXT -
SB 4.14.42
nāṅgasya vaṁśo rājarṣer
eṣa saṁsthātum arhati
amogha-vīryā hi nṛpā
vaṁśe 'smin keśavāśrayāḥ
SYNONYMS
na—not; aṅgasya—of King Aṅga; vaṁśaḥ—family line; rāja-ṛṣeḥ—of the saintly King; eṣaḥ—this; saṁsthātum—to be stopped; arhati—ought; amogha—without sin, powerful; vīryāḥ—their semen; hi—because; nṛpāḥ—kings; vaṁśe—in the family; asmin—this; keśava—of the Supreme Personality of Godhead; āśrayāḥ—under the shelter.
TRANSLATION
The sages decided that the descendants of the family of the saintly King Aṅga should not be stopped, for in this family the semen was very powerful and the children were prone to become devotees of the Lord.
PURPORT
The purity of hereditary succession is called amogha-vīrya. The pious seminal succession in the twice-born families of the brāhmaṇas and kṣatriyas especially, as well as in the families of vaiśyas also, must be kept very pure by the observation of the purificatory processes beginning with garbhādhāna-saṁskāra, which is observed before conceiving a child. Unless this purificatory process is strictly observed, especially by the brāhmaṇas, the family descendants become impure, and gradually sinful activities become visible in the family. Mahārāja Aṅga was very pure because of the purification of semen in the family of Mahārāja Dhruva. However, his semen became contaminated in association with his wife, Sunīthā, who happened to be the daughter of death personified. Because of this polluted semen, King Vena was produced. This was a catastrophe in the family of Dhruva Mahārāja. All the saintly persons and sages considered this point, and they decided to take action in this matter, as described in the following verses.
Srila Visvanatha Cakravarti Thakur Commentary -
4.14.42
If that is so, why did the sages headed by Bhṛgu remain unconcerned? Seeing that they could prevent destruction of their austerity by killing the thieves and protecting the population, they concluded that some King was necessary. Samṣthātum means “to be destroyed.”
TEXT -
SB 4.14.43
viniścityaivam ṛṣayo
vipannasya mahīpateḥ
mamanthur ūruṁ tarasā
tatrāsīd bāhuko naraḥ
SYNONYMS
viniścitya—deciding; evam—thus; ṛṣayaḥ—the great sages; vipannasya—dead; mahī-pateḥ—of the King; mamanthuḥ—churned; ūrum—the thighs; tarasā—with specific power; tatra—thereupon; āsīt—was born; bāhukaḥ—of the name Bāhuka (dwarf); naraḥ—a person.
TRANSLATION
After making a decision, the saintly persons and sages churned the thighs of the dead body of King Vena with great force and according to a specific method. As a result of this churning, a dwarf-like person was born from King Vena's body.
PURPORT
That a person was born by the churning of the thighs of King Vena proves that the spirit soul is individual and separate from the body. The great sages and saintly persons could beget another person from the body of the dead King Vena, but it was not possible for them to bring King Vena back to life. King Vena was gone, and certainly he had taken another body. The saintly persons and sages were only concerned with the body of Vena because it was a result of the seminal succession in the family of Mahārāja Dhruva. Consequently, the ingredients by which another body could be produced were there in the body of King Vena. By a certain process, when the thighs of the dead body were churned, another body came out. Although dead, the body of King Vena was preserved by drugs, and mantras chanted by King Vena's mother. In this way the ingredients for the production of another body were there. When the body of the person named Bāhuka came out of the dead body of King Vena, it was really not very astonishing. It was simply a question of knowing how to do it. From the semen of one body, another body is produced, and the life symptoms are visible due to the soul's taking shelter of this body. One should not think that it was impossible for another body to come out of the dead body of Mahārāja Vena. This was performed by the skillful action of the sages.
Srila Visvanatha Cakravarti Thakur Commentary -
4.14.43
Bāhukaḥ means a dwarf. First the mother’s portion (adharma) was separated and extracted from the body.
TEXT -
SB 4.14.44
kāka-kṛṣṇo 'tihrasvāṅgo
hrasva-bāhur mahā-hanuḥ
hrasva-pān nimna-nāsāgro
raktākṣas tāmra-mūrdhajaḥ
SYNONYMS
kāka-kṛṣṇaḥ—as black as a crow; ati-hrasva—very short; aṅgaḥ—his limbs; hrasva—short; bāhuḥ—his arms; mahā—big; hanuḥ—his jaws; hrasva—short; pāt—his legs; nimna—flat; nāsa-agraḥ—the tip of his nose; rakta—reddish; akṣaḥ—his eyes; tāmra—copperlike; mūrdha-jaḥ—his hair.
TRANSLATION
This person born from King Vena's thighs was named Bāhuka, and his complexion was as black as a crow's. All the limbs of his body were very short, his arms and legs were short, and his jaws were large. His nose was flat, his eyes were reddish, and his hair copper-colored.
TEXT -
SB 4.14.45
taṁ tu te 'vanataṁ dīnaṁ
kiṁ karomīti vādinam
niṣīdety abruvaṁs tāta
sa niṣādas tato 'bhavat
SYNONYMS
tam—unto him; tu—then; te—the sages; avanatam—bowed down; dīnam—meek; kim—what; karomi—shall I do; iti—thus; vādinam—inquiring; niṣīda—just sit down; iti—thus; abruvan—they replied; tāta—my dear Vidura; saḥ—he; niṣādaḥ—of the name Niṣāda; tataḥ—thereafter; abhavat—became.
TRANSLATION
He was very submissive and meek, and immediately after his birth he bowed down and inquired, "Sirs, what shall I do?" The great sages replied, "Please sit down [niṣīda]." Thus Niṣāda, the father of the Naiṣāda race, was born.
PURPORT
It is said in the śāstras that the head of the body represents the brāhmaṇas, the arms represent the kṣatriyas, the abdomen represents the vaiśyas, and the legs, beginning with the thighs, represent the śūdras. The śūdras are sometimes called black, or kṛṣṇa. The brāhmaṇas are called śukla, or white, and the kṣatriyas and the vaiśyas are a mixture of black and white. However, those who are extraordinarily white are said to have skin produced out of white leprosy. It may be concluded that white or a golden hue is the color of the higher caste, and black is the complexion of the śūdras.
Srila Visvanatha Cakravarti Thakur Commentary -
4.14.45
Since he was tribal in nature, he was not suitable to be the King.
TEXT -
SB 4.14.46
tasya vaṁśyās tu naiṣādā
giri-kānana-gocarāḥ
yenāharaj jāyamāno
vena-kalmaṣam ulbaṇam
SYNONYMS
tasya—his (Niṣāda's); vaṁśyāḥ—descendants; tu—then; naiṣādāḥ—called Naiṣādas; giri-kānana—the hills and forests; gocarāḥ—inhabiting; yena—because; aharat—he took upon himself; jāyamānaḥ—being born; vena—of King Vena; kalmaṣam—all kinds of sin; ulbaṇam—very fearful.
TRANSLATION
After his [Niṣāda's] birth, he immediately took charge of all the resultant actions of King Vena's sinful activities. As such, this Naiṣāda class are always engaged in sinful activities like stealing, plundering and hunting. Consequently they are only allowed to live in the hills and forests.
PURPORT
The Naiṣādas are not allowed to live in cities and towns because they are sinful by nature. As such, their bodies are very ugly, and their occupations are also sinful. We should, however, know that even these sinful men (who are sometimes called Kirātas) can be delivered from their sinful condition to the topmost Vaiṣṇava platform by the mercy of a pure devotee. Engagement in the transcendental loving devotional service of the Lord can make anyone, however sinful he may be, fit to return home, back to Godhead. One has only to become free from all contamination by the process of devotional service. In this way everyone can become fit to return home, back to Godhead. This is confirmed by the Lord Himself in Bhagavad-gītā (9.32):
māṁ hi pārtha vyapāśritya
ye 'pi syuḥ pāpa-yonayaḥ
striyo vaiśyās tathā śūdrās
te 'pi yānti parāṁ gatim
"O son of Pṛthā, those who take shelter of Me, though they be of lower birth—women, vaiśyas [merchants], as well as śūdras [workers]—can approach the supreme destination."
Srila Visvanatha Cakravarti Thakur Commentary -
4.14.46
By being born and taking the sins of Vena, he took low birth as a Niṣāda, and his descendents the Naiṣādas were very low in birth.
Thus ends the commentary on the Fourteenth Chapter of the Fourth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta
PURPORT
s of the Fourth Canto, Fourteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Story of King Vena."
15. King Pṛthu's Appearance and Coronation
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9-10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26
TEXT -
SB 4.15.1
maitreya uvāca
atha tasya punar viprair
aputrasya mahīpateḥ
bāhubhyāṁ mathyamānābhyāṁ
mithunaṁ samapadyata
SYNONYMS
maitreyaḥ uvāca—Maitreya continued to speak; atha—thus; tasya—his; punaḥ—again; vipraiḥ—by the brāhmaṇas; aputrasya—without a son; mahīpateḥ—of the King; bāhubhyām—from the arms; mathyamānābhyām—being churned; mithunam—a couple; samapadyata—took birth.
TRANSLATION
The great sage Maitreya continued: My dear Vidura, thus the brāhmaṇas and the great sages again churned the two arms of King Vena's dead body. As a result a male and female couple came out of his arms.
Srila Visvanatha Cakravarti Thakur Commentary -
4.15.1
The Fifteenth Chapter describes the birth of Arci and Pṛthu from churning Vena’s arms, his coronation and theft of the offerings. What should the father’s lineage and the power of the sacrifice to Viṣṇu produce? This verse describes the result.
TEXT -
SB 4.15.2
tad dṛṣṭvā mithunaṁ jātam
ṛṣayo brahma-vādinaḥ
ūcuḥ parama-santuṣṭā
viditvā bhagavat-kalām
SYNONYMS
tat—that; dṛṣṭvā—seeing; mithunam—couple; jātam—born; ṛṣayaḥ—the great sages; brahma-vādinaḥ—very learned in Vedic knowledge; ūcuḥ—said; parama—very much; santuṣṭāḥ—being pleased; viditvā—knowing; bhagavat—of the Supreme Personality of Godhead; kalām—expansion.
TRANSLATION
The great sages were highly learned in Vedic knowledge. When they saw the male and female born of the arms of Vena's body, they were very pleased, for they could understand that the couple was an expansion of a plenary portion of Viṣṇu, the Supreme Personality of Godhead.
PURPORT
The method adopted by the great sages and scholars, who were learned in Vedic knowledge, was perfect. They removed all the reactions of King Vena's sinful activities by seeing that King Vena first gave birth to Bāhuka, described in the previous chapter. After King Vena's body was thus purified, a male and female came out of it, and the great sages could understand that this was an expansion of Lord Viṣṇu. This expansion, of course, was not viṣṇu-tattva but a specifically empowered expansion of Lord Viṣṇu known as āveśa.
TEXT -
SB 4.15.3
ṛṣaya ūcuḥ
eṣa viṣṇor bhagavataḥ
kalā bhuvana-pālinī
iyaṁ ca lakṣmyāḥ sambhūtiḥ
puruṣasyānapāyinī
SYNONYMS
ṛṣayaḥ ūcuḥ—the sages said; eṣaḥ—this male; viṣṇoḥ—of Lord Viṣṇu; bhagavataḥ—of the Supreme Personality of Godhead; kalā—expansion; bhuvana-pālinī—who maintains the world; iyam—this female; ca—also; lakṣmyāḥ—of the goddess of fortune; sambhūtiḥ—expansion; puruṣasya—of the Lord; anapāyinī—inseparable.
TRANSLATION
The great sages said: The male is a plenary expansion of the power of Lord Viṣṇu, who maintains the entire universe, and the female is a plenary expansion of the goddess of fortune, who is never separated from the Lord.
PURPORT
The significance of the goddess of fortune's never being separated from the Lord is clearly mentioned herein. People in the material world are very fond of the goddess of fortune, and they want her favor in the form of riches. They should know, however, that the goddess of fortune is inseparable from Lord Viṣṇu. Materialists should understand that the goddess of fortune should be worshiped along with Lord Viṣṇu and should not be regarded separately. Materialists seeking the favor of the goddess of fortune must worship Lord Viṣṇu and Lakṣmī together to maintain material opulence. If a materialist follows the policy of Rāvaṇa, who wanted to separate Sītā from Lord Rāmacandra, the process of separation will vanquish him. Those who are very rich and have taken favor of the goddess of fortune in this world must engage their money in the service of the Lord. In this way they can continue in their opulent position without disturbance.
Srila Visvanatha Cakravarti Thakur Commentary -
4.15.3
Sambhūtiḥ ṁeans “directly wealth,” Lakṣmī.
TEXT -
SB 4.15.4
ayaṁ tu prathamo rājñāṁ
pumān prathayitā yaśaḥ
pṛthur nāma mahārājo
bhaviṣyati pṛthu-śravāḥ
SYNONYMS
ayam—this; tu—then; prathamaḥ—the first; rājñām—of kings; pumān—the male; prathayitā—will expand; yaśaḥ—reputation; pṛthuḥ—Mahārāja Pṛthu; nāma—by name; mahā-rājaḥ—the great king; bhaviṣyati—will become; pṛthu-śravāḥ—of wide renown.
TRANSLATION
Of the two, the male will be able to expand his reputation throughout the world. His name will be Pṛthu. Indeed, he will be the first among kings.
PURPORT
There are different types of incarnations of the Supreme Personality of Godhead. In the śāstras it is said that Garuḍa (the carrier of Lord Viṣṇu) and Lord Śiva and Ananta are all very powerful incarnations of the Brahman feature of the Lord. Similarly, Śacīpati, or Indra, the King of heaven, is an incarnation of the lusty feature of the Lord. Aniruddha is an incarnation of the Lord's mind. Similarly, King Pṛthu is an incarnation of the ruling force of the Lord. Thus the saintly persons and great sages predicted the future activities of King Pṛthu, who was already explained as a partial incarnation of a plenary expansion of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary -
4.15.4
The sages churned the arms of Vena. This signifies that the power of the kṣatriyas and the power of the Lord lie in the arms of the kṣatriyas. This verse explains the derivation of Pṛthu’s name.
TEXT -
SB 4.15.5
iyaṁ ca sudatī devī
guṇa-bhūṣaṇa-bhūṣaṇā
arcir nāma varārohā
pṛthum evāvarundhatī
SYNONYMS
iyam—this female child; ca—and; su-datī—who has very nice teeth; devī—the goddess of fortune; guṇa—by good qualities; bhūṣaṇa—ornaments; bhūṣaṇā—who beautifies; arciḥ—Arci; nāma—by name; vara-ārohā—very beautiful; pṛthum—unto King Pṛthu; eva—certainly; avarundhatī—being very much attached.
TRANSLATION
The female has such beautiful teeth and beautiful qualities that she will actually beautify the ornaments she wears. Her name will be Arci. In the future she will accept King Pṛthu as her husband.
Srila Visvanatha Cakravarti Thakur Commentary -
4.15.5
She is the ornament of all ornaments and qualities. By her devotion she will control Pṛthu.
TEXT -
SB 4.15.6
eṣa sākṣād dharer aṁśo
jāto loka-rirakṣayā
iyaṁ ca tat-parā hi śrīr
anujajñe 'napāyinī
SYNONYMS
eṣaḥ—this male; sākṣāt—directly; hareḥ—of the Supreme Personality of Godhead; aṁśaḥ—partial representative; jātaḥ—born; loka—the entire world; rirakṣayā—with a desire to protect; iyam—this female; ca—also; tat-parā—very much attached to him; hi—certainly; śrīḥ—the goddess of fortune; anujajñe—took birth; anapāyinī—inseparable.
TRANSLATION
In the form of King Pṛthu, the Supreme Personality of Godhead has appeared through a part of His potency to protect the people of the world. The goddess of fortune is the constant companion of the Lord, and therefore she has incarnated partially as Arci to become King Pṛthu's queen.
PURPORT
In Bhagavad-gītā the Lord says that whenever one sees an extraordinary power, he should conclude that a specific partial representation of the Supreme Personality of Godhead is present. There are innumerable such personalities, but not all of them are direct viṣṇu-tattva plenary expansions of the Lord. Many living entities are classified among the śakti-tattvas. Such incarnations, empowered for specific purposes, are known as śaktyāveśa-avatāras. King Pṛthu was such a śaktyāveśa-avatāra of the Lord. Similarly, Arci, King Pṛthu's wife, was a śaktyāveśa-avatāra of the goddess of fortune.
Srila Visvanatha Cakravarti Thakur Commentary -
4.15.6
Rirakṣayā should be rirakṣiṣayā “with a desire to protect.”
TEXT -
SB 4.15.7
maitreya uvāca
praśaṁsanti sma taṁ viprā
gandharva-pravarā jaguḥ
mumucuḥ sumano-dhārāḥ
siddhā nṛtyanti svaḥ-striyaḥ
SYNONYMS
maitreyaḥ uvāca—the great saint Maitreya said; praśaṁsanti sma—praised, glorified; tam—him (Pṛthu); viprāḥ—all the brāhmaṇas; gandharva-pravarāḥ—the best of the Gandharvas; jaguḥ—chanted; mumucuḥ—released; sumanaḥ-dhārāḥ—showers of flowers; siddhāḥ—the personalities from Siddhaloka; nṛtyanti—were dancing; svaḥ—of the heavenly planets; striyaḥ—women (the Apsarās).
TRANSLATION
The great sage Maitreya continued: My dear Vidurajī, at that time all the brāhmaṇas highly praised and glorified King Pṛthu, and the best singers of Gandharvaloka chanted his glories. The inhabitants of Siddhaloka showered flowers, and the beautiful women in the heavenly planets danced in ecstasy.
TEXT -
SB 4.15.8
śaṅkha-tūrya-mṛdaṅgādyā
nedur dundubhayo divi
tatra sarva upājagmur
devarṣi-pitṝṇāṁ gaṇāḥ
SYNONYMS
śaṅkha—conches; tūrya—bugles; mṛdaṅga—drums; ādyāḥ—and so on; neduḥ—vibrated; dundubhayaḥ—kettledrums; divi—in outer space; tatra—there; sarve—all; upājagmuḥ—came; deva-ṛṣi—demigods and sages; pitṝṇām—of forefathers; gaṇāḥ—groups.
TRANSLATION
Conchshells, bugles, drums and kettledrums vibrated in outer space. Great sages, forefathers and personalities from the heavenly planets all came to earth from various planetary systems.
TEXT -
SB 4.15.9-10
brahmā jagad-gurur devaiḥ
sahāsṛtya sureśvaraiḥ
vainyasya dakṣiṇe haste
dṛṣṭvā cihnaṁ gadābhṛtaḥ
pādayor aravindaṁ ca
taṁ vai mene hareḥ kalām
yasyāpratihataṁ cakram
aṁśaḥ sa parameṣṭhinaḥ
SYNONYMS
brahmā—Lord Brahmā; jagat-guruḥ—the master of the universe; devaiḥ—by the demigods; saha—accompanied; āsṛtya—arriving; sura-īśvaraiḥ—with the chiefs of all the heavenly planets; vainyasya—of Mahārāja Pṛthu, the son of Vena; dakṣiṇe—right; haste—on the hand; dṛṣṭvā—seeing; cihnam—mark; gadā-bhṛtaḥ—of Lord Viṣṇu, who carries a club; pādayoḥ—on the two feet; aravindam—lotus flower; ca—also; tam—him; vai—certainly; mene—he understood; hareḥ—of the Supreme Personality of Godhead; kalām—part of a plenary expansion; yasya—whose; apratihatam—invincible; cakram—disc; aṁśaḥ—partial representation; saḥ—he; parameṣṭhinaḥ—of the Supreme Personality of Godhead.
TRANSLATION
Lord Brahmā, the master of the entire universe, arrived there accompanied by all the demigods and their chiefs. Seeing the lines of Lord Viṣṇu's palm on King Pṛthu's right hand and impressions of lotus flowers on the soles of his feet, Lord Brahmā could understand that King Pṛthu was a partial representation of the Supreme Personality of Godhead. One whose palm bears the sign of a disc, as well as other such lines, should be considered a partial representation or incarnation of the Supreme Lord.
PURPORT
There is a system by which one can detect an incarnation of the Supreme Personality of Godhead. Nowadays it has become a cheap fashion to accept any rascal as an incarnation of God, but from this incident we can see that Lord Brahmā personally examined the hands and feet of King Pṛthu for specific signs. In their prophecies the learned sages and brāhmaṇas accepted Pṛthu Mahārāja as a plenary partial expansion of the Lord. During the presence of Lord Kṛṣṇa, however, a king declared himself Vāsudeva, and Lord Kṛṣṇa killed him. Before accepting someone as an incarnation of God, one should verify his identity according to the symptoms mentioned in the śāstras. Without these symptoms the pretender is subject to be killed by the authorities for pretending to be an incarnation of God.
Srila Visvanatha Cakravarti Thakur Commentary -
4.15.9-10
Apratihatam means “his hand was not different with its other lines also.”
TEXT -
SB 4.15.11
tasyābhiṣeka ārabdho
brāhmaṇair brahma-vādibhiḥ
ābhiṣecanikāny asmai
ājahruḥ sarvato janāḥ
SYNONYMS
tasya—his; abhiṣekaḥ—coronation; ārabdhaḥ—was arranged; brāhmaṇaiḥ—by the learned brāhmaṇas; brahma-vādibhiḥ—attached to the Vedic rituals; ābhiṣecanikāni—various paraphernalia for performing the ceremony; asmai—unto him; ājahruḥ—collected; sarvataḥ—from all directions; janāḥ—people.
TRANSLATION
The learned brāhmaṇas, who were very attached to the Vedic ritualistic ceremonies, then arranged for the King's coronation. People from all directions collected all the different paraphernalia for the ceremony. Thus everything was complete.
TEXT -
SB 4.15.12
sarit-samudrā girayo
nāgā gāvaḥ khagā mṛgāḥ
dyauḥ kṣitiḥ sarva-bhūtāni
samājahrur upāyanam
SYNONYMS
sarit—the rivers; samudrāḥ—the seas; girayaḥ—the mountains; nāgāḥ—the serpents; gāvaḥ—the cows; khagāḥ—the birds; mṛgāḥ—the animals; dyauḥ—the sky; kṣitiḥ—the earth; sarva-bhūtāni—all living entities; samājahruḥ—collected; upāyanam—different kinds of presentations.
TRANSLATION
All the rivers, seas, hills, mountains, serpents, cows, birds, animals, heavenly planets, the earthly planet and all other living entities collected various presentations, according to their ability, to offer the King.
TEXT -
SB 4.15.13
so 'bhiṣikto mahārājaḥ
suvāsāḥ sādhv-alaṅkṛtaḥ
patnyārciṣālaṅkṛtayā
vireje 'gnir ivāparaḥ
SYNONYMS
saḥ—the King; abhiṣiktaḥ—being coronated; mahārājaḥ—Mahārāja Pṛthu; su-vāsāḥ—exquisitely dressed; sādhu-alaṅkṛtaḥ—highly decorated with ornaments; patnyā—along with his wife; arciṣā—named Arci; alaṅkṛtayā—nicely ornamented; vireje—appeared; agniḥ—fire; iva—like; aparaḥ—another.
TRANSLATION
Thus the great King Pṛthu, exquisitely dressed with garments and ornaments, was coronated and placed on the throne. The King and his wife, Arci, who was also exquisitely ornamented, appeared exactly like fire.
TEXT -
SB 4.15.14
tasmai jahāra dhanado
haimaṁ vīra varāsanam
varuṇaḥ salila-srāvam
ātapatraṁ śaśi-prabham
SYNONYMS
tasmai—unto him; jahāra—presented; dhana-daḥ—the treasurer of the demigods (Kuvera); haimam—made of gold; vīra—O Vidura; vara-āsanam—royal throne; varuṇaḥ—the demigod Varuṇa; salila-srāvam—dropping particles of water; ātapatram—umbrella; śaśi-prabham—as brilliant as the moon.
TRANSLATION
The great sage continued: My dear Vidura, Kuvera presented the great King Pṛthu with a golden throne. The demigod Varuṇa presented him with an umbrella that constantly sprayed fine particles of water and was as brilliant as the moon.
TEXT -
SB 4.15.15
vāyuś ca vāla-vyajane
dharmaḥ kīrtimayīṁ srajam
indraḥ kirīṭam utkṛṣṭaṁ
daṇḍaṁ saṁyamanaṁ yamaḥ
SYNONYMS
vāyuḥ—the demigod of air; ca—also; vāla-vyajane—two cāmaras made of hair; dharmaḥ—the King of religion; kīrti-mayīm—expanding one's name and fame; srajam—garland; indraḥ—the King of heaven; kirīṭam—helmet; utkṛṣṭam—very valuable; daṇḍam—scepter; saṁyamanam—for ruling the world; yamaḥ—the superintendent of death.
TRANSLATION
The demigod of air, Vāyu, presented King Pṛthu with two whisks [cāmaras] of hair; the King of religion, Dharma, presented him with a flower garland which would expand his fame; the King of heaven, Indra, presented him with a valuable helmet; and the superintendent of death, Yamarāja, presented him with a scepter with which to rule the world.
TEXT -
SB 4.15.16
brahmā brahmamayaṁ varma
bhāratī hāram uttamam
hariḥ sudarśanaṁ cakraṁ
tat-patny avyāhatāṁ śriyam
SYNONYMS
brahmā—Lord Brahmā; brahma-mayam—made of spiritual knowledge; varma—armor; bhāratī—the goddess of learning; hāram—necklace; uttamam—transcendental; hariḥ—the Supreme Personality of Godhead; sudarśanam cakram—Sudarśana disc; tat-patnī—His wife (Lakṣmī); avyāhatām—imperishable; śriyam—beauty and opulence.
TRANSLATION
Lord Brahmā presented King Pṛthu with a protective garment made of spiritual knowledge. Bhāratī [Sarasvatī], the wife of Brahmā, gave him a transcendental necklace. Lord Viṣṇu presented him with a Sudarśana disc, and Lord Viṣṇu's wife, the goddess of fortune, gave him imperishable opulences.
PURPORT
All the demigods presented various gifts to King Pṛthu. Hari, an incarnation of the Supreme Personality of Godhead known as Upendra in the heavenly planet, presented the King with a Sudarśana disc. It should be understood that this Sudarśana disc is not exactly the same type of Sudarśana disc used by the Personality of Godhead, Kṛṣṇa, or Viṣṇu. Since Mahārāja Pṛthu was a partial representation of the Supreme Personality of Godhead's power, the Sudarśana disc given to him represented the partial power of the original Sudarśana disc.
Srila Visvanatha Cakravarti Thakur Commentary -
4.15.16
Brahma-mayam means “made of the Vedas.” Varma is armor. Lakṣmī offered imperishable wealth (śriyam).
TEXT -
SB 4.15.17
daśa-candram asiṁ rudraḥ
śata-candraṁ tathāmbikā
somo 'mṛtamayān aśvāṁs
tvaṣṭā rūpāśrayaṁ ratham
SYNONYMS
daśa-candram—decorated with ten moons; asim—sword; rudraḥ—Lord Śiva; śata-candram—decorated with one hundred moons; tathā—in that manner; ambikā—the goddess Durgā; somaḥ—the moon-demigod; amṛta-mayān—made of nectar; aśvān—horses; tvaṣṭā—the demigod Viśvakarmā; rūpa-āśrayam—very beautiful; ratham—a chariot.
TRANSLATION
Lord Śiva presented him with a sword within a sheath marked with ten moons, and his wife, the goddess Durgā, presented him with a shield marked with one hundred moons. The moon-demigod presented him with horses made of nectar, and the demigod Viśvakarmā presented him with a very beautiful chariot.
Srila Visvanatha Cakravarti Thakur Commentary -
4.15.17
Śiva offered a sword with ten moons on the sheath. Durgā offered a shield with a hundred moons. Viśvakārmā offered a beautiful (rūpāśrayam) chariot.
TEXT -
SB 4.15.18
agnir āja-gavaṁ cāpaṁ
sūryo raśmimayān iṣūn
bhūḥ pāduke yogamayyau
dyauḥ puṣpāvalim anvaham
SYNONYMS
agniḥ—the demigod of fire; āja-gavam—made of the horns of goats and cows; cāpam—a bow; sūryaḥ—the sun-god; raśmi-mayān—brilliant as sunshine; iṣūn—arrows; bhūḥ—Bhūmi, the predominating goddess of the earth; pāduke—two slippers; yoga-mayyau—full of mystic power; dyauḥ—the demigods in outer space; puṣpa—of flowers; āvalim—presentation; anu-aham—day after day.
TRANSLATION
The demigod of fire, Agni, presented him with a bow made of the horns of goats and cows. The sun-god presented him with arrows as brilliant as sunshine. The predominating deity of Bhūrloka presented him with slippers full of mystic power. The demigods from outer space brought him presentations of flowers again and again.
PURPORT
This verse describes that the King's slippers were invested with mystic powers (pāduke yogamayyau). Thus as soon as the King placed his feet in the slippers they would immediately carry him wherever he desired. Mystic yogīs can transfer themselves from one place to another whenever they desire. A similar power was invested in the slippers of King Pṛthu.
Srila Visvanatha Cakravarti Thakur Commentary -
4.15.18
Yoga-mayyau means by putting on the shoes one could go to any desired place immediately.
TEXT -
SB 4.15.19
nāṭyaṁ sugītaṁ vāditram
antardhānaṁ ca khecarāḥ
ṛṣayaś cāśiṣaḥ satyāḥ
samudraḥ śaṅkham ātmajam
SYNONYMS
nāṭyam—the art of drama; su-gītam—the art of singing sweet songs; vāditram—the art of playing musical instruments; antardhānam—the art of disappearing; ca—also; khe-carāḥ—demigods traveling in outer space; ṛṣayaḥ—the great sages; ca—also; āśiṣaḥ—blessings; satyāḥ—infallible; samudraḥ—the demigod of the ocean; śaṅkham—conchshell; ātma-jam—produced from himself.
TRANSLATION
The demigods who always travel in outer space gave King Pṛthu the arts to perform dramas, sing songs, play musical instruments and disappear at his will. The great sages also offered him infallible blessings. The ocean offered him a conchshell produced from the ocean.
Srila Visvanatha Cakravarti Thakur Commentary -
4.15.19
Ātmajam means “born of himself.”
TEXT -
SB 4.15.20
sindhavaḥ parvatā nadyo
ratha-vīthīr mahātmanaḥ
sūto 'tha māgadho vandī
taṁ stotum upatasthire
SYNONYMS
sindhavaḥ—the seas; parvatāḥ—the mountains; nadyaḥ—the rivers; ratha-vīthīḥ—the paths for the chariot to pass; mahā-ātmanaḥ—of the great soul; sūtaḥ—a professional who offers praises; atha—then; māgadhaḥ—a professional bard; vandī—a professional who offers prayers; tam—him; stotum—to praise; upatasthire—presented themselves.
TRANSLATION
The seas, mountains and rivers gave him room to drive his chariot without impediments, and a sūta, a māgadha and a vandī offered prayers and praises. They all presented themselves before him to perform their respective duties.
TEXT -
SB 4.15.21
stāvakāṁs tān abhipretya
pṛthur vainyaḥ pratāpavān
megha-nirhrādayā vācā
prahasann idam abravīt
SYNONYMS
stāvakān—engaged in offering prayers; tān—those persons; abhipretya—seeing, understanding; pṛthuḥ—King Pṛthu; vainyaḥ—son of Vena; pratāpa-vān—greatly powerful; megha-nirhrādayā—as grave as the thundering of clouds; vācā—with a voice; prahasan—smiling; idam—this; abravīt—he spoke.
TRANSLATION
Thus when the greatly powerful King Pṛthu, the son of Vena, saw the professionals before him, to congratulate them he smiled, and with the gravity of the vibrating sounds of clouds he spoke as follows.
TEXT -
SB 4.15.22
pṛthur uvāca
bhoḥ sūta he māgadha saumya vandil̐
loke 'dhunāspaṣṭa-guṇasya me syāt
kim āśrayo me stava eṣa yojyatāṁ
mā mayy abhūvan vitathā giro vaḥ
SYNONYMS
pṛthuḥ uvāca—King Pṛthu said; bhoḥ sūta—O sūta; he māgadha—O māgadha; saumya—gentle; vandin—O devotee offering prayers; loke—in this world; adhunā—just now; aspaṣṭa—not distinct; guṇasya—whose qualities; me—of me; syāt—there may be; kim—why; āśrayaḥ—shelter; me—of me; stavaḥ—praise; eṣaḥ—this; yojyatām—may be applied; mā—never; mayi—unto me; abhūvan—were; vitathāḥ—in vain; giraḥ—words; vaḥ—your.
TRANSLATION
King Pṛthu said: O gentle sūta, māgadha and other devotee offering prayers, the qualities of which you have spoken are not distinct in me. Why then should you praise me for all these qualities when I do not shelter these features? I do not wish for these words meant for me to go in vain, but it is better that they be offered to someone else.
PURPORT
The prayers and praises by the sūta, māgadha and vandī all explained the godly qualities of Mahārāja Pṛthu, for he was a śaktyāveśa incarnation of the Supreme Personality of Godhead. Because the qualities were not yet manifest, however, King Pṛthu very humbly asked why the devotees should praise him with such exalted words. He did not want anyone to offer him prayers or glorify him unless he possessed the real qualities of which they spoke. The offering of prayers was certainly appropriate, for he was an incarnation of Godhead, but he warned that one should not be accepted as an incarnation of the Personality of Godhead without having the godly qualities. At the present moment there are many so-called incarnations of the Personality of Godhead, but these are merely fools and rascals whom people accept as incarnations of God although they have no godly qualities. King Pṛthu desired that his real characteristics in the future might justify such words of praise. Although there was no fault in the prayers offered, Pṛthu Mahārāja indicated that such prayers should not be offered to an unfit person who pretends to be an incarnation of the Supreme Personality of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary -
4.15.22
How can this praise be offered to me, who have unclear qualities at this time in the world? What qualities do you see in me to praise me? “But we cannot exist without praising.” This should be done to someone else who is qualities, not to me (a-me). “What fault do you have if we praise you? What are you afraid of?” There is no fault for me, but you will incur sin for this. That is what I fear. May your words not be vain (vitathā) in being directed to me!
TEXT -
SB 4.15.23
tasmāt parokṣe 'smad-upaśrutāny alaṁ
kariṣyatha stotram apīcya-vācaḥ
saty uttamaśloka-guṇānuvāde
jugupsitaṁ na stavayanti sabhyāḥ
SYNONYMS
tasmāt—therefore; parokṣe—in some future time; asmat—my; upaśrutāni—about the qualities spoken of; alam—sufficiently; kariṣyatha—you will be able to offer; stotram—prayers; apīcya-vācaḥ—O gentle reciters; sati—being the proper engagement; uttama-śloka—of the Supreme Personality of Godhead; guṇa—of the qualities; anuvāde—discussion; jugupsitam—to an abominable person; na—never; stavayanti—offer prayers; sabhyāḥ—persons who are gentle.
TRANSLATION
O gentle reciters, offer such prayers in due course of time, when the qualities of which you have spoken actually manifest themselves in me. The gentle who offer prayers to the Supreme Personality of Godhead do not attribute such qualities to a human being, who does not actually have them.
PURPORT
Gentle devotees of the Supreme Personality of Godhead know perfectly well who is God and who is not. Nondevotee impersonalists, however, who have no idea what God is and who never offer prayers to the Supreme Personality of Godhead, are always interested in accepting a human being as God and offering such prayers to him. This is the difference between a devotee and a demon. Demons manufacture their own gods, or a demon himself claims to be God, following in the footsteps of Rāvaṇa and Hiraṇyakaśipu. Although Pṛthu Mahārāja was factually an incarnation of the Supreme Personality of Godhead, he rejected those praises because the qualities of the Supreme Person were not yet manifest in him. He wanted to stress that one who does not actually possess these qualities should not try to engage his followers and devotees in offering him glory for them, even though these qualities might be manifest in the future. If a man who does not factually possess the attributes of a great personality engages his followers in praising him with the expectation that such attributes will develop in the future, that sort of praise is actually an insult.
Srila Visvanatha Cakravarti Thakur Commentary -
4.15.23
“Ocean of qualities! All these qualities will become manifest in you clearly in the future. Knowing that, we praise you.” When my qualities become manifest then you can glorify me as much as you want. But do not do that now. Who will forbid you? But do it indirectly, not directly. O persons who have skill in attractive words! It is not proper to embarrass a person by glorifying him face to face. “What should we do? Inspired by the assembly we have begun to glorify you.” That is useless. The pastimes of the Lord should be chanted at all times and places. Thus you should not praise a low, recent person like me. Otherwise you are not a worthy assembly.
TEXT -
SB 4.15.24
mahad-guṇān ātmani kartum īśaḥ
kaḥ stāvakaiḥ stāvayate 'sato 'pi
te 'syābhaviṣyann iti vipralabdho
janāvahāsaṁ kumatir na veda
SYNONYMS
mahat—exalted; guṇān—the qualities; ātmani—in himself; kartum—to manifest; īśaḥ—competent; kaḥ—who; stāvakaiḥ—by followers; stāvayate—causes to be praised; asataḥ—not existing; api—although; te—they; asya—of him; abhaviṣyan—might have been; iti—thus; vipralabdhaḥ—cheated; jana—of people; avahāsam—insult; kumatiḥ—a fool; na—does not; veda—know.
TRANSLATION
How could an intelligent man competent enough to possess such exalted qualities allow his followers to praise him if he did not actually have them? Praising a man by saying that if he were educated he might have become a great scholar or great personality is nothing but a process of cheating. A foolish person who agrees to accept such praise does not know that such words simply insult him.
PURPORT
Pṛthu Mahārāja was an incarnation of the Supreme Personality of Godhead, as Lord Brahmā and other demigods had already testified when they had presented the King with many heavenly gifts. Because he had just been coronated, however, he could not manifest his godly qualities in action. Therefore he was not willing to accept the praise of the devotees. So-called incarnations of Godhead should therefore take lessons from the behavior of King Pṛthu. Demons without godly qualities should not accept false praise from their followers.
Srila Visvanatha Cakravarti Thakur Commentary -
4.15.24
“But you are the Supreme Lord, worthy of praise.” Though it is possible for the best person to manifest in himself qualities of the Lord, what wise person would make others glorify him? No one would do that, even if he has the qualities. If he does not have the qualities, and cannot manifest such qualities, only a fool would have others praise him. That fool does not know it is an insult. How? By words like “If he had studies arts and scripture he would have been a great scholar” he is mocked by others.
TEXT -
SB 4.15.25
prabhavo hy ātmanaḥ stotraṁ
jugupsanty api viśrutāḥ
hrīmantaḥ paramodārāḥ
pauruṣaṁ vā vigarhitam
SYNONYMS
prabhavaḥ—very powerful persons; hi—certainly; ātmanaḥ—of themselves; stotram—praise; jugupsanti—do not like; api—although; viśrutāḥ—very famous; hrī-mantaḥ—modest; parama-udārāḥ—very magnanimous persons; pauruṣam—powerful actions; vā—also; vigarhitam—abominable.
TRANSLATION
As a person with a sense of honor and magnanimity does not like to hear about his abominable actions, a person who is very famous and powerful does not like to hear himself praised.
Srila Visvanatha Cakravarti Thakur Commentary -
4.15.25
People who have good qualities, and who enjoy being praised are not seen. Vā means “like.” Praise like “This person is so qualified he doesn’t have to follow the rules of dharma” is rejected as censoring their abilities (vigarhitam pauruṣam).
TEXT -
SB 4.15.26
vayaṁ tv aviditā loke
sūtādyāpi varīmabhiḥ
karmabhiḥ katham ātmānaṁ
gāpayiṣyāma bālavat
SYNONYMS
vayam—we; tu—then; aviditāḥ—not famous; loke—in the world; sūta-ādya—O persons headed by the sūta; api—just now; varīmabhiḥ—great, praiseworthy; karmabhiḥ—by actions; katham—how; ātmānam—unto myself; gāpayiṣyāma—I shall engage you in offering; bālavat—like children.
TRANSLATION
King Pṛthu continued: My dear devotees, headed by the sūta, just now I am not very famous for my personal activities because I have not done anything praiseworthy you could glorify. Therefore how could I engage you in praising my activities exactly like children?
Srila Visvanatha Cakravarti Thakur Commentary -
4.15.26
The long ī in varīmabhiḥ is poetic license. I am not famous for performing excellent actions, so how can I engage others in glorifying me and my actions?
Thus ends the commentary on the Fifteenth Chapter of the Fourth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta
PURPORT
s of the Fourth Canto, Fifteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "King Pṛthu's Appearance and Coronation."
16. Praise of King Pṛthu by the Professional Reciters
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27
TEXT -
SB 4.16.1
maitreya uvāca
iti bruvāṇaṁ nṛpatiṁ
gāyakā muni-coditāḥ
tuṣṭuvus tuṣṭa-manasas
tad-vāg-amṛta-sevayā
SYNONYMS
maitreyaḥ uvāca—the great sage Maitreya said; iti—thus; bruvāṇam—speaking; nṛpatim—the King; gāyakāḥ—the reciters; muni—by the sages; coditāḥ—having been instructed; tuṣṭuvuḥ—praised, satisfied; tuṣṭa—being pleased; manasaḥ—their minds; tat—his; vāk—words; amṛta—nectarean; sevayā—by hearing.
TRANSLATION
The great sage Maitreya continued: While King Pṛthu thus spoke, the humility of his nectarean speeches pleased the reciters very much. Then again they continued to praise the King highly with exalted prayers, as they had been instructed by the great sages.
PURPORT
Here the word muni-coditāḥ indicates instructions received from great sages and saintly persons. Although Mahārāja Pṛthu was simply enthroned on the royal seat and was not at that time exhibiting his godly powers, the reciters like the sūta, the māgadha and the vandī understood that King Pṛthu was an incarnation of God. They could understand this by the instructions given by the great sages and learned brāhmaṇas. We have to understand the incarnations of God by the instructions of authorized persons. We cannot manufacture a God by our own concoctions. As stated by Narottama dāsa Ṭhākura, sādhu-śāstra-guru: one has to test all spiritual matters according to the instructions of saintly persons, scriptures and the spiritual master. The spiritual master is one who follows the instructions of his predecessors, namely the sādhus, or saintly persons. A bona fide spiritual master does not mention anything not mentioned in the authorized scriptures. Ordinary people have to follow the instructions of sādhu, śāstra and guru. Those statements made in the śāstras and those made by the bona fide sādhu or guru cannot differ from one another.
Reciters like the sūta and the māgadha were confidentially aware that King Pṛthu was an incarnation of the Personality of Godhead. Although the King denied such praise because he was not at that time exhibiting his godly qualities, the reciters did not stop praising him. Rather, they were very pleased with the King, who, although actually an incarnation of God, was so humble and delightful in his dealings with devotees. In this connection we may note that previously (4.15.21) it was mentioned that King Pṛthu was smiling and was in a pleasant mood while speaking to the reciters. Thus we have to learn from the Lord or His incarnation how to become gentle and humble. The King's behavior was very pleasing to the reciters, and consequently the reciters continued their praise and even foretold the King's future activities, as they had been instructed by the sādhus and sages.
Srila Visvanatha Cakravarti Thakur Commentary -
4.16.1
In the Sixteenth Chapter the bards, ordered by the sages, praise Pṛthu, describing how he would milk the earth in the future.
TEXT -
SB 4.16.2
nālaṁ vayaṁ te mahimānuvarṇane
yo deva-varyo 'vatatāra māyayā
venāṅga-jātasya ca pauruṣāṇi te
vācas-patīnām api babhramur dhiyaḥ
SYNONYMS
na alam—not able; vayam—we; te—your; mahima—glories; anuvarṇane—in describing; yaḥ—you who; deva—the Personality of Godhead; varyaḥ—foremost; avatatāra—descended; māyayā—by His internal potencies or causeless mercy; vena-aṅga—from the body of King Vena; jātasya—who have appeared; ca—and; pauruṣāṇi—glorious activities; te—of you; vācaḥ-patīnām—of great orators; api—although; babhramuḥ—became bewildered; dhiyaḥ—the minds.
TRANSLATION
The reciters continued: Dear King, you are a direct incarnation of the Supreme Personality of Godhead, Lord Viṣṇu, and by His causeless mercy you have descended on this earth. Therefore it is not possible for us to actually glorify your exalted activities. Although you have appeared through the body of King Vena, even great orators and speakers like Lord Brahmā and other demigods cannot exactly describe the glorious activities of Your Lordship.
PURPORT
In this verse the word māyayā means "by your causeless mercy." The Māyāvādī philosophers explain the word māyā as meaning "illusion" or "falseness." However, there is another meaning of māyā—that is, "causeless mercy." There are two kinds of māyā-yogamāyā and mahāmāyā. Mahāmāyā is an expansion of yogamāyā, and both these māyās are different expressions of the Lord's internal potencies. As stated in Bhagavad-gītā, the Lord appears through His internal potencies (ātma-māyayā). We should therefore reject the Māyāvāda explanation that the Lord appears in a body given by the external potency, the material energy. The Lord and His incarnation are fully independent and can appear anywhere and everywhere by virtue of the internal potency. Although born out of the so-called dead body of King Vena, King Pṛthu was still an incarnation of the Supreme Personality of Godhead by the Lord's internal potency. The Lord can appear in any family. Sometimes He appears as a fish incarnation (matsya-avatāra) or a boar incarnation (varāha-avatāra). Thus the Lord is completely free and independent to appear anywhere and everywhere by His internal potency. It is stated that Ananta, an incarnation of the Lord who has unlimited mouths, cannot reach the end of His glorification of the Lord, although Ananta has been describing the Lord since time immemorial. So what to speak of demigods like Lord Brahmā, Lord Śiva and others? It is said that the Lord is śiva-viriñci-nutam [SB 11.5.33]-always worshiped by demigods like Lord Śiva and Lord Brahmā. If the demigods cannot find adequate language to express the glories of the Lord, then what to speak of others? Consequently reciters like the sūta and māgadha felt inadequate to speak about King Pṛthu.
By glorifying the Lord with exalted verses, one becomes purified. Although we are unable to offer prayers to the Lord in an adequate fashion, our duty is to make the attempt in order to purify ourselves. It is not that we should stop our glorification because demigods like Lord Brahmā and Lord Śiva cannot adequately glorify the Lord. Rather, as stated by Prahlāda Mahārāja, everyone should glorify the Lord according to his own ability. If we are serious and sincere devotees, the Lord will give us the intelligence to offer prayers properly.
Srila Visvanatha Cakravarti Thakur Commentary -
4.16.2
We are not capable (na alam). Māyayā means “by mercy” or “along with your śakti Arci.” The intelligence of even Brahmā is bewildered by your activities.
TEXT -
SB 4.16.3
athāpy udāra-śravasaḥ pṛthor hareḥ
kalāvatārasya kathāmṛtādṛtāḥ
yathopadeśaṁ munibhiḥ pracoditāḥ
ślāghyāni karmāṇi vayaṁ vitanmahi
SYNONYMS
atha api—nevertheless; udāra—liberal; śravasaḥ—whose fame; pṛthoḥ—of King Pṛthu; hareḥ—of Lord Viṣṇu; kalā—part of a plenary expansion; avatārasya—incarnation; kathā—words; amṛta—nectarean; ādṛtāḥ—attentive to; yathā—according to; upadeśam—instruction; munibhiḥ—by the great sages; pracoditāḥ—being encouraged; ślāghyāni—laudable; karmāṇi—activities; vayam—we; vitanmahi—shall try to spread.
TRANSLATION
Although we are unable to glorify you adequately, we nonetheless have a transcendental taste for glorifying your activities. We shall try to glorify you according to the instructions received from authoritative sages and scholars. Whatever we speak, however, is always inadequate and very insignificant. Dear King, because you are a direct incarnation of the Supreme Personality of Godhead, all your activities are liberal and ever laudable.
PURPORT
However expert one may be, he can never describe the glories of the Lord adequately. Nonetheless, those engaged in glorifying the activities of the Lord should try to do so as far as possible. Such an attempt will please the Supreme Personality of Godhead. Lord Caitanya has advised all His followers to go everywhere and preach the message of Lord Kṛṣṇa. Since this message is essentially Bhagavad-gītā, the preacher's duty is to study Bhagavad-gītā as it is understood by disciplic succession and explained by great sages and learned devotees. One should speak to the general populace in accordance with one's predecessors—sādhu, guru and śāstras. This simple process is the easiest method by which one can glorify the Lord. Devotional service, however, is the real method, for by devotional service one can satisfy the Supreme Personality of Godhead with just a few words. Without devotional service, volumes of books cannot satisfy the Lord. Even though preachers of the Kṛṣṇa consciousness movement may be unable to describe the glories of the Lord, they can nonetheless go everywhere and request people to chant Hare Kṛṣṇa.
Srila Visvanatha Cakravarti Thakur Commentary -
4.16.3
The sages have entered our hearts and according to their instructions only we will offer praise.
TEXT -
SB 4.16.4
eṣa dharma-bhṛtāṁ śreṣṭho
lokaṁ dharme 'nuvartayan
goptā ca dharma-setūnāṁ
śāstā tat-paripanthinām
SYNONYMS
eṣaḥ—this King Pṛthu; dharma-bhṛtām—of persons executing religious activities; śreṣṭhaḥ—the best; lokam—the whole world; dharme—in religious activities; anuvartayan—engaging them properly; goptā—the protector; ca—also; dharma-setūnām—of the principles of religion; śāstā—the chastiser; tat-paripanthinām—of those who are against religious principles.
TRANSLATION
This King, Mahārāja Pṛthu, is the best amongst those who are following religious principles. As such, he will engage everyone in the pursuit of religious principles and give those principles all protection. He will also be a great chastiser to the irreligious and atheistic.
PURPORT
The duty of the king or the head of the government is described very nicely in this verse. It is the duty of the governmental head to see that people strictly follow a religious life. A king should also be strict in chastising the atheists. In other words, an atheistic or godless government should never be supported by a king or governmental chief. That is the test of good government. In the name of secular government, the king or governmental head remains neutral and allows people to engage in all sorts of irreligious activities. In such a state, people cannot be happy, despite all economic development. However, in this age of Kali there are no pious kings. Instead, rogues and thieves are elected to head the government. But how can the people be happy without religion and God consciousness? The rogues exact taxes from the citizens for their own sense enjoyment, and in the future the people will be so much harassed that according to Śrīmad-Bhāgavatam they will flee from their homes and country and take shelter in the forest. However, in Kali-yuga, democratic government can be captured by Kṛṣṇa conscious people. If this can be done, the general populace can be made very happy.
TEXT -
SB 4.16.5
eṣa vai loka-pālānāṁ
bibharty ekas tanau tanūḥ
kāle kāle yathā-bhāgaṁ
lokayor ubhayor hitam
SYNONYMS
eṣaḥ—this King; vai—certainly; loka-pālānām—of all the demigods; bibharti—bears; ekaḥ—alone; tanau—in his body; tanūḥ—the bodies; kāle kāle—in due course of time; yathā—according to; bhāgam—proper share; lokayoḥ—of planetary systems; ubhayoḥ—both; hitam—welfare.
TRANSLATION
This King alone, in his own body, will be able in due course of time to maintain all living entities and keep them in a pleasant condition by manifesting himself as different demigods to perform various departmental activities. Thus he will maintain the upper planetary system by inducing the populace to perform Vedic sacrifices. In due course of time he will also maintain this earthly planet by discharging proper rainfall.
PURPORT
The demigods in charge of the various departmental activities that maintain this world are but assistants to the Supreme Personality of Godhead. When an incarnation of Godhead descends on this planet, demigods like the sun-god, the moon-god or the King of heaven, Indra, all join Him. Consequently the incarnation of Godhead is able to act for the departmental demigods to keep the planetary systems in order. The protection of the earthly planet is dependent on proper rainfall, and as stated in Bhagavad-gītā and other scriptures, sacrifices are performed to please those demigods who are in charge of rainfall.
annād bhavanti bhūtāni
parjanyād anna-sambhavaḥ
yajñād bhavati parjanyo
yajñaḥ karma-samudbhavaḥ
"All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajña [sacrifice], and yajña is born of prescribed duties." (Bg. 3.14)
Thus the proper execution of yajña, sacrifice, is required. As indicated herein, King Pṛthu alone would induce all the citizens to engage in such sacrificial activities so that there would not be scarcity or distress. In Kali-yuga, however, in the so-called secular state, the executive branch of government is in the charge of so-called kings and presidents who are all fools and rascals, ignorant of the intricacies of nature's causes and ignorant of the principles of sacrifice. Such rascals simply make various plans, which always fail, and the people subsequently suffer disturbances. To counteract this situation, the śāstras advise:
harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
[Cc. Adi 17.21]
Thus in order to counteract this unfortunate situation in government, the general populace is advised to chant the mahā-mantra: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.
Srila Visvanatha Cakravarti Thakur Commentary -
4.16.5
He alone maintains the bodies of the devatās at all times for the benefit of Svarga through spreading performance of sacrifice and for the benefit of earth by arranging rainfall and other facilities, for their prosperity. Bhagam means prosperity, desire, greatness, power, gem, the sun and fame according to Amara-koṣa.
TEXT -
SB 4.16.6
vasu kāla upādatte
kāle cāyaṁ vimuñcati
samaḥ sarveṣu bhūteṣu
pratapan sūryavad vibhuḥ
SYNONYMS
vasu—riches; kāle—in due course of time; upādatte—exacts; kāle—in due course of time; ca—also; ayam—this King Pṛthu; vimuñcati—returns; samaḥ—equal; sarveṣu—to all; bhūteṣu—living entities; pratapan—shining; sūrya-vat—like the sun-god; vibhuḥ—powerful.
TRANSLATION
This King Pṛthu will be as powerful as the sun-god, and just as the sun-god equally distributes his sunshine to everyone, King Pṛthu will distribute his mercy equally. Similarly, just as the sun-god evaporates water for eight months and, during the rainy season, returns it profusely, this King will also exact taxes from the citizens and return these monies in times of need.
PURPORT
The process of tax exaction is very nicely explained in this verse. Tax exaction is not meant for the sense gratification of the so-called administrative heads. Tax revenues should be distributed to the citizens in times of need, during emergencies such as famine or flood. Tax revenues should never be distributed amongst governmental servants in the form of high salaries and various other allowances. In Kali-yuga, however, the position of the citizens is very horrible because taxes are exacted in so many forms and are spent for the personal comforts of the administrators.
The example of the sun in this verse is very appropriate. The sun is many millions of miles away from the earth, and although the sun does not actually touch the earth, it manages to distribute land all over the planet by exacting water from the oceans and seas, and it also manages to make that land fertile by distributing water during the rainy season. As an ideal king, King Pṛthu would execute all this business in the village and state as expertly as the sun.
Srila Visvanatha Cakravarti Thakur Commentary -
4.16.6
Eight verses describe how Pṛthu maintains the sun and other deities. He receives wealth when levying taxes and releases wealth in times of famine, just as the sun for eight months evaporates water, and then during monsoon season releases water.
TEXT -
SB 4.16.7
titikṣaty akramaṁ vainya
upary ākramatām api
bhūtānāṁ karuṇaḥ śaśvad
ārtānāṁ kṣiti-vṛttimān
SYNONYMS
titikṣati—tolerates; akramam—offense; vainyaḥ—the son of King Vena; upari—on his head; ākramatām—of those who are trampling; api—also; bhūtānām—to all living entities; karuṇaḥ—very kindhearted; śaśvat—always; ārtānām—to the aggrieved; kṣiti-vṛtti-mān—accepting the profession of the earth.
TRANSLATION
This King Pṛthu will be very, very kind to all citizens. Even though a poor person may trample over the King's head by violating the rules and regulations, the King, out of his causeless mercy, will be forgetful and forgiving. As a protector of the world, he will be as tolerant as the earth itself.
PURPORT
King Pṛthu is herein compared to the earthly planet as far as his tolerance is concerned. Although the earth is always trampled upon by men and animals, it still gives food to them by producing grains, fruits and vegetables. As an ideal king, Mahārāja Pṛthu is compared to the earthly planet, for even though some citizens might violate the rules and regulations of the state, he would still be tolerant and maintain them with fruits and grains. In other words, it is the duty of the king to look after the comforts of the citizens, even at the cost of his own personal convenience. This is not the case, however, in Kali-yuga, for in Kali-yuga the kings and heads of state enjoy life at the cost of taxes exacted from the citizens. Such unfair taxation makes the people dishonest, and the people try to hide their income in so many ways. Eventually the state will not be able to collect taxes and consequently will not be able to meet its huge military and administrative expenses. Everything will collapse, and there will be chaos and disturbance all over the state.
Srila Visvanatha Cakravarti Thakur Commentary -
4.16.7
He tolerates violations (akramam). He has the nature of the earth (kṣiti-vṛttimān).
TEXT -
SB 4.16.8
deve 'varṣaty asau devo
naradeva-vapur hariḥ
kṛcchra-prāṇāḥ prajā hy eṣa
rakṣiṣyaty añjasendravat
SYNONYMS
deve—when the demigod (Indra); avarṣati—does not supply rains; asau—that; devaḥ—Mahārāja Pṛthu; nara-deva—of the king; vapuḥ—having the body; hariḥ—the Supreme Personality of Godhead; kṛcchra-prāṇāḥ—suffering living entities; prajāḥ—the citizens; hi—certainly; eṣaḥ—this; rakṣiṣyati—will protect; añjasā—very easily; indra-vat—like King Indra.
TRANSLATION
When there is no rainfall and the citizens are in great danger due to the scarcity of water, this royal Personality of Godhead will be able to supply rains exactly like the heavenly King Indra. Thus he will very easily be able to protect the citizens from drought.
PURPORT
King Pṛthu is very appropriately compared to the sun and the demigod Indra. King Indra of the heavenly planets is in charge of distributing water over the earth and other planetary systems. It is indicated that King Pṛthu would arrange for the distribution of rainfall personally if Indra failed to discharge his duty properly. Sometimes the King of heaven, Indra, would become angry at the inhabitants of the earth if they did not offer sacrifices to appease him. King Pṛthu, however, being an incarnation of the Supreme Personality of Godhead, did not depend on the mercy of the heavenly King. It is foretold herein that if there would be a scarcity of rain, King Pṛthu would manage to counteract the deficiency by virtue of his godly powers. Such powers were also exhibited by Lord Kṛṣṇa when He was present in Vṛndāvana. Indeed, when Indra poured incessant water on Vṛndāvana for seven days, the inhabitants were protected by Kṛṣṇa, who raised Govardhana Hill over their heads as a great umbrella. Thus Lord Kṛṣṇa is also known as Govardhana-dhārī.
Srila Visvanatha Cakravarti Thakur Commentary -
4.16.8
He will protect the citizens by supplying the rain himself, like Indra.
TEXT -
SB 4.16.9
āpyāyayaty asau lokaṁ
vadanāmṛta-mūrtinā
sānurāgāvalokena
viśada-smita-cāruṇā
SYNONYMS
āpyāyayati—enhances; asau—he; lokam—the whole world; vadana—by his face; amṛta-mūrtinā—moonlike; sa-anurāga—affectionate; avalokena—with glances; viśada—bright; smita—smiling; cāruṇā—beautiful.
TRANSLATION
This King, Pṛthu Mahārāja, by virtue of his affectionate glances and beautiful moonlike face, which is always smiling with great affection for the citizens, will enhance everyone's peaceful life.
Srila Visvanatha Cakravarti Thakur Commentary -
4.16.9
His face is like the moon (amṛta-mūrtinā). This verse explains how he holds the body of the moon within himself.
TEXT -
SB 4.16.10
avyakta-vartmaiṣa nigūḍha-kāryo
gambhīra-vedhā upagupta-vittaḥ
ananta-māhātmya-guṇaika-dhāmā
pṛthuḥ pracetā iva saṁvṛtātmā
SYNONYMS
avyakta—unmanifested; vartmā—his policies; eṣaḥ—this King; nigūḍha—confidential; kāryaḥ—his activities; gambhīra—grave, secret; vedhāḥ—his accomplishing; upagupta—secretly kept; vittaḥ—his treasury; ananta—unlimited; māhātmya—of glories; guṇa—of good qualities; eka-dhāmā—the only reservoir; pṛthuḥ—King Pṛthu; pracetāḥ—Varuṇa, the King of the seas; iva—like; saṁvṛta—covered; ātmā—self.
TRANSLATION
The reciters continued: No one will be able to understand the policies the King will follow. His activities will also be very confidential, and it will not be possible for anyone to know how he will make every activity successful. His treasury will always remain unknown to everyone. He will be the reservoir of unlimited glories and good qualities, and his position will be maintained and covered just as Varuṇa, the deity of the seas, is covered all around by water.
PURPORT
There is a predominating deity for all the material elements, and Varuṇa, or Pracetā, is the predominating deity of the seas and the oceans. From outward appearances the seas and oceans are devoid of life, but a person acquainted with the sea knows that within the water exist many varieties of life. The king of that underwater kingdom is Varuṇa. Just as no one can understand what is going on beneath the sea, no one could understand what policy King Pṛthu was following to make everything successful. Indeed, King Pṛthu's path of diplomacy was very grave. His success was made possible because he was a reservoir of unlimited glorified qualities.
The word upagupta-vittaḥ is very significant in this verse. It indicates that no one would know the extent of the riches King Pṛthu would confidentially keep. The idea is that not only the king but everyone should keep his hard-earned money confidentially and secretly so that in due course of time the money can be spent for good, practical purposes. In Kali-yuga, however, the king or government has no well-protected treasury, and the only means of circulation is currency notes made of paper. Thus in times of distress the government artificially inflates the currency by simply printing papers, and this artificially raises the price of commodities, and the general condition of the citizens becomes very precarious. Thus keeping one's money very secretly is an old practice, for we find this practice present even during the reign of Mahārāja Pṛthu. Just as the king has the right to keep his treasury confidential and secret, the people should also keep their individual earnings a secret. There is no fault in such dealings. The main point is that everyone should be trained in the system of varṇāśrama-dharma so that the money is spent only for good causes and nothing else.
Srila Visvanatha Cakravarti Thakur Commentary -
4.16.10
His path of entering and leaving is not clear. The effects of his acts are not known before they manifest (nigūḍha-kāryaḥ). His intentions in doing something are unknown. His wealth and knowledge are very secret. He has the greatness and qualities and the chief influence of Viṣṇu. His nature is unseen by others, like Varuṇa (pracetā). The above qualities are seen in Varuṇa as the controller of the ocean.
TEXT -
SB 4.16.11
durāsado durviṣaha
āsanno 'pi vidūravat
naivābhibhavituṁ śakyo
venāraṇy-utthito 'nalaḥ
SYNONYMS
durāsadaḥ—unapproachable; durviṣahaḥ—unbearable; āsannaḥ—being approached; api—although; vidūra-vat—as if far away; na—never; eva—certainly; abhibhavitum—to be overcome; śakyaḥ—able; vena—King Vena; araṇi—the wood that produces fire; utthitaḥ—being born of; analaḥ—fire.
TRANSLATION
King Pṛthu was born of the dead body of King Vena as fire is produced from araṇi wood. Thus King Pṛthu will always remain just like fire, and his enemies will not be able to approach him. Indeed, he will be unbearable to his enemies, for although staying very near him, they will never be able to approach him but will have to remain as if far away. No one will be able to overcome the strength of King Pṛthu.
PURPORT
Araṇi wood is a kind of fuel used to ignite fire by friction. At the time of performing sacrifices, one can ignite a fire from araṇi wood. Although born of his dead father, King Pṛthu would still remain just like fire. Just as fire is not easily approached, King Pṛthu would be unapproachable by his enemies, even though they would appear to be very near him.
Srila Visvanatha Cakravarti Thakur Commentary -
4.16.11
He is not near the evil enemies and when close he is intolerable to them. The best of enemies cannot tolerate him. He arose from churning the araṇi wood in the form of Vena.
TEXT -
SB 4.16.12
antar bahiś ca bhūtānāṁ
paśyan karmāṇi cāraṇaiḥ
udāsīna ivādhyakṣo
vāyur ātmeva dehinām
SYNONYMS
antaḥ—internally; bahiḥ—externally; ca—and; bhūtānām—of living entities; paśyan—seeing; karmāṇi—activities; cāraṇaiḥ—by spies; udāsīnaḥ—neutral; iva—like; adhyakṣaḥ—the witness; vāyuḥ—the air of life; ātmā—the living force; iva—like; dehinām—of all the embodied.
TRANSLATION
King Pṛthu will be able to see all the internal and external activities of every one of his citizens. Still no one will be able to know his system of espionage, and he himself will remain neutral regarding all matters of glorification or vilification paid to him. He will be exactly like air, the life force within the body, which is exhibited internally and externally but is always neutral to all affairs.
Srila Visvanatha Cakravarti Thakur Commentary -
4.16.12
Seeing by behavior and spies (cāraṇaiḥ), he will be unattached (udāsīnaḥ). Though attached to his servants and ministers, he will appear to them to be unattached. He is like sūtrātmā (vāyuḥ), the thread passing through the whole universe. He is the superintendent, like antaryāmī (ātmā).
TEXT -
SB 4.16.13
nādaṇḍyaṁ daṇḍayaty eṣa
sutam ātma-dviṣām api
daṇḍayaty ātmajam api
daṇḍyaṁ dharma-pathe sthitaḥ
SYNONYMS
na—not; adaṇḍyam—not punishable; daṇḍayati—punishes; eṣaḥ—this King; sutam—the son; ātma-dviṣām—of his enemies; api—even; daṇḍayati—he punishes; ātma-jam—his own son; api—even; daṇḍyam—punishable; dharma-pathe—on the path of piety; sthitaḥ—being situated.
TRANSLATION
Since this King will always remain on the path of piety, he will be neutral to both his son and the son of his enemy. If the son of his enemy is not punishable, he will not punish him, but if his own son is punishable, he will immediately punish him.
PURPORT
These are the characteristics of an impartial ruler. It is the duty of a ruler to punish the criminal and give protection to the innocent. King Pṛthu was so neutral that if his own son were punishable, he would not hesitate to punish him. On the other hand, if the son of his enemy were innocent, he would not engage in some intrigue in order to punish him.
TEXT -
SB 4.16.14
asyāpratihataṁ cakraṁ
pṛthor āmānasācalāt
vartate bhagavān arko
yāvat tapati go-gaṇaiḥ
SYNONYMS
asya—of this King; apratihatam—not being impeded; cakram—the circle of influence; pṛthoḥ—of King Pṛthu; ā-mānasa-acalāt—up to Mānasa Mountain; vartate—remains; bhagavān—the most powerful; arkaḥ—sun-god; yāvat—just as; tapati—shines; go-gaṇaiḥ—with rays of light.
TRANSLATION
Just as the sun-god expands his shining rays up to the Arctic region without impedance, the influence of King Pṛthu will cover all tracts of land up to the Arctic region and will remain undisturbed as long as he lives.
PURPORT
Although the Arctic region is not visible to ordinary persons, the sun shines there without impediment. Just as no one can check the sunshine from spreading all over the universe, no one could check the influence and reign of King Pṛthu, which would remain undisturbed as long as he lived. The conclusion is that the sunshine and the sun-god cannot be separated, nor could King Pṛthu and his ruling strength be separated. His rule over everyone would continue without disturbance. Thus the King could not be separated from his ruling power.
Srila Visvanatha Cakravarti Thakur Commentary -
4.16.14
Cakram means his order, his army or the wheel of his chariot. His influence will spread up to Mānasottara Mountain. What extent is that? It is as far as the sun’s rays extend.
TEXT -
SB 4.16.15
rañjayiṣyati yal lokam
ayam ātma-viceṣṭitaiḥ
athāmum āhū rājānaṁ
mano-rañjanakaiḥ prajāḥ
SYNONYMS
rañjayiṣyati—will please; yat—because; lokam—the entire world; ayam—this King; ātma—personal; viceṣṭitaiḥ—by activities; atha—therefore; amum—him; āhuḥ—they call; rājānam—the King; manaḥ-rañjanakaiḥ—very pleasing to the mind; prajāḥ—the citizens.
TRANSLATION
This King will please everyone by his practical activities, and all of his citizens will remain very satisfied. Because of this the citizens will take great satisfaction in accepting him as their ruling king.
Srila Visvanatha Cakravarti Thakur Commentary -
4.16.15
Because the world will be pleased by his acts which give happiness to the mind (manaḥ rañjanakaiḥ), they will call him “king.” Rāja is derived in two ways. Some say rāja comes from rājati (he shines). Here it is said that rāja comes from rañjayati (he attracts or pleases).
TEXT -
SB 4.16.16
dṛḍha-vrataḥ satya-sandho
brahmaṇyo vṛddha-sevakaḥ
śaraṇyaḥ sarva-bhūtānāṁ
mānado dīna-vatsalaḥ
SYNONYMS
dṛḍha-vrataḥ—firmly determined; satya-sandhaḥ—always situated in truth; brahmaṇyaḥ—a lover of the brahminical culture; vṛddha-sevakaḥ—a servitor of the old men; śaraṇyaḥ—to be taken shelter of; sarva-bhūtānām—of all living entities; māna-daḥ—one who gives respect to all; dīna-vatsalaḥ—very kind to the poor and helpless.
TRANSLATION
The King will be firmly determined and always situated in truth. He will be a lover of the brahminical culture and will render all service to old men and give shelter to all surrendered souls. Giving respect to all, he will always be merciful to the poor and innocent.
PURPORT
The word vṛddha-sevakaḥ is very significant. Vṛddha means "old men." There are two kinds of old men: one is old by age, and another is old by knowledge. This Sanskrit word indicates that one can be older by the advancement of knowledge. King Pṛthu was very respectful to the brāhmaṇas, and he protected them. He also protected persons advanced in age. Whatever the King would decide to do, no one would be able to stop. That is called dṛḍha-saṅkalpa, or dṛḍha-vrata.
Srila Visvanatha Cakravarti Thakur Commentary -
4.16.16
Satya-sandhaḥ means “true to his promise.” He will be true to scriptural vows (dṛdha-vrataḥ), and everyday promises (satya-sandhaḥ). That is the difference.
TEXT -
SB 4.16.17
mātṛ-bhaktiḥ para-strīṣu
patnyām ardha ivātmanaḥ
prajāsu pitṛvat snigdhaḥ
kiṅkaro brahma-vādinām
SYNONYMS
mātṛ-bhaktiḥ—as respectful as one is to his mother; para-strīṣu—to other women; patnyām—to his own wife; ardhaḥ—half; iva—like; ātmanaḥ—of his body; prajāsu—unto the citizens; pitṛ-vat—like a father; snigdhaḥ—affectionate; kiṅkaraḥ—servant; brahma-vādinām—of the devotees who preach the glories of the Lord.
TRANSLATION
The King will respect all women as if they were his own mother, and he will treat his own wife as the other half of his body. He will be just like an affectionate father to his citizens, and he will treat himself as the most obedient servant of the devotees, who always preach the glories of the Lord.
PURPORT
A learned man treats all women except his wife as his mother, looks on others' property as garbage in the street, and treats others as he would treat his own self. These are the symptoms of a learned person as described by Cāṇakya Paṇḍita. This should be the standard for education. Education does not mean having academic degrees only. One should execute what he has learned in his personal life. These learned characteristics were verily manifest in the life of King Pṛthu. Although he was the king, he treated himself as a servant of the Lord's devotees. According to Vedic etiquette, if a devotee came to a king's palace, the king would immediately offer his own seat to him. The word brahma-vādinām is very significant. Brahma-vādī refers to the devotees of the Lord. Brahman, Paramātmā and Bhagavān are different terms for the Supreme Brahman, and the Supreme Brahman is Lord Kṛṣṇa. This is accepted in Bhagavad-gītā (10.12) by Arjuna (paraṁ brahma paraṁ dhāma). Thus the word brahma-vādinām refers to the devotees of the Lord. The state should always serve the devotees of the Lord, and the ideal state should conduct itself according to the instructions of the devotee. Because King Pṛthu followed this principle, he is highly praised.
Srila Visvanatha Cakravarti Thakur Commentary -
4.16.17
He will be affectionate to his wife as if she were half his body.
TEXT -
SB 4.16.18
dehinām ātmavat-preṣṭhaḥ
suhṛdāṁ nandi-vardhanaḥ
mukta-saṅga-prasaṅgo 'yaṁ
daṇḍa-pāṇir asādhuṣu
SYNONYMS
dehinām—to all living entities having a body; ātma-vat—as himself; preṣṭhaḥ—considering dear; suhṛdām—of his friends; nandi-vardhanaḥ—increasing pleasures; mukta-saṅga—with persons devoid of all material contamination; prasaṅgaḥ—intimately associated; ayam—this King; daṇḍa-pāṇiḥ—a chastising hand; asādhuṣu—to the criminals.
TRANSLATION
The King will consider all embodied living entities as dear as his own self, and he will always be increasing the pleasures of his friends. He will intimately associate with liberated persons, and he will be a chastising hand to all impious persons.
PURPORT
The word dehinām refers to those who are embodied. The living entities are embodied in different forms, which number 8,400,000 species. All of these were treated by the King in the same way he would treat himself. In this age, however, so-called kings and presidents do not treat all other living entities as their own self. Most of them are meat-eaters, and even though they may not be meat-eaters and may pose themselves to be very religious and pious, they still allow cow slaughter within their state. Such sinful heads of state cannot actually be popular at any time. Another significant word in this verse is mukta-saṅga-prasaṅgaḥ, which indicates that the King was always associating with liberated persons.
Srila Visvanatha Cakravarti Thakur Commentary -
4.16.18
He will increase happiness (nandi-vardhanaḥ) in friends. He will take association of materially detached persons (mukta-saṅga).
TEXT -
SB 4.16.19
ayaṁ tu sākṣād bhagavāṁs try-adhīśaḥ
kūṭa-stha ātmā kalayāvatīrṇaḥ
yasminn avidyā-racitaṁ nirarthakaṁ
paśyanti nānātvam api pratītam
SYNONYMS
ayam—this King; tu—then; sākṣāt—directly; bhagavān—the Supreme Personality of Godhead; tri-adhīśaḥ—the master of the three planetary systems; kūṭa-sthaḥ—without any change; ātmā—the Supersoul; kalayā—by a partial plenary expansion; avatīrṇaḥ—descended; yasmin—in whom; avidyā-racitam—created by nescience; nirarthakam—without meaning; paśyanti—they see; nānātvam—material variegatedness; api—certainly; pratītam—understood.
TRANSLATION
This King is the master of the three worlds, and he is directly empowered by the Supreme Personality of Godhead. He is without change, and he is an incarnation of the Supreme known as a śaktyāveśa-avatāra. Being a liberated soul and completely learned, he sees all material varieties as meaningless because their basic principle is nescience.
PURPORT
The reciters of these prayers are describing the transcendental qualities of Pṛthu Mahārāja. These qualities are summarized in the words sākṣād bhagavān. This indicates that Mahārāja Pṛthu is directly the Supreme Personality of Godhead and therefore possesses unlimited good qualities. Being an incarnation of the Supreme Personality of Godhead, Mahārāja Pṛthu could not be equaled in his excellent qualities. The Supreme Personality of Godhead is fully equipped with six kinds of opulences, and King Pṛthu was also empowered in such a way that he could display these six opulences of the Supreme Personality of Godhead in full.
The word kūṭa-stha, meaning "without change," is also very significant. There are two kinds of living entities-nitya-mukta and nitya-baddha. A nitya-mukta never forgets his position as the eternal servant of the Supreme Personality of Godhead. One who does not forget this position and knows that he is part and parcel of the Supreme Lord is nitya-mukta. Such a nitya-mukta living entity represents the Supersoul as His expansion. As stated in the Vedas, nityo nityānām. Thus the nitya-mukta living entity knows that he is an expansion of the supreme nitya, or the eternal Supreme Personality of Godhead. Being in such a position, he sees the material world with a different vision. The living entity who is nitya-baddha, or eternally conditioned, sees the material varieties as being actually different from one another. In this connection we should remember that the embodiment of the conditioned soul is considered to be like a dress. One may dress in different ways, but a really learned man does not take dresses into consideration. As stated in Bhagavad-gītā (5.18):
vidyā-vinaya-sampanne
brāhmaṇe gavi hastini
śuni caiva śvapāke ca
paṇḍitāḥ sama-darśinaḥ
"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater [outcaste]."
Thus a learned man does not look upon the dresses that externally cover the living entity, but sees the pure soul within the varieties of dress and knows very well that the varieties of dress are the creation of nescience (avidyā-racitam). Being a śaktyāveśa-avatāra, empowered by the Supreme Personality of Godhead, Pṛthu Mahārāja did not change his spiritual position, and consequently there was no possibility of his viewing the material world as reality.
Srila Visvanatha Cakravarti Thakur Commentary -
4.16.19
In the Lord, sages present see variety, made of ignorance, to be meaningless or insubstantial, like variety in a dream, perceived by the imposition of gross and subtle bodies on the jīva.
TEXT -
SB 4.16.20
ayaṁ bhuvo maṇḍalam odayādrer
goptaika-vīro naradeva-nāthaḥ
āsthāya jaitraṁ ratham ātta-cāpaḥ
paryasyate dakṣiṇato yathārkaḥ
SYNONYMS
ayam—this King; bhuvaḥ—of the world; maṇḍalam—the globe; ā-udaya-adreḥ—from the mountain where the first appearance of the sun is visible; goptā—will protect; eka—uniquely; vīraḥ—powerful, heroic; nara-deva—of all kings, gods in human society; nāthaḥ—the master; āsthāya—being situated on; jaitram—victorious; ratham—his chariot; ātta-cāpaḥ—holding the bow; paryasyate—he will circumambulate; dakṣiṇataḥ—from the southern side; yathā—like; arkaḥ—the sun.
TRANSLATION
This King, being uniquely powerful and heroic, will have no competitor. He will travel around the globe on his victorious chariot, holding his invincible bow in his hand and appearing exactly like the sun, which rotates in its own orbit from the south.
PURPORT
In this verse the word yathārkaḥ indicates that the sun is not fixed but is rotating in its orbit, which is set by the Supreme Personality of Godhead. This is confirmed in the Brahma-saṁhitā and also in other parts of Śrīmad-Bhāgavatam. In the Fifth Canto of Śrīmad-Bhāgavatam it is stated that the sun rotates in its own orbit at the rate of sixteen thousand miles per second. Similarly, Brahma-saṁhitā states, yasyājñayā bhramati sambhṛta-kāla-cakraḥ: the sun rotates in its own orbit according to the order of the Supreme Personality of Godhead. The conclusion is that the sun is not fixed in one place. As far as Pṛthu Mahārāja is concerned, it is indicated that his ruling power would extend all over the world. The Himalaya Mountains, from which the sunrise is first seen, are called udayācala or udayādri. It is herein indicated that Pṛthu Mahārāja's reign over the world would cover even the Himalaya Mountains and extend to the borders of all oceans and seas. In other words, his reign would cover the entire planet.
Another significant word in this verse is naradeva. As described in previous verses, the qualified king—be he King Pṛthu or any other king who rules over the state as an ideal king—should be understood to be God in human form. According to Vedic culture, the king is honored as the Supreme Personality of Godhead because he represents Nārāyaṇa, who also gives protection to the citizens. He is therefore nātha, or the proprietor. Even Sanātana Gosvāmī gave respect to the Nawab Hussain Shah as naradeva, although the Nawab was Muhammadan. A king or governmental head must therefore be so competent to rule over the state that the citizens will worship him as God in human form. That is the perfectional stage for the head of any government or state.
Srila Visvanatha Cakravarti Thakur Commentary -
4.16.20
He will travel clockwise, extending up to Sunrise Mountain.
TEXT -
SB 4.16.21
asmai nṛ-pālāḥ kila tatra tatra
baliṁ hariṣyanti saloka-pālāḥ
maṁsyanta eṣāṁ striya ādi-rājaṁ
cakrāyudhaṁ tad-yaśa uddharantyaḥ
SYNONYMS
asmai—unto him; nṛ-pālāḥ—all the kings; kila—certainly; tatra tatra—here and there; balim—presentations; hariṣyanti—will offer; sa—with; loka-pālāḥ—the demigods; maṁsyante—will consider; eṣām—of these kings; striyaḥ—wives; ādi-rājam—the original king; cakra-āyudham—bearing the disc weapon; tat—his; yaśaḥ—reputation; uddharantyaḥ—carrying on.
TRANSLATION
When the King travels all over the world, other kings, as well as the demigods, will offer him all kinds of presentations. Their queens will also consider him the original king, who carries in His hands the emblems of club and disc, and will sing of his fame, for he will be as reputable as the Supreme Personality of Godhead.
PURPORT
As far as reputation is concerned, King Pṛthu is already known as the incarnation of the Supreme Personality of Godhead. The word ādi-rājam means "the original king." The original king is Nārāyaṇa, or Lord Viṣṇu. People do not know that the original king, or Nārāyaṇa, is actually the protector of all living entities. As confirmed in the Vedas: eko bahūnāṁ yo vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13). Actually the Supreme Personality of Godhead is maintaining all living entities. The king, or naradeva, is His representative. As such, the king's duty is to personally supervise the distribution of wealth for the maintenance of all living entities. If he does so, he will be as reputable as Nārāyaṇa. As mentioned in this verse (tad-yaśaḥ), Pṛthu Mahārāja was actually carrying with him the reputation of the Supreme Personality of Godhead because he was actually reigning over the world in that capacity.
Srila Visvanatha Cakravarti Thakur Commentary -
4.16.21
The wives, glorifying him, will know him as the first king.
TEXT -
SB 4.16.22
ayaṁ mahīṁ gāṁ duduhe 'dhirājaḥ
prajāpatir vṛtti-karaḥ prajānām
yo līlayādrīn sva-śarāsa-koṭyā
bhindan samāṁ gām akarod yathendraḥ
SYNONYMS
ayam—this King; mahīm—the earth; gām—in the form of a cow; duduhe—will milk; adhirājaḥ—extraordinary king; prajā-patiḥ—progenitor of mankind; vṛtti-karaḥ—providing living facility; prajānām—of the citizens; yaḥ—one who; līlayā—simply by pastimes; adrīn—mountains and hills; sva-śarāsa—of his bow; koṭyā—by the pointed end; bhindan—breaking; samām—level; gām—the earth; akarot—will make; yathā—as; indraḥ—the King of heaven, Indra.
TRANSLATION
This King, this protector of the citizens, is an extraordinary king and is equal to the Prajāpati demigods. For the living facility of all citizens, he will milk the earth, which is like a cow. Not only that, but he will level the surface of the earth with the pointed ends of his bow, breaking all the hills exactly as King Indra, the heavenly King, breaks mountains with his powerful thunderbolt.
Srila Visvanatha Cakravarti Thakur Commentary -
4.16.22
How did the women glorify Pṛṭhu? Four verses answer. (Thus the verses are in the past tense.) Just as Indra broke mountains with the tip of his bow, Pṛthu would milk the earth.
TEXT -
SB 4.16.23
visphūrjayann āja-gavaṁ dhanuḥ svayaṁ
yadācarat kṣmām aviṣahyam ājau
tadā nililyur diśi diśy asanto
lāṅgūlam udyamya yathā mṛgendraḥ
SYNONYMS
visphūrjayan—vibrating; āja-gavam—made of the horns of goats and bulls; dhanuḥ—his bow; svayam—personally; yadā—when; acarat—will travel; kṣmām—on the earth; aviṣahyam—irresistible; ājau—in battle; tadā—at that time; nililyuḥ—will hide themselves; diśi diśi—in all directions; asantaḥ—demoniac men; lāṅgūlam—tail; udyamya—keeping high; yathā—as; mṛgendraḥ—the lion.
TRANSLATION
When the lion travels in the forest with its tail turned upward, all menial animals hide themselves. Similarly, when King Pṛthu will travel over his kingdom and vibrate the string of his bow, which is made of the horns of goats and bulls and is irresistible in battle, all demoniac rogues and thieves will hide themselves in all directions.
PURPORT
It is very appropriate to compare a powerful king like Pṛthu to a lion. In India, kṣatriya kings are still called siṅgh, which means "lion." Unless rogues, thieves and other demoniac people in a state are afraid of the executive head, who rules the kingdom with a strong hand, there cannot be peace or prosperity in the state. Thus it is most regrettable when a woman becomes the executive head instead of a lionlike king. In such a situation the people are considered very unfortunate.
Srila Visvanatha Cakravarti Thakur Commentary -
4.16.23
Just as a lion walking about with raised tail, Pṛthu wandered the earth twanging his bow.
TEXT -
SB 4.16.24
eṣo 'śvamedhāñ śatam ājahāra
sarasvatī prādurabhāvi yatra
ahārṣīd yasya hayaṁ purandaraḥ
śata-kratuś carame vartamāne
SYNONYMS
eṣaḥ—this King; aśvamedhān—sacrifices known as aśvamedha; śatam—one hundred; ājahāra—will perform; sarasvatī—the river of the name Sarasvatī; prādurabhāvi—became manifest; yatra—where; ahārṣīt—will steal; yasya—whose; hayam—horse; purandaraḥ—the Lord Indra; śata-kratuḥ—who performed one hundred sacrifices; carame—while the last sacrifice; vartamāne—is occurring.
TRANSLATION
At the source of the River Sarasvatī, this King will perform one hundred sacrifices known as aśvamedha. In the course of the last sacrifice, the heavenly King Indra will steal the sacrificial horse.
TEXT -
SB 4.16.25
eṣa sva-sadmopavane sametya
sanat-kumāraṁ bhagavantam ekam
ārādhya bhaktyālabhatāmalaṁ taj
jñānaṁ yato brahma paraṁ vidanti
SYNONYMS
eṣaḥ—this King; sva-sadma—of his palace; upavane—in the garden; sametya—meeting; sanat-kumāram—Sanat-kumāra; bhagavantam—the worshipable; ekam—alone; ārādhya—worshiping; bhaktyā—with devotion; alabhata—he will achieve; amalam—without contamination; tat—that; jñānam—transcendental knowledge; yataḥ—by which; brahma—spirit; param—supreme, transcendental; vidanti—they enjoy, they know.
TRANSLATION
This King Pṛthu will meet Sanat-kumāra, one of the four Kumāras, in the garden of his palace compound. The King will worship him with devotion and will be fortunate to receive instructions by which one can enjoy transcendental bliss.
PURPORT
The word vidanti refers to one who knows something or enjoys something. When a person is properly instructed by a spiritual master and understands transcendental bliss, he enjoys life. As stated in Bhagavad-gītā (18.54), brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati. When one attains to the Brahman platform, he neither hankers nor laments. He actually partakes of transcendental, blissful enjoyment. Although King Pṛthu was an incarnation of Viṣṇu, he nonetheless taught the people in his kingdom to take instructions from a spiritual master who represents the disciplic succession. Thus one can become fortunate and enjoy a blissful life even within this material world. In this verse the verb vidanti is sometimes taken to mean "understanding." Thus when a person understands Brahman, or the supreme source of everything, he enjoys a blissful life.
TEXT -
SB 4.16.26
tatra tatra giras tās tā
iti viśruta-vikramaḥ
śroṣyaty ātmāśritā gāthāḥ
pṛthuḥ pṛthu-parākramaḥ
SYNONYMS
tatra tatra—here and there; giraḥ—words; tāḥ tāḥ—many, various; iti—thus; viśruta-vikramaḥ—he whose chivalrous activities are widely reputed; śroṣyati—will hear; ātma-āśritāḥ—about himself; gāthāḥ—songs, narrations; pṛthuḥ—King Pṛthu; pṛthu-parākramaḥ—distinctly powerful.
TRANSLATION
In this way when the chivalrous activities of King Pṛthu come to be known to the people in general, King Pṛthu will always hear about himself and his uniquely powerful activities.
PURPORT
To artificially advertise oneself and thus enjoy a so-called reputation is a kind of conceit. Pṛthu Mahārāja was famous amongst the people because of his chivalrous activities. He did not have to advertise himself artificially. One's factual reputation cannot be covered.
Srila Visvanatha Cakravarti Thakur Commentary -
4.16.26
In various places, famous words will be spoken by these women. Ātma-āśritāḥ means stories told by their own skills. The verbs are in past tense, since when they glorified Pṛthu, the events had already occurred.
TEXT -
SB 4.16.27
diśo vijityāpratiruddha-cakraḥ
sva-tejasotpāṭita-loka-śalyaḥ
surāsurendrair upagīyamāna-
mahānubhāvo bhavitā patir bhuvaḥ
SYNONYMS
diśaḥ—all directions; vijitya—conquering; apratiruddha—without check; cakraḥ—his influence or power; sva-tejasā—by his own prowess; utpāṭita—uprooted; loka-śalyaḥ—the miseries of the citizens; sura—of demigods; asura—of demons; indraiḥ—by the chiefs; upagīyamāna—being glorified; mahā-anubhāvaḥ—the great soul; bhavitā—he will become; patiḥ—the lord; bhuvaḥ—of the world.
TRANSLATION
No one will be able to disobey the orders of Pṛthu Mahārāja. After conquering the world, he will completely eradicate the threefold miseries of the citizens. Then he will be recognized all over the world. At that time both the suras and the asuras will undoubtedly glorify his magnanimous activities.
PURPORT
At the time of Mahārāja Pṛthu, the world was ruled by one emperor, although there were many subordinate states. Just as there are many united states in various parts of the world, in olden days the entire world was ruled through many states, but there was a supreme emperor who ruled over all subsidiary states. As soon as there were some discrepancies in the maintenance of the varṇāśrama system, the emperor would immediately take charge of the small states.
The word utpāṭita-loka-śalyaḥ indicates that Mahārāja Pṛthu completely uprooted all the miseries of his citizens. The word śalya means "piercing thorns." There are many kinds of miserable thorns that pierce the citizens of a state, but all competent rulers, even up to the reign of Mahārāja Yudhiṣṭhira, uprooted all the miserable conditions of the citizens. It is stated that during the reign of Mahārāja Yudhiṣṭhira there did not even exist severe cold or scorching heat, nor did the citizens suffer from any kind of mental anxiety. This is the standard of good government. Such a peaceful and prosperous government, devoid of anxiety, was established by Pṛthu Mahārāja. Thus the inhabitants of both saintly and demoniac planets were all engaged in glorifying the activities of Mahārāja Pṛthu. Persons or nations anxious to spread their influence all over the world should consider this point. If one is able to eradicate completely the threefold miseries of the citizens, he should aspire to rule the world. One should not aspire to rule for any political or diplomatic consideration.
Srila Visvanatha Cakravarti Thakur Commentary -
4.16.27
Thus ends the commentary on the Sixteenth Chapter of the Fourth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta
PURPORT
s of the Fourth Canto, Sixteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Praise of King Pṛthu by the Professional Reciters."
17. Mahārāja Pṛthu Becomes Angry at the Earth
verses: 1, 2, 3, 4, 5, 6-7, 8, 9, 10-11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36
TEXT -
SB 4.17.1
maitreya uvāca
evaṁ sa bhagavān vainyaḥ
khyāpito guṇa-karmabhiḥ
chandayām āsa tān kāmaiḥ
pratipūjyābhinandya ca
SYNONYMS
maitreyaḥ uvāca—the great sage Maitreya continued to speak; evam—thus; saḥ—he; bhagavān—the Personality of Godhead; vainyaḥ—in the form of the son of King Vena; khyāpitaḥ—being glorified; guṇa-karmabhiḥ—by qualities and factual activities; chandayām āsa—pacified; tān—those reciters; kāmaiḥ—by various presentations; pratipūjya—offering all respects; abhinandya—offering prayers; ca—also.
TRANSLATION
The great sage Maitreya continued: In this way the reciters who were glorifying Mahārāja Pṛthu readily described his qualities and chivalrous activities. At the end, Mahārāja Pṛthu offered them various presentations with all due respect and worshiped them adequately.
Srila Visvanatha Cakravarti Thakur Commentary -
4.17.1
In the Seventeenth Chapter, when starving people begged him for food, Pṛthu catches the earth, who had seized everything, and in fright, the earth praises Pṛthu. Chandayām āsa means “he satisfied them.”
TEXT -
SB 4.17.2
brāhmaṇa-pramukhān varṇān
bhṛtyāmātya-purodhasaḥ
paurāñ jāna-padān śreṇīḥ
prakṛtīḥ samapūjayat
SYNONYMS
brāhmaṇa-pramukhān—unto the leaders of the brāhmaṇa community; varṇān—to the other castes; bhṛtya—servants; amātya—ministers; purodhasaḥ—to the priests; paurān—to the citizens; jāna-padān—to his countrymen; śreṇīḥ—to different communities; prakṛtīḥ—to the admirers; samapūjayat—he gave proper respects.
TRANSLATION
King Pṛthu thus satisfied and offered all respect to all the leaders of the brāhmaṇas and other castes, to his servants, to his ministers and to the priests, citizens, general countrymen, people from other communities, admirers and others, and thus they all became happy.
Srila Visvanatha Cakravarti Thakur Commentary -
4.17.2
Śreṇīḥ refers to sellers of oil and betel and others. Prākṛtīḥ means employed persons. He respected them all, saying sweetly, “Blessings to you! If I protect you, I will be serving you.”
TEXT -
SB 4.17.3
vidura uvāca
kasmād dadhāra go-rūpaṁ
dharitrī bahu-rūpiṇī
yāṁ dudoha pṛthus tatra
ko vatso dohanaṁ ca kim
SYNONYMS
viduraḥ uvāca—Vidura inquired; kasmāt—why; dadhāra—took; go-rūpam—the shape of a cow; dharitrī—the earth; bahu-rūpiṇī—who has many other forms; yām—whom; dudoha—milked; pṛthuḥ—King Pṛthu; tatra—there; kaḥ—who; vatsaḥ—the calf; dohanam—the milking pot; ca—also; kim—what.
TRANSLATION
Vidura inquired from the great sage Maitreya: My dear brāhmaṇa, since mother earth can appear in different shapes, why did she take the shape of a cow? And when King Pṛthu milked her, who became the calf, and what was the milking pot?
TEXT -
SB 4.17.4
prakṛtyā viṣamā devī
kṛtā tena samā katham
tasya medhyaṁ hayaṁ devaḥ
kasya hetor apāharat
SYNONYMS
prakṛtyā—by nature; viṣamā—not level; devī—the earth; kṛtā—was made; tena—by him; samā—level; katham—how; tasya—his; medhyam—meant for offering in the sacrifice; hayam—horse; devaḥ—the demigod Indra; kasya—for what; hetoḥ—reason; apāharat—stole.
TRANSLATION
The surface of the earth is by nature low in some places and high in others. How did King Pṛthu level the surface of the earth, and why did the King of heaven, Indra, steal the horse meant for the sacrifice ?
TEXT -
SB 4.17.5
sanat-kumārād bhagavato
brahman brahma-vid-uttamāt
labdhvā jñānaṁ sa-vijñānaṁ
rājarṣiḥ kāṁ gatiṁ gataḥ
SYNONYMS
sanat-kumārāt—from Sanat-kumāra; bhagavataḥ—the most powerful; brahman—my dear brāhmaṇa; brahma-vit-uttamāt—well versed in the Vedic knowledge; labdhvā—after achieving; jñānam—knowledge; sa-vijñānam—for practical application; rāja-ṛṣiḥ—the great saintly King; kām—which; gatim—destination; gataḥ—achieved.
TRANSLATION
The great saintly King, Mahārāja Pṛthu, received knowledge from Sanat-kumāra, who was the greatest Vedic scholar. After receiving knowledge to be applied practically in his life, how did the saintly King attain his desired destination?
PURPORT
There are four Vaiṣṇava sampradāyas (systems) of disciplic succession. One sampradāya comes from Lord Brahmā, one from the goddess of fortune, one from the Kumāras, headed by Sanat-kumāra, and one from Lord Śiva. These four systems of disciplic succession are still going on. As King Pṛthu has illustrated, one who is serious about receiving transcendental Vedic knowledge must accept a guru, or spiritual master, in one of these four disciplic successions. It is said that unless one accepts a mantra from one of these sampradāyas, the so-called mantra will not act in Kali-yuga. Many sampradāyas have sprung up without authority, and they are misleading the people by giving unauthorized mantras. The rascals of these so-called sampradāyas do not observe the Vedic rules and regulations. Although they are addicted to all kinds of sinful activities, they still offer the people mantras and thus mislead them. Intelligent persons, however, know that such mantras will never be successful, and as such they never patronize such upstart spiritual groups. People should be very careful of these nonsensical sampradāyas. To get some facility for sense gratification, unfortunate people in this age receive mantras from these so-called sampradāyas. Pṛthu Mahārāja, however, showed by his example that one should receive knowledge from a bona fide sampradāya. Therefore Mahārāja Pṛthu accepted Sanat-kumāra as his spiritual master.
TEXT -
SB 4.17.6-7
yac cānyad api kṛṣṇasya
bhavān bhagavataḥ prabhoḥ
śravaḥ suśravasaḥ puṇyaṁ
pūrva-deha-kathāśrayam
bhaktāya me 'nuraktāya
tava cādhokṣajasya ca
vaktum arhasi yo 'duhyad
vainya-rūpeṇa gām imām
SYNONYMS
yat—which; ca—and; anyat—other; api—certainly; kṛṣṇasya—of Kṛṣṇa; bhavān—your good self; bhagavataḥ—of the Supreme Personality of Godhead; prabhoḥ—powerful; śravaḥ—glorious activities; su-śravasaḥ—who is very pleasing to hear about; puṇyam—pious; pūrva-deha—of His previous incarnation; kathā-āśrayam—connected with the narration; bhaktāya—unto the devotee; me—to me; anuraktāya—very much attentive; tava—of you; ca—and; adhokṣajasya—of the Lord, who is known as Adhokṣaja; ca—also; vaktum arhasi—please narrate; yaḥ—one who; aduhyat—milked; vainya-rūpeṇa—in the form of the son of King Vena; gām—cow, earth; imām—this.
TRANSLATION
Pṛthu Mahārāja was a powerful incarnation of Lord Kṛṣṇa's potencies; consequently any narration concerning his activities is surely very pleasing to hear, and it produces all good fortune. As far as I am concerned, I am always your devotee as well as a devotee of the Lord, who is known as Adhokṣaja. Please therefore narrate all the stories of King Pṛthu, who, in the form of the son of King Vena, milked the cow-shaped earth.
PURPORT
Lord Kṛṣṇa is also known as avatārī, which means, "one from whom all the incarnations emanate." In Bhagavad-gītā (10.8) Lord Kṛṣṇa says, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate: "I am the source of all spiritual and material worlds. Everything emanates from Me." Thus Lord Kṛṣṇa is the origin of everyone's appearance. As far as this material world is concerned, Lord Brahmā, Lord Viṣṇu and Lord Śiva are all emanations from Kṛṣṇa. These three incarnations of Kṛṣṇa are called guṇa-avatāras. The material world is governed by three material modes of nature, and Lord Viṣṇu, Lord Brahmā and Lord Śiva respectively take charge of the modes of goodness, passion and ignorance. Mahārāja Pṛthu is also an incarnation of those qualities of Lord Kṛṣṇa by which one rules over conditioned souls.
In this verse the word adhokṣaja, meaning "beyond the perception of the material senses," is very significant. No one can perceive the Supreme Personality of Godhead by mental speculation; therefore a person with a poor fund of knowledge cannot understand the Supreme Personality of Godhead. Since one can form only an impersonal idea on the strength of one's material senses, the Lord is known as Adhokṣaja.
Srila Visvanatha Cakravarti Thakur Commentary -
4.17.6-7
Aduhyat should be adhok.
TEXT -
SB 4.17.8
sūta uvāca
codito vidureṇaivaṁ
vāsudeva-kathāṁ prati
praśasya taṁ prīta-manā
maitreyaḥ pratyabhāṣata
SYNONYMS
sūtaḥ uvāca—Sūta Gosvāmī said; coditaḥ—inspired; vidureṇa—by Vidura; evam—thus; vāsudeva—of Lord Kṛṣṇa; kathām—narration; prati—about; praśasya—praising; tam—him; prīta-manāḥ—being very pleased; maitreyaḥ—the saint Maitreya; pratyabhāṣata—replied.
TRANSLATION
Sūta Gosvāmī continued: When Vidura became inspired to hear of the activities of Lord Kṛṣṇa in His various incarnations, Maitreya, also being inspired and being very pleased with Vidura, began to praise him. Then Maitreya spoke as follows.
PURPORT
Talk of kṛṣṇa-kathā, or topics about Lord Kṛṣṇa or His incarnations, is spiritually so inspiring that the reciter and hearer are never exhausted. That is the nature of spiritual talks. We have actually seen that one can never become satiated by hearing the conversations between Vidura and Maitreya. Both of them are devotees, and the more Vidura inquires, the more Maitreya is encouraged to speak. A symptom of spiritual talks is that no one feels tired. Thus upon hearing the questions of Vidura, the great sage Maitreya did not feel disgusted but rather felt encouraged to speak at greater length.
TEXT -
SB 4.17.9
maitreya uvāca
yadābhiṣiktaḥ pṛthur aṅga viprair
āmantrito janatāyāś ca pālaḥ
prajā niranne kṣiti-pṛṣṭha etya
kṣut-kṣāma-dehāḥ patim abhyavocan
SYNONYMS
maitreyaḥ uvāca—the great sage Maitreya said; yadā—when; abhiṣiktaḥ—was enthroned; pṛthuḥ—King Pṛthu; aṅga—my dear Vidura; vipraiḥ—by the brāhmaṇas; āmantritaḥ—was declared; janatāyāḥ—of the people; ca—also; pālaḥ—the protector; prajāḥ—the citizens; niranne—being without food grains; kṣiti-pṛṣṭhe—the surface of the globe; etya—coming near; kṣut—by hunger; kṣāma—skinny; dehāḥ—their bodies; patim—to the protector; abhyavocan—they said.
TRANSLATION
The great sage Maitreya continued: My dear Vidura, at the time King Pṛthu was enthroned by the great sages and brāhmaṇas and declared to be the protector of the citizens, there was a scarcity of food grains. The citizens actually became skinny due to starvation. Therefore they came before the King and informed him of their real situation.
PURPORT
Information is given herein concerning the selection of the king by the brāhmaṇas. According to the varṇāśrama system, the brāhmaṇas are considered to be the heads of the society and therefore to be situated in the topmost social position. The varṇāśrama-dharma, the institution of four varṇas and four āśramas, is very scientifically designed. As stated in Bhagavad-gītā, varṇāśrama-dharma is not a man-made institution, but is God-made. In this narration it is clearly indicated that the brāhmaṇas used to control the royal power. When an evil king like Vena ruled, the brāhmaṇas would kill him through their brahminical powers and would select a proper ruler by testing his qualifications. In other words, the brāhmaṇas, the intelligent men or great sages, would control the monarchical powers. Here we have an indication of how the brāhmaṇas elected King Pṛthu to the throne as the protector of the citizens. The citizens, being skinny due to hunger, approached the King and informed him that necessary action should be taken. The structure of the varṇāśrama-dharma; was so nice that the brāhmaṇas would guide the head of state. The head of state would then give protection to the citizens. The kṣatriyas would take charge of protecting the people in general, and under the protection of the kṣatriyas, the vaiśyas would protect the cows, produce food grains and distribute them. Śūdras, the working class, would help the higher three classes by manual labor. This is the perfect social system.
Srila Visvanatha Cakravarti Thakur Commentary -
4.17.9
The citizens engaged him as King, saying “You are the protector.”
TEXT -
SB 4.17.10-11
vayaṁ rājañ jāṭhareṇābhitaptā
yathāgninā koṭara-sthena vṛkṣāḥ
tvām adya yātāḥ śaraṇaṁ śaraṇyaṁ
yaḥ sādhito vṛtti-karaḥ patir naḥ
tan no bhavān īhatu rātave 'nnaṁ
kṣudhārditānāṁ naradeva-deva
yāvan na naṅkṣyāmaha ujjhitorjā
vārtā-patis tvaṁ kila loka-pālaḥ
SYNONYMS
vayam—we; rājan—O King; jāṭhareṇa—by the fire of hunger; abhitaptāḥ—very much aggrieved; yathā—just as; agninā—by the fire; koṭara-sthena—in the hollow of a tree; vṛkṣāḥ—trees; tvām—unto you; adya—today; yātāḥ—we have come; śaraṇam—shelter; śaraṇyam—worth taking shelter of; yaḥ—who; sādhitaḥ—appointed; vṛtti-karaḥ—one who gives employment; patiḥ—master; naḥ—our; tat—therefore; naḥ—to us; bhavān—Your Majesty; īhatu—please try; rātave—to give; annam—food grains; kṣudhā—with hunger; arditānām—suffering; nara-deva-deva—O supreme master of all kings; yāvat na—lest; naṅkṣyāmahe—we will perish; ujjhita—being bereft of; ūrjāḥ—food grains; vārtā—of occupational engagements; patiḥ—bestower; tvam—you; kila—indeed; loka-pālaḥ—the protector of the citizens.
TRANSLATION
Dear King, just as a tree with a fire burning in the hollow of the trunk gradually dries up, we are drying up due to the fire of hunger in our stomachs. You are the protector of surrendered souls, and you have been appointed to give employment to us. Therefore we have all come to you for protection. You are not only a king, but the incarnation of God as well. Indeed, you are the king of all kings. You can give us all kinds of occupational engagements, for you are the master of our livelihood. Therefore, O king of all kings, please arrange to satisfy our hunger by the proper distribution of food grains. Please take care of us, lest we soon die for want of food.
PURPORT
It is the duty of the king to see that everyone in the social orders—brāhmaṇa, kṣatriya, vaiśya and śūdra—is fully employed in the state. Just as it is the duty of the brāhmaṇas to elect a proper king, it is the duty of the king to see that all the varṇas-brāhmaṇa, kṣatriya, vaiśya and śūdra—are fully engaged in their respective occupational duties. It is here indicated that although the people were allowed to perform their duties, they were still unemployed. Although they were not lazy, they still could not produce sufficient food to satisfy their hunger. When the people are perplexed in this way, they should approach the head of government, and the president or king should take immediate action to mitigate the distress of the people.
Srila Visvanatha Cakravarti Thakur Commentary -
4.17.10-11
You have been created (sādhitaḥ) by the churning of the brāhmaṇas. Therefore (tat) try (īhatu) to give (rātave) food to us. And you should not delay. Give us food so we do not die. Ujjhita ūrjāḥ means “without food.” You give us the means of livelihood (vārtā-patiḥ).
TEXT -
SB 4.17.12
maitreya uvāca
pṛthuḥ prajānāṁ karuṇaṁ
niśamya paridevitam
dīrghaṁ dadhyau kuruśreṣṭha
nimittaṁ so 'nvapadyata
SYNONYMS
maitreyaḥ uvāca—the great saint Maitreya said; pṛthuḥ—King Pṛthu; prajānām—of the citizens; karuṇam—pitiable condition; niśamya—hearing; paridevitam—lamentation; dīrgham—for a long time; dadhyau—contemplated; kuru-śreṣṭha—O Vidura; nimittam—the cause; saḥ—he; anvapadyata—found out.
TRANSLATION
After hearing this lamentation and seeing the pitiable condition of the citizens, King Pṛthu contemplated this matter for a long time to see if he could find out the underlying causes.
TEXT -
SB 4.17.13
iti vyavasito buddhyā
pragṛhīta-śarāsanaḥ
sandadhe viśikhaṁ bhūmeḥ
kruddhas tripura-hā yathā
SYNONYMS
iti—thus; vyavasitaḥ—having arrived at the conclusion; buddhyā—by intelligence; pragṛhīta—having taken up; śarāsanaḥ—the bow; sandadhe—fixed; viśikham—an arrow; bhūmeḥ—at the earth; kruddhaḥ—angry; tri-pura-hā—Lord Śiva; yathā—like.
TRANSLATION
Having arrived at a conclusion, the King took up his bow and arrow and aimed them at the earth, exactly like Lord Śiva, who destroys the whole world out of anger.
PURPORT
King Pṛthu found out the cause for the scarcity of food grains. He could understand that it was not the people's fault, for they were not lazy in executing their duties. Rather, the earth was not producing sufficient food grains. This indicates that the earth can produce sufficiently if everything is properly arranged, but sometimes the earth can refuse to produce food grains for various reasons. The theory that there is a scarcity of food grains due to an increase of population is not a very sound theory. There are other causes that enable the earth to produce profusely or to stop producing. King Pṛthu found out the proper causes and took the necessary steps immediately.
Srila Visvanatha Cakravarti Thakur Commentary -
4.17.13
He discerned, “Though I was made King, I will use the fourth method (punishment) against the earth, who is hiding the seeds.” Bhūmeḥ means “at the earth.”
TEXT -
SB 4.17.14
pravepamānā dharaṇī
niśāmyodāyudhaṁ ca tam
gauḥ saty apādravad bhītā
mṛgīva mṛgayu-drutā
SYNONYMS
pravepamānā—trembling; dharaṇī—the earth; niśāmya—seeing; udāyudham—having taken his bow and arrow; ca—also; tam—the King; gauḥ—a cow; satī—becoming; apādravat—began to flee; bhītā—very much afraid; mṛgī iva—like a deer; mṛgayu—by a hunter; drutā—being followed.
TRANSLATION
When the earth saw that King Pṛthu was taking his bow and arrow to kill her, she became very much afraid and began to tremble. She then began to flee, exactly like a deer, which runs very swiftly when followed by a hunter. Being afraid of King Pṛthu, she took the shape of a cow and began to run.
PURPORT
Just as a mother produces various children, both male and female, the womb of mother earth produces all kinds of living entities in various shapes. Thus it is possible for mother earth to take on innumerable shapes. At this time, in order to avoid the wrath of King Pṛthu, she took the shape of a cow. Since a cow is never to be killed, mother earth thought it wise to take the shape of a cow in order to avoid King Pṛthu's arrows. King Pṛthu, however, could understand this fact, and therefore he did not stop chasing the cow-shaped earth.
Srila Visvanatha Cakravarti Thakur Commentary -
4.17.14
The earth was like a deer followed by (drutā) a hunter.
TEXT -
SB 4.17.15
tām anvadhāvat tad vainyaḥ
kupito 'tyaruṇekṣaṇaḥ
śaraṁ dhanuṣi sandhāya
yatra yatra palāyate
SYNONYMS
tām—the cow-shaped earth; anvadhāvat—he chased; tat—then; vainyaḥ—the son of King Vena; kupitaḥ—being very much angry; ati-aruṇa—very red; īkṣaṇaḥ—his eyes; śaram—an arrow; dhanuṣi—on the bow; sandhāya—placing; yatra yatra—wherever; palāyate—she flees.
TRANSLATION
Seeing this, Mahārāja Pṛthu became very angry, and his eyes became as red as the early-morning sun. Placing an arrow on his bow, he chased the cow-shaped earth wherever she would run.
Srila Visvanatha Cakravarti Thakur Commentary -
4.17.15
Tad means “then.”
TEXT -
SB 4.17.16
sā diśo vidiśo devī
rodasī cāntaraṁ tayoḥ
dhāvantī tatra tatrainaṁ
dadarśānūdyatāyudham
SYNONYMS
sā—the cow-shaped earth; diśaḥ—in the four directions; vidiśaḥ—randomly in other directions; devī—the goddess; rodasī—towards heaven and earth; ca—also; antaram—between; tayoḥ—them; dhāvantī—fleeing; tatra tatra—here and there; enam—the King; dadarśa—she saw; anu—behind; udyata—taken up; āyudham—his weapons.
TRANSLATION
The cow-shaped earth ran here and there in outer space between the heavenly planets and the earth, and wherever she ran, the King chased her with his bow and arrows.
Srila Visvanatha Cakravarti Thakur Commentary -
4.17.16
She fled in heaven and earth (rodasi) and between them, in the antarikṣa. She saw Pṛthu with raised weapon behind her (anu).
TEXT -
SB 4.17.17
loke nāvindata trāṇaṁ
vainyān mṛtyor iva prajāḥ
trastā tadā nivavṛte
hṛdayena vidūyatā
SYNONYMS
loke—within the three worlds; na—not; avindata—could obtain; trāṇam—release; vainyāt—from the hand of the son of King Vena; mṛtyoḥ—from death; iva—like; prajāḥ—men; trastā—being very much afraid; tadā—at that time; nivavṛte—turned back; hṛdayena—within her heart; vidūyatā—very much aggrieved.
TRANSLATION
Just as a man cannot escape the cruel hands of death, the cow-shaped earth could not escape the hands of the son of Vena. At length the earth, fearful, her heart aggrieved, turned back in helplessness.
Srila Visvanatha Cakravarti Thakur Commentary -
4.17.17
She faced Pṛthu (nivavṛte).
TEXT -
SB 4.17.18
uvāca ca mahā-bhāgaṁ
dharma-jñāpanna-vatsala
trāhi mām api bhūtānāṁ
pālane 'vasthito bhavān
SYNONYMS
uvāca—she said; ca—and; mahā-bhāgam—unto the great, fortunate King; dharma-jña—O knower of the principles of religion; āpanna-vatsala—O shelter of the surrendered; trāhi—save; mām—me; api—indeed; bhūtānām—of living entities; pālane—in protection; avasthitaḥ—situated; bhavān—Your Majesty.
TRANSLATION
Addressing the great, opulent King Pṛthu as the knower of religious principles and shelter of the surrendered, she said: Please save me. You are the protector of all living entities. Now you are situated as the King of this planet.
PURPORT
The cow-shaped earth addressed King Pṛthu as dharma jña, which refers to one who knows the principles of religion. The principles of religion dictate that a woman, a cow, a child, a brāhmaṇa and an old man must be given all protection by the king or anyone else. Consequently mother earth took the shape of a cow. She was also a woman. Thus she appealed to the King as one who knows the principles of religion. Religious principles also dictate that one is not to be killed if he surrenders. She reminded King Pṛthu that not only was he an incarnation of God, but he was situated as the King of the earth as well. Therefore his duty was to excuse her.
TEXT -
SB 4.17.19
sa tvaṁ jighāṁsase kasmād
dīnām akṛta-kilbiṣām
ahaniṣyat kathaṁ yoṣāṁ
dharma-jña iti yo mataḥ
SYNONYMS
saḥ—that very person; tvam—you; jighāṁsase—want to kill; kasmāt—why; dīnām—poor; akṛta—without having done; kilbiṣām—any sinful activities; ahaniṣyat—would kill; katham—how; yoṣām—a woman; dharma-jñaḥ—the knower of religious principles; iti—thus; yaḥ—one who; mataḥ—is considered.
TRANSLATION
The cow-shaped earth continued to appeal to the King: I am very poor and have not committed any sinful activities. I do not know why you want to kill me. Since you are supposed to be the knower of all religious principles, why are you so envious of me, and why are you so anxious to kill a woman?
PURPORT
The earth appealed to the King in two ways. A king who knows religious principles cannot kill anyone who has not committed sinful activities. Apart from this, a woman is not to be killed, even if she does commit some sinful activities. Since the earth was innocent and was also a woman, the King should not kill her.
Srila Visvanatha Cakravarti Thakur Commentary -
4.17.19
Ahaniṣyat stands for haniṣyati.
TEXT -
SB 4.17.20
praharanti na vai strīṣu
kṛtāgaḥsv api jantavaḥ
kim uta tvad-vidhā rājan
karuṇā dīna-vatsalāḥ
SYNONYMS
praharanti—strike; na—never; vai—certainly; strīṣu—women; kṛta-āgaḥsu—having committed sinful activities; api—although; jantavaḥ—human beings; kim uta—then what to speak of; tvat-vidhāḥ—personalities like you; rājan—O King; karuṇāḥ—merciful; dīna-vatsalāḥ—affectionate to the poor.
TRANSLATION
Even if a woman does commit some sinful activity, no one should place his hand upon her. And what to speak of you, dear King, who are so merciful. You are a protector, and you are affectionate to the poor.
TEXT -
SB 4.17.21
māṁ vipāṭyājarāṁ nāvaṁ
yatra viśvaṁ pratiṣṭhitam
ātmānaṁ ca prajāś cemāḥ
katham ambhasi dhāsyasi
SYNONYMS
mām—me; vipāṭya—breaking to pieces; ajarām—very strong; nāvam—boat; yatra—where; viśvam—all worldly paraphernalia; pratiṣṭhitam—standing; ātmānam—yourself; ca—and; prajāḥ—your subjects; ca—also; imāḥ—all these; katham—how; ambhasi—in the water; dhāsyasi—you will hold.
TRANSLATION
The cow-shaped earth continued: My dear King, I am just like a strong boat, and all the paraphernalia of the world is standing upon me. If you break me to pieces, how can you protect yourself and your subjects from drowning?
PURPORT
Beneath the entire planetary system is the garbha water. Lord Viṣṇu lies on this garbha water, and from His abdomen a lotus stem grows, and all the planets within the universe are floating in the air, being supported by this lotus stem. If a planet is destroyed, it must fall into the water of garbha. The earth therefore warned King Pṛthu that he could gain nothing by destroying her. Indeed, how would he protect himself and his citizens from drowning in the garbha water? In other words, outer space may be compared to an ocean of air, and each and every planet is floating on it just as a boat or island floats on the ocean. Sometimes planets are called dvīpa, or islands, and sometimes they are called boats. Thus the cosmic manifestation is partially explained in this reference by the cow-shaped earth.
Srila Visvanatha Cakravarti Thakur Commentary -
4.17.21
Breaking this strong boat, how will you hold up the beings in the water? If I die, then everything will sink in the Garbodhaka Ocean.
TEXT -
SB 4.17.22
pṛthur uvāca
vasudhe tvāṁ vadhiṣyāmi
mac-chāsana-parāṅ-mukhīm
bhāgaṁ barhiṣi yā vṛṅkte
na tanoti ca no vasu
SYNONYMS
pṛthuḥ uvāca—King Pṛthu replied; vasu-dhe—my dear earthly planet; tvām—you; vadhiṣyāmi—I shall kill; mat—my; śāsana—rulings; parāk-mukhīm—disobedient to; bhāgam—your share; barhiṣi—in the yajña; yā—who; vṛṅkte—accepts; na—not; tanoti—does deliver; ca—and; naḥ—to us; vasu—produce.
TRANSLATION
King Pṛthu replied to the earthly Planet: My dear earth, you have disobeyed my orders and rulings. In the form of a demigod you accepted your share of the yajñas we performed, but in return you have not produced sufficient food grains. For this reason I must kill you.
PURPORT
The cow-shaped earthly planet submitted that she not only was a woman, but was innocent and sinless as well. Thus she argued that she should not be killed. Besides, she pointed out that being perfectly religious-minded, the King could not violate the religious principles that forbade killing a woman. In reply, Mahārāja Pṛthu informed her that first of all she had disobeyed his orders. This was her first sinful activity. Secondly he accused her of taking her share of the yajñas (sacrifices) but not producing sufficient food grains in return.
Srila Visvanatha Cakravarti Thakur Commentary -
4.17.22
In the sacrifice (barhiṣi) you, as a devatā, accepted your share. You did not give wealth etc. (vasu).
