SB - Canto - 01 - Chapter - 02 - Divinity and Divine Service

2 - Divinity and divine service
Tuesday, 12 December 2017 10:58
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Shrila Prabhupada - purports
Visvanatha Cakravarti Thakur - Sasartha-Darsini-tika
Srila Sridhara Swami - Bhavartha-dipika
Srila Jiva Goswami - Krama Sandarbha
Sri Vallabhacarya - Sri Subodhini
Important points in text
Analogies / comparisons in text
References in commentaries
Chapter Heading - 20bold, Section Heading - 18bold, Subsection Heading - 16bold,Title
heading and verse number - 14bold, Text - 12
Chapter 2. Divinity and Divine Service

1-5 Suta Goswami’s reply begins with obeisances
1.2.1
vyäsa uväca
iti sampraçna-saàhåñöo
vipräëäà raumaharñaëiù
pratipüjya vacas teñäà
pravaktum upacakrame
Word-For-Word Meanings
vyäsaù uväca—Vyäsa said; iti—thus; sampraçna—perfect inquiries; saàhåñöaù—perfectly
satisfied; vipräëäm—of the sages there; raumaharñaëiù—the son of Romaharñaëa, namely
Ugraçravä; pratipüjya—after thanking them; vacaù—words; teñäm—their; pravaktum—to
reply to them; upacakrame—attempted.
SP Translation
Çré Vyäsadeva said: Ugraçravä [Süta Gosvämé], the son of Romaharñaëa, being fully satisfied
by the perfect questions of the brähmaëas, thanked them and thus attempted to reply.
VCT translation
The son of Romaharñaëa (Süta or Ugraçravas), delighted at the questions of the sages,
respecting their words, began to speak.
VA translation
“On being asked the question pertaining to our Lord Sri Hari, by sage Sounaka and other
Brahmins, Sri Soota, the son of Romaharsha (Ugrasrava) praising their "asking" began to
tell.”
Summary of verse:
Purport
The sages of Naimiñäraëya asked Süta Gosvämé six questions, and so he is answering them
one by one.
Sarartha Darsini tika
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In the second chapter there is a description of three items: the process (abhidheya), bhakti;
the goal (prayojanam), prema; and the object of worship, the Supreme Lord Bhagavän Kåñëa.
The son of Romaharñaëa was Ugraçravas (also called Süta).
Bhavartha Dipika
tad evaà prathame ’dhyäye/ ñaö praçnä munibhiù kåtäù
dvitéye tüttaraà sütaç/ caturëäm äha teñv atha
vipräëäà ity evam-bhütaiù samyak praçnaiù samyag håñöo romaharñaëasya putra ugraçraväs
teñäà vacaù pratipüjya sat-kåtya pravaktum upacakrame upakräntavän.
Çré Subodhiné:
In this way, these sages (Brahmins) asked Sri Soota questions regarding the human “goals”,
pertaining to our Lord Sri Hari (Brahman). The root of the word "Viprai" is “Pra" and it’s
meaning is "to fulfill - t0 make complete". The syllable “Vi" is given as a qualification to
mean "in a very special way to fulfill". Hence, the right meaning of “Vipra" (common
meaning is "Brahmin") is that person, who can confer full devotion on the hearer, and also
have total Bhakthi to our Lord. There was the need, therefore, to answer these questions
asked by these sages (Brahmins).
The word "Roumaharshinihi" - the one, who has filled up with bliss of devotion to our Lord,
in each and every "hair" (Roma) of his body, due to the constant flow of “Bhakthi” in his
heart, to out Lord! The common meaning is that, Sri Soota’s actual name was “Ugrasrava”,
the son of Romaharsha! With a view to emphasize this exalted divine quality only, Sri Soota
has been referred to, as the son of Romaharsha.
It is said here, that Ugrasrava bailed and welcomed the "words" of the sages, in an ordinary
way! The real “praise” will be given, after the topic is ended. Sri Soota began to tell, the
holy Sri Bhagavata story, as per his own understanding and knowledge.
Before the starting of this Bhagavata story, Sri Soota prostrated to the celestial deities and
his Guru. In the first instance, he prostrates to his Guru, describing the knowledge and
detachment (Jnana and Vairaagyam) of his Guru in 2 verses. Firstly, the total “detachment”
of his Guru is being described, through the following famous verse of Sri Bhagavatam. (His
Guru is Sri Sukadeva)
Krama Sandarbha
öékäyäà ñat praçnä iti. tatra taträïjasä ityädinä süta jänäsétyantena
kåñëävatäraprayojanakåñëacaritayoù praçnau. vayantvityädi dvayaà süta
jänäsétyetatpraçnasyaivänuvädaù. tatrobhayatrottaram. bhävayatyeña sattveneti
lokapälanaà hi taccaritramapi. evameva hi prathamaòhyäye öékäpratijïätäù ñaöpraçnä
upapadyante. dvitéye ’dhyäye catväri uttaräëi. caturthasya tatpraçnottarasya
tatränyaträdarçanät. tasya karmmäëétyädinä viçvasåñöyädiléläpraçnaù, tasyottaraà sa
evedaà sasarjägre ityädinä. athäkhyähétyädinä avatärakathäpraçnaù. tasyottaraà tåtéyo
’dhyäyaù. brühi yogeçvara ityaòinä dharmmäçrayaù praçnaù. tasyottaraà kåñëe
svadhämopagate ityädyaà tåtéyä dhyäyapadyameva.
Six questions were asked. Two questions start from SB 1.1.9 and end with SB 1.1-12:
tatra taträïjasäyuñman bhavatä yad viniçcitam
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tatra taträïjasäyuñman bhavatä yad viniçcitam
puàsäm ekäntataù çreyas tan naù çaàsitum arhasi
Please, therefore, being blessed with many years, explain to us, in an easily understandable
way, what you have ascertained to be the absolute and ultimate good for the people in
general. (SB 1.1.9)
süta jänäsi bhadraà te bhagavän sätvatäà patiù
devakyäà vasudevasya jäto yasya cikérñayä
All blessings upon you, O Süta Gosvämé. You know for what purpose the Personality of
Godhead appeared in the womb of Devaké as the son of Vasudeva. (SB 1.1.12)
Two questions are concerned the purpose of Kåñëa’s appearance and Kåñëa’ activities. 1.19-20
are explanations of those questions. The answer to both those questions is in the following
verse of the second chapter. Protecting the planets is also his activity;
bhävayaty eña sattvena lokän vai loka-bhävanaù
lélävatäränurato deva-tiryaì-narädiñu
Thus the Lord of the universes maintains all planets inhabited by demigods, men and lower
animals. Assuming the roles of incarnations, He performs pastimes to reclaim those in the
mode of pure goodness. (SB 1.2.34)
In the first chapter six questions are asked. In the second chapter four questions are answered
(the above two and the next two). The question concerning the Lord’s actions of creating the
material world (verse 1.1.17) are answered in verse 1.2.30 and other verses. The answer to
the fourth question (What is most beneficial for humanity?) is not seen elsewhere.
The question concerning avatäras (verse 1.1.18) is answered in the third chapter. The
question concerning the shelter of dharma (verse 1.1.23) is answered in the third chapter,
verse 43.
Other thoughts

2-3 Qualification of Suta Goswami
1.2.2
süta uväca
yaà pravrajantam anupetam apeta-kåtyaà
dvaipäyano viraha-kätara äjuhäva
putreti tan-mayatayä taravo 'bhinedus
taà sarva-bhüta-hådayaà munim änato 'smi
sütaù—Süta Gosvämé; uväca—said; yam—whom; pravrajantam—while going away for the
renounced order of life; anupetam—without being reformed by the sacred thread; apeta—not
undergoing ceremonies; kåtyam—prescribed duties; dvaipäyanaù—Vyäsadeva; viraha—
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undergoing ceremonies; kåtyam—prescribed duties; dvaipäyanaù—Vyäsadeva; viraha—
separation; kätaraù—being afraid of; äjuhäva—exclaimed; putra iti—O my son; tat-
mayatayä—being absorbed in that way; taravaù—all the trees; abhineduù—responded; tam—
unto him; sarva—all; bhüta—living entities; hådayam—heart; munim—sage; änataù asmi—
offer obeisances.
SP Translation
Çréla Süta Gosvämé said: Let me offer my respectful obeisances unto that great sage
[Çukadeva Gosvämé] who can enter the hearts of all. When he went away to take up the
renounced order of life [sannyäsa], leaving home without undergoing reformation by the
sacred thread or the ceremonies observed by the higher castes, his father, Vyäsadeva, fearing
separation from him, cried out, "O my son!" Indeed, only the trees, which were absorbed in
the same feelings of separation, echoed in response to the begrieved father.
VCT translation
Süta said:
I offer my respects to the sage Çukadeva, who has entered the mind of all beings, and to
whom Vyäsa, his father, cried out with pain of separation “O son!” when Çukadeva,
without even undergoing saàskäras, left home and could not be brought back. Even the
trees, being attached to Çukadeva, called out “O son!”
VA translation
"Before bang initiated with the holy thread ceremony (Upanayanam) itself, Sri Sukadeva's
“Karmas” (action) and it’s effects bad been fully mitigated (removed - freed)! Due to this,
anxious not to get involved with bad company, Sri Sukadeva went may (i.e. renounced)
(immediately after his birth). His father, Veda Vyaasa, out of his grief of separation, caused
by the going away of his son (soon after his birth) began to call, “Oh! My son!”. When Sri
Sukadeva was called out by his father, being established in the highest truth of Brahman, and
due to his identification (oneness) with Brahman, he did not reply to his father! But on his
behalf, due to his identification and oneness with the entire creation, (due to his realization
of the supreme Brahman, which is the “Only One” truth behind every animate and
inanimate existence) the “trees” only replied to the “call” of sage Veda Vyaasa!! (on behalf
of Sri Sukadeva)
I am prostrating to Sri Sukadeva, son of sage Veda Vyaasa, who inspires everyone's heart,
being present as the “indweller” in everyone (Antaryaami) and who is totally devoted in his
mind to the contemplation of the supreme Brahman." (Note: A devotee who has realized
“Brahman”, identifies himself with the “oneness” of the entire creation.)
Summary of verse:
Purport
The institution of varëa and äçrama prescribes many regulative duties to be observed by its
followers. Such duties enjoin that a candidate willing to study the Vedas must approach a
bona fide spiritual master and request acceptance as his disciple. The sacred thread is the
sign of those who are competent to study the Vedas from the äcärya, or the bona fide
spiritual master. Çré Çukadeva Gosvämé did not undergo such purificatory ceremonies
because he was a liberated soul from his very birth.
Generally, a man is born as an ordinary being, and by the purificatory processes he is born
for the second time. When he sees a new light and seeks direction for spiritual progress, he
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for the second time. When he sees a new light and seeks direction for spiritual progress, he
approaches a spiritual master for instruction in the Vedas. The spiritual master accepts only
the sincere inquirer as his disciple and gives him the sacred thread. In this way a man
becomes twice-born, or a dvija. After qualifying as a dvija one may study the Vedas, and
after becoming well versed in the Vedas one becomes a vipra. A vipra, or a qualified
brähmaëa, thus realizes the Absolute and makes further progress in spiritual life until he
reaches the Vaiñëava stage. The Vaiñëava stage is the postgraduate status of a brähmaëa. A
progressive brähmaëa must necessarily become a Vaiñëava, for a Vaiñëava is a self-realized,
learned brähmaëa.
Çréla Çukadeva Gosvämé was a Vaiñëava from the beginning; therefore, there was no need
for him to undergo all the processes of the varëäçrama institution. Ultimately the aim of
varëäçrama-dharma is to turn a crude man into a pure devotee of the Lord, or a Vaiñëava.
Anyone, therefore, who becomes a Vaiñëava accepted by the first-class Vaiñëava, or uttama-
adhikäré Vaiñëava, is already considered a brähmaëa, regardless of his birth due to his past
deeds. Çré Caitanya Mahäprabhu accepted this principle and recognized Çréla Haridäsa
Öhäkura as the äcärya of the holy name, although Öhäkura Haridäsa appeared in a
Mohammedan family. In conclusion, Çréla Çukadeva Gosvämé was born a Vaiñëava, and,
therefore, brahminism was included in him. He did not have to undergo any ceremonies.
Any lowborn person—be he a Kiräta, Hüëa, Ändhra, Pulinda, Pulkaça, Äbhéra, Çumbha,
Yavana, Khasa or even lower—can be delivered to the highest transcendental position by
the mercy of Vaiñëavas. Çréla Çukadeva Gosvämé was the instructing spiritual master of Çré
Süta Gosvämé, who therefore offers his respectful obeisances unto Çréla Çukadeva Gosvämé
before he begins his answers to the questions of the sages at Naimiñäraëya.

Here Süta begins to reflect. I will speak the answer to the questions, the essence of all the
scriptures, the very substance. They have asked for the essence which will please their
intellects (yenätmä suprasédati SB 1.1.11). If their intellects are not satisfied with this, what
will happen? Therefore among all the essences, I should seek out that which is pleasing to the
intellect as decided by the most righteous persons. Even though some righteous persons will
say that the intellect is pleased with Säìkhya, some will say the intellect is pleased with
Mémäàsa, or with the Upaniñads, or the Vedänta-sütras which discern the conclusion of the
Upaniñads, all that cannot be admitted. Among the sages, the chief is Kåñëa-dvaipäyana-vyäsa,
who knows all the philosophies, who wrote the Vedänta-sütras, and whose vision is based on
clarity of mind. I should speak that scripture, which remained steady, without objections
from anyone, since it gave pleasure to all the sages, after withstanding the tests of all the great
luminaries, the greatest philosophers present in the assembly gathered around King Parékñit. I
should speak that scripture which is pure like the jämbünada river. I should speak
the Bhägavatam. Therefore I should surrender to Çré-çukadeva, the speaker of the
Bhägavatam. He thus begins reciting this verse.
Çukadeva had departed, leaving everything (pravrajantam). Though he was nearby, Vyäsa
could not catch him (anupetam). He had not received his sacred thread (apeta-kåtyam) Vyäsa
called out the protracted words, “O son!” But not only his father had great affection for him.
Padma Puräëa says:
yenärcito haris tena tarpitäni jaganty api |

rajyanti jantavas tatra jangamäù sthävarä api ||
He who worships the Lord pleases all living entities. All moving and non- moving beings
are controlled by him.
Thus even the trees lamented. Being completely attached to Çukadeva (tan-mayatayä) the
trees, since they were facing him, called out in the form of echoes “O son!” When a person is
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trees, since they were facing him, called out in the form of echoes “O son!” When a person is
attached to something he is said to be tan-maya. Thus stré-maya means a person who is
attached to women. This affection for a person who resides in the mind of all living beings,
like the attraction for the all-attractive deity of the Lord, is not a material illusion. Thus it is
not a fault if Vyäsa seemed to lose his sense of discrimination.
Or there is another meaning. The trees, as another form of Çukadeva (tan-mayatayä), called
out in echo, “O son!” to answer Vyäsa. If I am your son, then you are also my son. Illusion is
the cause of thinking “I am the father, you are the son. Who is the son of whom? Who is the
father of whom?” Enlightening Vyäsa about this truth, they hint “Why are you bewildered?”
For establishing attachment to Çukadeva, it is then described that he had entered into the
minds of all living entities (sarva-bhüta-hådayam munim) by the power of his yoga. That being
so, let him also enter my heart and speak the Bhägavatam through my mouth! He who can
enter into the dull trees and pacify his father by answering back can also enter my heart and
please the intellects of all the hearers by the Bhägavatam. Implied here is the rule that at the
time of lecturing, other speakers of Bhägavatam should also meditate in this way.
Bhavartha Dipika
pravacanasyopakramo näma guru-devatä-namaskära iti. tam äha, yam iti tribhiù. tatra sva-
guroù çukasyaiçvaryaà tac-caritenaiva dyotayann äha, yam iti. yaà pravrajantaà sannyasya
gacchantam. anupetaà mäm upanayasv ety upanayanärtham äcäryam anupasannam. yad vä,
kenäpy anupetam ananugatam. ekäkinam ity arthaù. tatra hetuù, apeta-kåtyaà kåtya-çünyaà
karma-märge ’pravartamänaà naiñöhikatvät. dvaipäyano vyäso virahät kätaro bhétaù san
puträ3 iti plutenäjuhävähütavän. düräd ähväne plute saty api sandhir ärñaù. tadä tan-
mayatayä çuka-rüpatayä taravo ’bhineduù praty-uttaram uktavantaù. pituù snehänubandha-
parihäräya yo våkña-rüpeëottaraà dattavän ity arthaù. taà munim änato ’smi. tan-
mayatvopapädanäya viçeñaëam. sarva-bhütänäà hån manaù ayate yoga-balena praviçatéti
sarva-bhüta-hådayas tam.
Çré Subodhiné:
As “detachment” (Viraaga) grows more and more, the devotee gets more and more
“authority” and "deserving" nature to study and hear Sri Bhagavatam. Sri Sukadeva was a
“Jnani” even from his previous life. Hence, he secured an “appropriate” body from sage
Veda Vyaasa, who is none other than Lord Vishrai! With this body of Jnana, which was
very appropriate, he got the idea that through "association" (Sangha), he will lose his Jnana.
With this fear in his mind, and due to the deep virtuous memory of his past life’s
“Samskaars", (impressions) he gave up “everything", and was going away, even before he was
initiated with the holy thread ceremony. Sage Veda Vyaasa was an “authority”, and was also
“deserving" to give instructions on Jnana. Due to this, he was living, with his full "body" idea
(so that he can attend to his daily duties) coupled with the sense of "ignorance" connected
with it! Hence, Veda Vyaasa thought that the manner through which Sri Sukadeva went
away, is not in accordance with the way, a proper “Sannyasi" (a person, who renounces)
should leave his home! He thought, further, that Sri Sukadeva was going away, due to his
fear of “association" with worldly concerns and persons! This “way of going" was also not
proper! (So thought, Veda Vyaasa). Hence, Veda Vyaasa decided to call back, from behind,
his son Sri Sukadeva, and went behind him. Sage Veda Vyaasa sincerely thought, that Sri
Sukadeva was “going away” only due to his fear of getting the “blemish of association with
others" (Sanghabhayam).
“Fear” can be conquered only through the remembrance of the virtues of our Lord and His
glory. A truly strong person has no fear and the real "strength" comes only from our Lord.
As the virtues, qualities and glory of our Lord had deeply got established in the heart of Sri
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As the virtues, qualities and glory of our Lord had deeply got established in the heart of Sri
Sukadeva, there was never the question of any "fear" in him! Hence, “feat" was not the
cause for Sri Sukadeva's "going away".
If it is said, that Sri Sukadeva was going away due to "anger"etc., then this "saying" also is
inappropriate. The preposition "Pra" in the word “Pravrajantam” indicates, that Sri
Sukadeva was going away, due to a sense of total “detachment” (Vairaagyam) and not due
to anger, fear etc.! - As usually, total renunciation is done only on the devotee getting full
“detachment". ("Yadaharevavirajet Tadahareva Pravajet" - the day complete detachment
arises in one’s mind, the person should renounce his worldly life on that day itself.)
Veda Vyaasa was eager to bring back Sri Sukadeva from going away. The reason for this is,
that Sri Sukadeva had not been purified, even with the holy thread ceremony. But as Sri
Sukadeva was already free of all “tasks and duties’, he was ready to give up everything and
go away! If there was any “duty" remaining to be fulfilled, then only, a person has to get
initiated with this thread ceremony. As Sri Sukadeva's "body" was originated from Veda
Vyaasa, who was none other than Lord Vishnu, there was no need for Sri Sukadeva to
undergo any more "purifying" rites! Hence, he went away, without undergoing this
ceremony.
As Veda Vyaasa was from an "island" (Dwaipaayan) he had this streak of “infatuation”
(Moha) in him. He was born in an island in the midst of the Yamuna river. How did this
birth take place? It is said, that when sage Paraasara meditated on our Lord, then our Lord
Vishnu took the incarnation as Veda Vyaasa. Before Veda Vyaasa got the “instructions"
from sage Naraada, he had forgotten about His own "divine" nature (as an incarnation of
Lord Vishnu). That is why, he now suffered, through the pangs of "separation" from his
“son”! With this pitiable state, sage Vida Vyaasa called out to his son as “Oh! My son!, Oh
my son!” repeatedly. His voice had got choked, due to the love for this son, and due to this,
he could not speak out properly the last syllables of his calling out!
It is said, that the "trees" answered to Veda Vyaasa on behalf of Sri Sukadeva. The correct
understanding of this statement is “Sri Sukadeva had become everything in this Universe”
(Saha Sarvamabhavat). As he had the knowledge of Brahman, the result of this knowledge
viz, "seeing Brahman everywhere and everything as Brahman” (Sarvaatmabhaava) had been
attained by Sri Sukadeva. Due to this knowledge of Brahman, there is no surprise at all, if
Sri Sukadeva had become the "trees" themselves! (i.e. he had attained the "nature" (Bhaava)
of the trees) Hence, like a resounding sound, the answer to the pleading and calling out of
Veda Vyaasa was given by the "trees" only!
A doubt arises here. Both Sri Sukadeva and sage Veda Vyaasa had the knowledge of
Brahman and the power of Yoga. Why, then, the "trees" became identified with Sri
Sukadeva only, and also replied? Why did they not become identified with Veda Vyaasa?
This doubt is clarified with the words used in this verse viz. "Aajirhaava" - i.e. the trees had
identified with Sri Sukadeva Moreover it has been also determined, that Sri Sukadeva was
born of Lord Vishnu, as also the trees! This is supported by the utterances in the Vedas,
that the basis of origin of both Sri Sukadeva and the trees was Lord Vishnu (Vaishnavaha
Yeva Vanaspatayaha). Hence the word "Tanmaya" (of that identification) can refer to Sri
Sukadeva only, and not to sage Veda Vyaasa Thus, we may safely say, that the answer came
from the trees, as a reverberating sound!
Alternately, it can be said, that "sound” (words) entered into the trees, and it came out of
the trees i.e. this “sound" was originated from the trees! But the reason for this
"reverberating reply" from the trees was the "Brahmabhaava" (attitude and realization of
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"reverberating reply" from the trees was the "Brahmabhaava" (attitude and realization of
Brahman) on the part of Sri Sukadeva. Sri Sukadeva now represented the "capacity of
inspiring" the heart of every being! He, thus had entered into the heart of everyone, with a
view to inspire them! In fact, he went "away" now (from his home) only, with a view to
inspire everyone’s heart! In other words. It is our Lord only. Who is of the form of the heart
of all beings, and also is the inspiring capacity in them also!
Of course, we should not think, that Sri Sukadeva was going away, silently, without uttering
any reply! Sri Sukadeva is hailed here as a "Muni" — a sage - he was given to the
contemplation of "Brahmatmabhaava" (i.e. everything is Brahman, of Brahman and for
Brahman). He was going away with this contemplation in his mind Due to this only, he did
not reply to Veda Vyaasa. In this verse, "prostrations" are offered to Sri Sukadeva, by Sri
Soota, as he is present everywhere as "Brahman". Hence. "I am prostrating from every side,
to Sri Sukadeva, in every way"!
Sri Sukadeva, in this way, gave up "knowledge" (Jnana) due to his establishment in
“Brahman" and due to his “detachment", he gave up his place (home) also, Later, it is
explained, that Sri Sukadeva had attained, through His Bhakthi, the knowledge about our
Lord, and through this, the special quality of becoming a "Guru" came to him, as per the
following verse.
Krama Sandarbha
athopakrame svaguruà namaskurvvan tatsädguëyaà smarati dväbhyäm. tatra yamityatra
tanmayatayeti tacchabdena tatädätmyäpannaù paramätmocyate. sa hi tadänéà
dhyänäveçena präptasarvvääntaryämitädätmyaù. dåñövänuyäntamityädivakñyamäëät. yata
eva tasya taduttaradänänusandhänarähitye sati tatpakñapätenäntaryyämiëaiva svayaà
tarüëämapi dvärä taduttaraà dattamiti. yadvä na kevalaà
sarvvätmabrahmaniñöhatvännirapekñe ’pi tasmin pitaiva snigdho jätaù api tu taravo ’pi jätä
ityäha tanmayatayä tadvatsnehamayatayä taravo ’pi abhi tadäbhimukhyena neduù.
kimutänye jévä ityarthaù. etacca tatprabhävädeveti jïeyam. ata eva sarvvabhütänäà
hådayaà yasmin tam. anapetamiti citsukhapäöhäntaram.
At the beginning, Süta offers respects to his guru Çukadeva and remembers his good qualities,
in two verses. Vyäsa identified completely with Paramätmä (tan-mayatayä). By meditation
Vyäsa became one with the antaryämé of all beings. Because of that absorption, it is
mentioned later that he was able to follow Çukadeva (1.4.5) Though Çukadeva was not
interested in answering his father, antaryämé answered sympathetically through the trees.
Or being detached because of being fixed in Brahman, the father did not have affection. But
the trees developed affection. Thus the trees, absorbed in Çukadeva with affection, faced him
(abhi) and called out (neduù). What to speak of other jévas. This means that Çukadeva had
great powers. All living beings’ hearts were attracted to him (sarva-bhüta-hròayam).
Citsukha’s version has anapetam instead of anupetam.
Other thoughts

2-3 Qualification of Suta Goswami
1.2.3
yaù svänubhävam akhila-çruti-säram ekam

adhyätma-dépam atititérñatäà tamo 'ndham
Canto 1 Page 222
adhyätma-dépam atititérñatäà tamo 'ndham
saàsäriëäà karuëayäha puräëa-guhyaà
taà vyäsa-sünum upayämi guruà munénäm
yaù—he who; sva-anubhävam—self-assimilated (experienced); akhila—all around; çruti—the
Vedas; säram—cream; ekam—the only one; adhyätma—transcendental; dépam—torchlight;
atititérñatäm—desiring to overcome; tamaù andham—deeply dark material existence;
saàsäriëäm—of the materialistic men; karuëayä—out of causeless mercy; äha—said;
puräëa—supplement to the Vedas; guhyam—very confidential; tam—unto him; vyäsa-
sünum—the son of Vyäsadeva; upayämi—let me offer my obeisances; gurum—the spiritual
master; munénäm—of the great sages.
SP Translation
Let me offer my respectful obeisances unto him [Çuka], the spiritual master of all sages, the
son of Vyäsadeva, who, out of his great compassion for those gross materialists who struggle
to cross over the darkest regions of material existence, spoke this most confidential
supplement to the cream of Vedic knowledge, after having personally assimilated it by
experience.
VCT translation
I surrender to the son of Vyäsa, the incomparable guru of all the sages, who mercifully
spoke the Puräëa full of hidden meanings, the essence of all the scriptures, the essence of
hearing, for all the people of this world, even in the future; who spoke the Bhägavatam,
which revealed the excellence of rasa to Çukadeva, and which is the revealer of ätmä for
those desiring to cross dense ignorance with ease.
VA translation
"I am surrendering to Sri Sukadeva, the son of Veda Vyaasa. He is the teacher of "Munis"
and sages! He equips those, who contemplate on him, with extraordinary glory! He is the
crystallized wisdom of the Vedas! He is the beacon light of knowledge for those, who are
caught up in the thick darkness, and who wish to cross over this! Sri Sukadeva has
manifested, fro the benefit of the persons in the “Samsaarsa”, out of this gracious
compassion, the essential wisdom of the Puranaas viz. this Sri Bhagavatam, so that all these
persons can attain pure and total Bhakthi to our Lord”.
Summary of verse:
Purport
In this prayer, Çréla Süta Gosvämé practically summarizes the complete introduction of
Çrémad-Bhägavatam. Çrémad-Bhägavatam is the natural supplementary commentary on the
Vedänta-sütras. The Vedänta-sütras, or the Brahma-sütras, were compiled by Vyäsadeva
with a view to presenting just the cream of Vedic knowledge. Çrémad-Bhägavatam is the
natural commentary on this cream. Çréla Çukadeva Gosvämé was a thoroughly realized
master of the Vedänta-sütra, and consequently he also personally realized the commentary,
Çrémad-Bhägavatam. And just to show his boundless mercy upon bewildered materialistic
men who want to cross completely over nescience, he recited for the first time this
confidential knowledge.
There is no point in arguing that a materialistic man can be happy. No materialistic
creature—be he the great Brahmä or an insignificant ant—can be happy. Everyone tries to
Canto 1 Page 223
creature—be he the great Brahmä or an insignificant ant—can be happy. Everyone tries to
make a permanent plan for happiness, but everyone is baffled by the laws of material
nature. Therefore the materialistic world is called the darkest region of God's creation. Yet
the unhappy materialists can get out of it simply by desiring to get out. Unfortunately they
are so foolish that they do not want to escape. Therefore they are compared to the camel
who relishes thorny twigs because he likes the taste of the twigs mixed with blood. He does
not realize that it is his own blood and that his tongue is being cut by the thorns. Similarly,
to the materialist his own blood is as sweet as honey, and although he is always harassed by
his own material creations, he does not wish to escape. Such materialists are called karmés.
Out of hundreds of thousands of karmés, only a few may feel tired of material engagement
and desire to get out of the labyrinth. Such intelligent persons are called jïänés. The
Vedänta-sütra is directed to such jïänés. But Çréla Vyäsadeva, being the incarnation of the
Supreme Lord, could foresee the misuse of the Vedänta-sütra by unscrupulous men, and,
therefore, he personally supplemented the Vedänta-sütra with the Bhägavata Puräëa. It is
clearly said that this Bhägavatam is the original commentary on the Brahma-sütras. Çréla
Vyäsadeva also instructed the Bhägavatam to his own son, Çréla Çukadeva Gosvämé, who
was already at the liberated stage of transcendence. Çréla Çukadeva realized it personally
and then explained it. By the mercy of Çréla Çukadeva, the Bhägavata-vedänta-sütra is
available for all those sincere souls who want to get out of material existence.
Çrémad-Bhägavatam is the one unrivaled commentary on Vedänta-sütra. Çrépäda
Çaìkaräcärya intentionally did not touch it because he knew that the natural commentary
would be difficult for him to surpass. He wrote his Çäréraka-bhäñya, and his so-called
followers deprecated the Bhägavatam as some "new" presentation. One should not be misled
by such propaganda directed against the Bhägavatam by the Mäyäväda school. From this
introductory çloka, the beginning student should know that Çrémad-Bhägavatam is the only
transcendental literature meant for those who are paramahaàsas and completely freed from
the material disease called malice. The Mäyävädés are envious of the Personality of
Godhead despite Çrépäda Çaìkaräcärya's admission that Näräyaëa, the Personality of
Godhead, is above the material creation. The envious Mäyävädé cannot have access to the
Bhägavatam, but those who are really anxious to get out of this material existence may take
shelter of this Bhägavatam because it is uttered by the liberated Çréla Çukadeva Gosvämé. It
is the transcendental torchlight by which one can see perfectly the transcendental Absolute
Truth realized as Brahman, Paramätmä and Bhagavän.

He says that the reason for Çukadeva inspiring Süta is his mercy. He should not only deliver
Parékñit, but he should also deliver all the persons born in this world in the future. At that
moment, Süta remembered all the future generations. And for those who desire to cross
(atititérñatäm) the dense (andham) ignorance (tamaù) with great ease (ati), the Bhägavatam
causes revelation (dépam) of the jéva (adhyätma) — he who controls (adhi) the elements of
the body such as mahattattva. This refers to the secondary result of the Bhägavatam—
destruction of ignorance—for the desirers of liberation. For the pure devotees, Bhägavatam
contains the essence of all the çrutis, of all the Upaniñads, and taking another meaning of
çruti, Bhägavatam is the essence for those who relish with the ear (çruti) by hearing. This is
indicated by 1.1.3, where Bhägavatam is said to be the ripened fruit of the tree of the Vedas.
For Çukadeva as well (sva), Bhägavatam revealed the power of abundant rasa (anubhävam).
Thus it is said:
sva-sukha-nibhåta-cetäs tad-vyudastänya-bhävo
’py ajita-rucira-léläkåñöa-säras tadéyam
vyatanuta kåpayä yas tattva-dépaà puräëaà
tam akhila-våjina-ghnaà vyäsa-sünuà nato ’smi
Canto 1 Page 224

Let me offer my respectful obeisances unto my spiritual master, the son of Vyäsadeva,
Çukadeva Gosvämé, who destroys of all sin, and who, though fixed in his own bliss with no
distractions, became attracted to the pastimes of Kåñëa, and mercifully spread the Bhägavatam
which describes Kåñëa, and reveals the rasa of his pastimes. SB 12.12.69
It is also said harer guëäkñipta-matir: his mind also became attracted to the qualities ofthe
Lord by studying Bhägavatam. (SB 1.7.11)
pariniñöhito ’pi nairguëya uttama-çloka-lélayä

gåhéta-cetä räjarñe äkhyänaà yad adhétavän
O saintly King, I was certainly situated perfectly in transcendence, yet I was still attracted
by the delineation of the pastimes of the Lord, who is described by enlightened verses. SB
2.1.9
Or svänubhävam can mean “that which produced Çukadeva’s power.” This explanation
indicates that Bhägavatam made Çukadeva superior to all other sages. Ekam means
incomparable, without a second. Çukadeva became the guru of all the sages such as Närada
and Vyäsa who were seated in the assembly of Parékñit and taught them Bhägavatam as if it
had not been heard before. The Bhägavatam must be taught to them as well. The Tattva-
sandarbha has pointed this out.
Bhavartha Dipika
tat-kåpälutäà darçayann äha, ya iti. andhaà gäòhaà tamaù saàsäräkhyam atitartum
icchatäm. puräëänäà madhye guhyaà gopyam. tatra hetutvena catväri viçeñaëäni. svo nijo
’sädhäraëo ’nubhävaù prabhävo yasya tat svänubhävam. akhila-çruténäà säram. ekam
advitéyam. anupamam ity arthaù. ätmänaà kärya-käraëa-saìghätam adhikåtya vartamänam
ätma-tattvam adhyätmaà tasya dépaà säkñät-prakäçakam. upayämi çaraëaà vrajämi.
Çré Subodhiné:
As the "virtues and qualities" of our Lord had entered into the heart of Sri Sukadeva, there
was no fear of "Sangha" (attachment due to association) in him. By meditating and
contemplating on our Lord, for a long time, on being inspired and "ingressed" by our Lord.
Sri Sukadeva came back to sage Vyaasa and learn properly, this Sri Maha Bhagavata
Purana! Then, immersed in the “bliss” of Sri Bhagavatam. Sri Sukadeva began to "instruct"
Sri Bhagavatam, everywhere, to the sages and noble saints. That is why, Sri Sukadeva is
hailed as the "Guru of the Munis" (Curum Muneenam). The person who gives "instructions"
becomes the teacher or Guru.
In this verse, with a view to describe the glory and greatness of the divine nature of Sri
Bhagavatam, through 4 qualifications: (1) The divine nature as “Prameya” (our Lord). (2)
The divine nature as “evidence” (Pramaana). (3) It's extraordinary and supernatural divine
nature as result ("Phalam") and (4) being the best "Saadhan" (instrument or way to attain
our Lord), have been described. These are explained, in detail.
Swaanubhaavam: Sri Bhagavatam is the divine form of our Lord Himself, Due to this, like
our Lord's grace on His devotees, by way of eradication of "ignorance" (Avidhva) in them,
and blessing them with extraordinary brilliance and power, in the same wav. Sri
Bhagavatam blesses those devotees, who do contemplation on it, with same extraordinary
brilliance and power, In other words, the "ignorance" of those, who are devoted to Sri
Bhagavatam gets eradicated, and they are blessed with extraordinary brilliance and power.
This word indicates clearly this aspect (meaning) only. This is the “Prameya” (our Lord)
Canto 1 Page 225

This word indicates clearly this aspect (meaning) only. This is the “Prameya” (our Lord)
nature of Sri Bhagavatam with it’s inherent capacity and Grace of our Loving Lord Himself,
(1) Akhilasrutisaaram: Sri Bhagavatam is the "essence" of all the Vedas. All that, which
have been spoken of being pan of the “Karma-khanda" (ritual part) and "Jnana Khanda"
(knowledge part) are all different "parts" (Anga) of our Lord’s “Bhakthi” only! i.e. all these
ate ways and means (Saadhan) for attaining pure and total Bhakthi to our Lord! All the
Vedas point out to our Lord only, as the highest goal, and this is the only purport and
purpose of Sri Bhagavatam also. The word "Akhila" - "total" viz. this Sri Bhagavatam is the
“essence” of all the Vedas (i.e. not partially only) i.e. we should not conclude, that it
contains the essence of only some pan of the Vedas! This Sri Bhagavatam is the essence of
all the Vedas. it contains the total “meaning" and “bliss” (Artha - Rasa - Roopa) of all the
Vedas! Through this "qualification", the glorious divine nature of Sri Bhagavatam, as
"evidence and proof" (Pramaana) is proved.
(2) Yekam: This Sri Bhagavatam is one. Without a second! (Adwiteevam). The “bliss” is
also ONE ONLY! This “bliss" Is supernatural and extraordinary! There is no other “bliss”
greater than this! If this word “Yekam” (one) is not used, people will suspect differences in
“bliss”, in this Sri Bhagavatam also!, and will begin to consider this Sri Bhagavatam as
similar or like all the other Puraanas! (where various types of "bliss" are described). The
sages say, “Oh Sri Soota! We have worshipped you! Please tell all of us the essence of all
essences only”. (Soota! Twam Poojito Asmaabhihi Saratsaaram Vadaswa Naha). But Sri
Bhagavatam is the essence of the essence of all the Vedas! Through this, the quality of
being "extraordinary and supernatural" of Sri Bhagavatam has been proved.
(3) Adhyatmadeepam: Sri Bhagavatam is a "spiritual beacon light". An ordinary light can
always illuminate the external objects, but rare indeed are those, who are able to enlighten,
through "words", the spiritual divine factor of "Aatma"! There is no other "way" than this Sri
Bhagavatam, which can enlighten a devotee with the realization of our Lord, without the
intstructions/guidance of the Guru and/or penance! Just like the knowledge of "pot" etc.
situated at one’s home, is realized, due to the presence of a "light" (no one needs a "Guru", or
any other person to point out the materials stored at one's home), in the same way, on
getting Sri Bhagavatam in one's hand, there is no necessity for anyone else, for getting the
realization of one's own divine Aatma i.e. our Lord!
We have the most dangerous darkness created by our "ego and attachment"(Ahanta and
Mamata) in our lives and those, who are eager to get out of this "well of darkness" (Gruham
Andhakoopam) have our Sri Bhagavatam as the intimate spiritual beacon light! On the
dawn of the knowledge of “Aatma”. all the factors/ materials pertaining to one’s "Aatma"
become very dear, due to this spiritual beacon light of Sri Bhagavatam, which makes
everything pertaining to one's "Aatma" very dear! Through this fourth “qualification”, of
being the “spiritual beacon light” the unique glory of Sri Bhagavatam as the “best among
the spiritual way or efford” is proved.
It is not, that Sri Sukadeva had given this Sri Bhagavatam for only the sages, as Sri
Bhagavatam was given by him, out of His gracious compassion, in the assembly of king
Parikshit, for all the persons, who are in this "Samsaara" of births and deaths. Like by the
removal of "dirt", clothes, vessels etc. become clean and pure, and these can be used again
for it’s due purpose! But clothes etc. which are already pure (new), can be used freely by
everyone. But the human being, in Samsaara, is comparable to a "dirty" cloth, and only on
being "cleaned" i.e. after removing the "dirt", he can be useful for the intended tasks. But
the sages, who are comparable to brand new clothes, do not need any more “cleaning or
purifying”, This is the difference between a human being, suffering in Samsaara, and a
Canto 1 Page 226

purifying”, This is the difference between a human being, suffering in Samsaara, and a
noble pure sage, in listening to the Leelas of our Lord as contained in Sri Bhagavatam.
Here, Sri Soota surrenders to the son of sage Veda Vyaasa. Sri Sukadeva. If the word "Suka"
only was used in this verse, then we may surmise that it refers to an "illusory Suka". But very
specifically, the words "Vyaasasoonum" (son of Vyaasa) has been used to denote only to our
Sri Sukadeva. The preposition "Upa" (near) in the word "Upayaami" indicates, that Sri
Soota told foe sages that, with a view to answer all the questions asked by them, "I will now
with my internal "Bhaavana" (attitude) go near to Sri Sukadeva, the son of Veda Vyaasa,
and will tell about Sri Bhagavatam, after listenig the same from him!”
In this way, after conferring the extraordinary auspiciousness, the usual "invocation"
(Mangalaacharan) is being done by Soota.
Krama Sandarbha
ato ya evaà säkñäcchrékåñëadvaipäyane ’pi svapitaryanusandhänarahita äsét sa eva
çrébhagavallélävarëanamayaçrémadbhaìavatanämaitadgranyäveçenedåço ’pi jïäta ityäha ya
iti. tadetacchrésütasya çästropakramäya çréguruprapattirüpaà väkyaà
svasukhanibhåtetyädinä tadupasaàhäräya tadrüpeëa väkyenaikékåtya vyäkhyäyate. yaù
khalu “hitvä svaçiñyän pailädén bhagavän bädaräyaëaù. mahyaà puträya çäntäya paraà
guhyamidaà jagau. ityädyanusäreëa puräëaguhyamidaà çrémadbhägavatäkhyamäha girä
prakäçayämäsa. taà taträbhavadgabhagavän vyäsaputra ityasya
pürvvottarapraghaööakänusäreëa munénäà gurumupayämi çaraëamäçraye. kédåçaà tat
taträha kià vä parairéçvara ityädyanusäreëäsädhäraëaprabhävaà, punaù kédåçaà tat
taträha nigamakalpatarorityädyanusäreëäkhilaçrutisäraà, punaù kédåçaà taträha
nimnagänäà yathä gaìgetyädyanusäreëa puräëänäà mukhyaà, punaù kédåçaà taträha
svasukhanibhåtacetä ityädyanusäreëätmänaà svacittamadhikåtya varttate yat
paramarahasyamajitaruciraléläkhyaà tattvaà tasya dépaà prakäçakaà, nanvevaà cet
kathaà tarhi präkäçayat taträha andhaìkaraëaà yattamaù sarvvävarakamajïänaà
tattarétumicchatäà saàsäriëäà karuëayä teñu yat käruëyaà tadvaçatayetyarthaù.
yadyapyajitaruciralélärasarüpaà rahasyaà na te jänanti tathäpi tatparyantaprakäçakaà tat
prakäçayämäsetyaho karuëäyä varimä dåçyatämiti bhävaù. seyaïca tasya karuëä
tallélänubhavena tatsvabhävaläbhäjjätä. kevalärämatve “bhajato ’pi na vai
kecidbhajantyabhajataù kutaù. ätmärämä hyäptakämä akåtajïä gurudruhaù.” iti
çrébhagavadvakyavirodhädasau na syädeveti ca.
Çukadeva did not search out his father, who was Kåñëa-dvaipäyana. It is understood that he
was completely absorbed in Çrémad Bhägavatam, filled with descriptions of Kåñëa’s pastimes.
That is explained in this verse. It is a statement expressing Süta’s surrender to his guru to
begin the composition. This statement is the same as the concluding statement:
sva-sukha-nibhåta-cetäs tad-vyudastänya-bhävo
'py ajita-rucira-léläkåñöa-säras tadéyam
vyatanuta kåpayä yas tattva-dépaà puräëaà
tam akhila-våjina-ghnaà vyäsa-sünuà nato 'smi
Let me offer my respectful obeisances unto the son of Vyäsadeva, Çukadeva Gosvämé, who
destroys of all sin, and who, though fixed in his own bliss with no distractions, became
attracted to the pastimes of Kåñëa and mercifully spread the Bhägavatam which describes
Kåñëa and reveals the rasa of his pastimes. (SB 12.12.69)
Canto 1 Page 227

Kåñëa and reveals the rasa of his pastimes. (SB 12.12.69)
Bhägavatam is the supreme secret.
hitvä sva-çiñyän pailädén bhagavän bädaräyaëaù
mahyaà puträya çäntäya paraà guhyam idaà jagau
The incarnation of Godhead Vedavyäsa, rejecting his disciples, headed by Paila, revealed
through words Çrémad-Bhägavatam, the greatest secret, to me because I was free from all
material desires. (SB 9.22.22)
I surrender to the guru of sages, the son of Vyäsa. The work was previously described as kià
vä parair éçvara: it has special powers. It was also described as the topmost fruit on the tree of
the Vedas, the essence of the çruti. As Gaìgä is the greatest of rivers, Bhägavatam is the
greatest of Puräëas. It reveals the most secret, attractive pastimes (tattva-dépam) of Kåñëa. He
held this work in his heart.
Why did he reveal the work? He was most merciful to persons who desire to cross ignorance.
Though they do not know the secret of Kåñëa’s attractive pastimes filled with rasa, he
revealed that to them. What great mercy! This mercy arose from his nature, because of
realizing those pastimes, though he was previously enjoying in the self. Kåñëa describes such
a person:
bhajato 'pi na vai kecid bhajanty abhajataù kutaù
ätmärämä hy äpta-kämä akåta-jïä guru-druhaù
There are those individuals who are spiritually self-satisfied, materially fulfilled or by nature
ungrateful or simply envious of superiors. Such persons will not love even those who love
them, what to speak of those who are inimical. (SB 10.32.19)
Other thoughts
Tattva Sandarbha 24 Baldeva Commentary:

Svänubhävam means Bhägavatam is an exceptional authority.

1.2.4
näräyaëaà namaskåtya
naraà caiva narottamam
devéà sarasvatéà vyäsaà
tato jayam udérayet
näräyaëam—the Personality of Godhead; namaù-kåtya—after offering respectful obeisances;
naram ca eva—and Näräyaëa Åñi; nara-uttamam—the supermost human being; devém—the
goddess; sarasvatém—the mistress of learning; vyäsam—Vyäsadeva; tataù—thereafter;
jayam—all that is meant for conquering; udérayet—be announced.
SP Translation
Canto 1 Page 228
SP Translation
Before reciting this Çrémad-Bhägavatam, which is the very means of conquest, one should
offer respectful obeisances unto the Personality of Godhead, Näräyaëa, unto Nara-näräyaëa
Åñi, the supermost human being, unto mother Sarasvaté, the goddess of learning, and unto
Çréla Vyäsadeva, the author.
VCT translation
After offering respectful obeisances unto the presiding deities Nara-näräyaëa Åñi, unto the
subject of the work Kåñëa, unto the çakti of the work Sarasvaté, and unto the sage entristed
with the work Çréla Vyäsadeva, one should utter "Jaya."
VA translation
"After prostrating to Sri Narayana and to the best among the "humans" (for such a human
being) i.e. Nara Narayana, the Goddess Saraswati Devi and also after prostrating to Shri
Veda Vyaasa, one should begin to tell this Sri Bhagavatam - called also as “Jayam" (viktory).
"
Summary of verse:
Purport
All the Vedic literatures and the Puräëas are meant for conquering the darkest region of
material existence. The living being is in the state of forgetfulness of his relation with God
due to his being overly attracted to material sense gratification from time immemorial. His
struggle for existence in the material world is perpetual, and it is not possible for him to get
out of it by making plans. If he at all wants to conquer this perpetual struggle for existence,
he must reestablish his eternal relation with God. And one who wants to adopt such
remedial measures must take shelter of literatures such as the Vedas and the Puräëas.
Foolish people say that the Puräëas have no connection with the Vedas. However, the
Puräëas are supplementary explanations of the Vedas intended for different types of men.
All men are not equal. There are men who are conducted by the mode of goodness, others
who are under the mode of passion and others who are under the mode of ignorance. The
Puräëas are so divided that any class of men can take advantage of them and gradually
regain their lost position and get out of the hard struggle for existence. Çréla Süta Gosvämé
shows the way of chanting the Puräëas. This may be followed by persons who aspire to be
preachers of the Vedic literatures and the Puräëas. Çrémad-Bhägavatam is the spotless
Puräëa, and it is especially meant for those who desire to get out of the material
entanglement permanently.

Having offered respects to guru, Süta offers respects to devatä, presiding deity, etc. Nara-
näräyaëa are designated as the presiding deities of this work since they have authority over
the place.The devatä or subject of the Bhägavatam is Kåñëa (narottamam). Sarasvaté is the
çakti. The word ca indicates the åñi (sage) of the work, Vyäsa. Some editions have the word
vyäsam instead of caiva. That makes the meaning clear. The béja is oà and the meter is
predominantly gäyatré, since the first verse of Bhägavatam begins with oà and reference to
gäyatré. Having offered respects to these persons, one should utter “Jaya.” This is a verb
form, calling out to Kåñëa with raised hands. (Jaya Çré-kåñëa! Victory to Kåñëa!) By using the
potential case, Süta teaches other sages of the Puräëas to do the same. Jaya also refers to this
scripture because one can conquer saàsära by studying it. So the meaning would be “One
should then speak the Bhägavatam (jayam). In this verse, since the verb form namaskåtya
indicates that another action immediately follows, the word tataù with the meaning of “next,
Canto 1 Page 229

indicates that another action immediately follows, the word tataù with the meaning of “next,
then” would be superfluous. Therefore tataù describes the subject of the sentence. Tataù is a
past participle of tan (to spread words, to speak). Thus tato jayam udérayet means “the
speaker should utter jaya.” This is the opinion of some.
Bhavartha Dipika
jayaty anena saàsäram iti jayo granthas tam udérayed iti svayaà tathodésayann anyän
pauräëikän upaçikñayati.
Çré Subodhiné:
There are two ways of “reading" this verse vit. (1) "Daiveem Sarasweem Vyaasam" and (2)
“Daiveem Sarasvvateem Vaapi (or "Chaiva”) indicating, respectively the prostrations of
either Sri Soota of Shri Vyaasji. Both these readings are appropriate.
After “greeting” sage Sounaka and others for the questions asked. Sri Soota is now replying
to the same.
"The word "Jayam" (victory) is used for the 18 Puranaas and the Mahabharata written by
Shri Vyaasji. The holy name of "Narayana" is sued for sage Veda Vyaasa only - as Sri
Narayana is the “Para” - the highest - the one "Aatma" - who is Paramaatma" (the highest
“Aatma”). Hence sage Veda Yyaasa as Sri Narayana, has been established both in the
beginning and at the end. "Nara" is the compatriot spiritual “Sadhaka" of Sri Narayana. The
syllable "Cha" used in this verse brings out his glory (of Nara of Sri Nara Narayana). He is
the highest of all the "humans". Here, Goddess Sarasvati also is invoked, being the cause for
the fortune of all human beings, and also being the presiding deity of all "words" (Vaani).
All of than are the forms of our Lord only and due to this, everyone is entitled to be
"prostrated to" at all times!"
Krama Sandarbha
näräyaëamityatra çästrasyäsya naranaåäyaëävadhiñöhätådevate nirddiñöe. cakäräcchrékåñëo
’sya devatä. sarasvaté çaktiù. cakärädvyäsa åñiù vyäsamiti päöhe spañöa eva. béjaà tu praëava
eva jïeyaù oà naimiça ityuktatvät. chando ’tra gäyatré jïeyä, tayaivärabdhatvät. tasmäte
namasyä iti bhävaù.
Nara and Näräyaëa are the presiding deities of this scripture. The word ca indicates that
Kåñëa is also the presiding deity of the work. Sarasvaté is the çakti of the work. The word
caiva (sometimes found instead of vyäsam) indicates the sage Vyäsa. The béja is pranava (om).
It was said om naimiçe (SB 1.1.4). The meter is gäyatré, since the work begins in that meter.
Other thoughts

1.2.5
munayaù sädhu påñöo 'haà

bhavadbhir loka-maìgalam
yat kåtaù kåñëa-sampraçno
yenätmä suprasédati
munayaù—O sages; sädhu—this is relevant; påñöaù—questioned; aham—myself; bhavadbhiù—
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munayaù—O sages; sädhu—this is relevant; påñöaù—questioned; aham—myself; bhavadbhiù—
by all of you; loka—the world; maìgalam—welfare; yat—because; kåtaù—made; kåñëa—the
Personality of Godhead; sampraçnaù—relevant question; yena—by which; ätmä—self;
suprasédati—completely pleased.
SP Translation
O sages, I have been justly questioned by you. Your questions are worthy because they relate
to Lord Kåñëa and so are of relevance to the world's welfare. Only questions of this sort are
capable of completely satisfying the self.
VCT translation
O sages! You have asked good questions about what is beneficial for the world, because
you have asked questions all about Kåñëa, by which the intellect is immediately satisfied.
VA translation
“Sri Soota said, “Oh great sages! You have all asked me very auspicious questions -
suspicious for this world! You have asked the questions pertaining to our Lord Sri Krishna,
who is always "blissful" (Aanandaroopa), which makes everyone's “Aatma” very happy.”
Summary of verse:
Purport
Since it has been stated hereinbefore that in the Bhägavatam the Absolute Truth is to be
known, the questions of the sages of Naimiñäraëya are proper and just, because they pertain
to Kåñëa, who is the Supreme Personality of Godhead, the Absolute Truth. In Bhagavad-gétä
(15.15) the Personality of Godhead says that in all the Vedas there is nothing but the urge
for searching after Him, Lord Kåñëa. Thus the questions that pertain to Kåñëa are the sum
and substance of all the Vedic inquiries.
The whole world is full of questions and answers. The birds, beasts and men are all busy in
the matter of perpetual questions and answers. In the morning the birds in the nest become
busy with questions and answers, and in the evening also the same birds come back and
again become busy with questions and answers. The human being, unless he is fast asleep at
night, is busy with questions and answers. The businessmen in the market are busy with
questions and answers, and so also the lawyers in the court and the students in the schools
and colleges. The legislators in the parliament are also busy with questions and answers, and
the politicians and the press representatives are all busy with questions and answers.
Although they go on making such questions and answers for their whole lives, they are not
at all satisfied. Satisfaction of the soul can only be obtained by questions and answers on the
subject of Kåñëa.
Kåñëa is our most intimate master, friend, father or son and object of conjugal love.
Forgetting Kåñëa, we have created so many objects of questions and answers, but none of
them are able to give us complete satisfaction. All things—but Kåñëa—give temporary
satisfaction only, so if we are to have complete satisfaction we must take to the questions
and answers about Kåñëa. We cannot live for a moment without being questioned or
without giving answers. Because the Çrémad-Bhägavatam deals with questions and answers
that are related to Kåñëa, we can derive the highest satisfaction only by reading and hearing
this transcendental literature. One should learn the Çrémad-Bhägavatam and make an all-
around solution to all problems pertaining to social, political or religious matters. Çrémad-
Bhägavatam and Kåñëa are the sum total of all things.
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It has been said previously (1.2.1) that Süta respects the words of the sages. This verse
describes that respect. O sages (munayaù)! The questions are very good because I have been
asked about what is auspicious for the world. Why is that good? You have asked questions
about Kåñëa, all sorts of questions about Kåñëa (sampraçnaù). And why is that good? By such
questions about Kåñëa the intellect becomes satisfied. It is my experience that by such
question about Kåñëa alone immediately the intellect becomes satisfied.
Bhavartha Dipika
teñäà vacaù pratipüjyeti yad uktaà tat-pratipüjanaà karoti. he munayaù, sädhu yathä
bhavati tathä ’haà påñöaù. yato lokänäà maìgalam etat. yad yataù kåñëa-viñayaù sampraçnaù
kåtaù. sarva-çästrärtha-säroddhära-praçnasyäpi kåñëe paryavasänäd evam uktam.
Çré Subodhiné:
Our Lord Sri Krishna is the highest result! (Phalam). Our Lord Sri Krishna only confers the
“results”, in this world and the “other”, to all beings. All “Leelas” of “Bhakthi” and “Mukthi”
(liberation) are his only! He is the Lord, who has taken the “incarnation”, and also the
protector of “Dharma”. Hence, the meaning and answer for the aforesaid 6 questions, is also
our Lord Sri Krishna only!
In the second question, the result is the bliss and joy of the inner mind, and this “result” is
attained by these sages only. Sri Soota says, “Oh great sages! As you are the most respected
sages, you haw already realized the total meaning and answer for all these questions,
through your deep contemplation and thinking! Even though, I am duty bound to give
replies to the questions asked, all the questions, which you have asked now, are the "best"
ones - as you have asked questions pertaining to Lord Sri Krishna. This is indeed very
auspicious for the entire Universe, and through this only, our Lord Sri Krishna, who is the
“Aatma” in everyone gets pleased and happy! On the ingress and entry of our Lord and His
qualities, the inner mind of the devotee also gets blissful and happy. This, indeed, is my
"ordinary" reply to your questions. As per the other scriptures, it is said, that a devotee
attains the "results" only, after undertaking the three steps of listening, thinking and deep
meditation of the truth, which be seeks. But in this Sri Bhagavatam, the result or success of
an individual’s efforts is achieved by merely asking the question - as any question asked
pertaining to our Lord Sri Krishna symbolizes the "end" of all scriptures! In other words, all
types of spiritual practices prescribed in the other scriptures and the "success" there of.
After practicing them - this success is achieved through the mere asking of these questions
pertaining to our Lord Sri Krishna and Sri Bhagavatam!
Through the first verse, whatever has been told in a general way, is - now going to be told in
a detailed and special way, in the coming 17 verses. The result of our Lord Sri Krishna
(one’s own Aatma) becoming "pleased" and the "Saadban" (way - instrument) of “Dharma” -
each of these, separately, through 17 verses, are told as per the "deserving" nature. But, the
meaning and description are done, as per the meaning of the scriptures. The highest
“result” described here, is getting the actual “Darsan” of our Lord!
In the traditional spiritual practices, the first one is “Dharma” (righteous life). The last one
is the “grace of our Lord" (Bhagavad Anugraham). This “grace” of our Lord has been
described, in all spiritual efforts, as a "part" (partially) only. In other words, the need of our
Lord’s grace in every type of spiritual effort has been recognized as indispensable.
Through the grace of our Lord only a Jeeva undertakes to do spiritual efforts (Saadhana).
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Through the grace of our Lord only a Jeeva undertakes to do spiritual efforts (Saadhana).
After the Jeeva does his "Saadhana", the Lord confers His grace on this Jeeva, and the Lord
manifests His divine nature and form to this devotee. In this traditional way of doing
spiritual efforts, "Bhakthi" is done in 3 ways - as also "Jnana" or knowledge. (1) Taste
(Ruchi). (2) Hearing, singing etc. (Sravanam, Keertanam) and (3) love (Prema). In this
way, Bhakthi is practiced mainly in 3 ways. "Jnana" is also of three types viz. (1) Aatma
Jnana (knowledge of the "Aatma"). (2) Tatwa Jnana (knowledge of all spiritual principles)
and (3) Bhagavad Jnana (knowledge of the Supreme Lord). Dharma and detachment
(Vairagyam) are the spiritual ways or instruments (for practice). These two factors of
Dharma and detachment, as applicable to a spiritual aspirant (as per deserving authority)
have been explained, with their appropriate evidence or proof. Now, through the next two
verses, the traditional spiritual way is explained (one part).
Krama Sandarbha (also Krishna Sandarhba 73)

itisaàpraçnasaàhåñöa ityädyanantaraà näräyaëaà namaskåtya ityädyante
puräëamupakramyaiväha munaya iti. öékä ca teñäà vacaù pratipüjyeti yaduktaà tat
pratipüjanaà karoti. he munayaù sädhu yathä bhavati tathaùaà påñöaù yato lokänäà
maìgalametat yataù kåñëaviñayaù saàpraçnaù kåtaù sarvvaçästrärthasäroddhärapraçnasyäpi
çrékåñëe payevasänädevamuktamityeñä. yaditi. ata evottareñvapi padyeñu
adhokñajaväsudevasätvatäà patikåñëaçabdästatprädhänyavivakñayaiva paöhitäù. atra
çreyaùpraçnasyäpyuttaraà lokamaìgalamityanenaiva tävaddattaà bhavati
tathaömasuprasädahetoçca yenaöma suprasédatétyanena. samiti kvacit päöhaù.
Süta, being satisfied (SB 1.2.1), after offering respects (SB 1.2.2), begins the Puräëa by
speaking. The commentary of Çrédhara Svämé says:
Since it was said their words are worshipable, Süta worships their statements in this verse. O
sages! You have inquired from me very well since this is auspicious for the worlds--because
you have asked about Kåñëa. A question concerning extracting the essence of all scripture
means talking about Kåñëa.
In later verses the words adhokñaja, sätvatäm pati, and Väsudeva indicate Kåñëa as the main
subject. The sages asked about what was best (çreyaù) for humans. The answer is that topics
about Kåñëa are best for them since they are auspicious for all people (loka-maìgalam). The
cause is that they please the ätmä (yenätmä suprasédati).
Other thoughts
6-7 The standard of first class religion (answer to Q2)

1.2.6
sa vai puàsäà paro dharmo

yato bhaktir adhokñaje
ahaituky apratihatä
yayätmä suprasédati
saù—that; vai—certainly; puàsäm—for mankind; paraù—sublime; dharmaù—occupation;
yataù—by which; bhaktiù—devotional service; adhokñaje—unto the Transcendence;
ahaituké—causeless; apratihatä—unbroken; yayä—by which; ätmä—the self; suprasédati—
completely satisfied.
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completely satisfied.
SP Translation
The supreme occupation [dharma] for all humanity is that by which men can attain to loving
devotional service unto the transcendent Lord. Such devotional service must be unmotivated
and uninterrupted to completely satisfy the self.
VCT translation
The supreme dharma for all human beings (sädhana bhakti) is that by which prema-bhakti
to the Lord arises, which is not caused by anything other than itself, cannot be obstructed,
and which satisfies the mind completely.
VA translation
“It is the highest Dharma of every human being, that he attains causeless and never ending
(never changing, due to any reason) Bhakthi to our Lord Sri Krishna (Adhokshaja = the
Lord, who cannot be understood or realized through the "sense?" i.e. He is beyond the senses
of the humans), through which our Lord Sri Krishna, who is the “Aatma” in everyone is
made very happy and pleased! (with this causeless never-ending love of His devotee).”
Summary of verse:
Purport
In this statement, Çré Süta Gosvämé answers the first question of the sages of Naimiñäraëya.
The sages asked him to summarize the whole range of revealed scriptures and present the
most essential part so that fallen people or the people in general might easily take it up. The
Vedas prescribe two different types of occupation for the human being. One is called the
pravåtti-märga, or the path of sense enjoyment, and the other is called the nivåtti-märga, or
the path of renunciation. The path of enjoyment is inferior, and the path of sacrifice for
the supreme cause is superior. The material existence of the living being is a diseased
condition of actual life. Actual life is spiritual existence, or brahma-bhüta [SB 4.30.20]
existence, where life is eternal, blissful and full of knowledge. Material existence is
temporary, illusory and full of miseries. There is no happiness at all. There is just the futile
attempt to get rid of the miseries, and temporary cessation of misery is falsely called
happiness. Therefore, the path of progressive material enjoyment, which is temporary,
miserable and illusory, is inferior. But devotional service to the Supreme Lord, which leads
one to eternal, blissful and all-cognizant life, is called the superior quality of occupation.
This is sometimes polluted when mixed with the inferior quality. For example, adoption of
devotional service for material gain is certainly an obstruction to the progressive path of
renunciation. Renunciation or abnegation for ultimate good is certainly a better occupation
than enjoyment in the diseased condition of life. Such enjoyment only aggravates the
symptoms of disease and increases its duration. Therefore devotional service to the Lord
must be pure in quality, i.e., without the least desire for material enjoyment. One should,
therefore, accept the superior quality of occupation in the form of the devotional service of
the Lord without any tinge of unnecessary desire, fruitive action and philosophical
speculation. This alone can lead one to perpetual solace in His service.
We have purposely denoted dharma as occupation because the root meaning of the word
dharma is "that which sustains one's existence." A living being's sustenance of existence is to
coordinate his activities with his eternal relation with the Supreme Lord Kåñëa. Kåñëa is
the central pivot of living beings, and He is the all-attractive living entity or eternal form
amongst all other living beings or eternal forms. Each and every living being has his eternal
form in the spiritual existence, and Kåñëa is the eternal attraction for all of them. Kåñëa is
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form in the spiritual existence, and Kåñëa is the eternal attraction for all of them. Kåñëa is
the complete whole, and everything else is His part and parcel. The relation is one of the
servant and the served. It is transcendental and is completely distinct from our experience
in material existence. This relation of servant and the served is the most congenial form of
intimacy. One can realize it as devotional service progresses. Everyone should engage
himself in that transcendental loving service of the Lord, even in the present conditional
state of material existence. That will gradually give one the clue to actual life and please
him to complete satisfaction.

This verse answers the second question of the sages: what is the final essence of all the
scriptures. That essence is highest dharma for anyone who is a human being (puàsäm),
meaning hearing and chanting about the Lord. It is said:
etävän eva loke ’smin puàsäà dharmaù paraù småtaù

bhakti-yogo bhagavati tan-näma-grahaëädibhiù
That is the only means for attainment of the final perfection of life. Therefore persons whose
minds are fixed on the Lord engage in the intensive practice of devotional service. SB 6.3.22
By this statement, The word para along with dharma in the present verse can indicate only
bhakti-yoga. Etavän eva indicates exclusion of other processes as para-dharma. The essence of
scripture is bhakti-yoga by which prema-bhakti (yataù bhaktiù) appears. It arises without
cause (ahaituké). Mixed bhakti is excluded in this definition (since it has cause). “But you are
really evading the truth here (saying that prema is not caused by sädhana-bhakti).” No.
Dharma consisting of hearing and chanting about the Lord is called sädhana-bhakti, and in
the mature state it is called prema. Both are called bhakti, for it is said bhaktyä saïjätayä
bhaktyä bibhraty utpulakäà tanum: the devotee possesses a body with ecstatic symptoms by
prema developed through sädhana-bhakti. (SB 11.3.31) In the verse being discussed, the
former bhakti (paro dharmo) is the cause of the later type of bhakti (yato bhaktir adhokñaje),
just as an unripe mango is the cause of a ripe mango. Considering one the cause of the other
because of the difference in taste is simply a conception for understanding the different
strengths of bhakti, though sädhana-bhakti and prema are not actually different things. The
various states of infancy, youth and adulthood in one person are actually not conditions of
cause and results of that cause (since the person remains). On the other hand, when pots,
cloth and cooked rise arise, the original names and forms of mud, thread and raw rice
disappear. One cannot compare these examples to bhakti and prema.
One also not say that the famous cause of bhakti is association of devotees, for association of
devotees is part of bhakti. It is the second stage, as understood from the statement ädau
çraddhä tataù sädhu-saìgo ’tha bjajana-kriyä. (BRS 1.3.11) And later it will be said:
çuçrüñoù çraddadhänasya väsudeva-kathä-ruciù

syän mahat-sevayä vipräù puëya-tértha-niñevaëät
O twice-born sages, by serving those devotees who are completely freed from all vice, great
service is done. By such service, one gains affinity for hearing the messages of Väsudeva. SB
1.2.16
Such things as charity, vows, austerity, sacrifices, and selfless performance of duties are to
some degree causes of bhakti in sattva-guëa, practiced as an aìga of jïäna. But they are not
causes of pure bhakti, because it is said:
yaà na yogena säìkhyena däna-vrata-tapo-’dhvaraiù |
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yaà na yogena säìkhyena däna-vrata-tapo-’dhvaraiù |
vyäkhyä-svädhyäya-sannyäsaiù präpnuyäd yatnavän api ||
Even though one engages with great endeavor in the mystic yoga system, philosophical
speculation, charity, vows, penances, ritualistic sacrifices, teaching of Vedic mantras to
others, personal study of the Vedas, or the renounced order of life, still one cannot achieve
Me. SB 11.12.9
Nor can it even be said that the mercy of the Lord is the cause of pure bhakti, for it is non-
final cause, making one search out a further cause. One cannot say that the Lord’s mercy is
absolute, without further cause, for then it would mean the Lord is unjust and prejudiced in
choosing to give mercy without reason to certain individuals and not to others. However if
one says that the cause of bhakti is the mercy of the devotee, it is not so incorrect. Though the
uttama-bhaktas do not make distinctions and are thus not prejudiced, one does see the
madhyama-bhakta making distinctions between the Lord, the devotee, the innocent and the
demon. Thus because the Lord is dependent on the devotee, the Lord’s mercy follows after
the mercy of the devotee. That is the correct conclusion.
But then how is bhakti said to be without cause (ahaitukum) in this verse? Because the Lords
mercy is included in the mercy of the devotee, and because that mercy is included in
association with devotees, and because devotee association is an aìga of bhakti, bhakti is said
to be without cause (since an aìga of bhakti causes bhakti). Moreover the cause of devotee’s
mercy is but the bhakti present in the heart of the devotee, because without that bhakti in his
heart there is no possibility of his mercy arising. In all ways therefore, bhakti is the cause of
bhakti. Therefore bhakti is said to be without cause. From the point of view of bhakti, the
devotee, bhakti, the Lord, and his mercy are not separate items. Even though bhakti appears
by bhakti (thus being self-manifesting), it does not negate the fact that bhakti’s self-
manifesting nature comes from the Lord.
This bhakti cannot be prevented by anything (apratihatä). This is mentioned in the following
verse:
mad-guëa-çruti-mätreëa mayi sarva-guhäçaye

mano-gatir avicchinnä yathä gaìgämbhaso ’mbudhau
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. SB
3.29.11
Çré Rüpa Gosvämé has also said sarvathä dhvaàsa-rahitaà saty api dhvaàsa-käraëe: bhakti is
without destruction, though it is the cause of destruction of obstacles. (Ujjvala-néla-maëi
14.63) Apratihatä can also mean that this prema-bhakti is not contaminated by jïäna or
karma. By that bhakti (yayä) the mind (ätmä) becomes completely satisfied (suprasédati).
Because of the impossibility of the mind being satisfied with the presence of material desires,
it is evident that this bhakti being discussed is without any material desires.
Bhavartha Dipika
tatra yat prathamaà påñöaà sarva-çästra-säram aikäntikaà çreyo brühéti tatrottaram. sa vai
puàsäm iti. ayam arthaù, dharmo dvi-vidhaù. pravåtti-lakñaëo nivåtti-lakñaëaç ca. tatra yaù
svargädy-arthaù pravåtti-lakñaëaù so ’paraù. yatas tu dharmä cchravaëädarädi-lakñaëä bhaktir
bhavati sa paro dharmaù sa evaikäntikaà çreya iti. katham-bhütä. ahaituké hetuù
phalänusandhänaà tad-rahitä. apratihatä vighnair anabhibhütä.
Çré Subodhiné:
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"Dharma" is the "effort" (instrument) and "Bhatahi" is the result (Phalam). The various
efforts prescribed by the scriptures, like listening to our Lord's "Leelas" and others, are
aimed to originate the sincere and real "Bhakthi" to our Lord. They are the "ways and
"Saadhan" to attain devotion to our Lord. By following the scriptural rules scrupulously like
bathing etc. a devotee gets good fortune (lucky) and through this (divine grace), he attains
devotion to our Lord. But through the practices like listening etc (to our Lord's "Leelas") a
devotee attains immediate result and there is no role of “fortune or luck” playing a pant
here. Due to this, we should realize, that listening to and singing of our Lord’s Leelas is of
greater value, than the observance of mere ritualistic bath etc. (although these are also
important steps) as the "result" of getting loving devotion to our Lord is easier! Hence, that
path is considered as the "best", through which a devotee attains sincere "Bhakthi" to our
Lord. The ways of attaining "heaven" etc. like the performance of sacrifices and others are
not considered as the highest! This factor will be discussed later.
A devotee is considered "free" (independent) to think and choose about the "duty"
(Dharma), which he considers as the "best" for his particular needs and situation. That is
why, the word "Pumsaam" - an independent individual - has been used here - as only an
independent individual, who is free, can attain the wealth of "Dharma" (righteous deeds). It
is said here, that the most highest “Dharma”, for an individual, is to listen to our Lord’s
"Leelas", (sing also) and this "Dharma" is higher and more important than any other!
Our Shri Mahaprabhuji has interpreted the meaning of "Para" (the Lord, who is "beyond")
as “through which “Dharma”, a devotee is able to attain Bhakthi to our Lord is "Para"
(beyond)." i.e, the highest "means"!
Our Lord is hailed here as "Adhokshaja" - as our Lord is not the "subject" matter of the
worldly senses of a human being (i.e. He is beyond the ken of the senses). The knowledge,
which the human "senses" can gather or know is much lower than our Lord and His glory!
(Adhaha Akshajam Jnanam Yasmat Iti). Hence, the knowledge of the senses cannot grasp
the Lord or His knowledge! Usually, the taste for knowledge, which arise in and of the
"senses", is caused by desire etc. There is no role for "righteousness" (Dharma) in this type of
knowledge! Dharma is a very strong human goal - a very righteous life and devotion
removes ail "obstacles" and enables a devotee to attain his "desired" goal! If this "taste" for
"Dharma" arises out of a “motive or goat” in the worship of our Lord, then this attitude is
not regarded as “Dharma" or "righteous" as there is “selfishness” attached to this type of
practice! Even the expectation to get the "desired" result (even if it is "righteous" (Dharmik)
is considered as "unrighteous", If this “Bhakthi” gets lost or destroyed, due to great sorrow or
suffering, even then, this Bhakthi is considered as unrighteous! What is specified is
causeless and motiveless unchanging Bhakthi to our Lord (Aprathihata) i.e. Bhakthi
towards to our Lord, without a cause, motive, goal or demand (desire) and which is not
changeable through personal defeats, suffering, disease etc. is considered as the real
"Dharma" (Paro Dharma). Every Bhaktha should aim to attain this kind of highest Bhakthi
to our Lord - this is the only highest duty for a human soul! The result of this type of
Bhakthi is our Lord, who is present in our inner mind as the divine witness. Becoming
happy and pleased! This happiness and joy for our Lord only makes the inner mind of the
"Jeeva also happy and pleased! This is what is explained through the syllable "Su" in the
word "Supraseedati".
On our Lord getting happy and pleased. The "Jeeva" gets "fulfilled" in our Lord!
Now the subject matter of "Bhakthi" and it’s "purpose" are being explained.
Krama Sandarbha (also Bhakti Sandarbha 3)

Canto 1 Page 237
tadevaà sarvvaçästrasärasya
çrékåñëäkhyasvayaàbhagavadävirbhävapraçnalakñitatadbhaktilakñaëasaya çreyasaù
paramasarvvottamatvaà bodhayituà bhagavadävirbhävamätrasya bhakteù
sarvvottamaçreyastvamäha sa vai ityädinä. ato vai kavaya ityantena granthena. yato
dharmmät adhokñaje bhaktiù tatkathäçravaëädiñu rucirbhavati. dharmmaù svanuñöhita
ityaòau vyatirekeëa darçayiñyamäëatvät. sa vai sa eva. “svanuñöhitasya dharmasya
saàsiddhirharitoñaëam” iti vakñyamäëarétyä tatsantoñaëärthameva kuto dharmmaù paraù
sarvvataù çreñöhaù, na nivåttimätralakñaëo ’pi vaimukhyäviçeñät. tathä ca çrénäradaväkyaà
naiñkarmmyamapétyädau “kutaù puanaù çaçvadabhadraméçvare na cärpitaà karmma
yadapyakäraëam” iti. tataù sa evaikäntikaà çreya ityarthaù. anena
bhaktestädåçadharmmato ’pyatiriktatvamuktam. tasyä bhakteù svarüpaguëamäha, svata eva
sukhasvarüpatvädahaituké phaläntaränusandhänarahitä apratihitä tadupari
sukhadapadärthaëtaräbhävät kenäpyavabodhayitumaçakyä (kenäpi vyavadhätumaçakyä)
ca.
In order to make understood the highest position of Bhägavatam, the essence of all scriptures,
the ultimate benefit for fall, characterized with bhakti for Kåñëa, the subject of one of the
questions, from this verse till verse 22 the speaker describes the highest position of bhakti,
the only means of making the Lord appear.
At the beginning of the great Puräëa the question was asked: please declare the final essence
of all scriptures. In answer to this Süta spoke the above verse. From this dharma, taste for
hearing the topics of the Lord (adhokñaje bhaktiù) arises. That is the meaning, since later in
verse 8 this will be shown by a negative statement:
dharmaù svanuñöhitaù puàsäà viñvaksena-kathäsu yaù |
notpädayed yadi ratià çrama eva hi kevalam ||
Varëäçrama-dharma of the human being, which does not produce attraction for topics of the
Lord, is only wasted effort. (1.2.8)
That dharma is undertaken in order to please the Lord (SB 1.2.13). It is the best of all (paraù)
since it not only concerned with renouncing. It does not distinguish whether one is averse to
matter. Närada says:
naiñkarmyam apy acyuta-bhäva-varjitaà
na çobhate jïänam alaà niraïjanam |
kutaù punaù çaçvad abhadram éçvare
na cärpitaà karma yad apy akäraëam ||
Even the stage of jïäna without the bondage of karma is not glorious if it is devoid of bhakti
to the Supreme Lord. What is the use of having destroyed ignorance? What then to speak of
sakäma-karma which causes suffering, both during practice and at the stage perfection, and
niñkäma-karma, when not offered to the Lord? (SB 1.5.12)
ataù pumbhir dvija çreñöhä varëäçrama vibhägaçaù |
svanuñöhitasya dharmasya saàsiddhir hari toñaëam ||
Canto 1 Page 238

svanuñöhitasya dharmasya saàsiddhir hari toñaëam ||
O best of the brähmaëas! The complete perfection of dharma, according to divisions of

varëäçrama by men, is pleasing the Lord. (SB 1.2.13)
Saù means “this alone is the best”. Bhakti is distinct from dharma described in the text. The
svarüpa qualities of bhakti are described. It is causeless (ahaituké), devoid of other goals or
motives, since it is by its nature the very form of happiness (sought by other methods). It is
impossible to obstruct this bhakti since no other object exists which gives higher bliss. When
a taste for bhakti develops, by that bhakti, bhakti-yoga characterized by hearing and chanting,
begins. When a taste for bhakti develops, by that bhakti, bhakti-yoga characterized by hearing
and chanting, begins.
Other thoughts
6-7 The standard of first class religion (answer to Q2)

1.2.7
väsudeve bhagavati
bhakti-yogaù prayojitaù
janayaty äçu vairägyaà
jïänaà ca yad ahaitukam
väsudeve—unto Kåñëa; bhagavati—unto the Personality of Godhead; bhakti-yogaù—contact of
devotional service; prayojitaù—being applied; janayati—does produce; äçu—very soon;
vairägyam—detachment; jïänam—knowledge; ca—and; yat—that which; ahaitukam—
causeless.
SP Translation
By rendering devotional service unto the Personality of Godhead, Çré Kåñëa, one immediately
acquires causeless knowledge and detachment from the world.
VCT translation
Bhakti dedicated to Lord Kåñëa, endowed with special moods, quickly produces
detachment from material goals and knowledge of the Lord devoid of the desire for
liberation.
VA translation
“The constant and neverchanging Bhakthi towards to our Lord Sri Vaasudeva (Sri Krishna),
very quickly originates “detachment" (Vairagyam) and self-knowledge (Aatmajnana). This
"Jnana" becomes causeless and divinely inspired (i.e. not imaginary, but inspired through the
grace of our Lord).
Summary of verse:
Purport
Those who consider devotional service to the Supreme Lord Çré Kåñëa to be something like
material emotional affairs may argue that in the revealed scriptures, sacrifice, charity,
Canto 1 Page 239

material emotional affairs may argue that in the revealed scriptures, sacrifice, charity,
austerity, knowledge, mystic powers and similar other processes of transcendental
realization are recommended. According to them, bhakti, or the devotional service of the
Lord, is meant for those who cannot perform the high-grade activities. Generally it is said
that the bhakti cult is meant for the çüdras, vaiçyas and the less intelligent woman class. But
that is not the actual fact. The bhakti cult is the topmost of all transcendental activities,
and therefore it is simultaneously sublime and easy. It is sublime for the pure devotees who
are serious about getting in contact with the Supreme Lord, and it is easy for the neophytes
who are just on the threshold of the house of bhakti. To achieve the contact of the Supreme
Personality of Godhead Çré Kåñëa is a great science, and it is open for all living beings,
including the çüdras, vaiçyas, women and even those lower than the lowborn çüdras, so what
to speak of the high-class men like the qualified brähmaëas and the great self-realized kings.
The other high-grade activities designated as sacrifice, charity, austerity, etc., are all
corollary factors following the pure and scientific bhakti cult.
The principles of knowledge and detachment are two important factors on the path of
transcendental realization. The whole spiritual process leads to perfect knowledge of
everything material and spiritual, and the results of such perfect knowledge are that one
becomes detached from material affection and becomes attached to spiritual activities.
Becoming detached from material things does not mean becoming inert altogether, as men
with a poor fund of knowledge think. Naiñkarma means not undertaking activities that will
produce good or bad effects. Negation does not mean negation of the positive. Negation of
the nonessentials does not mean negation of the essential. Similarly, detachment from
material forms does not mean nullifying the positive form. The bhakti cult is meant for
realization of the positive form. When the positive form is realized, the negative forms are
automatically eliminated. Therefore, with the development of the bhakti cult, with the
application of positive service to the positive form, one naturally becomes detached from
inferior things, and he becomes attached to superior things. Similarly, the bhakti cult, being
the supermost occupation of the living being, leads him out of material sense enjoyment.
That is the sign of a pure devotee. He is not a fool, nor is he engaged in the inferior
energies, nor does he have material values. This is not possible by dry reasoning. It actually
happens by the grace of the Almighty. In conclusion, one who is a pure devotee has all
other good qualities, namely knowledge, detachment, etc., but one who has only knowledge
or detachment is not necessarily well acquainted with the principles of the bhakti cult.
Bhakti is the supermost occupation of the human being.

What form does that satisfaction of the mind take? This satisfaction of the mind is filled with
knowledge and experience of the form, qualities and sweetness of the Lord, which cause
complete disgust with all inferior objects. That is explained in this verse. This bhakti is
endowed (yojitaù) in an excellent manner (pra for prakarñeëa), with däsya, sakhya and other
loving emotions. Another meaning of bhakti-yogaù prayojitaù is “bhakti-yoga has been made
the only goal (prayojana).” Separate endeavor for attaining knowledge and detachment are
not necessary in the practice of bhakti, for bhakti itself produces them. Very quickly (äçu) at
the time of performing bhakti, they are attained, for it is said:
bhaktiù pareçänubhavo viraktir anyatra caiña trika eka-kälaù|

prapadyamänasya yathäçnataù syus tuñöiù puñöiù kñud-apäyo ’nu-ghäsam ||
Devotion, direct experience of the Supreme Lord, and detachment from other things—these
three occur simultaneously for one who has taken shelter of the Supreme Personality of
Godhead, in the same way that pleasure, nourishment and relief from hunger come
simultaneously and increasingly, with each bite, for a person engaged in eating. SB 11.2.42
Canto 1 Page 240

There is an objection that if one possesses knowledge, one attains liberation. In answer to
this, the verse says that this knowledge is ahaitukam, without motivation for liberation.
Ahaitukam comes from hetu, meaning cause or purpose, just as one can say “He lives for
eating.” This means “He lives with the goal of eating.” Thus in this verse jnänam ahaitukam
means “knowledge without the goal of liberation.” Therefore by practicing bhakti in which
knowledge also manifests without the goal of liberation, the liberation of merging does not
take place. Knowledge in this case means knowledge and experience of the Lord’s form,
qualities and sweetness.
Thus it is said in the Fourth Canto:
väsudeve bhagavati bhakti-yogaù samähitaù |

sadhrécénena vairägyaà jïänaà ca janayiñyati ||
The stage of prema-bhakti completely dedicated to Väsudeva, produces complete jïäna and
vairägya. SB 4.29.37
One should practice bhakti with only that goal in mind (sadhrécénena), devoid of desire for
liberation or other goals. The next verse shows that this type of bhakti is the cause of another
type of bhakti.
so ’ciräd eva räjarñe syäd acyuta-kathäçrayaù |

çåëvataù çraddadhänasya nityadä syäd adhéyataù ||
O saintly king! One who hears and studies with faith very soon attains the shelter topics of
the Lord to attain prema. SB 4.29.38
Thus it is established in this verse that bhakti alone functions as both the cause and the goal
(and not knowledge or detachment).
Bhavartha Dipika
nanu “tam etaà vedänuvacanena brähmaëä vividiñanti yajïena dänena tapasä ’näçakena” ity-
ädi-çrutibhyo dharmasya jïänäìgatvaà prasiddhaà tat kuto bhakti-hetutvam ucyate. satyam.
tat tu bhakti-dväreëety äha, väsudeva iti. ahaitukaà çuñka-tarkädy-agocaram aupaniñadam ity
arthaù.
Çré Subodhiné:
Sri Vaasudeva (Sri Krishna) gives His “Darsan” (manifestation) in the pure Satwik inner
mind of a sincere devotee of our Lord (Satwam Vishudham). Due to meditation and
worship of other deities, the "manifestation" of such other "deities" also take place. But here,
only our Sri Vaasudeva - Sri Krishna is specifically referred to, by being called as “the Lord”
(Supreme Lord) “Bhagavadi”. The purport of this is, that our Lord Sri Vaasudeva, who is
invested with the 6 opulences is the only Lord, who is to be worshipped and served! Not any
other form or incarnation! A devotee should attain Bhakthi only for our Lord Sri Krishna.
who has all the 6 opulences!
The word "Yoga" attached to the word “Bhakthiyoga” in the verse is to indicate that it is not
attaining "Bhakthi" to our Lord. Just by getting a "taste" (Ruchi) for this! But the "union"
(Yoga) of all the three factors viz. taste, listening of His “Leelas” and love for our Lord.
Should take place. Then only there is “union of Bhakthi” (Bhakthi Yoga)!
The syllable "Pra" indicates the efforts of the devotee done for a very long period! The
Canto 1 Page 241

The syllable "Pra" indicates the efforts of the devotee done for a very long period! The
result of taste, listening to His Leelas and love to our Lord is hailed as the joy and happiness
to our Lord Himself. In other words, "Wherever there is union of Bhakthi, there. The joy
and happiness of our Lord is also present"!
This sort of Bhakthiyoga originates very quickly, detachment to worldly and material
objects, and self-knowledge. This "Aatma-Jnana" is realization of our Lord's "Darsan" only!
This self-knowledge is not attained or known, through "surmise or analysis", and this very
essential point is emphasized through the words “Ahaituki" (causeless). There is no "cause
or reason" for attaining our Lord's actual "Darsan" (Sakshaarkaar). Hence, the Jnana gained
here is not an imagination, or as a result of one's intellectual "analysis and logic", but a
blessing and grace from our Lord, arising out of His actual "Darsan"?
In this way, after starting from the description of "Dharma", up to "Jnana" - one set of
"Saadhana" has been told. Now, the "second” set of "Saadhana" is being described by telling
that “Dhrama”, which does not originate “Bhakthiyoga” (love for Lord) is a "stumbling-
block" and act as an “obstruction” and only is a waste!
Krama Sandarbha (also Bhakti Sandarbha 4.1)

jätäyäïca tasyäà rucilakñaëäyäà bhaktyäà tayaiva çravaëädilakñaëasädhanabhaktiyogaù
pravarttitaù syät. tataçca yasyästi bhaktirbhagavatyakiïcanetyädyanusäreëa
bhagavatsvarüpädijïaëaà tato ’nyatra vairägyaïca tadanugämyeva syädityäha väsudeva iti.
ahaitukaà jïänam äñu éñattacchravaëamätreëa janayati. jïänaïca yadahaitukamiti päöhaù
kvacit.
As is stated in SB 5.18.12 (yasyästi bhaktir bhavabaty akiïcanä), by bhakti one develops

knowledge of the Lord’s svarüpa. Detachment from all else follows after this.
Bhakti quickly (äçu)—just by hearing slightly--produces knowledge which is beyond dry

logic (ahaitukam) as stated in the Upaniñads.
Other thoughts
8-11 Occupational duties and Krishna consciousness

1.2.8
dharmaù svanuñöhitaù puàsäà

viñvaksena-kathäsu yaù
notpädayed yadi ratià
çrama eva hi kevalam
dharmaù—occupation; svanuñöhitaù—executed in terms of one's own position; puàsäm—of
humankind; viñvaksena—the Personality of Godhead (plenary portion); kathäsu—in the
message of; yaù—what is; na—not; utpädayet—does produce; yadi—if; ratim—attraction;
çramaù—useless labor; eva—only; hi—certainly; kevalam—entirely.
SP Translation
The occupational activities a man performs according to his own position are only so much
useless labor if they do not provoke attraction for the message of the Personality of Godhead.
Canto 1 Page 242

VCT translation
Varëäçrama-dharma of the human being, which does not produce attraction for topics of
the Lord, is only wasted effort.
VA translation
"That "Dharma" (practices) which docs not originate love and devotion, in the human being,
for our Lord’s Leelas and stories, even if it is practiced properly (as per rules and rites) is
only a wasted effort!"
Summary of verse:
Purport
There are different occupational activities in terms of man's different conceptions of life.
To the gross materialist who cannot see anything beyond the gross material body, there is
nothing beyond the senses. Therefore his occupational activities are limited to
concentrated and extended selfishness. Concentrated selfishness centers around the
personal body—this is generally seen amongst the lower animals. Extended selfishness is
manifested in human society and centers around the family, society, community, nation
and world with a view to gross bodily comfort. Above these gross materialists are the mental
speculators who hover aloft in the mental spheres, and their occupational duties involve
making poetry and philosophy or propagating some ism with the same aim of selfishness
limited to the body and the mind. But above the body and mind is the dormant spirit soul
whose absence from the body makes the whole range of bodily and mental selfishness
completely null and void. But less intelligent people have no information of the needs of
the spirit soul.
Because foolish people have no information of the soul and how it is beyond the purview of
the body and mind, they are not satisfied in the performance of their occupational duties.
The question of the satisfaction of the self is raised herein. The self is beyond the gross body
and subtle mind. He is the potent active principle of the body and mind. Without knowing
the need of the dormant soul, one cannot be happy simply with emolument of the body and
mind. The body and the mind are but superfluous outer coverings of the spirit soul. The
spirit soul's needs must be fulfilled. Simply by cleansing the cage of the bird, one does not
satisfy the bird. One must actually know the needs of the bird himself.
The need of the spirit soul is that he wants to get out of the limited sphere of material
bondage and fulfill his desire for complete freedom. He wants to get out of the covered walls
of the greater universe. He wants to see the free light and the spirit. That complete freedom
is achieved when he meets the complete spirit, the Personality of Godhead. There is a
dormant affection for God within everyone; spiritual existence is manifested through the
gross body and mind in the form of perverted affection for gross and subtle matter.
Therefore we have to engage ourselves in occupational engagements that will evoke our
divine consciousness. This is possible only by hearing and chanting the divine activities of
the Supreme Lord, and any occupational activity which does not help one to achieve
attachment for hearing and chanting the transcendental message of Godhead is said herein
to be simply a waste of time. This is because other occupational duties (whatever ism they
may belong to) cannot give liberation to the soul. Even the activities of the salvationists are
considered to be useless because of their failure to pick up the fountainhead of all liberties.
The gross materialist can practically see that his material gain is limited only to time and
space, either in this world or in the other. Even if he goes up to the Svargaloka, he will find
no permanent abode for his hankering soul. The hankering soul must be satisfied by the
perfect scientific process of perfect devotional service.
Canto 1 Page 243
perfect scientific process of perfect devotional service.

Why is dharma in the form of varëäçrama not considered to be paro dharma? This verse
answers. That dharma undertaken by men—brähmaëas, kñatriyas, vaiçyas and çüdras which
does not produce attraction for talks about the Supreme Lord is completely useless. The çruti
says karmaëä pirtå-loke: by performance of varëäçrama duties one goes to Pitå-loka in the
material world. (Båhad Äraëyaka Upaniñad 1.5) Performance of varëäçrama duties does not
produce attraction for the Lord. This is clear from Närada’s statements in the Fourth Canto:
kià janmabhis tribhir veha çaukra-sävitra-yäjïikaiù

karmabhir vä trayé-proktaiù puàso ’pi vibudhäyuñä
Without that service what is the use of taking three births by semen, upanayanam and
initiation. What is the use of ritual acts mentioned in the Vedas? What is the use of the
lifespan of a devatä for a human? SB 4.31.10
kià vä yogena säìkhyena nyäsa-svädhyäyayor api

kià vä çreyobhir anyaiç ca na yaträtma-prado hariù
What is the use of yoga, säìkhya, sannyäsa, study of the Vedas, other auspicious acts, in
which the Lord does not give realization of himself? SB 4.31.12
Because it does not produce attraction for topics about the Lord it is merely useless endeavor.
Because of the temporary nature of the results of performing varëäçrama duties such as
attainment of Pitå-loka, one should give up those duties (sva-dharma) and perform the paro
dharma mentioned in the previous verse consisting of hearing and chanting about the Lord.
However it is also said:
asmiû loke vartamänaù sva-dharma-stho ’naghaù çuciù |

jïänaà viçuddham äpnoti mad-bhaktià ca yadåcchayä ||
One who is situated in his prescribed duty, free from sinful activities and cleansed of material
contamination, in this very life obtains transcendental knowledge or, by fortune, devotional
service unto Me. SB 11.20.11
The Lord himself says that karma is the cause of bhakti. How can you say that bhakti is
without cause?
That is true. It can be explained in that statement that karma gives rise to jïäna, but does not
directly produce bhakti. That is understood from the use of the word yadåcchayä (by itself) in
the verse. Pure bhakti is independent (yadåcchayä), indifferent to other processes. If by good
fortune it happens to appear in a person, then he attains attraction for the Lord’s topics. The
meaning of yadåcchayä is “by itself.” By explaining the verse in another way, the self-
manifesting nature of bhakti would be lost. Therefore such meanings are rejected. Thus even
niñkäma-karma is not the cause of bhakti. That is said in the present verse. Paro dharma is
understood from verse 1.2.6 (sa vai puàsäm paro dharmaù). All dharmas other than that,
undertaken as one’s duties (svanuñöhitaù), even if they are niñkäma, and which do not produce
affection (ratim) for topics about the Lord, are only useless labor. The word yadi here
indicates disgust generated from the wasted labor. Mediné says yadi indicates disgust or
doubt.
Or yadi can be used to express doubt where no doubt exists as in the example yadi vedäù
pramäëam: if the Vedas are proof. Or in the sentence dhatte padam tvam avitä yadi vighna-
Canto 1 Page 244
pramäëam: if the Vedas are proof. Or in the sentence dhatte padam tvam avitä yadi vighna-
mürdhni: You, the protector, place your foot on the head of obstacles, yadi expresses
certainty. This is how Çrédhara Svämé explains yadi.
Another meaning is as follows. It is said that from this varëäçrama sometimes attraction for
topics of the Lord does arise. That is true. Because one cannot attain the results of dharma
without such affection for the Lord’s topics, that affection is present but that is an appearance
only, not genuine. If activities of varëäçrama-dharma, whether kämya (for fulfilling personal
desires) or nitya (daily obligations), do not produce affection for the Lord’s topics, they are a
waste of labor (for no material results will come). For farmers, agriculture must generate
affection for the king; otherwise they cannot attain its results. Intelligent people, seeing that
there will be no results without attraction for those topics, perform dharma that produces
affection for the topics of the Lord. If the foolish perform the duties without producing
affection for topics of the Lord, they labor for nothing. Just as it is wasted labor if one cannot
attain the results of farming because of lack of loyalty to the king, it is wasted labor if one
cannot get the results of Svarga and knowledge because of lack of devotion to the Lord.
naiñkarmyam apy acyuta-bhäva-varjitaà na çobhate jïänam alaà niraïjanam

kutaù punaù çaçvad abhadram éçvara na cärpitaà karma yad apy akäraëam
Knowledge of self-realization, even though free from all material affinity, does not look well if
devoid of a conception of the Infallible [God]. What, then, is the use of fruitive activities,
which are naturally painful from the very beginning and transient by nature, if they are not
utilized for the devotional service of the Lord? SB 1.5.12
Just as affection for the king arises only because of attachment to agriculture, so attraction to
topics of the Lord arises only because of attachment to varëäçrama- dharma and its material
results. Therefore that attachment to the topics of the Lord is not genuine. Prahläda has
expressed a pure relationship:
ahaà tv akämas tvad-bhaktas tvaà ca svämy anapäçrayaù

nänyathehävayor artho räja-sevakayor iva
I am your servant, not desiring benefits, and you are my master, without dependence on
service. Our relationship should not be anything else--like that of king and servant. . SB
7.10.6
Bhavartha Dipika
vyatirekam äha, dharma iti. yo dharma iti prasiddhaù sa yadi viñvaksenasya kathäsu ratià
notpädayet tarhi sv-anuñöhito ’pi sann ayaà çramo jïeyaù. nanu mokñärthasyäpi dharmasya
çramatvam asty eväta äha. kevalam. viphalaù çrama ity arthaù. nanv asti taträpi svargädi-
phalam ityäçaìkyaiva-käreëa niräkaroti. kñayiñëutvän na tat-phalam ity arthaù. nanu
“aksayaà ha vai cäturmäsya-yäjinaù sukåtaà bhavati” ity-ädi-çruterna tat-phalasya
kñayiñëutvam ity äçaìkya hi-çabdena sädhayati. “tad yatheha karma-cito lokaù kñéyate evam
evämutra puëya cito lokaù kñéyate” iti tarkänugåhétayä çrutyä kñayiñëutva-pratipädanät.
Çré Subodhiné:
"Dharma" is the way, practice and path, and the attainment of "caste" for our Lord's Leelas
and stories is the result! We will describe later the "Dharma”, which would help in "person"
in this effort, (i.e. directly). The practices of taking holy baths, performing sacrifices and
other "Dharma" (duty) are supposed to be done properly. Even then, there is no certainty,
that through these practices, a devotee will get the "taste" in listening to our Lord's Leelas
and stories i.e. it may not happen! In fact, many of these practices have been condemned
also, as proper observance of the rituals like bathing etc. has never originated the "taste" for
Canto 1 Page 245

also, as proper observance of the rituals like bathing etc. has never originated the "taste" for
listening to the "Leelas" of our Lord and hence, they are worthy of condemnation.
In the verse, the words "Vishwak Sena" are used to indicate “armies on all the four sides” or
“order” i.e. our Lord’s "older" or "army" on all the four sides i.e. everywhere! Those "duties"
(Dharma), which do not originate love for our Lord's Leelas are regarded as different. The
word used "Kathaasu" (7th verse) indicates that a devotee should get natural love for our
Lord’s Leelas and not just circumstantial or momentary love only! Again this word, used in
plural gender indicates, that a devotee should get love for each and every type of our Lord's
Leelas! Love (Rati) means “happiness” and "satisfaction" (Preeti). That "Dharma"
(duty/practice) which does not originate "Prema" (love) for our Lord, is not considered as a
"Dharma" but only as a "tiresome effort" (wasteful). Our Shri Mahaprabhuji says here, that
taking bath etc. (i.e. mere rituals) are comparable to the various physical exercises (Dandak,
Baitak etc.), which the wrestlers do, to tone up their bodies! i.e. mere practice and routine!
There is no other benefit from these. This aspect is emphasized by the word "Yeva" (only
this). There is no “hidden” benefit also, as luck or fortune! Through all these "actions", the
result of love for Lord’s Leelas will not get originated. Here, a doubt arises. Usually, through
exercises the wrestlers do get their physical strength augmented, in the same way, these
"efforts", though being incapable of originating love for our Lord's “Leelas”, may after all
lead to some "worldly" benefits! This doubt is removed by telling, that these are only
"wasteful and tiring efforts" (Srama), as no one has seen any other benefits for such efforts.
That, these efforts at least may lead to fame and prestige - this is also not seen, as noble and
exalted saints do not accord respect and regards for such efforts.
Even in "Swarga", (heaven) there is no permanent spiritual effects or benefits either. This
factor will be explained later. In this way, if the daily "duties" do not eventually lead to the
origination of "taste and love" for our Lord’s stories and Leelas, then, they have to be
considered as "wasteful" indeed! Any duty or sacrifice performed for the sake of get+ing
sons etc. cannot be regarded as "duty or Dharma" at all - as "attaining a son" etc. - these
benefits are “worldly", and are not considered as "spiritual benefits" at all! These "benefits"
ace within the "ambit" of "Avidhya" (ignorance). Hence, these will lead to more and more
"sorrow" (Dukham) only. Any duty or sacrifice done for the sake of fulfilling a "desire" is
comparable to a temporary work such as constructing a house or a door/wall, in a house i.e.
It does not lead to any permanent "result".
By just doing the "sacrifices", without purifying one’s "mind" (Chittasuddhi) i.e. without
having the due authority to do these "sacrifices" (Yagnas), the celestial deities do not grace
these sacrifices, with their “presence"! Due to (his, the efforts and effects of this “Sacrifice"
are rendered "worldly" (Loukik) only. The purport of this is, that it is very essential to have
the "internal purity" like that of "external purity". Mere taking "bath" etc. does not ensure
the internal purity, which is very essential for anyone to get authority to do a proper Vedic
sacrifice. It is also essential to have the full knowledge of the meanings and purport of the
Vedic chanting and rituals. In the absence of all these (viz. internal purity, knowledge of
the purport etc.), the stipulated daily duties will be performed in a wrong way, and the
divine presence of the celestial deities in these rituals will be also absent. Every one of these
actions will become "worldly", (Loukik) and the "actions and rituals" will not be performed
as stipulated in the Vedas. In this way, any sacrifice performed with a "worldly" motive, is
considered as "wasteful and meaningless". Any “action”, (Karma) which gives the result of
"worldly" benefits, but does not originate "taste and love" fix our Lord’s Leelas and stories,
cannot be called as a "righteous action" (Dharma) at all!
A doubt arises here. Those "sacrifices" done with a view to attain the "birth of a son" ets. are
also capable of conferring the desired results (Purushaartha). Then, why cant we call these
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also capable of conferring the desired results (Purushaartha). Then, why cant we call these
"actions” as “righteous duties" (Dharma)? This doubt is answered through the following
verses.
Krama Sandarbha (also Bhakti Sandarbha 4.2)

väsudevatoñaëäbhävena yadi tatkathäsu tallélävarëaneñu ratià rucià notpädayet tadä
çrama eva syät na tu phalam. kathäruceù sarvvatra vädyatvät çreñöhatväcca saivoktä.
tadupalakñaëatvena bhajanäntararucirapyuddiñöä. evaçabdena
pravåttilakñaëakarmmaphalasya svargadeù kñayiñëutvam. hiçabdena tatraiva “yatheha
karmmajito lokaù kñéyate” iti sopapattikaçrutipramäëatvam. “nirëéte kevalamitya”
marakoñät kevalamityavyayena nivåttimätralakñaëadharmmaphalasya siddhasyäpi
naçvaratvaà taträpi tenaiva hiçabdena “yasya deve parä bhaktir” ityädiçrutipramäëatva.
“naiñkarmyamapyacyutabhävavarjjitam” ityädi jïänasyäsädhyatvaà “çreyaùsåtià
bhaktimudasya te vibho” ityaòi “äruhya kåcchreëa para” padaà tataù
patantyadhonädåtayuñmadaìghraya” ityädivacanapramäëatvaïca sücitam. çlokadvayena
bhaktirnirapekñä jïänavairägye tu tatsäpekse iti labhyate. tadevaà bhaktiphalatvenaiva
dharmasya säphalyamuktam.
If dharma, by not taking support of Väsudeva, does not produce taste for descriptions of the
Lord’s pastimes (kathäsu), it will not produce results (çramaù). This is stated because taste for
the Lord’s topics is best and, in every case, the first result. Taste for other types of worship of
the Lord is also indicated by this. The word eva indicates the temporary nature of Svarga and
other results of karma for enjoyment. The word hi indicates that there is suitable proof in
çruti. For instance it is said tad yatheha karma-jito lokaù kñéyate: the results of karma are
temporary. (Chändogya Upaniñad 8.1.6)The word kevala indicates that the results of dharma
which produce detachment and liberation are also not to be attained and as well indicate the
temporary nature of siddhis.
Some proofs indicated by the word hi are as follows:
yasya deva paräbhaktiù yathä deva tathä gurau
tasyaite kathitäù hy arthäù prakäçante mahätmanaù
One who has devotion to the guru as much as he has for the Lord manifests knowledge of the
scriptures. (Çvetäçvatara Upaniñad 6. 23 )
çreyaù-såtià bhaktim udasya te vibho
kliçyanti ye kevala-bodha-labdhaye
teñäm asau kleçala eva çiñyate
nänyad yathä sthüla-tuñävaghätinäm
O Lord! If fools give up bhakti, the all-inclusive path, and suffer to attain realization of ätmä
without bhakti, they simply attain suffering and nothing else. They are like fools who beat
empty husks. (SB 10.14.4)
ye ’nye ’ravindäkña vimukta-mäninas
tvayy asta-bhäväd aviçuddha-buddhayaù
äruhya kåcchreëa paraà padaà tataù
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äruhya kåcchreëa paraà padaà tataù
patanty adho ’nädåta-yuñmad-aìghrayaù
O lotus-eyed Lord, although nondevotees, having impure intelligence because of not having
devotion to you, think that they are liberated and become jévanmuktas after severe austerities
and penances, they fall down from their position of imagined superiority because they have
no regard for the lotus feet of you and your devotees. (SB 10.2.32)
The above two verses indicate that bhakti is independent and jïäna and vairägya are
dependent.
Thus what is stated is: dharma which results in bhakti is successful.
Other thoughts
Same as CC Antya 5.10

1.2.9
dharmasya hy äpavargyasya
närtho 'rthäyopakalpate
närthasya dharmaikäntasya
kämo läbhäya hi småtaù
dharmasya—occupational engagement; hi—certainly; äpavargyasya—ultimateliberation; na—
not; arthaù—end; arthäya—for material gain; upakalpate—is meant for; na—neither;
arthasya—of material gain; dharma-eka-antasy—for one who is engaged in the ultimate
occupational service; kämaù—sense gratification; läbhäya—attainment of; hi—exactly;
småtaù—is described by the great sages.
SP Translation
All occupational engagements are certainly meant for ultimate liberation. They should never
be performed for material gain. Furthermore, according to sages, one who is engaged in the
ultimate occupational service should never use material gain to cultivate sense gratification.
VCT translation
Material results are not suitable as the goal for the person dedicated to higher spiritual
goals. Attainment of material assets is not the desire of the person who is dedicated to the
higher path.
VA translation (9-10)
"We should not regard as "Artha" (wealth or meaning) the results of such "actions",
(duties) which can confer on us, results up to "liberation". We should regard their true
meaning as "liberation" (Moksha) only. A devotee does not attain the profit of enjoyment of
senses, (desires) when he is blessed with the result of his "Dharmik" actions, as the true
result of this "Artha" (meaning/wealth) is "Dharma" (righteousness) and not “fulfillment of
desires” (Kaama). The true "profit" of "desire" (Kaama) does not consist in the satisfaction
of the senses only. The real profit of “desire”, and it's result consist only in the use of that
much “desire”, (Kaama) which is necessary for leading one's life in “righteous” (Dharmik)
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much “desire”, (Kaama) which is necessary for leading one's life in “righteous” (Dharmik)
way. In the same way, the true “profit” of one's life does not consist in attaining all the
human goals through one's “action” (Karma) but in the attainment of ardent desire to know
the “truth”! (Tatwa Jignaasa).”
Summary of verse:
Purport
We have already discussed that pure devotional service to the Lord is automatically
followed by perfect knowledge and detachment from material existence. But there are
others who consider that all kinds of different occupational engagements, including those
of religion, are meant for material gain. The general tendency of any ordinary man in any
part of the world is to gain some material profit in exchange for religious or any other
occupational service. Even in the Vedic literatures, for all sorts of religious performances an
allurement of material gain is offered, and most people are attracted by such allurements or
blessings of religiosity. Why are such so-called men of religion allured by material gain?
Because material gain can enable one to fulfill desires, which in turn satisfy sense
gratification. This cycle of occupational engagements includes so-called religiosity followed
by material gain and material gain followed by fulfillment of desires. Sense gratification is
the general way for all sorts of fully occupied men. But in the statement of Süta Gosvämé, as
per the verdict of the Çrémad-Bhägavatam, this is nullified by the present çloka.
One should not engage himself in any sort of occupational service for material gain only.
Nor should material gain be utilized for sense gratification. How material gain should be
utilized is described as follows.

There are four types of persons in this world: karmés, jïänés, yogés and bhaktas. It is said
dharmäd arthaç ca kämaç ca sa kim arthaà na sevyate: from performance of dharma comes
artha and käma. Can dharma not be used for any purpose? (Mahäbhärata 18.5.49) Thus, the
result of performance of dharma is artha, acquisition of material results. The result of material
acquisition is desire, käma. The result of käma is pleasure of the senses. When the senses are
pleased, for further gain of pleasure, one executes the sequence starting with dharma again.
This is true for the karmés, but does not apply to the jïänés, yogés and devotees. That is
explained in this verse.
Dharma in this verse refers to control of mind and senses (çama, dama etc.) for the jïäné, to
yama and niyama etc. for the yogés and to hearing, chanting and other devotional processes
for the devotee. Though the material results appear by executing all these processes, they are
not suitable as the goal (arthäya na kalpate), for after examining the nature of material gain,
one becomes detached from it. That is indicated in text by the word äpavargyasya. Apavargya
means “having the goal of apavarga.” The vowel is lengthened without a change in meaning,
as in such words as svarga. Thus from apavarga comes apavargya and then äpavargya. It
should be understood that by these processes apavarga is the concomitant result of practice.
That apavarga is liberation for the jïäné and yogé, and prema-bhakti for the devotee.
yathä-varëa-vidhänam apavargaç cäpi bhavati.|

yo ’sau bhagavati sarva-bhütätmany anätmye ’nirukte ’nilayane paramätmani väsudev’nanya-
nimitta-bhakti-yoga-lakñaëo nänä-gati-nimittävidyä-granthi-randhana-dväre yadä hi mahä-
puruña-puruña-prasaìgaù.
In Bhärata-varña the many destinations--heavenly, human and hellish--are prescribed to all

people, because people take birth according to actions in sattva, rajas and tamas. All these
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people, because people take birth according to actions in sattva, rajas and tamas. All these
goals are prescribed for the self according to the quality of action, as indicated in the Vedas.
Liberation is then achieved. SB 5.19.19-20
sa vai mahä-bhägavataù parékñid yenäpavargäkhyam adabhra-buddhiù

jïänena vaiyäsaki-çabditena bheje khagendra-dhvaja-päda-mülam
O Süta Gosvämé, please describe those topics of the Lord by which Mahäräja Parékñit, whose
intelligence was fixed on liberation (apavarga), attained the lotus feet of the Lord, who is the
shelter of Garuòa, the king of birds. Those topics were vibrated by the son of Vyäsa [Çréla
Çukadeva]. SB 1.18.16
As well, in Skanda Puräëa it is said:
niçcalä tvayi bhaktir yä saiva muktir janärdana |

muktä eva hi bhaktäs te tava viñëo yato hare ||
O Janärdana! O Lord! O Viñëu! That bhakti which is fixed on you is called liberation, because
your devotees are certainly liberated.
Therefore the desire of the avid practitioner should not be for attaining material results
(arthasya kamo labhäya na). This is because, for the avid practitioner of apavarga-dharma, the
practice itself has its own results. In certain actions the jïänés use material assets which are
favorable for çama and dama and the yogés uses material assets which are favorable for yama
and niyama. The devotee uses material assets for service to the Lord and his devotees. This is
clear.
Bhavartha Dipika
tad evaà hari-bhakti-dvärä tad-itara-vairägyätma-jïäna-paryantaù paro dharma ity uktam.
anye tu manyante. dharmasyärthaù phalaà, tasya ca kämaù phalaà, tasya cendriya-prétiù,
tat-préteç ca punar api dharmärthädi-parampareti. yathähuù, “dharmäd arthaç ca kämaç ca sa
kim arthaà na sevyate” ity-ädi. tan niräkaroti, dharmasyeti dväbhyäm. äpavargyasyokta-
nyäyenäpavarga-paryantasya dharmasyärthäya phalatväyärtho nopakalpate yogyo na bhavati.
tathärthasyäpy evam-bhüta-dharmävyabhicäriëaù kämo läbhäya phalatväya nahi småto
munibhiù.
Çré Subodhiné: (9-10)

There are 5 meanings of the word “Artha” given in the “Kosa” (Sanskrit Lexicon –
Amarakosa) viz. wealth, son, animals etc., materials, usefulness (purpose) and liberation
(release). We cannot take the “meaning” (Artha) of this word “Artha”, as used in this verse,
i.e. we have to take it`s true meaning behind the “word”, as used in this verse. We cannot
take the meaning of this word "Artha", as "release or liberation", as there is no "preposition"
used for this word. Now, two "meanings", remain to be considered viz. (1) wealth, son,
animal etc. and (2) purpose - usefulness. Between these two, wealth, son animals etc. cannot
be deemed to be the "result" of one's righteous (Dharmik) actions, as only those "actions",
which are done, as per the prescribed standards, can be called as "Dharmik" actions.
Moreover, the "actions" done with a view to attain, wealth, son etc. are all considered as
“worldly” (Loukik). Hence, these actions are not considered as fulfilling the "stipulations"
(Vidhi) of the Vedas. Hence, the true purpose and motive for doing "Dharmik" actions is
not "wealth, son, animals etc.".
If it is asked, that by doing all these "actions" like imbibing medicines and accepting gifts,
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If it is asked, that by doing all these "actions" like imbibing medicines and accepting gifts,
we do come across the origination of “unseen" results, and due to this, what is wrong in
considering these actions also as righteous? Answering this, it is said, that by taking
medicine and accepting the gift of wealth, a person gets good health and becomes wealthy -
these are “seeable” benefits and to regard them as “unseeable fortunate” (i.e. luck)
happenings will be wasteful indeed! If it is told, that, an individual is blessed with wealth,
animals, sons etc. after the lapse of some time, on the completing of a Vedic sacrifice, and
due to this, what is wrong in regarding these "sacrifices" as righteous duties?
Answering this question, it is said that sons, wealth etc. are not "Artha" (wealth) at all. In
reality, they are all “Anartha” (problem causing objects). As attachment to wealth, sons etc.
destroys one’s divine self! "Dharma" has been called as the cause of "Artha" and not of
"Anartha"! Hence, those “actions” done to attain wealth, sons etc, are not considered as
true “Dharmik” actions. Like sacrifices done with a view to cause the death of others are
not considered as "righteous" actions, in the same way, actions done for the attainment of
wealth etc. are also not treated as "Dharmik" (righteous) actions. Hence dharma is not
considered as an instrument or way (Saadhan) to attain wealth etc. (i.e. it has a higher
"role")
If we now take the meaning of the word “Artha” as "material, object, a thing" - even here,
we will see it's inappropriateness. True “Dharma” is of the nature of “Paramaartha” (the
supreme meaning or truth) and denotes the “highest object” — Parama Vastu — and not
merely of the form of an "object or material", (i.e. it indicates the ultimate highest object).
Objects such as wealth, animals, sons etc. can never be regarded as the "ultimate object".
Then, can we accept the meaning of this word as “purpose or usefulness"? Not at all - as the
real "purpose" of "Dharma" is to make the devotee get related to our Lord! The real "Purpose
of all purposes is, that, through which a devotee is enabled to totally get related to our Lord!
These wealth, sons etc. are "worldly” purposes and the true purpose of “Dharma” is not the
attainment of the worldly benefits!
A doubt arises here. The entire Veda is considered as the "root" of Dharma. (Vedo Akhilo
Dharma Moolam) and by not regarding all these "sacrifices" done with a desire for result as
"Dharmik", we may become "opposing" to the above view of the Vedas being the original
toot for all "Dharmas"! Answering this, it is said, that wherever these "anions" are described
as "Dharmik" (righteous), we should consider them only as "lower" in nature (Gouni). As
many of these sacrifices are done with a “worldly benefit” point of view, (like sacrifices
done to cause the death of another etc.), these sacrifices cannot be regarded as "righteous"
(Dharmaroopa) at all. Of course, sacrifices done for the sake of attaining wealth etc. are
fully related to the welfare in this world. As such attainment of wealth etc. is not the goal of
Dharmik actions. In this way Dharma is not an instrument to attain "Artha" (wealth). If
"wealth" was the true goal of Dharma, then the devotee alto should be also attached to
"wealth" But this is not the case at all - as everyone who seeks "liberation", gets rid of his
attachment to "wealth", in the first instance! How can then "wealth" (Artha) be regarded as
the “result” of the Dharmik actions done up to the goal of “liberation”? i.e. only "liberation"
itself is the goal of all Dharmik actions and nothing else!
Another doubt arises here. It is said, that among the four human goals of Dharma, Artha,
Kaama and Moksha, the first goal becomes the "Saadhan" (instrument or way) for the
succeeding goals e.g. from Dharma, a person attains "wealth", from "wealth", fulfillment of
desires and from "Kaama", a person attains "liberation" (Moksha). Due to this, is there
anything wrong to regard "Dharma" as the right "instrument" for "wealth"? This is answered
by telling, that through wealth and materials, one can perform the actions, such as
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by telling, that through wealth and materials, one can perform the actions, such as
"sacrifices and charity", and these "actions" can be seen by all (i.e. outside). But the real
"wealth", which "Dharma" confers can never be seen actually (i.e. physically, as we can see
in charity etc.). The results ate always "unseen". We have yet to see the origination of
wealth through Dharma. Due to this, the only true purpose of "wealth" is to do "Dharmik"
actions only Hence, an individual is supposed to earn wealth and do Dharmik actions. But
no one should attempt to earn wealth through "Dharma"!
It is said, that out Lord makes His devotee do such exalted and noble actions - the devotee,
whom He has chosen. From this we can conclude, that it is our Lord only. Who makes us do
all our actions! Hence, it is said conclusively that devotees, who are eager to get liberation,
do not use Dharma to earn Artha (wealth)!
As per our above analysts, if "Artha" is the cause for attaining "Dharma", then, why can’t we
say that through "Artha" we can attain both “desire” (karma) and “Moksha” too? This
saying (or conclusion) is not right. "Desires" cannot be fulfilled by “Artha”. Enjoyment is
under the control of senses and objects. This enjoyment is possible only, when the senses
are strong, and all the materials/objects are available for enjoyment! By just having "Artha"
(wealth), one cannot attain the joy of the senses. Hence, it is wrong to say that one can
attain "Kaama" through "Artha"!
A doubt arises now, that wealth can always "get or attain" various objects of enjoyment, like
flower garlands, sandal paste etc. Answering this, it is said, that these objects do not by
themselves fulfill one’s “desire”. Moreover, all these objects only originate "desire" in
oneself! Wealth by itself also cannot originate or create the sense of beauty and
"wholesomeness" in flower garlands, sandal paste, in dresses etc. It is also said, that "wealth"
is the originator of desire in the enjoyer and not in the “enjoyable” objects. Hence, we have
to conclude, that it is these objects, which generate "desire" in us, and not “wealth”.
Not only this. Wealth is also the destroyer of “desire” - like when, after the birth of a son
i.e. after getting the “wealth" of a son, the attachment of “desire” to one's wife gets
diminished, and In this way, this "wealth'' of a son destroys the "desire” for one’s wife!
Another doubt arises. Whatever is "desired" for, is considered as "Artha" (Arthayate

Abheepsyate Iti Arthaaha) e.g. wife, sons etc. - as these fulfill one's "Kaama" or desire.
Answering this, it is said, that this meaning for the word "Artha" is only a “supplementary"
meaning, and not the "important" one. Hence, the real meaning of “Artha” is wealth viz.
materials, objects etc. and not women, sons and others.
If we are to regard these “objects and materials” as originators of “desire” in us, we may have
to regard them also as originators of “Dharma”! In this event, the instruments for getting
wealth viz. taxes, punishment (fine), stealing etc. have to be termed as "originators" of
Dharma. All this analysis is inappropriate. Why? Wealth can never be regarded as an
"instrument" (Saadhan) for the fulfillment of "desire" (Kaama). If this is so a very wealthy
miser also will be regarded as having got all his "desires" fulfilled! But a miser is always bereft
of the fulfillment of his desires, despite having a vast amount of wealth! On the contrary,
animals, who have no wealth, are seen with totally fulfilled desires!
A Saadhu, Sannyasi or a knower of Aatma (Aatmajnani) has been called as "having got all
their desires fulfilled" (Aaptakaama) - but they have no wealth at all with them! Hence it is
wrong to say that where there is "wealth", there is the satisfaction of “desire too”. A miser
has wealth, but no fulfillment of his desires! A knower of Aatma has no wealth, but he has
all his desires in a fulfilled state!
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all his desires in a fulfilled state!
But, sometimes, we have seen the close association of wealth and desire! We also see mutual
Inter-dependency between them. This is what is referred to, through the syllable "Hi" (yes,
indeed) used in this verse.
Even, if we were to regard "wealth" as originating (as instrument) "Kaama" (desire), we have
to ask the question, as to the nature and dimension of this desire. By the word “desire”, if we
mean only those "desires", which are necessary for keeping one's "life", then from Lord
Brahma to the least of the blade of grass, the fulfillment of this type of desire is self-fulfilled
or guaranteed! There is no necessity for any "wealth" for this sake! If by the word "desire",
we mean of the "senses", then as per the rule, that pouring ghee on fire will not put off the
fire at all, desires can never make the senses happy or feel fully satiated! Everyone is aware
of this experience. It is sheer "madness" to seek the fulfillment of desires through fulfilling
them! If we are to regard these material objects as the cause and reason for the satiation of
one's desires, then, this satiation of one’s senses or desires can never take place. Thus,
enjoyment of objects can never lead to satiation of the senses. (Na Jaatu Kaamaha
Kaamaanaam).
The word "profit" (Laabha) used here (in two places) is connected with both the earlier and
latter portions of this verse. It is said, that the "Artha" (goal) of one’s “lift" is secured
through the objects of “desire" (like food etc.). When there is "life", both "Dharma" and
"Jnana" are obtained, and through these, Moksha or liberation takes place. Through this, we
have to specify the process as Kaama, Artha, Dharma and Moksha! With this view only,
here in this verse, the words "the eagerness to know the truth (principles) of lift" (Jeevasya
Tatwa Jigjnaasa) have been used. Our Shri Mahaprabhuji has written here the words
"Jeevanam Jeevaha" i.e. the fact of "living" i.e. lift is the instrument for "knowing" (i.e.
aspiration to know - Jignaasa). The profit of life is contemplation on the truth (Tatwa
Vichaaram). The word "profit" (Laabha) is joined with the eagerness to know the truth, The
fulfillment of "desires" (Kaama) and the acquisition of "wealth" (Artha) in a worldly way,
through one's "living" (or life), are not considered as the real "profit" of one's life! Neither
"Dharma" can be attained through mete "actions". (Karma) but “Dharma” is attained
through the proper performance of Vedic actions! Even the "wealth" attained through
divine grace (luck) is not considered as useful for the attaining the real "profit" of one’s life.
This is indicated through the syllable "Cha" (and) used in this verse.
A doubt arises here. By the words "eagerness to know the truth" (Tatwam) — do they mean
the knowledge about one "principle" or many principles? What does this exactly mean? Are
many principles (Tatwam) to be sought after? (as per the Sankhya Sastram). Here the
problem of even knowing one "principle" is very difficult, let alone all the "principles"! If we
give the meaning - "knowledge of the principle or it's eagerness" (Tatwasya Jignaasa), then
also, this meaning may not be appropriate, as there is no one type of “principle" expounded
by all the scriptures, which differ from each other considerably! Hence, the question arises,
as to the exact meaning of the words “eagerness to know the truth (principle)”. This doubt
is answered through the next verse.
Krama Sandarbha (also Bhakti Sandarbha 5-6)

tatra yadanye manyante dharmmasyärthaù phalaà tasya kämaù tasya cendriyaprétiù
tatpréteçca punarapi dharmmädiparampareti taccänyathaivetyäha dväbhyäm.
dharmmasyeti. äpavargyasya yathävarëavidhänamapavargaçca bhavati yo ’sau bhagavati
sarvvätmanyanätmye ’nirukte ’nilayane paramätmani väsudeve
’nanyanimittabhaktiyogalakñaëo nänägatinimittävidyägranthibandhanadväreëa yadä hi
Canto 1 Page 253

’nanyanimittabhaktiyogalakñaëo nänägatinimittävidyägranthibandhanadväreëa yadä hi
mahäpuruñapuruñaprasaìga iti païcamaskandhagadyänusäreëa apavargo bhaktiù. tathä ca
skände reväkhaëòe “niçcalä tvayi bhaktiryä saiva muktirjanärddana. muktä eva hi
bhaktäste tava viñëo yato hare” iti. tata uktarétyä bhaktisampädakasyetyarthaù.
tadevaà tacca jïänaà yasyä bhakteraväntaraphalamuktaà saiva paramaà phalamiti
bhävaù.
Others think that the goal of dharma is material objects. The result of these objects is
fulfillment of desire and the result of fulfillment of desire is pleasure of the senses. That
pleasure gives rise to more acts of dharma. That is rejected in two verses. Apavarga means
bhakti according to SB 5.19.19-20:
apavargaç cäpi bhavati. yo 'sau bhagavati sarva-bhütätmany anätmye 'nirukte 'nilayane

paramätmani väsudeve 'nanya-nimitta-bhakti-yoga-lakñaëo nänä-gati-nimittävidyä-granthi-
randhana-dväreëa yadä hi mahä-puruña-puruña-prasaìgaù
Liberation is then achieved. That liberation, whose essential nature is unmotivated bhakti-
yoga to the Lord full of qualities, who attracts the minds of all beings, who is not the object of
merging, who is not described by material words, who remains beyond destruction of the
universe, who is the most excellent ätmä, who is the son of Vasudeva, takes place by
destruction of the knot of ignorance which causes various material goals, when there is
association with devotees of the Lord.
Skanda Puräëa says:
niçcalä tvayi bhaktir yä saiva muktir janärdana |
muktä eva hi bhaktäs te tava viñëo yato hare ||
O Janardana! O Lord! Unswerving bhakti to you is liberation (mukti or apavarga) since those
who are liberated are devotees of Viñëu.
Thus apavarga means “that which produces bhakti.”
Other thoughts

1.2.10
kämasya nendriya-prétir
läbho jéveta yävatä
jévasya tattva-jijïäsä
närtho yaç ceha karmabhiù
kämasya—of desires; na—not; indriya—senses; prétiù—satisfaction; läbhaù—gain; jéveta—
self-preservation; yävatä—so much so; jévasya—of the living being; tattva—the Absolute
Truth; jijïäsä—inquiries; na—not; arthaù—end; yaù ca iha—whatsoever else; karmabhiù—by
occupational activities.
SP Translation
Canto 1 Page 254

SP Translation
Life's desires should never be directed toward sense gratification. One should desire only a
healthy life, or self-preservation, since a human being is meant for inquiry about the
Absolute Truth. Nothing else should be the goal of one's works.
VCT translation
For one who desires apavarga, sense pleasure attained from enjoying sense objects is not
the goal as long as one lives. The goal of life is inquiry into the highest truth. What is
accomplished by prescribed duties is not the goal.
VA translation
In verse 9
Summary of verse:
Purport
The completely bewildered material civilization is wrongly directed towards the fulfillment
of desires in sense gratification. In such civilization, in all spheres of life, the ultimate end is
sense gratification. In politics, social service, altruism, philanthropy and ultimately in
religion or even in salvation, the very same tint of sense gratification is ever-increasingly
predominant. In the political field the leaders of men fight with one another to fulfill their
personal sense gratification. The voters adore the so-called leaders only when they promise
sense gratification. As soon as the voters are dissatisfied in their own sense satisfaction,
they dethrone the leaders. The leaders must always disappoint the voters by not satisfying
their senses. The same is applicable in all other fields; no one is serious about the problems
of life. Even those who are on the path of salvation desire to become one with the Absolute
Truth and desire to commit spiritual suicide for sense gratification. But the Bhägavatam says
that one should not live for sense gratification. One should satisfy the senses only insomuch
as required for self-preservation, and not for sense gratification. Because the body is made
of senses, which also require a certain amount of satisfaction, there are regulative directions
for satisfaction of such senses. But the senses are not meant for unrestricted enjoyment. For
example, marriage or the combination of a man with a woman is necessary for progeny, but
it is not meant for sense enjoyment. In the absence of voluntary restraint, there is
propaganda for family planning, but foolish men do not know that family planning is
automatically executed as soon as there is search after the Absolute Truth. Seekers of the
Absolute Truth are never allured by unnecessary engagements in sense gratification
because the serious students seeking the Absolute Truth are always overwhelmed with the
work of researching the Truth. In every sphere of life, therefore, the ultimate end must be
seeking after the Absolute Truth, and that sort of engagement will make one happy because
he will be less engaged in varieties of sense gratification. And what that Absolute Truth is is
explained as follows.

The pleasure of the senses (indriya-pritiù) arising from enjoying senses objects is not the goal
(läbhaù). Rather, as long as one lives (yävatä jiveta) one should work for the fulfillment of life
(apavarga). The pleasure of the senses from enjoyment for the jïänés or the yogés consisting
of the secondary results that appear along with the desired results is designated as “results of
action.” Since jïäna and yoga are transformations of niñkäma-karma, they perceive whatever
happiness and distress they experience as results of karma. For the devotees, the pleasure of
the senses from sense objects which accompany bhakti however are not called fruits of action
Canto 1 Page 255

the senses from sense objects which accompany bhakti however are not called fruits of action
(karma) since bhakti is not a transformation of karma. The devotees, however, perceive
happiness to be the result of bhakti only. They regard suffering as the mercy of the Lord:
yasyäham anugåhëämi hariñye tad-dhanaà çanaiù |

tato ’dhanaà tyajanty asya svajanä duùkha-duùkhitam ||
If I especially favor someone, I gradually deprive him of his wealth. Then the relatives and
friends of such a poverty-stricken man abandon him. In this way he suffers one distress after
another. SB 10.88.8
Taking this statement of the Lord into consideration, according to the particular case, the
devotee’s suffering should be regarded as direct action of the Lord or a result of devotional
offenses. The goal of life (jévasya) is inquiry into the highest truth (tattva-jijïäsä). What is
accomlished (iha) by performance of karmas, such as attaining Svarga, is not the goal.
Bhavartha Dipika
kämasya ca viñaya-bhogasyendriya-prétir läbhaù phalaà na bhavati kintu yävatä jéveta tävän
eva kämasya läbhaù. jévana-paryäpta eva kämaù sevya ity arthaù. jévasya jévanasya ca punaù
karmänuñöhäna-dvärä karmabhir ya iha prasiddhaù so ’rtho na bhavati kintu tattva-
jijïäsaiveti.
Çré Subodhiné:
In verse 9
Other thoughts

1.2.11
vadanti tat tattva-vidas

tattvaà yaj jïänam advayam
brahmeti paramätmeti
bhagavän iti çabdyate
vadanti—they say; tat—that; tattva-vidaù—the learned souls; tattvam—the Absolute Truth;
yat—which; jïänam—knowledge; advayam—nondual; brahma iti—known as Brahman;
paramätmä iti—known as Paramätmä; bhagavän iti—known as Bhagavän; çabdyate—it so
sounded.
SP Translation
Learned transcendentalists who know the Absolute Truth call this nondual substance
Brahman, Paramätmä or Bhagavän.
VCT translation
The knowers of truth call this truth advayam-jïänam, the supreme conscious being, who is
called brahman by the jïänés, Paramätmä by the yogés and Bhagavän by the devotees.
VA translation
Canto 1 Page 256

VA translation
"Brahman, Paramaatma and Bhagavan (our Lord) — in this way, by different words
(sounds), one "knowledge" (Jnana) is hailed through different "names" - this is the one
truth (or principle), which is to be eagerly sought after, as the highest truth!"
Summary of verse:
Purport
The Absolute Truth is both subject and object, and there is no qualitative difference there.
Therefore, Brahman, Paramätmä and Bhagavän are qualitatively one and the same. The
same substance is realized as impersonal Brahman by the students of the Upaniñads, as
localized Paramätmä by the Hiraëyagarbhas or the yogés, and as Bhagavän by the devotees.
In other words, Bhagavän, or the Personality of Godhead, is the last word of the Absolute
Truth. Paramätmä is the partial representation of the Personality of Godhead, and
impersonal Brahman is the glowing effulgence of the Personality of Godhead, as the sun
rays are to the sun-god. Less intelligent students of either of the above schools sometimes
argue in favor of their own respective realization, but those who are perfect seers of the
Absolute Truth know well that the above three features of the one Absolute Truth are
different perspective views seen from different angles of vision.
As it is explained in the first çloka of the First Chapter of the Bhägavatam, the Supreme
Truth is self-sufficient, cognizant and free from the illusion of relativity. In the relative
world the knower is different from the known, but in the Absolute Truth both the knower
and the known are one and the same thing. In the relative world the knower is the living
spirit or superior energy, whereas the known is inert matter or inferior energy. Therefore,
there is a duality of inferior and superior energy, whereas in the absolute realm both the
knower and the known are of the same superior energy. There are three kinds of energies of
the supreme energetic. There is no difference between the energy and energetic, but there
is a difference of quality of energies. The absolute realm and the living entities are of the
same superior energy, but the material world is inferior energy. The living being in contact
with the inferior energy is illusioned, thinking he belongs to the inferior energy. Therefore
there is the sense of relativity in the material world. In the Absolute there is no such sense
of difference between the knower and the known, and therefore everything there is
absolute.

What is that highest truth (tattvam)? This verse explains. It is advaya-jïänam. And what is
jïänam? It is called brahman. What the jïänés call brahman is jïänam. According to them it is
without form, without distinction of knower and known, a condition of consciousness alone.
This jïänam is called Paramätmä by the yogés. This jïänam is advaitam because of oneness
between him and his çaktis--jéva and prakåti, because as cause he pervades the effect, this
universe, the prison-like abode, and because Paramätmä is non-different from his form and
abodes through particularization of his consciousness aspect. According to the yogés, the
form of Paramätmä is still pure jïäna because his form is also the same knowledge. Even
though he is pure jïäna, Paramätmä is also the shelter of particularization of jïäna, because
he performs functions such as acting as the witness. Paramätmä is just like the sun or a lamp.
Though the sun is the very form of light, it is also the possessor of luminosity. Thus there is
no contradiction. Paramätmä is understood to have a form as shown in the following verse:
kecit sva-dehäntar-hådayävakäçe prädeça-mätraà puruñaà vasantam

catur-bhujaà kaïja-rathäìga-çaìkha-gadä-dharaà dhäraëayä smaranti
Canto 1 Page 257

catur-bhujaà kaïja-rathäìga-çaìkha-gadä-dharaà dhäraëayä smaranti
Others conceive of the Personality of Godhead residing within the body in the region of
the heart and measuring only eight inches, with four hands carrying a lotus, a wheel of a
chariot, a conch shell and a club respectively. SB 2.2.8
This jïänam is called Bhagavän by the devotees. He is called advayam because material energy
is the çakti (and çakti and çaktimän are one); because he is completely different from the jévas
in illusion (advayam meaning unique); because the jévas are distinct aàças or parts of the
whole (identity of part and whole); and because no one is in the same position as the Lord
(advayam meaning having no equal). According to the devotees, though Bhagavän is pure
jïäna, as the yogés and jïänés agree, he has a form possessing the six qualities described by the
word bhaga, which is non-material, because the form is pure consciousness. Thus it is said in
the Viñëu Puräëa:
aiçvaryasya samagrasya véryasya yaçasaù çriyaù |

jïäna-vairäggyayoç caiva ñaëëäà bhaga itéìganä ||
Bhaga of six parts is defined as: complete control, complete influence, complete excellent
qualities of body, mind and words, complete beauty or wealth, complete knowledge, and
complete detachment from worldly affairs. Viñëu Puräëa 6.74
jïäna-çakti-balaiçvarya-vérya-tejäàsy açeñataù |
bhagavac-chabda-väcyäni vinä heyair guëädibhiù ||
The word Bhagavän means to be endowed with unlimited knowledge, sense power, bodily
strength, power of control, influence and beauty without inferiorguëas. Viñëu Puräëa 6.5.79
Though he is situated within and without in various forms of pure consciousness with two or
four hands, and though there is eternally a difference between himself and the jéva as served
and servant, he is still advaya or one. That the difference between jéva and the Lord is eternal
is stated in the Skanda Puräëa: na cyavante hi mad-bhaktä mahatyäà pralayäd api: my
devotees are not destroyed even at the time of pralaya. The word advayam negates any
conception of difference, since one must consider non-difference between the Lord and his
çaktis, spiritual actions, and abodes.
The jïäné who selects the general form of the Lord is qualified for brahman. The yogé who
accepts the Lord as the soul within all beings, who possesses qualities, and who is different
from the jéva, is qualified for realizing Paramätmä. The devotee who accepts the Lord — who
possesses an inconceivable and infinite form of knowledge and bliss, with infinite qualities
and pastimes — is qualified for realizing Bhagavän. Actually he alone exists. This is shown in
the following verses:
aho bhägyam aho bhägyaà nanda-gopa-vrajaukasäm

yan-mitraà paramänandaà pürëaà brahma sanätanam
How greatly fortunate are Nanda Mahäräja, the cowherd men and all the other inhabitants of
Vrajabhümi! There is no limit to their good fortune, because the Absolute Truth, the source
of transcendental bliss, the eternal Supreme Brahman, has become their friend. SB 10.14.32
kåñëäya väsudeväya haraye paramätmane

praëata-kleça-näçäya govindäya namo namaù
Again and again we offer our obeisances unto Lord Kåñëa, Hari, the son of Vasudeva. That
Supreme Paramätmä, Govinda, vanquishes the suffering of all who surrender to Him. SB
Canto 1 Page 258

Supreme Paramätmä, Govinda, vanquishes the suffering of all who surrender to Him. SB
10.73.16
madéyaà mahimänaà ca paraà brahmeti çabditam

vetsyasy anugåhétaà me sampraçnair vivåtaà hådi
By my mercy, you will realize my power known as the impersonal Brahman, which will be
disclosed in your heart through questions and answers. SB 8.24.38
brahmaëo hi pratiñöhäham
I am the basis of brahman. BG 14.27
viñöabhyäham idaà krösnam ekäàçena sthito jagat
I pervade this universe by my one portion, Paramätmä. BG 10.42
This is also shown by the attainment of prema for the worshippers of Bhagavän. Because the
worshippers of brahman and Paramätmä do not attain prema, it can be seen that Bhagavän is
the root of the other forms, though Bhagavän is both brahman and Paramätmä. The yogé
worshipping Paramätmä is superior to the jïänés who worship the brahman. But the
worshipper of Bhagavän is superior to the yogés. This hierarchy is seen in the Gétä:
tapasvibhyo ’dhiko yogé jïänibhyo ’pi mato ’dhikaù |

karmibhyaç cädhiko yogé tasmäd yogé bhavärjuna ||
yoginäm api sarveñäà mad-gatenäntar-ätmanä |
çraddhävän bhajate yo mäà sa me yuktatamo mataù ||
According to me, the yogé is better than the tapasvé, better than the jïäné, and better than the
karma-yogé. Therefore be a yogé, Arjuna. But I consider he who worships me with faith, with
mind attached to me, to be greater than all types of yogés. BG 6.46-47
Rämänujäcärya explains that the possessive case (of the yogés--yogénäm) actually means the
ablative case (than the yogés).
Bhavartha Dipika
nanu ca tattva-jijïäsä näma dharma-jijïäsaiva dharma eva hi tattvam iti kecit taträha. tattva-
vid astu tad eva tattvaà vadanti. kià tataù. yaj jïänaà näma. advayam iti kñaëika-vijïäna-
pakñaà vyävartayati. nanu tattva-vido ’pi vigéta-vacanä eva. maivam, tasyaiva tattvasya
nämäntarair abhidhänäd ity äha. aupaniñadair brahmeti, hairaëyagarbhaiù paramätmeti,
sätvatair bhagavän ity abhidhéyate.
Çré Subodhiné:
Through everyone who if fully proficient in one`s own “scripture” is hailed as the "knower
of principles" (Tatwavetha), even then, all scriptures treat the Vedas as the most authentic
evidence and proof (Pramaana). They consider themselves as "based" on the Vedas
(Aashrayam). Hence, the knower of the meaning of Vedas is the real knower of "truth"
(Tatwavetha). This is the accepted principle. Though there are many sages, who are aware
of the principles expounded by the Vedas, there are only very few sages, who ate aware of
the "real" meaning of the Vedas i.e. not all! Even among those sages, only those sages wilt be
hailed as the "knowers of truth", who are able to give the complete and full meaning of the
Vedas, from the beginning to the end, and that too in an "united and unopposing" way! We
should not conclude, that there are no sages, who have this "integrated" knowledge about
Canto 1 Page 259
should not conclude, that there are no sages, who have this "integrated" knowledge about
the Vedas. Why? As the Vedas are the ultimate evidence, the knowers of this full integrated
meaning of the Vedas should also be available! And these Mahatmaas are the sages. These
sages say that "Jnana (knowledge) is that, which removes the vision of "duality", and this is
the truth (Tatwam). This "Jnana" is Mokhsa (Tatwa Jnana is Moksha). This is well known.
This Vedic "non dual" truth is called (named) in Vedas. Scriptures and Puraanas
respectively as Brahman, Paramaatma and as Bhagavan! Although these words are separate,
they are all same - as they refer to our Lord only, as the highest truth!
After explaining, in this way, the nature and form of all objects, till the highest truth,
through the next verse, the result of this "Jnana" is explained.
Krama Sandarbha (also Tattva Sandarbha 51 and Bhagavat Sandarbha 1)

vadantéti tairvyäkhyätam. tatra vigétavacanä ityatra parasparamiti çeñaù. tattvasya
nämäntarairabhidhänäditi dharmiëi sarvvyeñämabhramät dharmma eva tu bhramäditi.
yadvä kià tattvamityapekñäyämäha vadantéti. jïänaà cidekarüpam. advayatvaà cäsya
svayaàsiddhatädåçätädåçatväntaräbhavät svaçaktyekasahäyatvät parama;crayaà taà vinä
täsämasiddhatväcca. tattvamiti paramapuruñärthatädyotanayä paramasukharüpatvaà tasya
jïänasya bodhyate. atra eva tasya nityatvaïca darçitam. advayamiti tasyäkhyaëòatvaà
nirddiçyänyasya tadananyatvavivakñayä tacchaktitvameväìgékaroti. atra
çrémadbhägavatäkhya eva çästre kvacidanyaträpi tadekaà tattvaà tridhä çabdyate, kvacid
brahmeti kvacit paramätmeti kvacid bhagavaëiti ca. kintvatra
çrévyäsasamädhilabdhädbhedät jéva iti ca çabdyate iti noktamiti jïeyam. tatra
brahmabhagavatorvyäkhyätayoù paramätmä svayameva vyakhyäto bhavatéti
prathamatastäveva prastüyete. mülänukramädvaiçiiñöyadyotanäya tathä vinyäsaù.
ayamarthaù, tadekameväkhaëòänandasvarüpaà tattvaà
thütkåtapärameñöhyädikänandasamudäyänäà paramahaàsänäà sädhanavaçät
tattädätmyamäpante satyapi tadéyasvarüpaçaktivaicitryäàçagrahaëäsamarthe cetasi yathä
sämänyato lakñitaà tathaiva sphuradaviviktaçaktiçaktimattvabhedatayä pratipädyamänaà
brahmeti çabdyate. atha tadeva tattvaà svarüpabhütayaiva çaktyä kamapi viçeñaà dhartå
paräsämapi çakténäà müläçrayarüpaà
tadanubhavänandasandohäntarbhävitatädåçabrahmänandänäà
bhägavataparamahaàsänäà
tathänubhavaikasädhakatamatadéyasvarüpänandaçaktiviçeñätmakabhaktibhäviteñvantarbah
irapéndriyeñu parisphuradviviktatädåçaktiçaktimattvabhedena pratipädyamänaà
bhagaväniti çabdyate iti. paramätmä sutaräà vyäkhyätaù. tatra
çaktivargalakñaëataddharmmätiriktaà kevalaà jïaëaà brahmeti çabdyate.
antaryämitvamayamäyäçaktipracuracicchaktyaàçabiçiñöaà paramätmeti,
paripürëasarvvaçaktiviçiñöaà bhagaväniti. evamevoktaà çréjaòabharatena “jïänaà
viçuddhaà paramätmamekamanantaraà tvabahirbrahma satyam. pratyak praçäntaà
bhagavacchabdasaïjïaà yadväsudevaà kavayo vadanti” iti. “tasmai namo bhagavate
brahmaëe paramätmane” ityatra varuëakåtastutau öékä ca paramätmane sarvvajévaniyantre
ityeñä. dhruvaà prati çrémanunä ca “tvaà pratyagätmani tadä bhagavatyanante
änandamätra upapannasamastaçaktäv” iti. atränandamaöraà viçeñyaà samastäù çaktayo
viçeñaëäni, viçiñöo bhagavänityäyaöam. bhagavacchabdärthaçca çréviñëupuräëe proktaù
“jïänaçaktibalaiçvaryavéryatejäàsyaçeñataù. bhagavacchabdaväcyäni vinä heyairguëdibhir”
iti.
Rather, it is inquire about the truth only (tattva-jijïäsa). Knowledge of this truth, which is a
secondary result of bhakti, is the highest result of karma.
Çrédhära Svämé explains that knowers of tattva disagree on the subject since they call it by
different names. They have no disagreement concerning the object named, but on the name
Canto 1 Page 260

different names. They have no disagreement concerning the object named, but on the name
or qualities ascribed to it.
--- TS
What is the form of that entity (vastu)? This entity is a single form of consciousness
(jïänam). It is without a second (advaitam) because it is assisted by its own çakti; because by
its own eternal nature (svayam siddha) there is no other entity similar to or different from it;
and because, without him as the supreme shelter, the çaktis cannot exist or function. Tattvam
means the form of the highest happiness, since tattva denotes the highest puruñärtha. Thus
this highest entity must be eternal as well.
--BS
Advaya-jïäna is called Brahman, Paramätmä and Bhagavän. (SB 1.2.11)
In other places in Çrémad Bhägavatam and in other scriptures as well, this one tattva is
designated as three: sometimes as Brahman, sometimes as Paramätmä and sometimes as
Bhagavän. This does not refer to the jéva according to the knowledge that Vyäsa obtained in
samädhi. This is explained in the text itself. First Brahman and Bhagavän will be discussed in
this Sandarbha. The three realizations are placed in a specific order to indicate the grade of
excellence.
The meaning is this. The one continuous entity whose very nature is bliss (advaya-jïänam) is
called Brahman when there is a sense of oneness (rather than variety)caused by the possessor
of the çakti without distinguishable çaktis, or when that truth appears in a general way in the
consciousness which is unable to grasp variety in the svarüpa-çakti of the Lord--when
paramahaàsas who have realized bliss, while rejecting the pleasures of Brahma-loka, have
attained oneness with that tattva by their sädhana.
That tattva called Bhagavän is explained as having a distinction of the çaktis from the
possessor of the çakti, though the two are non-different, or as a manifestation of the principal
form possessing çaktis which maintain the Lord’s inconceivable qualities by the çakti
emanating from his svarüpa. Devotee paramahaàsas, who include within their great bliss of
realizing Bhagavän the bliss of experiencing Brahman, realize this form by the internal and
external senses endowed with bhakti, which is endowed with the Lord’s hlädiné and samvit
çaktis, which are most effective for allowing that realization.
Thus Jaòa-bharata says:
jïänaà viçuddhaà paramärtham ekam
anantaraà tv abahir brahma satyam
pratyak praçäntaà bhagavac-chabda-saàjïaà
yad väsudevaà kavayo vadanti
The wise say that the truth is beyond the guëas, contains everything including liberation, is
one without a second, is all-pervading, is Brahman, Paramätmä and Bhagavän, and is
Väsudeva. (SB 5.12.11)
Manu speaks to Dhruva:
tvaà pratyag-ätmani tadä bhagavaty ananta
Canto 1 Page 261

tvaà pratyag-ätmani tadä bhagavaty ananta
änanda-mätra upapanna-samasta-çaktau
bhaktià vidhäya paramäà çanakair avidyä-
granthià vibhetsyasi mamäham iti prarüòham
When you were five years old, by performing pure devotion to the Lord, who is the soul
within, unlimited, full of bliss, and endowed with all energies, you gradually cut the strong
knot of ignorance concerning I and mine. (SB 4.11.30)
The verse shows that Bhagavän is bliss itself (änanda-mätre), endowed with all çaktis
(upapanna-samasta-çaktau). It is clear from this that Bhagavän is an indivisible entity
appearing with full manifestation including these çaktis, whereas Brahman is an incomplete
manifestation, without appearance of those çaktis. This will be considered in detail later. The
word Bhagavän is explained in Viñëu Puräëa:
yat tad avyaktam ajaram acintyam ajam akñayam |
anirdeçyam arüpaà ca päëi-pädädy-asaàyutam ||
vibhuà sarva-gataà nityaà bhüta-yonim akäraëam |
vyäpy-avyäptaà yataù sarvaà tad vai paçyanti sürayaù ||
tad brahma paramaà dhäma tad dhyeyaà mokña-käìkñiëäm |
çruti-väkyoditaà sükñmaà tad viñëoù paramaà padam ||
tad etad bhagavad-väcyaà svarüpaà paramätmanaù |
väcako bhagavac-chabdas tasyädyasyäkñarätmanaù ||
This akñara, the Lord, is invisible, without old age, inconceivable, without birth, without
decay, indefinable, without material form and without hands or feet. He is powerful, all-
pervasive, eternal, the cause of all beings, without cause, pervading everything but not
pervaded, from which everything arises. The wise know this Lord. The supreme abode is
Brahman. It is the object of meditation for persons desiring liberation. What is described in
the scriptures is this most subtle, supreme abode of Viñëu. The very svarüpa of Brahman is
called Bhagavän, the form of the supreme ätmä. The word Bhagavän denotes the first
imperishable being.
sambharteti tathä bhartä bhakäro’rtha-dvayänvitaù |
netä gamayitä srañöä gakärärthas tathä mune ||
aiçvaryasya samagrasya véryasya yaçasaù çriyaù |
jïäna-vairägyayoç caiva ñaëëäà bhaga itéìganä ||
vasanti tatra bhütäni bhütätmany akhilätmani |
sa ca bhüteñv açeñeñu vakärärthas tato’vyayaù ||
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The syllable bha means the bestower and the maintainer. The syllable ga means the giver of
prema, creator of qualities in the devotee and the cause of going to Vaikuëöha. The six bhagas
are complete control, influence, good qualities, wealth, knowledge and renunciation. The
syllable va means the indestructible Lord in whom all beings dwell and who dwells in all
beings.
jïäna-çakti-balaiçvarya-vérya-tejäàsy açeñataù |
bhagavac-chabda-väcyäni vinä heyair guëädibhiù ||
The word bhagavän means that he is complete with power of mind (omniscience), power of
senses, power of body, influence, control, and beauty, and is devoid of all inferior qualities.
(Viñëu Puräëa 6.5.79)
Other thoughts
CC Ädi 2.10
prakäça-viçeñe teìha dhare tina näma
brahma, paramätmä ära svayaà-bhagavän
In terms of His various manifestations, He is known in three features, called the impersonal
Brahman, the localized Paramätmä and the original Personality of Godhead.
Purport
Çréla Jéva Gosvämé has explained the word bhagavän in his Bhagavat-sandarbha. The
Personality of Godhead, being full of all conceivable and inconceivable potencies, is the
absolute Supreme Whole. Impersonal Brahman is a partial manifestation of the Absolute
Truth realized in the absence of such complete potencies.
The first syllable of the word bhagavän is bha, which means “sustainer” and “protector.” The
next letter, ga, means “leader,” “pusher” and “creator.” Va means “dwelling” (all living
beings dwell in the Supreme Lord, and the Supreme Lord dwells within the heart of every
living being). Combining all these concepts, the word bhagavän carries the import of
inconceivable potency in knowledge, energy, strength, opulence, power and influence,
devoid of all varieties of inferiority. Without such inconceivable potencies, one cannot fully
sustain or protect.
Our modern civilization is sustained by scientific arrangements devised by many great

scientific brains. We can just imagine, therefore, the gigantic brain whose arrangements
sustain the gravity of the unlimited number of planets and satellites and who creates the
unlimited space in which they float. If one considers the intelligence needed to orbit man-
made satellites, one cannot be fooled into thinking that there is not a gigantic intelligence
responsible for the arrangements of the various planetary systems. There is no reason to
believe that all the gigantic planets float in space without the superior arrangement of a
superior intelligence. This subject is clearly dealt within the Bhagavad-gétä (15.13), where
the Personality of Godhead says, “I enter into each planet, and by My energy they stay in
orbit.” Were the planets not held in the grip of the Personality of Godhead, they would all
scatter like dust in the air. Modern scientists can only impractically explain this
inconceivable strength of the Personality of Godhead.
The potencies of the syllables bha, ga and va apply in terms of many different meanings.
Through His different potent agents, the Lord protects and sustains everything, but He
Himself personally protects and sustains only His devotees, just as a king personally sustains
Canto 1 Page 263

Himself personally protects and sustains only His devotees, just as a king personally sustains
and protects his own children, while entrusting the protection and sustenance of the state
to various administrative agents. The Lord is the leader of His devotees, as we learn from
the Bhagavad-gétä, which mentions that the Personality of Godhead personally instructs His
loving devotees how to make certain progress on the path of devotion and thus surely
approach the kingdom of God.
The Lord is also the recipient of all the adoration offered by His devotees, for whom He is
the objective and the goal. For His devotees the Lord creates a favorable condition for
developing a sense of transcendental love of Godhead. Sometimes He does this by taking
away a devotee’s material attachments by force and baffling all his material protective
agents, for thus the devotee must completely depend on the Lord’s protection. In this way
the Lord proves Himself the leader of His devotees.
The Lord is not directly attached to the creation, maintenance and destruction of the
material world, for He is eternally busy in the enjoyment of transcendental bliss with
paraphernalia composed of His internal potencies. Yet as the initiator of the material
energy as well as the marginal potency (the living beings), He expands Himself as the
puruña-avatäras, who are invested with potencies similar to His. The puruña-avatäras are
also in the category of bhagavat-tattva because each and every one of them is identical with
the original form of the Personality of Godhead.
The living entities are His infinitesimal particles and are qualitatively one with Him. They
are sent into this material world for material enjoyment, to fulfill their desires to be
independent individuals, but still they are subject to the supreme will of the Lord. The Lord
deputes Himself in the state of Supersoul to supervise the arrangements for such material
enjoyment. The example of a temporary fair is quite appropriate in this connection. If the
citizens of a state assemble in a fair to enjoy for a short period, the government deputes a
special officer to supervise it. Such an officer is invested with all governmental power, and
therefore he is identical with the government. When the fair is over, there is no need for
such an officer, and he returns home. The Paramätmä is compared to such an officer.
The living beings are not all in all. They are undoubtedly parts of the Supreme Lord and are
qualitatively one with Him, yet they are subject to His control. Thus they are never equal to
the Lord or one with Him. The Lord who associates with the living being is the Paramätmä,
or supreme living being. No one, therefore, should view the tiny living beings and supreme
living being to be on an equal level.
The all-pervading truth that exists eternally during the creation, maintenance and
annihilation of the material world and in which the living beings rest in trance is called the
impersonal Brahman.
----
CC Adi 2.11 - same as this verse
-> Purport
This Sanskrit verse appears as the eleventh verse of the First Canto, Second Chapter, of
Çrémad-Bhägavatam, where Süta Gosvämé answers the questions of the sages headed by
Çaunaka Åñi concerning the essence of all scriptural instructions.
Tattva-vidaù refers to persons who have knowledge of the Absolute Truth. They can
certainly understand knowledge without duality because they are on the spiritual platform.
The Absolute Truth is known sometimes as Brahman, sometimes as Paramätmä and

sometimes as Bhagavän. Persons who are in knowledge of the truth know that one who tries
to approach the Absolute simply by mental speculation will ultimately realize the
Canto 1 Page 264

to approach the Absolute simply by mental speculation will ultimately realize the
impersonal Brahman, and one who tries to approach the Absolute through yoga practice
will be able to realize Paramätmä, but one who has complete knowledge and spiritual
understanding realizes the spiritual form of Bhagavän, the Personality of Godhead.
Devotees of the Personality of Godhead know that Çré Kåñëa, the son of the King of Vraja,
is the Absolute Truth. They do not discriminate between Çré Kåñëa’s name, form, qualities
and pastimes. One who wants to separate the Lord’s absolute name, form and qualities from
the Lord Himself must be understood to be lacking in absolute knowledge. A pure devotee
knows that when he chants the transcendental name “Kåñëa,” Çré Kåñëa is present as
transcendental sound. He therefore chants with full respect and veneration. When he sees
the forms of Çré Kåñëa, he does not see anything different from the Lord. If one sees
otherwise, he must be considered untrained in absolute knowledge. This lack of absolute
knowledge is called mäyä. One who is not Kåñëa conscious is ruled by the spell of mäyä
under the control of a duality in knowledge. In the Absolute, all manifestations of the
Supreme Lord are nondual, just as the multifarious forms of Viñëu, the controller of mäyä,
are nondual.
Empiric philosophers who pursue the impersonal Brahman accept only the knowledge that
the personality of the living entity is not different from the personality of the Supreme
Lord, and mystic yogés who try to locate the Paramätmä accept only the knowledge that the
pure soul is not different from the Supersoul. The absolute conception of a pure devotee,
however, includes all others. A devotee does not see anything except in its relationship
with Kåñëa, and therefore his realization is the most perfect of all.
----
CC Ädi 2.64
çuna bhäi ei çloka karaha vicära
eka mukhya-tattva, tina tähära pracära
My dear brothers, kindly listen to the explanation of this verse and consider its meaning: the
one original entity is known in His three different features.
CC Ädi 2.65
advaya-jïäna tattva-vastu kåñëera svarüpa
brahma, ätmä, bhagavän—tina täìra rüpa
Lord Kåñëa Himself is the one undivided Absolute Truth, the ultimate reality. He manifests
Himself in three features—as Brahman, Paramätmä and Bhagavän.
Purport
In the verse from Çrémad-Bhägavatam cited above (SB 1.2.11), the principal word, bhagavän,
indicates the Personality of Godhead, and Brahman and Paramätmä are concomitants
deduced from the Absolute Personality, as a government and its ministers are deductions
from the supreme executive head. In other words, the principal truth is exhibited in three
different phases. The Absolute Truth, the Personality of Godhead Çré Kåñëa (Bhagavän), is
also known as Brahman and Paramätmä, although all these features are identical.
----
Tattva Sandarbha 51
atha kià rüpaà tad-vastu-tattvam ity aträha vadanti tat tattva-vidas tattvaà yaj jïänam
Canto 1 Page 265

atha kià rüpaà tad-vastu-tattvam ity aträha vadanti tat tattva-vidas tattvaà yaj jïänam
advayam iti | jïänaà cid-eka-rüpam | advayatvaà cäsya svayaà-siddhatädåçätädåça-
tattväntaräbhävaät svaçaktyeka-sahäyatvät | paramäçrayaà taà vinä täsäm asiddhatväc ca
| tattvam iti parama-puruñärthatä-dyotanayä parama-sukha-rüpatvaà tasya bodhyate |
ataeva tasya nityatvaà ca darçitam ||1.2|| çré-sutaù ||51||
What is the form of that entity (vastu)?
SB 1.2.11
This entity is a single form of consciousness (jïänam). It is without a second (advaitam)

because it is assisted by its own çakti; because by its own eternal nature (svayam siddha)
there is no other entity similar to or different from it; and because, without him as the
supreme shelter, the çaktis cannot exist or function. Tattvam means the form of the highest
happiness, since tattva denotes the highest puruñärtha. Thus this highest entity must be
eternal as well.
Tattva Sandarbha 51 Baladeva Commentary:

In order to describe the vastu or tattva with indications of its svarüpa, the author quotes
another verse. Svayam-siddha means that it is accomplished by itself. For instance one may
say that the servants are automatically austere. This means that the austere situation of a
servant accomplishes his austerity by its nature. There is no similar entity—another
supreme entity or jéva, and there is no dissimilar entity—material substance like prakåti and
käla. The non-existence of anything else is self-accomplished or svayam-siddha. That is
because everything else cannot exist without the Lord as the supreme shelter. It is advayam
because it is assisted only by its own çakti, just as one may say “The bow is a second Päëòu.”
“In the Upaniñads Brahman is described as knowledge and bliss. That is its svarüpa. Why do
you say that the supreme entity is only knowledge (jïänam).” The word tattva is used. This
word indicates the highest entity. This also means happiness since happiness is the goal of
all methods. Thus tattva means knowledge and happiness. “But knowledge and happiness
are temporary.” The highest entity must also be eternal. It is eternal because it was
explained that it was svayam-siddhi- self accomplished, with no cause. Sad-akäraëaà yat tan
nityam: that which has no cause is eternal. (Térthakära)
Thus this scripture deals with the sambandhi (topic of discussion) known as Brahman with
the nature just described.
Tattva Sandarbha 51 SNB Commentary:

In the last anuccheda, Srila Jiva Gosvami stated that the Absolute Reality is to be known from
Srimad Bhagavatam. This naturally raises the question, "What is the essential nature of this
Absolute Reality?" In reply, Jiva Gosvami quotes SB 1.2.11, which declares that Absolute
Reality is nondual (advaya), or in other words, "one without a second."
There cannot be more than one Absolute Reality, because if there were a second, the first
would no longer be Absolute, since hypothetically speaking, the second reality could be
determined as inferior, equal, or superior to the first one. If it were either superior or inferior
to the first, then only one of them would be Absolute. If both of them were equal, they would
compete for supremacy, unless they were found to be always in agreement, which would then
make them effectively one for all practical purposes.
That the Absolute Reality is nondual, however, does not mean that nothing else exists.
Rather, the word "nondual" indicates two things: First, the Absolute Reality is self-existent,
Canto 1 Page 266

Rather, the word "nondual" indicates two things: First, the Absolute Reality is self-existent,
meaning that it is grounded in itself and depends on no external support; second, nothing
else can exist independent of this nondual Reality's support.
In Vedantic logic, an object is considered nondual if it is free of three kinds of difference —

that among objects of the same class, that among objects of different classes, and that
between an object and its parts.
A difference between objects of the same class is called sajatiya-bheda. Even though two
chairs may look the same, have the same function, and belong to the class called "chair," they
still differ as individual chairs. A change in one will not directly affect the other.
A difference between objects of different classes is called vijatiya-bheda. For example, a chair
is different from a table in its appearance and function.
Finally, a difference between an object and its parts is called svagata-bheda. If all the parts of
a chair are scattered, the chair no longer exists. For example, the various parts of a chair can
be removed and replaced without changing the chair's identity. Thus, the parts are
independent from each other and from the object, the chair. In this way, it is evident that the
chair is not self-existent.
These three kinds of difference give rise to the duality we observe throughout material
nature. They do not exist, however, on the absolute plane; thus, Suta Gosvami defines the
Absolute Reality (tattva) as nondual consciousness (jnanam advayam). The Lord's body and
its limbs are each fully conscious and potent, and, therefore, nondifferent from Him. For this
reason it is said that in Sri Krsna there exists no difference of the svagata-bheda type.
Even when the original Supreme Lord (Svayam Bhagavan) expands into forms such as
Ramacandra and Balarama, these svamsa (selfsame) expansions remain nondifferent from
Bhagavan's original Self. Still, while He is not dependent on Them, They are dependent on
Him. Since Bhagavan and His svamsa expansions belong to the same class, no difference of
the sajatiya-bheda type is found in Him.
Material nature, being inert, belongs to a class of existence different from that of the
transcendent Personal Absolute. This might lead one to conclude that there is vijatiya-bheda
between Him and material nature. Nevertheless, since material nature's existence is not
independent or separate from Him, there is ultimately no difference of vijatiya-bheda
between Him and His material expansions. Energy cannot exist without its source, nor is it
completely different from its source.
The finite living beings belong to the intermediary potency of Bhagavan. Thus, one may view
them in two ways, as belonging to the same class as Bhagavan, because they are conscious
like Him, or as belonging to a different class, because their magnitude and potency are
infinitesimal. From both viewpoints, the jivas are fully dependent on Bhagavan, so there
exists none of the three types of difference between them and the Lord. Srila Jiva Gosvami
concludes, therefore, that although Bhagavan's energies serve Him in various ways, they have
no existence separate from Him (tam vina tasam asiddhatvat). Just as a spider weaves a web
with a special substance it produces from its mouth and then makes the web its home, so Sri
Krsna, the personal nondual Absolute Reality, employs His own energies to manifest the
spiritual realm, where He resides. These energies are part of His intrinsic nature and have no
independent existence.
In the Bhagavatam verse under discussion (SB 1.2.11), the word jnana, which ordinarily
means "knowledge," refers to "consciousness." Here, however, consciousness does not imply
devoid of content, i.e., without the divisions of subject and object. Its significance here is that
Nondual Reality is purely of the nature of consciousness and is also conscious, just as the sun
Canto 1 Page 267
Nondual Reality is purely of the nature of consciousness and is also conscious, just as the sun
is entirely of the nature of light and is also luminous. Because the word jnana refers to
Absolute Reality, this nondual consciousness must have perpetual existence (sat) as a
characteristic. And because the word tattva indicates the supreme objective of life, it follows
that this Nondual Reality must also be characterized by bliss (ananda), since all living beings
seek pleasure, whether they know it or not.
From direct perception, logical analysis, and scriptural authority, we can understand that the
ultimate motivation in all activities is the pursuit of joy. This is the basic purpose underlying
creative and destructive processes and all personal relationships. As the Brhad-aranyaka
Upanisad states, "My dear, the husband is not loved for his own sake, but for the sake of the
Self" (na va are patyuh kamaya patih priyo bhavaty atmanas tu kamaya patih priyo bhavati,
BAU 2.4.5).
Here the word "Self" refers either to the individual self (the atma) or to the Supreme Self
(Paramatma). The verse is saying that in reality it is the Self alone that is dear. In the
conditioned state, the self we perceive is the empirical self, the jiva. We become attached to
someone or something not primarily because of their own dearness, but because we derive
happiness from loving that person or thing. This feeling of happiness comes from our egoic
sense of self appropriation — the notion that the object of love is "ours" — not from the
person or the object itself. The truth of this principle is shown by the common sense
observation that the intensity of pleasure derived through material experience naturally
decreases as the degree of identity with those experiences diminishes.
By contrast, in the liberated state, one realizes the true self as a servant of Bhagavan. When we
act solely on the basis of this understanding, we become pure devotees of Bhagavan, and then
we render service only for His pleasure, desiring nothing in return. Even if the all-attractive
Lord treats us roughly, we remain established in devotion, abandoning all fears and cares in
our loving relationship with Him. Lord Caitanya demonstrated this standard when He
prayed:
aslisya va pada-ratam pinastu mam adarsanan marma-hatam karotu va

yatba tatha va vidadbatu lampato mat-prana-nathas tu sa eva naparah
Krsna may embrace me or trample me under His feet, or He may break my heart by being
away from me. He, a debauchee, may treat me as He likes, yet He alone is my very life and no
one else. (Siksastaka 8)
In conditioned life, we do not know that Krsna is the supreme object of love and the source
of all bliss. Rather, we mistake ourselves for the source of bliss. To enlighten us about
Himself, Krsna instructs us in Bhagavad Gita:
aham sarvasya prabhavo mattah sarvam pravartate

iti matva bhajante mam budha bhava-samanvitah
mac-citta mad-gata-prana bodhayantah parasparam
kathayantas ca mam nityam tusyanti ca ramanti ca
I am the source of everything. All things and actions emanate from Me. Knowing this, the
wise, full of love for Me, worship Me. With their attention focused exclusively on Me and
their lives entirely submitted to Me, they derive great satisfaction and relish always
enlightening one another and conversing about Me. (Gita 10.8-9)
Thus, there is an inherent relationship between jnana (consciousness), sat (eternal

existence), and ananda (bliss). This relationship is clearly indicated in such Sruti statements
as, "Brahman is pure consciousness and bliss" (vijnanam anandam brahma, BAU 3.9.34).
Canto 1 Page 268

as, "Brahman is pure consciousness and bliss" (vijnanam anandam brahma, BAU 3.9.34).
Thus, the nature of the nondual consciousness described in this verse has been designated
sat-cit-ananda, "eternal being, consciousness, and bliss."
Tattva Sandarbha 52
nanu néla-pétädy-äkäraà kñaëikam eva jïänaà dåñöam, tat punar advayaà nityaà jïänaà
kathaà lakñyate yan-niñöham idaà çästram | ity aträha sarva-vedänta-säraà yad
brahmätvekatva-lakñaëam | vastv advitéyaà tan-niñöham iti satyaà jïänam anantaà
brahma iti yasya svarüpam uktam, yenäçrutaà çrutaà bhavati iti yad-vijïänena sarva-
vijïänaà pratijïätam | sad eva saumyedam agra äsét ity ädinä nikhila-jagad-eka-käraëatä |
tad aikñata bahu syäm ity anena satya-saìkalpatä ca yasya pratipäditä, tena brahmaëä
svarüpa-çaktibhyäà sarva-båhattamena särdham | anena jévenätmanä iti
tadéyoktävidantänirdeçena tato bhinnatve’py ätmatänirdeçena tad-ätmäàça-viçeñatvena
labdhasya bädaräyaëa-samädhi-dåñöa-yukter atyabhinnatä-rahitasya jévätmano yad ekatvaà
tattvam asi ity ädau jätyä tad-aàça-bhüta-cid-rüpatvena samänäkäratä | tad eva lakñaëaà
prathamato jïäne sädhakatamaà yasya tathäbhütaà yat sarva-vedänta-säram advitéyaà
vastu tan-niñöhaà tad-eka-viñayam idaà çré-bhägavatam iti präktana-padyasthenänuñaìgaù
| yathä janma-prabhåti kaçcid gåha-guhävaruddhaù süryaà vividiñuù kathaìcid gaväkña-
patitaà süryäàçu-kaëaà darçayitvä kenacid upadiçyate eña sa iti | etat tad-aàça-jyotiù-
samänäkäratayä tan-mahä-jyotir-maëòalam anusandhéyatäm ity arthas tadvat | jévasya
tathä tad-aàçatvaà ca tac-chakti-viçeña-siddhatvenaiva paramätma-sandarbhe
sthäpayiñyämaù | tad etaj-jévädi-lakñaëäàça-viçiñöatayaivopaniñadas tasya säàçatvam api
kvacid upadiçanti | niraàçatvopadeçikä çrutis tu kevala-tan-niñöhä | atra kaivalyaika-
prayojanam iti caturtha-pädaç ca kaivalya-padasya çuddhatva-mätra-vacanatvena
çuddhatvasya ca çuddha-bhaktitvena paryavasänena préti-sandarbhe vyäkhyäsyate ||12|13
|| çré-sütaù ||52||
One may question: But events of consciousness (jnana) are seen to exist for just an instant,
taking the shape, say, of a blue object one moment and a yellow object the next. How then
can consciousness (jnana) be characterized as nondual and eternal, which is the subject of
this scripture [Srimad Bhagavatam]? Suta Gosvami replies:
sarva-vedänta-säraà yad brahmätmaikatva-lakñaëam

vastv advitéyaà tan-niñöhaà kaivalyaika-prayojanam
This Bhägavatam is the essence of all Vedänta philosophy because its subject matter is one
Brahman, a substance with no duality. The main goal of the work is pure bhakti. SB 12.13.12
Brahman’s svarüpa is described in the following satyaà jïänam anantaà brahma: Brahman
is existence, knowledge and bliss. (Taittiréya Upaniñad 2.1.1)
He is the cause of the universe. That is stated in the following. Yenäçrutaà çrutaà bhavati:
by this entity what was not heard becomes heard. (Chändogya Upaniñad 6.1.3) Yad-
vijïänena sarva-vijïänaà pratijïätam: by knowing him, everything becomes known.
(Chändogya Upaniñad) This is the promise. Sad eva saumyedam agra äsét: O gentle one, the
Lord exists before everything else. (Chändogya Upaniñad 6.2.1) The Lord is satya-saìkalpa
(all his desires are fulfilled). Tad aikñata bahu syäm: he glanced, thinking “Let me be
many.” (Chändogya Upaniñad)
anena jévenätmanänupraviçya näma-rüpe vyäkaraväëi
"Entering primordial nature along with this individual living being, I shall manifest names
and forms" Chändogya Upaniñad 6.3.2
Canto 1 Page 269

and forms" Chändogya Upaniñad 6.3.2
In this statement, the living being (jiva) is mentioned along with this selfsame Brahman,
which exceeds all, both in essence (svarupa) and potency (sakti). This amounts to saying
that the jiva belongs to Brahman. Here, although the demonstrative pronoun idam (this)
[qualifying the word jiva] differentiates the jiva from Brahman, the word atmana (self)
indicates that the jiva is an integrated part of the Complete Whole that is Brahman. From the
logic of what was revealed in the samadhi of Srila Vyasadeva, the oneness of the living being
with Brahman in no way implies absolute nondistinction of the jiva and Brahman.
Rather, Sruti statements, such as tat tvam asi ("You are that," CHU 6.8.7) disclose that the
Jiva's oneness with Brahman consists of its partaking of the same identity as Brahman, by
virtue of being pure consciousness and an integrated part thereof. This particular
understanding is helpful in precipitating preliminary knowledge of the Supreme Brahman.
The essence of all Vedänta (sarva-vedänta-säram), having advitéya- vastu as the sole object
(niñöham), is Bhägavatam. This is understood from the previous verse:
ädi-madhyävasäneñu vairägyäkhyäna-saàyutam
hari-lélä-kathä-vrätä- måtänandita-sat-suram
From beginning to end, the Çrémad Bhägavatam is full of the Lord’s pastimes which give
bliss to devotees endowed with a sense of renunciation. SB 12.13.11
The following analogy may help to clarify the purpose of describing the jiva's oneness with
Brahman, referred to above. Suppose a person is kept in a dark room from birth without ever
seeing the sun. When curiosity is aroused in that person to know what the sun is, another
person may point to a ray of sunlight passing through a window grating and say, "This is the
sun." In other words, the ray is but a tiny portion of the sun. That which the person must
come to know is an immense orb of light, having the same basic constitution. In Paramatma
Sandarbha (Anucchedas 18-46), we will establish that the jiva is similarly an integrated
portion of the Supreme Brahman, manifested by one of His inconceivable potencies.
Thus, the Upanisads sometimes teach that Brahman is also an Integrated Whole inclusive of
parts, specifically because He is endowed with parts, such as the living beings and other
potencies. Conversely, when the Srutis speak of Him as devoid of parts, they are focusing on
His unqualified essence. In the fourth line of SB 12.13.12, namely, kaivalyaika-prayojana, the
word kaivalya (aloneness) [proclaimed in the verse as the ultimate attainment of Srimad
Bhagavatam] means "establishment in the state of utterly pure existence [devoid of all
material adjuncts]." By extension of understanding, the state of utterly pure existence finds
its culmination in the state of utterly pure devotion. This will be shown later in Priti
Sandarbha (Anuccheda 1).
Tattva Sandarbha 52 Baladeva Commentary:

Having confirmed the eternal nature of the highest entity, the author describes the
relationship of the scriptures with Brahman possessing qualities. In the Lord’s statement in
Chändogya Upaniñad, the word anena signifies that the jéva (ätmä) is different from the
Lord. Here the word ätmä refers to the jéva who is an aàça of the supreme ätmä, the Lord’s
separated aàça (vibhinnäàça), not a form like Matsya which is a sväàça.
Statements of extreme non-difference of the jéva from the Lord in statements of apposition
(Eg. “”You are that.”) indicate similarity of type only, since the jéva is a form of
consciousness like the Lord. In that sense, there is oneness of jéva with Brahman. The
distinct differences are obvious. This is shown through examples.
Some statements in the Upaniñads speak of the Lord with aàças. So’kämayata bahu
Canto 1 Page 270

Some statements in the Upaniñads speak of the Lord with aàças. So’kämayata bahu
syäm: the Lord desired, “May I be many.” There are also statements in the Upaniñads
showing the Lord without aàças. Satyaà jïänam anantam: Brahman is eternal existence
and knowledge. (Taittiréya Upaniñad 2.1) Niñkalaà niñkriyaà çäntaà niravadyaà
niraïjanam: the Lord is without parts, without action, peaceful, without fault, without
contamination. (Çvetäçvatara Upaniñad 6.19) Çrutis which describe the Lord without aàças
aim at defining the object apart from its descriptive elements. They speak of Brahman
without revelation of its form and qualities.
Tattva Sandarbha 52 SNB Commentary:

In the last anuccheda, Srila Jiva Gosvami established that the Absolute Truth is eternal
nondual consciousness. One sect of Buddhists, the Ksanika-vijnana-vadis, raise an objection
to this conclusion. Their doctrine states that there is only one reality, consciousness, which is
changing at every moment, and that there is no difference between knowledge and the object
of knowledge. External objects have no existence outside of cognitions. Consciousness is like
a river whose water is always Rowing, or it is like the flame of a candle that is changing at
every moment. A new flame succeeds the previous one as the old wick and wax are
consumed. There is nothing in this world that is not transitory. An object, like a flame,
appears unchanging only because of the similarity between our prior and successive
cognitions of it.
Just as the objects we see in our dreams do not exist outside our consciousness, so the
distinctions between knowledge and the object of knowledge in our waking life do not exist.
When we see a blue object, our consciousness is blue. If we next see a yellow object, the blue
consciousness is dissolved and replaced by yellow consciousness. How, then, can
consciousness be called eternal? This is their objection to Jiva Gosvami s conclusion that the
Absolute Truth is eternal. The Vijnana-vadis reason that an eternal object cannot be the cause
of anything since a cause generally transforms into its effect. For example, since milk
transforms into yogurt, it cannot be eternal.
Similarly, nondual consciousness, being the cause of everything, must undergo

transformation and, therefore, cannot be eternal. Further, they say, everything is changing at
every moment, although we may not notice the moment-by-moment change, just as we do
not notice the moment-by-moment growth of plants or of our bodies.
To the Vijnana-vadis' argument, Srila Jiva Gosvami replies not with a logical refutation but by
quoting Srimad Bhagavatam, the supreme pramana. The Bhagavatam verse given here (SB
12.13.12) explains that the nondual Reality is characterized by the oneness of the individual
self with the Supreme Self, Brahman. This oneness of Reality is not the Buddhists' oneness of
momentary consciousness and its objects. This Reality is advaya-jnana, nondual
consciousness, which is the essence of the Upanisads and the subject matter of Srimad
Bhagavatam; it is not momentary, but eternal, conscious, and blissful by nature.
In the technical philosophical sense, nondual consciousness is not the immediate cause of
creation, which would imply its entanglement in cause-effect conditionality. Rather, it is the
source condition that makes possible the actualization of everything in the cosmos out of the
Held of infinite possibility. This is the actual significance of its being often referred to as
sarva-karana-karanam (lit., "the ultimate cause of all causes"). In this respect, it can
accomplish everything simply by its will, which is to say — in the language of quantum
physics — that by mere intention, it precipitates the collapse of the wave function that leads
from potentiality to actuality. All this implies that the advayajnana is inherently self-endowed
with variegated potencies. That very Brahman is to be understood as Supreme, because It is
the ultimate vastitude, and because It propels others into the vastness of being (brhattvad
brmhanatvac ca yad brahma paramam viduh, VP 3.3.21). The various Sruti statements cited
Canto 1 Page 271

brmhanatvac ca yad brahma paramam viduh, VP 3.3.21). The various Sruti statements cited
in this anuccheda describe all these characteristics of Brahman. So, the theory of
consciousness of the Ksanika-vijnana-vadis does not agree either with Sruti or with Srimad
Bhagavatam.
The Vijnana-vadis' theory of reality is based on their assumption that there is no absolute
pure consciousness. The Vijnana-vadis do not know that the Absolute Reality in Its
innermost essence is personal, possessing inconceivable potencies (acintya-sakti) by virtue of
which It is the support and shelter of everything, while yet remaining unaffected. As Devahuti
said in her prayers, "You, who are the Supreme Regulator (Isvara) of all living beings, have
countless inconceivable powers" (atmesvaro'tarkya-sahasra-saktih, SB 3.33.3).
The Vijnana-vadis' view is based on a material conception of changing consciousness. They

adopt momentariness a priori as the reference frame through which to view subject and
object, and hence, what is disclosed to them is how subject and object appear from that
limited perspective. Their understanding does not apply to the absolute realm of being. While
in our ordinary experience, material energy is in a constant state of flux, the Lord and His
intrinsic energies are not under the same system of natural laws that govern material nature.
The example of the spider cited in the previous anuccheda also applies here: The spider
produces a special substance within itself, weaves its web with it, and later draws the
substance back into itself, all without undergoing any transformation.
It was already established in the beginning of this book that knowledge of the Absolute can
be accessed only through its own selfdisclosure in the form of revealed sound (i.e., scriptural
revelation).
To understand the Absolute Truth, we must first shed all our preconceived notions based on
material conditioning and simply hear from authentic spiritual authorities in disciplic
succession. This is to say that knowingness of the Absolute is not in reality something to be
obtained but rather something to be wholeheartedly submitted to.
The Vijnana-vadis, being followers of Lord Buddha, reject the Vedas. Buddha's own rejection
of the Vedas was primarily a reaction to the misuse of Vedic authority by the brahmanas. The
Vedas were never meant to serve merely as dictums of God to be blindly carried out or used
for personal gain, but as self-revealing truths identical with Reality. In others words, they are
meant to support the direct knowing of that Reality as seen in the case of Sri Vyasadeva and
Sukadeva Gosvami. But by rejecting the Vedic authority outright, the Buddhists have no
alternative other than striving to understand the inconceivable with their own minds. They
thus end up with a hopelessly muddled explanation of transcendental reality.
They say that consciousness is momentary. If this were true, then consciousness could not be
the cause of anything, because according to the Nyaya school of logic, a cause has to exist for
at least two moments. It must exist as the cause for the first moment and then transform or
produce the result in the next moment. And if our consciousness existed for only one
moment at a time, we could not remember our past experiences, since there would be no
continuity from one moment's consciousness to another moment's consciousness. A person
who has experienced an activity can recall it later on, but if consciousness is momentary,
there is nothing to recall in the next moment's consciousness. Indeed, there is no one to
recall it. This is certainly contrary to everyone's experience.
Nor can the Vijnana-vadis' idea of the external world withstand the test of logic. They say
that the external world is a manifestation of momentary consciousness. Here, the question
may be asked whether things perceived as external are one with momentary consciousness or
different from it? If they say that external objects are separately real, then they are agreeing
with the Vaisnava opinion and are contradicting their own statement that the apparently
Canto 1 Page 272
with the Vaisnava opinion and are contradicting their own statement that the apparently
external objects are only manifestations of internal consciousness. If they say that the
external objects are one with internal consciousness, in practice there would be no way to
distinguish between the momentary internal consciousness and the objects it perceives. Also,
there would be no standard to separate, say, blue consciousness from yellow consciousness,
and thus there would be rampant confusion in our perceptions. And why would a common
reality be perceived at all? As in dreams, which are private in nature, there would be no
common or simultaneous experience of objects since no two individuals' consciousness or
cognitions are the same.
As is known from both reason and direct experience, consciousness always has a subject (one
who is conscious) and an object (what one is conscious of). If momentary consciousness
alone is real, where are its subject and object? To this the Vijnana-vadis offer no satisfactory
answer. If neither external objects nor the internally perceived objects, such as happiness and
distress, are different from the perceiver, then who is the subject of the act of perception?
Everyone's common experience is that the perceiver, the perceived, and the perception are
distinct.
In this anuccheda, Srila Jiva Gosvami again clarifies that the oneness of the jiva and Brahman
spoken of in the Sruti is not meant to be understood as absolute oneness. After all, Sruti
contains such statements as, "Entering primordial nature as Paramatma along with this jiva, I
shall manifest names and forms" (anena jivenatma-nanupravisya nama-rupe vyakaravani,
CHU 6.3.2). Here the pronoun anena (this) implies that the jiva is different from "I," the
speaker, Paramatma. Nonetheless, the jiva is described elsewhere as an integrated part of
Brahman, a conclusion confirmed by Srila Vyasa's trance. The reconciliation of this apparent
contradiction is, as we have discussed before, that the jiva and Brahman are one in the sense
of their sharing the common characteristic of consciousness, but are different in their
individual identities and potencies. If a person says that Texans and New Yorkers are one, we
understand him to mean that they are from the same country, not that they have no separate
identities.
The jivas are integrated parts of Brahman, the Complete Whole. This is the oneness of
Brahman with Its parts, or in other words, with Its energies, which is the fundamental
teaching of the Upanisads and Srimad Bhagavatam. The idea is that in general, the part is
dependent on the whole and supports its function. When separated from the whole, the part
becomes as useless as a finger lopped off the hand. In the same way, the relation between the
jivas and Bhagavan, who is known as Brahman in the Upanisads, is that of the servants and
the served. The jivas have no independent existence. All their problems arise from their
misconstrued sense of independence and separation from God.
Correctly understanding the oneness between Brahman and the jivas is a fundamental step in
intuiting the nature of Brahman. Every jiva directly experiences his own consciousness, and
the Upanisads, on the basis of the oneness of Brahman and the jivas, instruct the jivas to
extrapolate from that experience some idea of the nature of Brahman. To illustrate this, Srila
Jiva Gosvami offers the analogy of a man born and brought up in a cavelike room who has
never seen the sun. To educate this man about the sun, someone may point to a ray of
sunlight seeping into his dark room through a tiny opening and tell him, "This single ray of
light is from the sun, an enormous sphere that emanates countless similar rays." From this
information the man can get some idea of what the sun is like.
The Upanisads use this same method to instruct the jivas about Brahman's status as pure
consciousness. Indeed, the jivas are like infinitesimal rays of light emanating from the sunlike
Brahman. The sun's rays are not completely different from the sun because they originate
from it; but they are also not absolutely one with the sun, because they can be seen apart
from it and because they do not have its complete potency. Similarly, the jivas are neither
Canto 1 Page 273
from it and because they do not have its complete potency. Similarly, the jivas are neither
completely one with Brahman nor completely different from Brahman. In Sarva-samvadini,
Srila Jiva Gosvami calls this relationship between the jiva and Brahman acintya-bheda-
abheda, "inconceivable, simultaneous oneness and difference." Owing to this relationship,
Brahman is described as advaya-jnana, or nondual consciousness, which is the subject of
Srimad Bhagavatam.
Thus, the word brahma — as used in the Upanisads and Srimad Bhagavatam — should not
be misunderstood as meaning Brahman utterly devoid of qualities. The Advaitavadis insist on
such an understanding. But logically such an impersonal Brahman cannot exist, because to
exist would require the attribute of existence, which implies potency, which in turn implies
duality — Brahman plus attributes. So, in spite of their abhorrence of duality in the absolute
realm, Mayavadis cannot escape it without acknowledging the nonduality of the Absolute and
Its potencies. From this understanding it is evident that nowhere in Vedic literature does the
word brahma mean impersonal Brahman in the sense that they intend.
To clarify this, Suta Gosvami says, "This nondual consciousness is called Brahman,
Paramatma, and Bhagavan" (brahmeti paramatmeti bhagavan iti sabdyate, SB 1.2.11). Here
Suta Gosvami does not say that the Absolute Truth is also called jiva. He includes only these
three names of that nondual consciousness, which Srimad Bhagavatam identifies as Krsna,
the Supreme Personal Absolute. The one Absolute Truth manifests differently to the
adherents of different spiritual processes in accordance with their core disposition of faith,
but the Absolute Truth Itself does not change. This is the significance of the word sabdyate
(it is designated). The Brahman described in the Vedic scriptures is Bhagavan, the Supreme
Person, Sri Krsna.
In the Sruti we have two types of statements concerning the relationship between the jivas
and Brahman: those designating the jiva as part of Brahman and those that indicate his
oneness with Brahman. The real distinction between these two kinds of statements is only
one of emphasis on either difference (bheda) or nondifference (abheda). Statements in the
Vedic scripture, such as, "That one eternal conscious being is the support for the many
eternal conscious beings" (nityo nityanam cetanas cetananam, KU 2.2.13) belong to the
bheda class. Statements such as, "Indeed, all this is Brahman" (sarvam khalv idam brahma)
belong to the abheda class.
The word kaivalya (lit., "aloneness," or in other words, consciousness alone, freed of all
limiting adjuncts) in SB 12.13.12 properly implies "pure devotion." Although impersonalists
commonly use this term to mean final emancipation, or merging into Brahman, their usage is
absurd, because there is no real merging into impersonal Brahman. Kaivalya means
liberation, but the real mark of liberation is the final and complete establishment of the pure
self in the intrinsic potency of pure devotion, not merging into Brahman. Srila Jiva Gosvami
will explain this more fully in Priti Sandarbha, anucchedas 1 ff.
To summarize, statements in the Vedic scriptures describing the oneness of Brahman and the
jivas serve one or more of the following purposes:
1. To distinguish both Brahman and the jivas from inert matter by pointing to consciousness
as their common quality.
2. To show that the jivas are integrated parts of Paramatma.
3. To teach that the jivas are dependent on Paramatma.
4. To indicate that by becoming an unalloyed devotee, a jiva actualizes his ultimate potential,
becoming in a sense as powerful as the Supreme Lord.
5. To show that conditional life in the material world under the influence of a separatist view
and ego is not the natural, healthy condition of the jiva.
6. To show that the jiva, whether in conditioned life or in liberation, has no independence
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6. To show that the jiva, whether in conditioned life or in liberation, has no independence
from God.
7. To establish that Brahman is the only self-existent Reality.
No statements in the Vedic scriptures about the oneness of Brahman and the jivas assert
absolute oneness between them.
--
Same as CC Madhya 20.158
-> Purport
This is a quotation from Çrémad-Bhägavatam (1.2.11).
Those who are interested in the impersonal Brahman effulgence, which is not different
from the Supreme Personality of Godhead, can attain that goal by speculative knowledge.
Those who are interested in practicing mystic yoga can attain the localized aspect of
Paramätmä. As stated in the Bhagavad-gétä (18.61), éçvaraù sarva-bhütänäà håd-deçe ‘rjuna
tiñöhati: the Supreme Personality of Godhead is situated within the heart as Paramätmä. He
witnesses the activities of the living entities and gives them permission to act.
For a further explanation, see Ädi-lélä, Chapter Two, verse 11.
12-22 Importance of hearing SB as a process to achieve

perfection
1.2.12
tac chraddadhänä munayo

jïäna-vairägya-yuktayä
paçyanty ätmani cätmänaà
bhaktyä çruta-gåhétayä
tat—that; çraddadhänäù—seriously inquisitive; munayaù—sages; jïäna—knowledge;
vairägya—detachment; yuktayä—well equipped with; paçyanti—see; ätmani—within himself;
ca—and; ätmänam—the Paramätmä; bhaktyä—in devotional service; çruta—the Vedas;
gåhétayä—well received.
SP Translation
The seriously inquisitive student or sage, well equipped with knowledge and detachment,
realizes that Absolute Truth by rendering devotional service in terms of what he has heard
from the Vedänta-çruti.
VCT translation
The seriously inquisitive student or sage, well equipped with knowledge and detachment,
realizes that Absolute Truth by rendering devotional service after hearing from guru.
VA translation
"The sages, who are sincerely devoted to this highest truth of Brahman, realize the actual
experience and Darsan of our Lord, in their Aatma, through their deep Bhakthi (devotion)
arising out of listening to our Lord’s Leelas with Jnana and detachment (Vairagyam)."
Canto 1 Page 275

Summary of verse:
Purport
The Absolute Truth is realized in full by the process of devotional service to the Lord,
Väsudeva, or the Personality of Godhead, who is the full-fledged Absolute Truth. Brahman
is His transcendental bodily effulgence, and Paramätmä is His partial representation. As
such, Brahman or Paramätmä realization of the Absolute Truth is but a partial realization.
There are four different types of human beings—the karmés, the jïänés, the yogés and the
devotees. The karmés are materialistic, whereas the other three are transcendental. The
first-class transcendentalists are the devotees who have realized the Supreme Person. The
second-class transcendentalists are those who have partially realized the plenary portion of
the absolute person. And the third-class transcendentalists are those who have barely
realized the spiritual focus of the absolute person. As stated in the Bhagavad-gétä and other
Vedic literatures, the Supreme Person is realized by devotional service, which is backed by
full knowledge and detachment from material association. We have already discussed the
point that devotional service is followed by knowledge and detachment from material
association. As Brahman and Paramätmä realization are imperfect realizations of the
Absolute Truth, so the means of realizing Brahman and Paramätmä, i.e., the paths of jïäna
and yoga, are also imperfect means of realizing the Absolute Truth. Devotional service,
which is based on the foreground of full knowledge combined with detachment from
material association and which is fixed by the aural reception of the Vedänta-çruti, is the
only perfect method by which the seriously inquisitive student can realize the Absolute
Truth. Devotional service is not, therefore, meant for the less intelligent class of
transcendentalist. There are three classes of devotees, namely first, second, and third class.
The third-class devotees, or the neophytes, who have no knowledge and are not detached
from material association, but who are simply attracted by the preliminary process of
worshiping the Deity in the temple, are called material devotees. Material devotees are
more attached to material benefit than transcendental profit. Therefore, one has to make
definite progress from the position of material devotional service to the second-class
devotional position. In the second-class position, the devotee can see four principles in the
devotional line, namely the Personality of Godhead, His devotees, the ignorant and the
envious. One has to raise himself at least to the stage of a second-class devotee and thus
become eligible to know the Absolute Truth.
A third-class devotee, therefore, has to receive the instructions of devotional service from
the authoritative sources of Bhägavata. The number one Bhägavata is the established
personality of devotee, and the other Bhägavatam is the message of Godhead. The third-
class devotee therefore has to go to the personality of devotee in order to learn the
instructions of devotional service. Such a personality of devotee is not a professional man
who earns his livelihood by the business of Bhägavatam. Such a devotee must be a
representative of Çukadeva Gosvämé, like Süta Gosvämé, and must preach the cult of
devotional service for the all-around benefit of all people. A neophyte devotee has very
little taste for hearing from the authorities. Such a neophyte devotee makes a show of
hearing from the professional man to satisfy his senses. This sort of hearing and chanting
has spoiled the whole thing, so one should be very careful about the faulty process. The holy
messages of Godhead, as inculcated in the Bhagavad-gétä or in the Çrémad-Bhägavatam, are
undoubtedly transcendental subjects, but even though they are so, such transcendental
matters are not to be received from the professional man, who spoils them as the serpent
spoils milk simply by the touch of his tongue.
A sincere devotee must, therefore, be prepared to hear the Vedic literature like the
Upaniñads, Vedänta and other literatures left by the previous authorities or Gosvämés, for
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Upaniñads, Vedänta and other literatures left by the previous authorities or Gosvämés, for
the benefit of his progress. Without hearing such literatures, one cannot make actual
progress. And without hearing and following the instructions, the show of devotional
service becomes worthless and therefore a sort of disturbance in the path of devotional
service. Unless, therefore, devotional service is established on the principles of çruti, småti,
puräëa or païcarätra authorities, the make-show of devotional service should at once be
rejected. An unauthorized devotee should never be recognized as a pure devotee. By
assimilation of such messages from the Vedic literatures, one can see the all-pervading
localized aspect of the Personality of Godhead within his own self constantly. This is called
samädhi.

This verse describes the practice to realize that tattva. The sages (munayaù) — the jïänés
cultivating contemplation, the yogés and the devotees — see that jïäna of three forms by
bhakti. Those who conceive of jïäna as brahman realize (paçyanti) the jéva (ätmänam) as the
Lord (ätmani). (tat tvam asi: You, jéva, are that, the Lord.) Those who conceive of the Lord as
Paramätmä see through meditation the lord in the heart (ätmänam) in their heart (ätmani).
Those who conceive of Bhagavän see Bhagavän (ätmänam) in the mind (ätmani) and also
directly in front of them (ca), and taste the sweetness of the Lord with their very eyes. The
sages realize their form of the Lord by bhakti, which is first heard from the guru (çruta) and
then practiced (gåhétayä).
The word bhaktyä is used with its conventional meaning, indicating hearing and chanting
about the Supreme Lord, Bhagavän. The worshippers of brahman and Paramätmä must also
perform bhakti directed to Bhagavän in order to perfect their own sädhanas. Jïäna and
vairägya mentioned in this verse are the two sädhanas for the jïänés and yogés only. For the
devotee these two arise only from bhakti and indicate the loving nature of bhakti (because he
loves the Lord he strives to know the Lord and shows distaste for everything else), since
separate cultivation of jïäna and vairägya are forbidden in pure bhakti:
tasmän mad-bhakti-yuktasya yogino vai mad-ätmanaù |

na jïänaà na ca vairägyaà präyaù çreyo bhaved iha ||
Therefore, for a devotee engaged in my loving service, with mind fixed on me, the cultivation
of knowledge and renunciation is generally not the means of achieving the highest perfection
within this world. SB 11.20.31
Or by mentioning jïäna, vairägya and bhakti, the verse can express the idea that the devotees
can realize through bhakti all the three aspects of the Lord: brahman, Paramätmä and
Bhagavän. Some who have that particular faith (tac craddhadhänäù) develop the desire to
realize all the three forms. Then, by bhakti, they can see all the three forms. Thus the goals of
the sädhanas of jïäna and yoga for realizing brahman and Paramätmä will be accomplished
only by bhakti.
Bhavartha Dipika
tac ca tattvaà sa-parikarayä bhaktyaiva präpyata ity äha. tac cety anvayaù. jïäna-vairägya-
yuktayety atra jïänaà parokñam. tac ca tattvam ätmani kñetra-jïe paçyanti. kià tat. ätmänaà
paramätmänam. çrutena vedäntädi-çravaëena gåhétayä präptayeti bhakter däròhyam uktam.
Çré Subodhiné:
The word ''Tat" (that) is used to mean "due to that reason". Alternately, the meaning is
"Brahman" itself! It is specifically told here, that the due result of a virtuous spiritual life is
the eagerness to know and experience the highest truth of our Lord or Brahman. This
Canto 1 Page 277

the eagerness to know and experience the highest truth of our Lord or Brahman. This
"result" gets effected through the actual "Darsan" of our Lord (Bhagavat Sakshatkaar) i.e.
the actual "Darsan" of out Lord is the “last" result of one's life! Though an ardent devotee is
able to decipher and understand correctly the meaning of the “sentences of evidence” (viz.
the Vedas), but, due to the "blemish" in the inner mind, the actual "Darsan" of our Lord
does not cake place! That is why, it is said that, a devotee should be "Dharmik" in the first
instance. This sort of virtuous life enables the devotees', mind to get totally purified, and
this devotee gets sincere interest and devotion to the evidence and proof of our Vedas.
Afterwards, the devotee, is required to engage himself in contemplating the meaning of
these Vedic chanting/ actions. Later, he should firmly establish, the contemplated truth in
his heart (Nididhyaasan), and through this, he gets the experience akin to our Lord's
"Darsan". Then, the devotee attains true "detachment" to all material and sensual
pleasures/objects. Later, he attains "Bhakthi" (devotion) to the listening to our Lord's
"Leelas" (stories) and other such devotional practices. This leads to the origin of the
"Parama Bhakthi" (the highest devotion). Later, he begins to experience the "Darsan and
the holy presence of our Lord” in his heart, as well as outside himself, at ail places (i.e.
everywhere).
The word "Aatmaanam" indicates, that he experiences our Lord, everywhere, who is the
"Aatma" in every being! In the verse, the words "Jnana Valraagya Yukthayaa" indicate, that
this “Bhakthi” should be supported and aided by "Jnana"(knowledge) and “detachment”
(Vairagyam). In other words "Bhakthi" is more important than the other two viz. knowledge
and detachment (i.e. by themselves knowledge and detachment do not shine at ail, without
total and pure love for our Lord). The cause and reason for this "Bhakthi" and it's firm
establishment in the heart and mind of the devotee are told to be - that the devotee
constantly listens to the Leelas and virtues of our Lord, which in turn leads to the ever-
increasing rise of pure and total devotion to our Lord (Sruti Gruheetaya). Afterwards,
everything is attained by this devotee, with the Grace of our Lord!
In this way, "Jnana" (knowledge) has been told in a different way. The relationship of this
“Jnana” with "Dharma" Is being explained, through the next verse.

tacca tridhävirbhävayuktameva tattvaà bhaktyaiva säkñädapi kriyata ityäha taditi. bhaktyä
tatkathädirucereva parävasthärüpayä premalakñaëayä. tat pürvvoktaà tattvaà ätmani
çuddhe cetasi paçyanti ca. kédåçaà tat ätmänaà
svarüpäkhyajéväkhyamäyäkhyaçakténämäçrayam. jïänavairägyayuktayä svätmajäbhyäà
täbhyäà sevitayä. ata eva te påthak ca viçiñöaà ca svecchayä paçyantétyäyäti.
That tattva manifested in three ways is realized directly through bhakti. That is explained in
this verse.
--BS
By bhakti, in the form of prema--the culmination of having a taste for topics of the Lord--the
devotees see this truth in his pure consciousness (ätmani). What to speak of knowing it, they
directly perceive or realize it. This truth is the shelter of the svarüpa-çakti, jéva-çakti and
mäyä-çaktis (ätmänam). This bhakti is served by jïäna and vairägya, which arise from it. The
sages see and attain this entity in either of two ways: without manifestation of its çaktis or
with manifestation of its çaktis.
Other thoughts
Canto 1 Page 278

perfection
1.2.13
ataù pumbhir dvija-çreñöhä

varëäçrama-vibhägaçaù
svanuñöhitasya dharmasya
saàsiddhir hari-toñaëam
ataù—so; pumbhiù—by the human being; dvija-çreñöhäù—O best among the twice-born;
varëa-äçrama—the institution of four castes and four orders of life; vibhägaçaù—by the
division of; svanuñöhitasya—of one's own prescribed duties; dharmasya—occupational;
saàsiddhiù—the highest perfection; hari—the Personality of Godhead; toñaëam—pleasing.
SP Translation
O best among the twice-born, it is therefore concluded that the highest perfection one can
achieve by discharging the duties prescribed for one's own occupation according to caste
divisions and orders of life is to please the Personality of Godhead.
VCT translation
O best of the brähmaëas! The complete perfection of dharma, according to divisions of
varëäçrama by men, is pleasing the Lord.
VA translation
"Oh great Brahmins! Due to this, all the duties (Dharma) done with devoted sincerity, as per
the "Varnashrama" system ("caste and station" in one's life) by the humans lead to the
attainment of it's highest result viz. the Lord getting pleased and happy!" (i.e. the goal of all
this, is to make our Lord happy and pleased!)
Summary of verse:
Purport
Human society all over the world is divided into four castes and four orders of life. The four
castes are the intelligent caste, the martial caste, the productive caste and the laborer caste.
These castes are classified in terms of one's work and qualification and not by birth. Then
again there are four orders of life, namely the student life, the householder's life, the retired
and the devotional life. In the best interest of human society there must be such divisions of
life, otherwise no social institution can grow in a healthy state. And in each and every one
of the abovementioned divisions of life, the aim must be to please the supreme authority of the
Personality of Godhead. This institutional function of human society is known as the system
of varëäçrama-dharma, which is quite natural for the civilized life. The varëäçrama
institution is constructed to enable one to realize the Absolute Truth. It is not for artificial
domination of one division over another. When the aim of life, i.e., realization of the
Absolute Truth, is missed by too much attachment for indriya-préti, or sense gratification, as
already discussed hereinbefore, the institution of the varëäçrama is utilized by selfish men
to pose an artificial predominance over the weaker section. In the Kali-yuga, or in the age
Canto 1 Page 279

to pose an artificial predominance over the weaker section. In the Kali-yuga, or in the age
of quarrel, this artificial predominance is already current, but the saner section of the
people know it well that the divisions of castes and orders of life are meant for smooth
social intercourse and high-thinking self-realization and not for any other purpose.
Herein the statement of Bhägavatam is that the highest aim of life or the highest perfection
of the institution of the varëäçrama-dharma is to cooperate jointly for the satisfaction of
the Supreme Lord. This is also confirmed in the Bhagavad-gétä (4.13).

Verse 1.2.8 has already stated that varëäçrama duties (dharmaù svänuñöhitaù) are wasted
endeavor. And even jïäna and yoga, devoid of bhakti, are wasted endeavor.
çreyaù-såtià bhaktim udasya te vibho kliçyanti ye kevala-bodha-labdhaye

teñäm asau kleçala eva çiñyate nänyad yathä sthüla-tuñävaghätinäm
My dear Lord, devotional service unto You is the best path for self-realization. If someone
gives up that path and engages in the cultivation of speculative knowledge, he will simply
undergo a troublesome process and will not achieve his desired result. As a person who beats
an empty husk of wheat cannot get grain, one who simply speculates cannot achieve self-
realization. His only gain is trouble. SB 10.14.4
naiñkarmyam apy acyuta-bhäva-varjitaà na çobhate jïänam alaà niraïjanam

kutaù punaù çaçvad abhadram éçvara na cärpitaà karma yad apy akäraëam
Knowledge of self-realization, even though free from all material affinity, does not look well if
devoid of a conception of the Infallible [God]. What, then, is the use of fruitive activities,
which are naturally painful from the very beginning and transient by nature, if they are not
utilized for the devotional service of the Lord? SB 1.5.12
pureha bhüman bahavo ’pi yoginas tvad-arpitehä nija-karma-labdhayä

vibudhya bhaktyaiva kathopanétayä prapedire ’ïjo ’cyuta te gatià paräm
O almighty Lord, in the past many yogés in this world achieved the platform of devotional
service by offering all their endeavors unto You and faithfully carrying out their prescribed
duties. Through such devotional service, perfected by the processes of hearing and chanting
about You, they came to understand You, O infallible one, and could easily surrender to You
and achieve Your supreme abode. SB 10.14.5
From this chapter it has already been understood that only by pure bhakti, unmixed with
karma, jïäna or yoga, the mind becomes satisfied.
A doubt arises. Is there not some worry in giving up jïäna and yoga? And in not doing nitya-
karmas, is there not the calamity of great sin in omission of action, and ending up in hell?
This verse answers. Though jïäna and yoga have some attraction, they depend on getting
their results by performance of bhakti. But bhakti gives its results without the assistance of
jïäna or yoga at all. Therefore if one pleases the Lord by bhakti only, that is the perfection of
dharma. The person who does not get for the most part perfection even though performing all
the rules and regulations of karma attains perfection directly through bhakti, even though he
does not perform the karmas. This is understood from the Lord’s own words:
yat karmabhir yat tapasä jïäna-vairägyataç ca yat |

yogena däna-dharmeëa çreyobhir itarair api ||
sarvaà mad-bhakti-yogena mad-bhakto labhate ’ïjasä |
Canto 1 Page 280

sarvaà mad-bhakti-yogena mad-bhakto labhate ’ïjasä |
svargäpavargaà mad-dhäma kathaïcid yadi väïchati ||
Everything that can be achieved by fruitive activities, penance, knowledge, detachment,

mystic yoga, charity, religious duties and all other means of perfecting life is easily achieved
by my devotee through loving service unto me. If somehow or other my devotee desires
promotion to heaven, liberation, or residence in my abode, he easily achieves such
benedictions. SB 11.20.32.-33
Thus the idea that the devotee incurs sin by not performing karmas is discarded.
If dharma is perfected by bhakti, will the performer of dharma still obtain the results of
dharma? Yes. If one performs dharma with material desires, one will attain those desires, but
if one performs dharma without material desires, one will not attain material results. Gopäla-
täpané çruti says:
bhaktir asya bhajanam | tad ihämutropädhi-nairäsyenaivämuñmin manaù- kalpanam | etad eva

ca naiñkarmyam ||
Bhakti is worship of the Lord, concentrating the mind on Him, renouncing all material
desires for enjoyment (upädhi) in this world and the next. It destroys all karmas. Gopäla-
täpané Upaniñad 1.15
According to the following verse, since all dharmas are perfected by bhakti, the necessity of
the devotees performing dharma is rejected.
yathä taror müla-niñecanena tåpyanti tat-skandha-bhujopaçäkhäù

präëopahäräc ca yathendriyäëäà tathaiva sarvärhaëam acyutejyä
As pouring water on the root of a tree energizes the trunk, branches, twigs and everything
else, and as supplying food to the stomach enlivens the senses and limbs of the body, simply
worshiping the Supreme Personality of Godhead through devotional service automatically
satisfies the demigods, who are parts of that Supreme Personality. SB 4.31.14
The Lord himself says:
tävat karmäëi kurvéta na nirvidyeta yävatä |

mat-kathä-çravaëädau vä çraddhä yävan na jäyate ||
As long as one is not satiated by fruitive activity and has not awakened his taste for
devotional service by çravaëaà kértanaà viñëoù one has to act according to the regulative
principles of the Vedic injunctions. SB 11.20.9
äjïäyaivaà guëän doñän mayädiñöän api svakän

dharmän santyajya yaù sarvän mäà bhajeta sa tu sattamaù
Having taken complete shelter at My lotus feet, however, a saintly person ultimately
renounces such ordinary religious duties and worships Me alone. He is thus considered to be
the best among all living entities. SB 11.11.32
And in the Gétä the Lord says:
sarva-dharmän parityajya mäm ekaà çaraëaà vraja

Give up all dharma and just surrender to me. BG 18.66
Canto 1 Page 281

Based on these verses, the meaning of the verse yathä toror müla-niçecanena is as follows. Just
as worship of the Lord takes the place of worshiping all devatäs, and satisfaction of the Lord
is the perfection of performance of varëäçrama duties, when the Lord is satisfied with his
worship, the goal of performing one’s duties including worship of devatäs is automatically
achieved. In the example, by watering the root of the tree the watering of the branches and
leaves takes place automatically. When the pure devotees of Bengal or other places perform a
few karmas out of obligation because of pressure from family traditions, this is actually not
performance of karmas, and does not give karmic results, because they do not have faith in
the worship of devatäs. The Lord says:
açraddhayä hutaà dattaà tapas taptaà kåtaà ca yat |

asad ity ucyate pärtha na ca tat pretya no iha ||
O son of Påthä, whatever is offered in the fire, whatever is given in charity, whatever is
undertaken as austerity, but which is done without faith, is called asat since it bears no result
now or in the next life. BG 17.28
Bhavartha Dipika
dharmasya phalaà bhaktir närtha-kämädikam itémam-artham upapädyopasaàharati, ata iti.
he dvija-çreñöhäù hari-toñaëaà harer ärädhanam. saàsiddhiù phalam.
Çré Subodhiné:
Through the description of the first type of "Jnana", the "ways" of the ordinary “duty"
(Dharma) have been described. Now the "ways" of the "special" nature of "duty" are being
explained. Why? Without our Lord's grace, a devotee can never get his inner mind purified
nor can he attain "Ruchi" (taste) for listening to our Lord's Leelas? Hence, the most
important "result" (Phalam) of "Dharma" (discharging of one's duties, as per the scriptures)
is our Lord getting happy and pleased! This type of "discharging" of duties can be done only
by those, whose bodies have been "purified" through the "five fires" (Panchaagni) knowledge
of the Upanishads. Alternately, this is made possible, through our Lord's own grace, for the
protection of the "Dharma" - as all beings do their actions only as inspired by our Lord i.e. as
per His desire and will. This has been clearly slated by our Lord, through His words.
“Mamaiya Kaamo Bhootanam" (all beings express their desires, as per My own will only).
In the verse, the word "Pumbhihi" - indicates, that the actions done by the “humans" only
get affected negatively and not the "actor" (i.e. the human being) himself! In this way, what
is indicated is, that only the "duties" (Dharma) done in the "best" way possible leads to the
"best" of results! The "duty" itself attains the "best" status and a sincere "doer" (Kartha) of
duty, does not desire any fame or status. By performing duties in this best way, our Lord gets
pleased and happy. If the person does all his duties with various desires in his mind (i.e. not
discharging his duties with detachment and with the sole motive of pleasing our Lord),
then, he will not get the grace of our Lord (i.e. the Lord will not become happy and
pleased). He will, then, attain only, what he desires for, and not as per the will and desire of
our Lord! Hence discharging one’s duties without desire makes these "duties" as the best
"Dharma", which pleases our Lord! Here the "doer of Dharma" does not get the "worldly"
benefits or results. Bat he attains the "result and benefits" of our Lord getting happy and
pleased i.e. he attains the grace of our Lord! Otherwise, he attains only the "result", as per
his own “desire”, and not the grace of our Lord, as per our Lord’s desire and will!
These “Brahmins" have been addressed as “the best among the Brahmins" (Dwija
Sreshtaha) - to indicate, that these Brahmins, being the "best", have got three "births" i.e.
firstly, as a Brahmin by birth, secondly getting the "birth" through the holy thread
Canto 1 Page 282

firstly, as a Brahmin by birth, secondly getting the "birth" through the holy thread
ceremony, (Yagnopaveetam) and thirdly, by attaining the "birth" of being a "Bhaktha"
(devotee of our Lord), through Jnana and Vairagyam! "Due to these three "purifications",
you are all of “three births” (Tri Janmaa). Hence, our Lord will certainly get pleased with
the performance of duties being done by you all."
The duties of conquest over the senses and mind, performing of and attaining penance,
purity etc. are ail common to all castes (Varnadharma). Sacrifices, such as Agnihotra (fire
worship), sacrifice of giving materials (money), the sacrifice of penance - all these have
been explained by our Lord in the Gita. There also are the duties of the various castes. The
service to the Guru is the duty of the "status" (Aashrama Dharma) of one's life. The word
"Sas" used in the word "Varnaashramadharma Vibhagasaha" indicates "auspiciousness"
(Mangalam). What is told here is, that a human being should do his own allotted "duty"
(Dharma), and avoid to do “another's duty" (Paradharma). In other words, discharging one's
own “duties" (Swadharma) only will lead to "auspiciousnes", and attempting to do another's
“duty" (Paradharmo Bhayavahaha) will cause fear and danger! i.e. Paradharma is
Vidharma — leading to "inauspiciousness (Amangal). Hence, a wise person should stick to
his own allotted "duties".
A person is supposed to do his "duty" after understanding clearly and purifying the 6 factors
of time, material, doer, Manthram, place and proper action! If those factors are properly
looked into, then only, it is said, that proper action (Anushtaanam), has been done. Any
"duty" performed in this way only is called as "Dharma", and it becomes "non-duty"
(Adharma) when it is done in any other way! The real and proper benefit for the
discharging of this duty is the happiness and pleasure to our Lord! (Bhagawat Paritosha).
“Dharma” is the foundation, on which this entire universe is built upon! (Dharmo Viswasya
Jagataha Pratishta). As per this Vedic saying, though various other "benefits" are accrued to
a "Dharmik" person, only when our. Lord is made happy and pleased — then only, we can
say that the highest result of, "Dharma" has been attained! Otherwise, this type of
"Dharma", which does not make our Lord happy and pleated is a "waste" indeed! (Vyartha)!
In other words, he, who does not perform his duties with a view to please our Lord, who is
the "Aatma" of everyone. Is considered as a person of "ingratitude" (Kritaghna) and
"ungrateful" person's “duties” do not lead to virtuous effects. The word "Hi" (yes, indeed)
used in the verse, reemphasizes this factor.
Here a doubt arises. Many devout persons do observe all the rules of their duties, as per
their “caste-status” divisions. But we seldom see the highest type of "Bhakthi" in them, as
described in the Gita, Sri Bhagavatam and other scriptures. Rom this, we can realize, that
perhaps the Lord has not got pleased with these persons and their "duties". In other words, if
the Lord had got pleased with them, they would have certainly got "Bhakthi"! Hence, even
though, a person may discharge all his duties well, if we are unable to see or attain the
"effect" of “Bhakthi”, (as a result) then a doubt arises, as to how these duties can be
considered as properly done: or is it necessary to do some other duties? With a view to
negate this doubt, it is said, through the next verse, that a devout person should do such
"duties", which would originate "Bhakthi" to our Lord, in a special way!
Krama Sandarbha (also Bhakti Sandarhba 8)

tadevaà çrutagåhétayä munayaù çraddadhänä iti padatrayeëa tasyä eva bhaktedaurlabhyaà
darçitam. sadguroù sakäçät vedäntädyakhilaçästraåthavicäraçravaëadvärä yadi
svävaçyakaparamakarttavyatvena jïäyate. punaçca “bhagavän brahma kärtsnyena
triranvékñya manéñayä. tadadhyavasyat küöastho ratirätman yato bhaved” itivad yadi
Canto 1 Page 283

triranvékñya manéñayä. tadadhyavasyat küöastho ratirätman yato bhaved” itivad yadi
viparétabhävanaöyäjakau mananayogyatämananäbhiniveçau syätäà tataù çraddadhänaiù sä
bhaktirupäsanadvärä labhyata iti. ataù çrutirapi tadarthamägåhëäti “ätmä vä are drañöavyaù
çrotavyo mantavyo nididhyäsitavya” iti. atra nididhyäsanamupäsanam. darçanaà säkñätkära
ucyate. sä caivaà durlabhä bhaktiù çréharitoñaëe prayuktät sväbhävikadharmmädapi
labhyate tasmäddharitoñaëameva tasya paramaà phalamityäha ata iti. svanuñöhitasya
bahuprayatnenäcchidramupärjitasyeti tucche svargädiphale tatprayogo ’téväyukta iti
bhävaù.
The words çruta-gåthétayä, munayaù and çraddadhänä show that bhakti is hard to attain. By
hearing the conclusions of all scriptures from an authorized guru, one attains it. Thus,
hearing from the guru is understood to be the most necessary practice for the individual.
bhagavän brahma kärtsnyena trir anvékñya manéñayä |
tad adhyavasyat küöa-stho ratir ätman yato bhavet ||
The unchanging Brahmä reviewed three times the Vedas completely with his intelligence
(manana), and determined that process which produces prema in the self. (SB 2.2.34)
If there is qualification for contemplation (manana)and then absorption in contemplation,

which make one give up all other conflicting thoughts, then those with faith can develop
bhakti through worship.
Çruti explains the same fact. Ätmä väre drañöavyaù çrotavyo mantavyo nididhyäsitavya: the
Lord should be seen, heard, thought of (manana) and worshipped. (Båhad-äraëyaka Upaniñad
2.4.4.6) Nididhyäsanam means worship, and seeing means meeting directly.
That rare bhakti is attained even from performing one’s dharma if dharma is endowed with
pleasing the Lord. Pleasing the Lord is the highest result of dharma.
The goal of dharma which is undertaken faultlessly with great effort (su anuñöhitasya) is
ultimately to please the Lord. Using dharma to gain Svarga is most unsuitable.
Other thoughts

perfection
1.2.14
tasmäd ekena manasä

bhagavän sätvatäà patiù
çrotavyaù kértitavyaç ca
dhyeyaù püjyaç ca nityadä
tasmät—therefore; ekena—by one; manasä—attention of the mind; bhagavän—the Personality
of Godhead; sätvatäm—of the devotees; patiù—protector; çrotavyaù—is to be heard;
kértitavyaù—to be glorified; ca—and; dhyeyaù—to be remembered; püjyaù—to be worshiped;
ca—and; nityadä—constantly.
Canto 1 Page 284

SP Translation
Therefore, with one-pointed attention, one should constantly hear about, glorify, remember
and worship the Personality of Godhead, who is the protector of the devotees.
VCT translation
Therefore, with mind dedicated only to bhakti, devoid of karma and jïäna, one should
constantly hear about, glorify and meditate upon the Supreme Lord — the master of the
devotees.
VA translation
“Hence, through a concentrated wind of an unwavering and non-anxious nature, a devotee
should, daily hear, sing, mediate and serve our Lord and His glories. Leelas and virtues, as
He is the real "master" (Lord - husband) of His devotees."
Summary of verse:
Purport
If realization of the Absolute Truth is the ultimate aim of life, it must be carried out by all
means. In any one of the above-mentioned castes and orders of life, the four processes,
namely glorifying, hearing, remembering and worshiping, are general occupations. Without
these principles of life, no one can exist. Activities of the living being involve engagements
in these four different principles of life. Especially in modern society, all activities are more
or less dependent on hearing and glorifying. Any man from any social status becomes a
well-known man in human society within a very short time if he is simply glorified truly or
falsely in the daily newspapers. Sometimes political leaders of a particular party are also
advertised by newspaper propaganda, and by such a method of glorification an insignificant
man becomes an important man—within no time. But such propaganda by false
glorification of an unqualified person cannot bring about any good, either for the particular
man or for the society. There may be some temporary reactions to such propaganda, but
there are no permanent effects. Therefore such activities are a waste of time. The actual
object of glorification is the Supreme Personality of Godhead, who has created everything
manifested before us. We have broadly discussed this fact in our comments on the "janmädy
asya" [SB 1.1.1] çloka, at the beginning of the Bhägavatam. The tendency to glorify others or
hear others must be turned to the real object of glorification-the Supreme Being. And that
will bring happiness.

Because of this, one should worship the Supreme Lord with the mind devoid of the desire to
perform karma and jïäna (ekena manasä).
Bhavartha Dipika
yasmäc ca bhakti-héno dharmaù kevalaà çrama eva tasmäd bhakti-pradhäna eva dharmo
’nuñöheya ity äha, tasmäd iti. ekenaikägreëa manasä.
Çré Subodhiné:
If duties are performed, as per the divisions of the "case-status" in life, it is said, that a
devotee will get "Bhakthi" to our Lord. But this is not a rule, that it should or would happen
in this way only! Hence, the devotee, who desites the grace of our Lord and His Bhakthi, in
a doubt-free way, should engage himself in the listening and singing of our Lord's "Leelas"
Canto 1 Page 285

a doubt-free way, should engage himself in the listening and singing of our Lord's "Leelas"
and stories. These should be done as a spiritual practice. Some persons may comment that
these kinds of singing etc. of our Lord's holy names and Leelas are generally not based on
ritualistic rules and stipulations. Hence these practices are not "duties" at all. But these
comments are inappropriate, as it has been clearly stipulated, that a sincere devotee should
"listen and make others also listen" (Srunuyaat - Sraavayet) Hence, listening and singing of
our Lord's holy names should be done, as these spiritual practices have been enjoined in the
scriptures.
The words used here are “Yekene-Manasa” – a devotee is asked to listen and sing the Leelas
and stories of our Lord, without any interruption or anxiety in his mind. This will certainly
lead to the rise of Bhakthi to our Lord. This will be described later. The words, used as
above, may also indicate, that a devotee should totally concentrate on this practice, by
giving up his dependence on all other type of spiritual practices.
Here, the "listening'' of the Leelas is of our Lord only, and not the tasks performed by a
"Jeeva" (of a human being). That is why, the word "Bhagavan" (our Lord) has been used
here. As per the scriptures of the "Vaishnava" tradition also, this aspect has been Indicated
and reemphasized. Hence, in the vane, the words "Satwataam Patihi" have been used i.e. our
Lord is of the nature and form of pure Satwa quality! (That He manifests Himself as pure
Satwa). The devotee, in whom our Lord has got manifested is hailed as "Saatwat". But here,
the words are spoken in such a way to bring out the "supernatural" status (Aloukikata) of
out Lord's devotees. It is said, that our Lord’s devotees are different, greater and
supernatural in comparison to all other "worldly" persons! The meaning of these words is -
our Lord is the master (Rati) of his loving devotees! He, who gives up everything (i.e.
sacrifices) for the sake of protecting his own people and saves them, is called as a true
"master and husband" (Pati). A true "Pati" gives the "highest bliss"(Paramaananda) to His
devotee. The true meaning of our Lord’s relationship with His Bhaktha is this only i.e. the
giver of the highest bliss! There will not be any cause for anxiety, if out Lord becomes our
"Pati" - master also! It is also very easy to sing and hear about the glory of our own master
and hence, here, the simple word of "Pati" (husband — master) has been used. It is common
indeed, that a chaste wife speaks about the glory of her loving husband, and is also eager to
listen to them, as spoken by others.
Here, as we are explaining the nature of "duty" (Dharma) to be done, by a sincere devotee of
our Lord, the spiritual practices of listening, singing, meditation and service of our Lord’s
holy names, Leelas etc. are considered as "duties" to be performed (Dharmaroopa). This is
clearly referred to in the second canto, through the words, "Tasmaat Sarvaatmana Nithyam"
i.e. a devotee should, without fall, on a dally basis, attend to the singing and listening of our
Lord's Leelas and stories.
What is the true nature of "listening" (Sravanam) of our Lord’s Leelas and glories? It is
listening to the "words", which describe the glory of our Lord’s nature and through these
"words" the devotee is able to realize the glory and power (Sakthi) of our Lord. Singing the
glory of the power of our Lord is called as "Keerthan". Alternately, repeating by oneself the
known and realized glory of our Lord's virtues and qualities is also called as "Keenan". It has
been said "Keertitavyascha" (let His glories be sung also) and the "Cha" (and) used in this
word denotes, that a loving devotee of our Lard should do both - listening to and singing on
the Leelas of our Lord! It is impossible to sing without listening to and vice versa! — as both
of these are interdependent! This aspect also will be told by us later.
"Listening to" and "singing of" the glory of our Lord are done through the external "senses"
(indriyaas). Meditation and worship are done through the internal senses. Concentrating
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(indriyaas). Meditation and worship are done through the internal senses. Concentrating
out mind on our Lord is called as meditation (Dyaanam). Alternately, firing the mind
repeatedly in the holy form of our Lord is called as "meditation". The word "Poojyascha"
contains the syllable "Cha" (and). This indicates, both the external and internal ways of
worshipping and serving (Pooja) of our Lord, The word "Nithyada" is used to convey the
meaning, that a true devotee of our Lord should give up all kinds of his "attachments" — or
not get attached to any other activity - and engage himself in the tasks of ONLY serving
our Lord, and do meditation on His holy form. Nothing else should be done.
Even after doing the above spiritual practices, if a devotee is unable to get a "taste" for the
same, how then, will he be able to continue these practices? The answer is given, through
the following verse.

tasmäditi tairvyäkhyätam. tatra bhaktivihéna iti. bhaktiù
çravaëädirucistadvihénastadanutpädaka ityarthaù. tasmädbhaktipradhäna iti bhaktiù
çravaëädirucirityarthaù. yadvä yadyevaà çréharisantoñakasyäpi darmmasya phalaà
çravaëädirucilakñaëä bhaktireva tatpravarttitäçca jïänavairägyädiguëä ityäyätam. tadä
säkñät çravaëädirüpä bhaktireva karttavya, kià tattadägraheëetyäha tasmäditi. ekena
karmmädyägrahaçünyena. çravaëamatra nämaguëaòénäà tathä kérttanaïca.
According to Çrédhara Svämé dharma devoid of bhakti, consisting of having a taste for hearing
and chanting, is useless.
--BS
The goal of dharma which is undertaken faultlessly with great effort (su anuñöhitasya) is
ultimately to please the Lord. Using dharma to gain Svarga is most unsuitable. If the result of
dharma consisting of pleasing the Lord is bhakti with taste for hearing, which brings about
jïäna and vairägya, which follow after the practice of bhakti, then, it should be concluded
that bhakti alone consisting of hearing etc. must be performed.
What is the use of involving oneself in karma? Ekena means “with mind devoid of
enthusiasm for karma or other processes.” “Hearing and chanting” means hearing and
chanting the Lord’s names and qualities.
Other thoughts

perfection
1.2.15
yad-anudhyäsinä yuktäù
karma-granthi-nibandhanam
chindanti kovidäs tasya
ko na kuryät kathä-ratim
yat—which; anudhyä—remembrance; asinä—sword; yuktäù—being equipped with; karma—
reactionary work; granthi—knot; nibandhanam—interknit; chindanti—cut; kovidäù—
intelligent; tasya—His; kaù—who; na—not; kuryät—shall do; kathä—messages; ratim—
Canto 1 Page 287

intelligent; tasya—His; kaù—who; na—not; kuryät—shall do; kathä—messages; ratim—
attention.
SP Translation
With sword in hand, intelligent men cut through the binding knots of reactionary work
[karma] by remembering the Personality of Godhead. Therefore, who will not pay attention
to His message?
VCT translation
Who will not develop attraction for topics of the Lord, remembrance of whom, like a
sword, will cut the knots of karma?
VA translation
"Who cannot get intense love and satiation after listening to the glorious stories and Leelas of
our Lord, whose meditation (on His holy form) acts like a sword, and are used by noble and
capable saints to cut away the bondage of their present and past actions?"
Summary of verse:
Purport
The contact of the spiritual spark with material elements creates a knot which must be cut
if one wants to be liberated from the actions and reactions of fruitive work. Liberation
means freedom from the cycle of reactionary work. This liberation automatically follows for
one who constantly remembers the transcendental pastimes of the Personality of Godhead.
This is because all the activities of the Supreme Lord (His lélä) are transcendental to the
modes of the material energy. They are all-attractive spiritual activities, and therefore
constant association with the spiritual activities of the Supreme Lord gradually spiritualizes
the conditioned soul and ultimately severs the knot of material bondage.
Liberation from material bondage is, therefore, a by-product of devotional service.
Attainment of spiritual knowledge is not sufficient to insure liberation. Such knowledge
must be overcoated with devotional service so that ultimately the devotional service alone
predominates. Then liberation is made possible. Even the reactionary work of the fruitive
workers can lead one to liberation when it is overcoated with devotional service. Karma
overcoated with devotional service is called karma-yoga. Similarly, empirical knowledge
overcoated with devotional service is called jïäna-yoga. But pure bhakti-yoga is independent
of such karma and jïäna because it alone can not only endow one with liberation from
conditional life but also award one the transcendental loving service of the Lord.
Therefore, any sensible man who is above the average man with a poor fund of knowledge
must constantly remember the Personality of Godhead by hearing about Him, by glorifying
Him, by remembering Him and by worshiping Him always, without cessation. That is the
perfect way of devotional service. The Gosvämés of Våndävana, who were authorized by Çré
Caitanya Mahäprabhu to preach the bhakti cult, rigidly followed this rule and made
immense literatures of transcendental science for our benefit. They have chalked out ways
for all classes of men in terms of the different castes and orders of life in pursuance of the
teachings of Çrémad-Bhägavatam and similar other authoritative scriptures.

The qualification for bhakti is faith in topics of the Lord. This is illustrated in the following
verses:
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tävat karmäëi kurvéta na nirvidyeta yävatä
mat-kathä-çravaëädau vä çraddhä yävan na jäyate
As long as one is not satiated by fruitive activity and has not awakened his taste for
devotional service by çravaëaà kértanaà viñëoù [SB 7.5.23] one has to act according to the
regulative principles of the Vedic injunctions. SB 11.20.9
çraddhälur mat-kathäù çåëvan su-bhadrä loka-pävanéù

gäyann anusmaran karma janma cäbhinayan muhuù
mad-arthe dharma-kämärthän äcaran mad-apäçrayaù

labhate niçcaläà bhaktià mayy uddhava sanätane
A person with natural faith should constantly hear topics about me, should sing and
remember my topics which purify the world, and enact my exploits and birth. He should
perform dharma, käma and artha as service to me. Having taken shelter of me, he will attain
permanent bhakti to me, whose form is permanent. SB 11.11.23-24
jäta-çraddho mat-kathäsu nirviëëaù sarva-karmasu

veda duùkhätmakän kämän parityäge ’py anéçvaraù
tato bhajeta mäà prétaù çraddhälur dåòha-niçcayaù

juñamäëaç ca tän kämän duùkhodarkäàç ca garhayan
Having developed faith in topics about me and being disgusted with all karmas, he knows
that all enjoyments are filled with misery. But he is unable to given them up. Still, with
affection for me, with faith and determination, he will continue worshipping me, at the same
time SB 11.20.27-28
How does that faith arise? This verse answers. Remembrance of the Lord is a sword.
Equipped with that sword (asinä), persons cut the bondage caused by the knot of false ego
which ties one up with karma.
Or another meaning is as follows. People tie up small amounts of money in knots of their
clothing for the purpose of daily eating by dividing up their savings and spending a little each
day. This knot of money for enjoyment is compared to the karmas allotted in this life for
enjoyment. Thus the sword of remembering the Lord cuts this knot of prärabdha-karma.
Who will not have attraction for topics concerning the Lord, whose remembrance cuts the
knots of karma? Attraction for those topics arises suddenly (in all people, before having
faith)! The erse indicates that a person who is more qualified, who has faith, will be even
more attracted.
Bhavartha Dipika
bhakti-rahito dharmaù kevalaà çrama eveti prapaïcitam. idänéà tu bhakter mukti-phalatvaà
prapaïcayati, yad iti. yasyänudhyä anudhyänaà saiväsiù khaìgas tena yuktä vivekino
granthim ahaìkäraà nibadhnäti yat karma tac chindanti tasya kathäyäà ratià ko na kuryät.
Çré Subodhiné:
A devotee is able to develop "taste" for "supernatural" objects/materials only after listening
to it's "glory and greatness" (Mahaamayam). Due to the prominence of "Yoga Sastra", (and
not our Bhagavat Sastra) spiritual practices of meditation on out Lord's holy form is well
known. This "meditation" becomes a very important part of the practice of "Bhakthi" to our
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known. This "meditation" becomes a very important part of the practice of "Bhakthi" to our
Lord, and with a view to speak about it’s glory, here, meditation has been hailed as a "sword"
i.e. meditation on our Lord is like the "sword". We should not hasten to conclude, that a
devotee will attain the grace of our Lord, through the "sword" of meditation on our Lord's
holy form. But this sword of meditation is ably used, by capable noble saints, to cut away the
bondage of their past and present actions (Karma Bandhan). Till "actions" last, a devotee is
unable to get out of the wheel of births and deaths. Till the results of "actions" are enjoyed
(or suffered), no one can erase the past "actions" (Karmas) i.e. "actions" get exhausted only
by undergoing their "effects and results". But another problem arises here. If one were to
exhaust the effects of all past actions, only through enjoyment of suffering, then this
"activity" can originate further "binding" actions, leading to greater "bondage"! Hence, it is
said, that it is very difficult to get rid of one's "Karmic bondage". But meditation of the holy
form of our Lord enables a devotee to cut away this “bondage” of one's own past "Karmas".
All these "actions" are cut away, when our Lord is “meditated" upon. That is why the word
"Chchidanthi" (cut away) is used here.
A doubt arises here, that, what will happen, when only the bondage of one’s "actions" is cut
away? Will this be enough? Especially, when the "Jeeva" continues to keep and nurture his
“Jeeva Bhaava”? (Thinking itself to be an "embodied soul" only). This doubt is answered by
telling about the "the bondage of knots"(Gramhinibandhanam) i.e. our Lord’s Mayik power
of "ignorance” (Avidhya) has caused the "knot" (Grambi) of the "conscious with the
unconscious" (Chit and Achit) and also the “knot” of "infatuating attachment”. The
"actions" (Karma) done by the Jeeva, out of his ignorance, infatuation and attachment to
the body have made these “knots” very firm and strong! When the "actions" themselves get
destroyed, through the grace of our Lord conferred on the devotee, who does meditation of
His divine form, then the "soul" gets rid of "Jeeva Bhaava" automatically, i.e. this feeling of
being a "body" gets lost by itself!
Another doubt can arise here. Perhaps it can be said, that a particular devotee is able to cut
asunder his bondage of Karma. Will this mean, that everyone, who does meditation on our
Lord’s holy form will be able to do this? Removing this doubt, it is said, that the above rule
is not applicable here, as through the meditation on the holy form of our Lord, everyone’s
"bondage of karmas" gets removed. That is why, the word "Kovidaha" has been will be saved
from the thralldom of "Karma-bondage" with the grace of our Lord!
The word “Kovidaha” (capable) has been used to emphasize, that it is necessary to have
"application and expertise" in one's "meditation". If this mediation is done with a "desire" in
mind, then, the entire "effort” will be wasted i.e. it will lead to the "temporary" benefits
only, of the 8 Yoga powers like "Anima", "Garima" (becoming like an "atom" - becoming very
"huge") etc. Hence, a true devotee of our Lord should not take the "easy path" of attaining
powers and material benefits through meditation, but should concentrate fully in removing
one's spiritual ignorance through “Jnana", gained as a result of sincere mediation. He is
hailed as a "Kovida" or an expert adept!
Here, "meditation" per se, has no glory or greatness, as constant thinking about material
pleasures and objects lead to permanent and endless "bondage of actions". The glory of
meditation is present, when the subject of meditation is our Lord only! i.e. Only in
meditating on our Lord, this practice of meditation has any value. Any other mediation is a
waste indeed! Where, through the knots of the bondage of Karma arc cut away only
through the meditation on the holy form of our Lord, our Lord in turn???, manifests Himself
to such hearts comfortably and in great happiness, through the hearing and singing of our
Lord’s Leelas and stories. He stays manifested in this heart on a permanent basis! How then
a devotee will not regard as more blissful these stories and Leelas of our Lord, in comparison
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a devotee will not regard as more blissful these stories and Leelas of our Lord, in comparison
to meditation? He. who has no joy or taste for or Lord's Leelas and stories is denied the
sweetness and knowledge of the glory or it's effect (of our Lord’s Leelas and stories).
Up to now the "second type" of Bhakthi has been explained (i.e. our Lord getting happy and
pleased through the devotee reveling himself in the listening to the Leelas and stories of our
Lord), i.e. the "middle" order of Bhakthi and Jnana has been described. From the next verse,
up to 7 verses, till the end, the highest class ("best" type) of Jnana and Bhakthi is being
described.

tatra cäntimabhümikäparyantäà sugamäà çailéà vaktuà dharmmädikañöanirapekñeëa
yuktimätreëa tatprathamabhümikäà çréharikathärucimutpädayan tasya guëaà smärayati
yaditi. kovidä vivekinaù. yuktäù saàyatacittäù. yasya hareranudhyä anudhyänaà
cintanamätraà saiväsiù khaògaù tena granthià nänädeheñvahaìkäraà nibadhnäti yat tat
karmma chindanti tasyaivambhütasya paramaduùkhäduddharttuù kathäyäà ratià rucià ko
na kuryät.
A glorification of hearing is given to develop a taste for hearing the Lord’s topics. This is the
first step---with indifference to the performance of karma and other processes which are
difficult-- described in order to show the easy stages of bhakti up to the final stage (prema).
By the sword of remembrance of the Lord persons with discrimination (kovidaù), with
controlled minds, cut the knot of karma and ahaìkära which binds one to various bodies.
Who would not develop attraction for topics of this Lord, which deliver one from the greatest
suffering?
Other thoughts

perfection
1.2.16
çuçrüñoù çraddadhänasya
väsudeva-kathä-ruciù
syän mahat-sevayä vipräù
puëya-tértha-niñevaëät
çuçrüñoù—one who is engaged in hearing; çraddadhänasya—with care and attention;
väsudeva—in respect to Väsudeva; kathä—the message; ruciù—affinity; syät—is made
possible; mahat-sevayä—by service rendered to pure devotees; vipräù—O twice-born; puëya-
tértha—those who are cleansed of all vice; niñevaëät—by service.
SP Translation
O twice-born sages, by serving those devotees who are completely freed from all vice, great
service is done. By such service, one gains affinity for hearing the messages of Väsudeva.
VCT translation
O brähmaëas! Attraction for topics concerning Kåñëa will arise by service to the great
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O brähmaëas! Attraction for topics concerning Kåñëa will arise by service to the great
devotees, followed by faith, by surrender to the feet of the pure guru, and by the desire to
hear.
VA translation
"Oh Brahmins! By serving and living in holy pilgrimage places and by devotedly serving the
noble saimly Bhakthas of our Lord, by listening to our lord's Leelas from these devotees and
by having sincere faith in their daily duties and way of life, a devotee attains "taste and
loving attachment" (Ruchi and Priti) to listen to our Lord Sri Vaasudeva's Leelas and
stories."
Summary of verse:
Purport
The conditioned life of a living being is caused by his revolting against the Lord. There are
men called devas, or godly living beings, and there are men called asuras, or demons, who
are against the authority of the Supreme Lord. In the Bhagavad-gétä (Sixteenth Chapter) a
vivid description of the asuras is given in which it is said that the asuras are put into lower
and lower states of ignorance life after life and so sink to the lower animal forms and have
no information of the Absolute Truth, the Personality of Godhead. These asuras are
gradually rectified to God consciousness by the mercy of the Lord's liberated servitors in
different countries according to the supreme will. Such devotees of God are very
confidential associates of the Lord, and when they come to save human society from the
dangers of godlessness, they are known as the powerful incarnations of the Lord, as sons of
the Lord, as servants of the Lord or as associates of the Lord. But none of them falsely claim
to be God themselves. This is a blasphemy declared by the asuras, and the demoniac
followers of such asuras also accept pretenders as God or His incarnation. In the revealed
scriptures there is definite information of the incarnation of God. No one should be
accepted as God or an incarnation of God unless he is confirmed by the revealed scriptures.
The servants of God are to be respected as God by the devotees who actually want to go
back to Godhead. Such servants of God are called mahätmäs, or térthas, and they preach
according to particular time and place. The servants of God urge people to become devotees
of the Lord. They never tolerate being called God. Çré Caitanya Mahäprabhu was God
Himself according to the indication of the revealed scriptures, but He played the part of a
devotee. People who knew Him to be God addressed Him as God, but He used to block His
ears with His hands and chant the name of Lord Viñëu. He strongly protested against being
called God, although undoubtedly He was God Himself. The Lord behaves so to warn us
against unscrupulous men who take pleasure in being addressed as God.
The servants of God come to propagate God consciousness, and intelligent people should
cooperate with them in every respect. By serving the servant of God, one can please God
more than by directly serving the Lord. The Lord is more pleased when He sees that His
servants are properly respected because such servants risk everything for the service of the
Lord and so are very dear to the Lord. The Lord declares in the Bhagavad-gétä (18.69) that
no one is dearer to Him than one who risks everything to preach His glory. By serving the
servants of the Lord, one gradually gets the quality of such servants, and thus one becomes
qualified to hear the glories of God. The eagerness to hear about God is the first
qualification of a devotee eligible for entering the kingdom of God.

Hear how attraction for topics of the Lord arises! It arises by service to the great devotees,
caused by the good fortune of mercy of those great devotees. By that one develops faith
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caused by the good fortune of mercy of those great devotees. By that one develops faith
(çraddadhänasya). By faith one takes shelter of the feet of pure guru (puëya-tértha-niñevanät).
According to Amara-koña, tértha means water worshipped by sages, guru, path and cause.
Being eager to hear those topics (çuçrüñoù), he develops taste for those topics.
Bhavartha Dipika
nanu satyam eva karma-nirmülané hari-kathä-ratis tathäpi tasyäà rucir notpadyate kià
kurmas taträha, çuçrüñor iti. puëya-tértha-niñevaëän niñpäpasya mahat-sevä syät, tayä ca tad-
dharma-çraddhä, tataù çravaëecchä, tato ruciù syäd ity arthaù.
Çré Subodhiné:
Here, a description of those "ways" (instruments - Saadhana) are described, which would
yield the desired results certainly! Vairagyam (detachment) is the main cause for true and
sincere Bhakthi to our Lord! The steps to attain both of these are mentioned now.
(1) Giving up of one's "home", and go away to holy pilgrimage centres; if this is not done
then, there is a possibility of the devotee not getting sincere devotion in the performance
and rendering of "Seva" (service) to noble saints and Mahaatmas (of our Lord).
(2) Then, the devotee attains the "union and meeting" with noble Mahaatmas.
(3) He serves them, and gets the fortunate opportunity to listen to our Lord's Leelas and
stories from them.
(4) The devotee now attains "taste and love" to listen to our Lord's Leelas and also eels
sincere love and devotion to the devotees of our Lord.
(5) All these "actions" (Dharma) lead to one end, without any other seeking or desire - viz.
to listen to our Lord's stories and Leelas only!
In this way, (1) Vairagyam (detachment), (2) The union with noble saints. (3) their service,
(4) listening to our Lord’s stories and Leelas - all these steps are repeatedly done, and they
become strong, leading to the firm treading on the path of Bhakthi, and this devotee gets
firmly established in this path. There is no coming back now, for this devotee, and neither
the love and attachment to our Lord's Leelas and stories leave him! It is said, that this type
of "authority and deserving" is very rare indeed, to be attained.
The word "Vaasudeva" is used here, in this verse to indicate, that our Lori Sri Krishna
manifests Himself in the heart of this devotee, no sooner his mind is equipped with the
quality of pure "Satwa"! He gets great ssbliss and joy in his inner mind by listening to the
Leelas and stories of our Lord, who has manifested Himself, in his mind.
In the verse, the word "Maharsevayaa" (rendering service to Mahaatmas) is used. The word
"Mahat" (great) denotes those devotees, who have taken total and complete "refuge"
(Aashraya) in our Lord! By taking "refuge" in these exalted and noble Mahaatmas of our
Lord, and by rendering selfless Seva or service to them, even the lowest category of persons
like the Kiraatas, Hunas, Anthyajas etc, also get accepted,
The words "Punyatheerthaanishevanaat" - denote those holy places, visiting which, a person
attains the effects of good deeds (Punyam) - like Kurukshetra, Ganga river etc. By adoring
these holy "waters" as equal to the status of celestial beings, and not berating them at any
time, a devotee attains taste and love to listen to our Lord’s stories and Leelas!
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time, a devotee attains taste and love to listen to our Lord’s stories and Leelas!
What will happen afterwards? This is being described through the following verse.

çuçrüñoriti tairvyäkhyätam. tatra puëyatérthaniñevaëädibhiriti ayamapyeko märgaù syät. “te
puanantyurukälene” tyädinä “sadyaù punantyupaspåñöä” ityädinä ca. åjumärgo ’pyasti ata
eva yadvä nanvevamapi tasya kathaåucirmandabhägyänäà na jäyata ityäçaìkya tatra
sugamopäyaà vadan tämärabhya naiñöhikabhaktiparyantäà bhaktimupaddiçati païcabhiù.
tatra çuçrüñoriti. “bhuvi purupuëyatérthasadanaëyåñayovimadä” ityädyanusäreëa präyastatra
mahatsaìgo bhavatéti tadéyaöékänumatyä ca puëyatérthaniñevaëäddhetorlabdhä yadåcchayä
yä mahatsevä taya väsudevakathäruciù syät. käryäntareëäpi térthaà bhramato mahatäà
präyastatra bhramatäà tiñöhatäà vä darçanasparçanasambha;saëädilakñaëä sevä svata eva
saàpadyate, tatprabhaveëa tadéyäcaraëe çraddhä bhavati. tataù
tadéyasväbhävikaparasparabhagavatkathäyäà kimete saìkathayanti tat çåëométi tadicchä
jäyate. tataçca tacchravaëena tasyäà rucirjäyata iti kramaù. tathäca mahadbhya eva çrutä
jhaöiti käryakaréti bhävaù. tathäca çrékapiladevaväkyam “satäà prasaìgänmama
véryasaàvido bhavanti håtkarëarasäyanäù kathä. tajjoñaëädäçvapavargavartmani çraddhä
ratirbhaktiranukramiñyati” iti.
Çrédhara Svämé explains this verse. One method is by serving holy places. By that one attains
service to devotees. But there is direct method also:
yat-päda-saàçrayäù süta munayaù praçamäyanäù
sadyaù punanty upaspåñöäù svardhuny-äpo 'nusevayä
O Süta, those great sages who have completely taken shelter of the lotus feet of the Lord can
at once sanctify those who come in touch with them, whereas the waters of the Ganges can
sanctify only after prolonged use. (SB 1.1.15)
na hy am-mayäni térthäni na devä måc-chilä-mayäù
te punanty uru-kälena darçanäd eva sädhavaù
No one can deny that there are holy places with sacred rivers, or that the demigods appear in
deity forms made of earth and stone. But these purify the soul only after a long time, whereas
saintly persons purify just by being seen. (SB 10.48.31)
--- BS
“But those who are unfortunate cannot develop taste for the Lord’s topics.” Five verses,
explaining an easy method, teach bhakti up to the stage of niñöhä after starting the process.
It is said:
bhuvi puru-puëya-tértha-sadanäny åñayo vimadäs
ta uta bhavat-padämbuja-hådo ’gha-bhid-aìghri-jaläù
dadhati sakån manas tvayi ya ätmani nitya-sukhe
na punar upäsate puruña-sära-harävasathän
Canto 1 Page 294

Sages free from false pride live on this earth by frequenting the sacred pilgrimage sites.
Because such devotees keep your lotus feet within their hearts, the water that washes their
feet destroys all sins. Having turned their minds toward you, the ever-blissful soul of all
existence, they no longer dedicate themselves to serving family life at home, which simply
robs a man of his good qualities. (SB 10.87.35)
Generally taste develops by association with great devotees (mahat-sangaù). By serving holy
térthas one can serve great devotees. By serving great devotees, taste for the Lord’s topics
develops. If one goes to a holy place for other purposes, one may meet devotees who wander
to holy térthas or who live there, and one may perform service in the form of seeing, touching
and conversing. By that, one develops faith in worshipping the Lord. One then develops the
desire to hear what these devotees are discussing together when they spontaneously speak
about the Lord. From hearing, taste for the topics develops. Hearing from great devotees has
immediate effect. Thus it is said:
satäà prasaìgän mama vérya-saàvido
bhavanti håt-karëa-rasäyanäù kathäù
taj-joñaëäd äçv apavarga-vartmani
çraddhä ratir bhaktir anukramiñyati
From association with the best devotees, topics of my glorious pastimes become directly
realized, bringing the devotee to niñöhä. Then the topics become an elixir for the heart and
ears at the stage of ruci. By taste for these topics, äsakti, bhäva and then prema for the Lord
who is the destroyer of material life, quickly develop in sequence. (SB 3.25.25)
Other thoughts

perfection
1.2.17
çåëvatäà sva-kathäù kåñëaù

puëya-çravaëa-kértanaù
hådy antaù stho hy abhadräëi
vidhunoti suhåt satäm
çåëvatäm—those who have developed the urge to hear the message of; sva-kathäù—His own
words; kåñëaù—the Personality of Godhead; puëya—virtues; çravaëa—hearing; kértanaù—
chanting; hådi antaù sthaù—within one's heart; hi—certainly; abhadräëi—desire to enjoy
matter; vidhunoti—cleanses; suhåt—benefactor; satäm—of the truthful.
SP Translation
Çré Kåñëa, the Personality of Godhead, who is the Paramätmä [Supersoul] in everyone's
heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from
the heart of the devotee who has developed the urge to hear His messages, which are in
themselves virtuous when properly heard and chanted.
Canto 1 Page 295

VCT translation
Kåñëa, who purifies by the processes of hearing and chanting, who is the benefactor of the
devotees who hear about him, enters the hearts of the devotees and destroys their sins.
VA translation
"Listening to our Lord's stories and Leelas are of the form of "Punya" (fortunate and confer
results of "good deeds"). Our Lord is the true "friend" (Mitra) of great and noble Bhakthas!
Our Lord Sri Krishna, always stays in the heart of His devotees, who listen to His Leelas and
stories and destroys the sins of such devotees."
Summary of verse:
Purport
Messages of the Personality of Godhead Çré Kåñëa are nondifferent from Him. Whenever,
therefore, offenseless hearing and glorification of God are undertaken, it is to be
understood that Lord Kåñëa is present there in the form of transcendental sound, which is
as powerful as the Lord personally. Çré Caitanya Mahäprabhu, in His Çikñäñöaka, declares
clearly that the holy name of the Lord has all the potencies of the Lord and that He has
endowed His innumerable names with the same potency. There is no rigid fixture of time,
and anyone can chant the holy name with attention and reverence at his convenience. The
Lord is so kind to us that He can be present before us personally in the form of
transcendental sound, but unfortunately we have no taste for hearing and glorifying the
Lord's name and activities. We have already discussed developing a taste for hearing and
chanting the holy sound. It is done through the medium of service to the pure devotee of
the Lord.
The Lord is reciprocally respondent to His devotees. When He sees that a devotee is
completely sincere in getting admittance to the transcendental service of the Lord and has
thus become eager to hear about Him, the Lord acts from within the devotee in such a way
that the devotee may easily go back to Him. The Lord is more anxious to take us back into
His kingdom than we can desire. Most of us do not desire at all to go back to Godhead. Only
a very few men want to go back to Godhead. But anyone who desires to go back to
Godhead, Çré Kåñëa helps in all respects.
One cannot enter into the kingdom of God unless one is perfectly cleared of all sins. The
material sins are products of our desires to lord it over material nature. It is very difficult to
get rid of such desires. Women and wealth are very difficult problems for the devotee
making progress on the path back to Godhead. Many stalwarts in the devotional line fell
victim to these allurements and thus retreated from the path of liberation. But when one is
helped by the Lord Himself, the whole process becomes as easy as anything by the divine
grace of the Lord.
To become restless in the contact of women and wealth is not an astonishment, because
every living being is associated with such things from remote time, practically immemorial,
and it takes time to recover from this foreign nature. But if one is engaged in hearing the
glories of the Lord, gradually he realizes his real position. By the grace of God such a
devotee gets sufficient strength to defend himself from the state of disturbances, and
gradually all disturbing elements are eliminated from his mind.

Then from hearing with taste, one begins to hear and chant. Then Kåñëa, being situated
within, destroys the sins (abhadräëi) in the heart. Kåñëa being situated within refers to the
Canto 1 Page 296

within, destroys the sins (abhadräëi) in the heart. Kåñëa being situated within refers to the
process of smaraëam, remembering.
Bhavartha Dipika
tataç ca çåëvatäm iti. puëye çravaëa-kértane yasya saù. satäà suhåd-dhita-käré. hådi yäny
abhadräëi kämädi-väsanäs täni. anta-stho hådaya-sthaù san.
Çré Subodhiné:
By undertaking the above mentioned spiritual practices, when the love and taste gets risen,
for once, in the heart of a devotee, to listen to our Lord’s Leelas and stories, this taste and
love will never get destroyed or disappear! With a view to emphasize this point only, the
"present" gender is used here in these words! Listening to our Lord's stories and Leelas is
always new at all times i.e. ever in the "now" - present time! The word "Swakatha" means
our Lord’s stories and Leelas about His divine form, nature and Leelas -
(Bhagavatswaroopatmak Swaroora Bhoota Katha). Because, being related to our Lord, these
Leelas and stories about our Lord, are always great and glorious (Mahatwa). Hence. "Swa-
Katha" means the Leelas and stories of our Lord’s "Swaroopa" - His divine nature, form and
divine Leelas - As these Leelas and stories are "independently" glorious (i.e. by themselves,
they are great). Our Lord, it is said, always, remains under the loving control of His own
nectarian Leelas and stories, removes and destroys all the "sins" and "inauspiciousness" of his
devotees. From this, we should clearly realize. That there is no difference between the Lord
and His Leelas/stories. Both are one and same only!
Thus, our Lord's Leelas and stories make Him come under the control of His devotee, out of
His own will and desire! Such Leelas are seen as innumerable during our Lord's incarnation
as Sri Krishna only. That is why, our Lord's incarnation as Lord Sri Krishna is mainly for
the progress of devotion (Bhakthi Yoga) to our Lord! Hence, with a view to indicate this
important factor, our Lord’s holy name of "Sri Krishna" has been given in this verse! "Sins"
are committed daily, and our Lord removes them on a permanent basis, and due to this, no
other "way or means" is required to destroy these sins! All these sins get destroyed by the
mere listening to the stories and Leelas of our Lord only.
Our Lord enters and manifests Himself only in pure hearts! (Punya Sravana Keertanaha).
The purport is this, that both the speaker and listener of our Lord's Leelas and stories, may
be full of "blemish" (Dosham). But listening-singing our Lord's glories are not blemishful!
They generate "Punyam" — as this listening-singing of our Lord’s Leelas and stories is like
our Lord only! i.e. always noble, good and Punyaroopa! Sins cannot remain, when the
devotee engages himself in the listening and singing of our Lord's Leelaas and stories! Like
the rising of the sun, dispels all darkness, in the same way, no sooner the possibility of an
occasion to listen and sing the Leelas and glories of our Lord arises, then all the sins get
removed!
Our Lord, from the outside, does not do this "task", but he soes the same from inside the
heart of the devotee! Even if the Lord, through His mere desire, is able to achieve this, i.e.
He removes the sins of the devotee, people outside, will never realize, that it is our Lord.
who has done or achieved this. Due to this “non-realization", no one will do service and
worship of our Lord either! Our Lord is present inside everyone and our Lord, need not put
any extra effort to mitigate and destroy the sins of His devotees. Hence, it is our Lord only,
who is situated in the inner mind of everyone, removes the sins of His devotee. No sooner
the "possibility" of the devotee hearing our Lord’s stories and Leelas arises! Though, in the
devotees heart, there may be many other things/materials, which are always present! Our
Lord is present always inside everyone of us, (Antah Sthithaha) and due to this, there is no
Canto 1 Page 297

Lord is present always inside everyone of us, (Antah Sthithaha) and due to this, there is no
"possibility" of anyone forgetting Him totally! Hence, it is appropriate indeed, to say, that it
is our Lord only, who is present in each one of us, who destroys our sins!
The word "Abhadra" (inauspicious) is used to indicate the inner desires, ignorance and the
various "actions" thereof, but not the "sins" (Paapa). Why? Because these “sins" get
destroyed, due to the grace of our Lord, no sooner the "possibility" of listening and singing
of our Lord’s Leelas and stories arise! Our Lord, who is situated in the heart of everyone
shatters away, in a very special way, the lurking desires, ignorance and the unfinished
"actions" of His devotee. That, these desires etc. cannot come back or return - like poisonous
material gets merged in water - the reference here is to our lord's gracious "action" of
churning the ocean and making it free of poison! He did not allow the same "Halahala"
poison to get merged again with the ocean! In the same way, our Lord "churns" the
ignorance etc, of His own devotee (Swakeeya Bhaktha) and destroys all of them, once and
for all, so that, these negative qualities can never come lack and take hold of the heart of
the devotee!
The spiritual practices explained in the 16th verse (like listening to, singing our Lord’s
Leelas etc.) are to be done by the devotee of our Lord, and the removal of desires etc.
described in the 17th verse, is to be done by our Lord only! After the attainment of both of
these, through the next verse, what an ideal devotee (Bhaktha) of our Lord will do is being
explained. Automatically these virtues and qualities dawn in a devotee! In this way,
through the 16th, 17th and the 18th verses, the three "layers" of spiritual cycle or journey have
been explained. Until the “shattering away" of desires, ignorance or the actions thereof
takes place or is achieved, true "Bhakthi" to our Lord does not emerge!
What is the purpose of our Lord in "shattering away" the desires, ignorance etc. of the
devotee? Answering this, it is said, that our Lord is the best friend and beloved wellwisher
of His devotees and true noble Mahaatmas (Suhrut Sataam). Our Lord does "actions" as the
companion of his devotees. Our Lord is a true friend of noble Mahaatmas - Suhrut
Sahakaarya Karta", in feet, it would tantamount to breaking off true friendship of our Lord
with His devotees, if he were not to destroy the sins, ignorance, desires etc, of His devotees,
when the devotee, in the first instance, has scrupulously observed the first layer of
Saadhana viz, listening and singing of our Lord's stories, names, Leelas etc.!
When desires etc. have been "shauered away" by our Lord, whatever happens to the
"devotee" is being explained.

kathädvärä antaùstho bhävanäpadavéà gataù san hådi abhadräëi väsanäù.
The Lord, entering by the topics, and remaining in the thoughts (antaùsthaù), destroys
desires (abhadräëi).
Other thoughts

perfection
1.2.18
nañöa-präyeñv abhadreñu
Canto 1 Page 298

nañöa-präyeñv abhadreñu
nityaà bhägavata-sevayä
bhagavaty uttama-çloke
bhaktir bhavati naiñöhiké
nañöa—destroyed; präyeñu—almost to nil; abhadreñu—all that is inauspicious; nityam—
regularly; bhägavata—Çrémad-Bhägavatam, or the pure devotee; sevayä—by serving;
bhagavati—unto the Personality of Godhead; uttama—transcendental; çloke—prayers;
bhaktiù—loving service; bhavati—comes into being; naiñöhiké—irrevocable.
SP Translation
By regular attendance in classes on the Bhägavatam and by rendering of service to the pure
devotee, all that is troublesome to the heart is almost completely destroyed, and loving service
unto the Personality of Godhead, who is praised with transcendental songs, is established as
an irrevocable fact.
VCT translation
As the impediments to bhakti become generally destroyed by constant service to the
devotees and Bhägavatam, the stage of niñöhitä bhakti to Bhagavän, who is praised by the
greatest sages, becomes established.
VA translation
"After the destruction of the inauspicious desires etc, on listening to the Leelas and stories of
our Lord, on a daily basis, and on doing the service of our Lord’s devotees, and also listening
to the devotee attains pure and firm "Bhakthi" in our Lord, whose Leelas and virtues are
sung by noble Mahatmas, at all times!"
Summary of verse:
Purport
Here is the remedy for eliminating all inauspicious things within the heart which are
considered to be obstacles in the path of self-realization. The remedy is the association of
the Bhägavatas. There are two types of Bhägavatas, namely the book Bhägavata and the
devotee Bhägavata. Both the Bhägavatas are competent remedies, and both of them or
either of them can be good enough to eliminate the obstacles. A devotee Bhägavata is as
good as the book Bhägavata because the devotee Bhägavata leads his life in terms of the
book Bhägavata and the book Bhägavata is full of information about the Personality of
Godhead and His pure devotees, who are also Bhägavatas. Bhägavata book and person are
identical.
The devotee Bhägavata is a direct representative of Bhagavän, the Personality of Godhead.
So by pleasing the devotee Bhägavata one can receive the benefit of the book Bhägavata.
Human reason fails to understand how by serving the devotee Bhägavata or the book
Bhägavata one gets gradual promotion on the path of devotion. But actually these are facts
explained by Çréla Näradadeva, who happened to be a maidservant's son in his previous life.
The maidservant was engaged in the menial service of the sages, and thus he also came into
contact with them. And simply by associating with them and accepting the remnants of
foodstuff left by the sages, the son of the maidservant got the chance to become the great
devotee and personality Çréla Näradadeva. These are the miraculous effects of the
Canto 1 Page 299

devotee and personality Çréla Näradadeva. These are the miraculous effects of the
association of Bhägavatas. And to understand these effects practically, it should be noted
that by such sincere association of the Bhägavatas one is sure to receive transcendental
knowledge very easily, with the result that he becomes fixed in the devotional service of the
Lord. The more progress is made in devotional service under the guidance of the
Bhägavatas, the more one becomes fixed in the transcendental loving service of the Lord.
The messages of the book Bhägavata, therefore, have to be received from the devotee
Bhägavata, and the combination of these two Bhägavatas will help the neophyte devotee to
make progress on and on.

Bhägavata-sevayä means by service to the devotees of Bhagavän and service to (such as
hearing) the Çrémad-bhägavatam. By serving the devotees and Bhägavatam, the major portion
of nämäparädhas (abhadreñu) becomes weak.[4] This weakening of aparädhas continues till the
stage of rati (bhäva). Naiñöhiké refers to niñöhä, where the mind can easily concentrate on the
Lord. When the anarthas are for the most part destroyed, the devotee attains the stage of
niñöhä.
Bhavartha Dipika
tataç ca nañöa-präyeñv iti. sarväbhadra-näçasya jïänottara-kälatvät präya-grahaëam.
bhägavatänäà bhägavata-çästrasya vä sevayä. naiñöhiké niçcalä vikñepakäbhävät.
Çré Subodhiné:
Sometimes desires, ignorance etc. do not get fully destroyed, although they have been
"shattered away" (made weak and ineffective). They appear as being present at some places,
like a devotee has a desire to listen to our Lord’s stories and Leelas. and encounters
"obstacles" for the fulfillment of the same. This leads to anger or attachment to material
objects (Krodha and Lobha). In this way, "desires" reappear in many forms! This is denoted
by the word "Praayaha" (very often) in this verse. Of course, this "anger and desire" are not
of the “worldly" (Loukik) type, although the desire for our Lord or for listening to His Leelas
appears in a faint and feeble way only! (Not strong and firm). This is indicated, by out Shri
Mahaprabhuji through the word "Yiva", (like) winch also can indicate the meaning of
"usually or very often", But, as these do not pose as "obstacles", (i.e. these desires, anger etc.)
the devotee listens to the stories and Leelas of our Lord on a daily (permanent) basis. He
also serves the devotees of our Lord and follows their "instructions". The word "Nithya"
(permanent) indicates this.
Prior to all this, the devotee was only listening to our Lord’s stories and Leelas. but now, he
serves our Lord's devotees and also listens to their stories and instructions too, with
identical respect and regards like he accords to our Lord. This is denoted by the word used
in the verse viz. "Seva" (service).
In this way, on continuously listening to the stories and Leelas of our Lord, the devotee
attains greater and more firmer love (Bhakthi) to our Lord! In other words, this devotee
attains one pointed and firm devotion (Bhakthi to our Lord). By the use of the word
"Bhagawan" (our Lord), what we really mean is the pure Para Brahman - the highest truth!
Our Lord is hailed here as "Uttamasloka" (Uttamaihi Slokyate) - i.e. noble saints always sing
the praise of our Lord's glory and Leelas! That is why, by keeping the companionship of
such great noble saints, a devotee attains the “profit" (gain) of listening to the praise of our
Lord (Sthuti Sravana Laabham). As a result of this. the feelings and "Bhaava" (nature -
attitude) of this devotee's "Bhakthi" gets strengthened and prospered.
Canto 1 Page 300

Our Lord has the highest blessed "fame" (Keerthi) - Uttamaa Slokaa Yasyeti - (the above
meaning is attained through the Sanskrit words being broken up in the above manner). It is
said, that pure devotion does not arise only for our Lord by this love and Bhakthi for our
Lord, as this is accompanied by love and Bhakthi to His great and noble saints, and also for
the stories of our Lord and His devotees.
When this type of "united" Bhakthi dawns in the heart, then these devotees never give up
on the companionship of the noble devotees of our Lord or His stories/Leelas! Even when,
very difficult "obstacles" (Vighna) come in their way, they stand firm ip their Nishta of
Ishta! When this one-pointed Bhakthi has arisen in the mind of the devotee, then this
devotee never feels, affected by the difficulties caused by lime (Kaala), actions, his attitude
(nature) etc. This is the purport.
It is said, that a devotee has to put “this much effort”, and whatever has to happen at the
future (later) happens by itself, and this is explained in the neat 3 verses.

nañöapräyeñu na tu jïänamiva samyak nañöeñveveti bhakternirargalasvabhävatvamuktam.
bhaktiranudhyänarüpä. naiñöhiké santataiva bhavati.
Even though impurities are not completely destroyed (nañöa-prayeñu), bhakti can be
performed steadily. In the process of jïäna however, steady performance requires complete
destruction of impurities. This shows the unimpeded nature of bhakti. Bhakti in the form of
meditation becomes constant (naiñöiké) by service to the devotees or to Bhägavatam.
Other thoughts

perfection
1.2.19
tadä rajas-tamo-bhäväù
käma-lobhädayaç ca ye
ceta etair anäviddhaà
sthitaà sattve prasédati
tadä—at that time; rajaù—in the mode of passion; tamaù—the mode of ignorance; bhäväù—
the situation; käma—lust and desire; lobha—hankering; ädayaù—others; ca—and; ye—
whatever they are; cetaù—the mind; etaiù—by these; anäviddham—without being affected;
sthitam—being fixed; sattve—in the mode of goodness; prasédati—thus becomes fully
satisfied.
SP Translation
As soon as irrevocable loving service is established in the heart, the effects of nature's modes
of passion and ignorance, such as lust, desire and hankering, disappear from the heart. Then
the devotee is established in goodness, and he becomes completely happy.
VCT translation
Canto 1 Page 301

VCT translation
The mind becomes unaffected by lust, greed, anger, hatred and illusion which arise form
rajas and tamas. Then the mind becomes fixed in the form of the Lord at the stage of äsakti
and becomes satisfied.
VA translation
“Due to this, the mind of the devotee becomes very happy and joyful, firmly getting
established in the Quality of "Satwa", having got freed from the negative factors of desire,
attachments etc., which are in turn caused by the qualities of Rajas and Tamas.”
Summary of verse:
Purport
A living being in his normal constitutional position is fully satisfied in spiritual bliss. This
state of existence is called brahma-bhüta [SB 4.30.20] or ätmänanda, or the state of self-
satisfaction. This self-satisfaction is not like the satisfaction of the inactive fool. The
inactive fool is in the state of foolish ignorance, whereas the self-satisfied ätmänandé is
transcendental to the material state of existence. This stage of perfection is attained as soon
as one is fixed in irrevocable devotional service. Devotional service is not inactivity, but the
unalloyed activity of the soul.
The soul's activity becomes adulterated in contact with matter, and as such the diseased
activities are expressed in the form of lust, desire, hankering, inactivity, foolishness and
sleep. The effect of devotional service becomes manifest by complete elimination of these
effects of passion and ignorance. The devotee is fixed at once in the mode of goodness, and
he makes further progress to rise to the position of vasudeva, or the state of unmixed sattva,
or çuddha-sattva. Only in this çuddha-sattva state can one always see Kåñëa eye to eye by
dint of pure affection for the Lord.
A devotee is always in the mode of unalloyed goodness; therefore he harms no one. But the
nondevotee, however educated he may be, is always harmful. A devotee is neither foolish
nor passionate. The harmful, foolish and passionate cannot be devotees of the Lord,
however they may advertise themselves as devotees by outward dress. A devotee is always
qualified with all the good qualities of God. Quantitatively such qualifications may be
different, but qualitatively both the Lord and His devotee are one and the same.

The mind is not transformed (anäviddham) by the agitations of lust, greed and other qualities
such as anger, illusion, and hatred, which arise from (bhäväù) rajas and tamas. This means
that by lack of taste for material objects, the state of ruci —
the appearance of relishing of hearing, chanting and other processes —
arises. In the previous state, the mind was pierced by the sharp arrows of lust and greed etc.
How could the mind be satisfied in that state? How could the mind attain real taste for
chanting in that state? A person afflicted with pain cannot relish food. After this, the mind
becomes fixed (sthitam) in the çuddha-sattva deity of the Lord (sattve). This is the stage of
äsakti.
Bhavartha Dipika
rajaç ca tamaç ca ye ca tat-prabhavä bhäväù kämädayaù etair anäviddham anabhibhütam.
prasédaty upaçämyati.
Çré Subodhiné:
Canto 1 Page 302

The real nature of mind is consisting of three qualities (of Sama, Rajas and Tamas).
Through sincere and pure Bhakthi to our Lord, the "mind" of the devotee changes from this
nature. The "triad" nature of his mind gets destroyed. When the mind is in it's usual state
i.e. all the three qualities of Satwa, Rajas and Tamas remain in the mind, these qualities will
continue to do their own specific “actions", Due to this, our heart does not become a fit
“throne" for our Lord to sit! The desires, which lurk in the mind, the quality of "Rajas" in
the form of "attachments" (to wealth etc. - Lobha) and the quality of "Tamas" - all these
change, with the grace of our Lord, and become of the nature of "pure Satwa". Then our
Lord makes this devotee's heart as his "throne"! like on the very touch of “touchstone”
(Paarasmani) metal vessels of copper, iron etc. turn into gold, in the same way, with the
mere touch of "Bhakthi". The "three-quality-mind" becomes of the total nature of pure
Satwa only. When this happens, then, the negative effects of both Rajas and Tamas like
desires, anger, attachments and all the "mixed-natures'' (due to intermingling of these three
qualities) and all other "attitudes'' (the word "Cha" (and) denotes this) - all these negative
factors and attitudes (attachments) get destroyed! The "infatuating" quality and basis of
both Rajas and Tamas, along with it's "reality" (Sattha) get destroyed.
As the "house" built to both Rajas and Tamas get destroyed, the "infatuation" created by
these qualities finding itself to be "homeless", now make it’s exit - i.e. Na Bhvanti - these do
not remain!
A doubt arises here. These negative factors of desire, anger, attachments, infatuation etc. -
although have been acquired in this life (i.e. never having any "permanency") can remain in
their "seed" form of "impressions", (Samskaaras) and is there any possibility of their
"emerging" again in full force as before? Answering this, it is said, that these desires, anger
and other negative factors are comparable to a "thread", and their origin and basis viz both
Rajas and Tamas are like the "needle". Without it’s basis of a needle, these negative qualities
of desire etc. are not able to pierce their "way in". In other words, they become incapable of
dominating and occupying the "mind", in this way, the mind becomes stable, firm and
established in "Satwa". as the negative qualities of Rajas Tamas are unable to control this
mind! The mind attains the roost peaceful state of "Layam" (complete inner peace), due to
the constant rise of Bhakthi to our Lord. The ingress of our Lord’s presence takes place in
this "Satwik" mind and due to this, the mind becomes blissful and full of joy. The devotees,
who have this blissful mind, are able to do our Lord's "works and tasks", and they attain the
special "brilliance" necessary for the successful completion of their efforts. This "brilliance"
is a blessing from our Lord, and those devotees, who have this "blessing" are able to
successfully complete their tasks — as per the will and desire of our Lord!
The result of this "blessings conferred on the mind" is being described through the following
verse.

tadaiva “tribhuvanavibhavahetave ’pyakuëöhasmåtir” ityädyuktarétyä sarvvaväsanänäçät
cittaà çuddhasattvamagnaà sat bhagavattattvasäkñätkärayogyaà bhavatétyäha tadeti.
tri-bhuvana-vibhava-hetave ’py akuëöha-
småtir ajitätma-surädibhir vimågyät
na calati bhagavat-padäravindäl
lava-nimiñärdham api yaù sa vaiñëavägryaù
Canto 1 Page 303

lava-nimiñärdham api yaù sa vaiñëavägryaù
He, whose remembrance is not lured by dominion over the three worlds, and who does not
move for half a second from the Lord’s lotus feet which are sought by the devatäs who also
meditate on the Lord, is the best of devotees. (SB 11.2.53)
By destruction of all desires, ones heart becomes merged in çuddha-sattva and is thus suitable
for direct perception (säkñätkära) of the Lord. The mind, uncontaminated by rajas and tamas,
by käma and lobhä, becomes situated in çuddha-sattva and is satisfied.
Other thoughts
perfection
1.2.20
evaà prasanna-manaso
bhagavad-bhakti-yogataù
bhagavat-tattva-vijïänaà
mukta-saìgasya jäyate
evam—thus; prasanna—enlivened; manasaù—of the mind; bhagavat-bhakti—the devotional
service of the Lord; yogataù—by contact of; bhagavat—regarding the Personality of Godhead;
tattva—knowledge; vijïänam—scientific; mukta—liberated; saìgasya—of the association;
jäyate—becomes effective.
SP Translation
Thus established in the mode of unalloyed goodness, the man whose mind has been enlivened
by contact with devotional service to the Lord gains positive scientific knowledge of the
Personality of Godhead in the stage of liberation from all material association.
VCT translation
Then the mind becomes joyful and satisfied on attaining rati. Finally prema develops,
accompanied by the appearance of complete detachment. The devotee then experiences the
Lord’ñ form, qualities, pastimes, powers and sweetness.
VA translation
“This devotee, whose mind has been blissful (joyful), who has got rid of all his attachments,
through the union of our Lord's "Bhakthi", gets the "Jnana" (knowledge) about our Lord.
and His principles (Tatwam)."
Summary of verse:
Purport
In the Bhagavad-gétä (7.3) it is said that out of many thousands of ordinary men, one
fortunate man endeavors for perfection in life. Mostly men are conducted by the modes of
passion and ignorance, and thus they are engaged always in lust, desire, hankerings,
ignorance and sleep. Out of many such manlike animals, there is actually a man who knows
the responsibility of human life and thus tries to make life perfect by following the
Canto 1 Page 304
the responsibility of human life and thus tries to make life perfect by following the
prescribed duties. And out of many thousands of such persons who have thus attained
success in human life, one may know scientifically about the Personality of Godhead Çré
Kåñëa. In the same Bhagavad-gétä (18.55) it is also said that scientific knowledge of Çré
Kåñëa is understood only by the process of devotional service (bhakti-yoga).
The very same thing is confirmed herein in the above words. No ordinary man, or even one
who has attained success in human life, can know scientifically or perfectly the Personality
of Godhead. Perfection of human life is attained when one can understand that he is not
the product of matter but is in fact spirit. And as soon as one understands that he has
nothing to do with matter, he at once ceases his material hankerings and becomes
enlivened as a spiritual being. This attainment of success is possible when one is above the
modes of passion and ignorance, or, in other words, when one is actually a brähmaëa by
qualification. A brähmaëa is the symbol of sattva-guëa, or the mode of goodness. And
others, who are not in the mode of goodness, are either kñatriyas, vaiçyas, çüdras or less than
the çüdras. The brahminical stage is the highest stage of human life because of its good
qualities. So one cannot be a devotee unless one at least qualifies as a brähmaëa. The
devotee is already a brähmaëa by action. But that is not the end of it. As referred to above,
such a brähmaëa has to become a Vaiñëava in fact to be actually in the transcendental
stage. A pure Vaiñëava is a liberated soul and is transcendental even to the position of a
brähmaëa. In the material stage even a brähmaëa is also a conditioned soul because
although in the brahminical stage the conception of Brahman or transcendence is realized,
scientific knowledge of the Supreme Lord is lacking. One has to surpass the brahminical
stage and reach the vasudeva stage to understand the Personality of Godhead Kåñëa. The
science of the Personality of Godhead is the subject matter for study by the postgraduate
students in the spiritual line. Foolish men, or men with a poor fund of knowledge, do not
understand the Supreme Lord, and they interpret Kåñëa according to their respective
whims. The fact is, however, that one cannot understand the science of the Personality of
Godhead unless one is freed from the contamination of the material modes, even up to the
stage of a brähmaëa. When a qualified brähmaëa factually becomes a Vaiñëava, in the
enlivened state of liberation he can know what is actually the Personality of Godhead.

By this method, with the development of äçakti, with worship of Kåñëa at every moment, rati
then appears (prasanna-manasaù). Without rati, there could never be constant detachment
from objects of material enjoyment, and without constant detachment, there could never be
satisfaction of the mind. Then prema to Bhagavän appears (bhagavad-bhakti-yogataù). From
that arises realization (vijïänam) of the Lord’s form, qualities, pastimes, powers and
sweetness. The desired result of bhakti has thus been explained. Accompanying results were
previously mentioned with janayaty äçu variägyam jïänam ca yad ahaitukam. Here also they
are mentioned with the phrase “appearance of vairägya” (mukta-saìgasya).
Bhavartha Dipika
bhagavad-bhakti-yogataù prasanna-manaso ’ta eva mukta-saìgasya.
Çré Subodhiné:
"By doing the successive spiritual "Saadhana" (practices), the devotees' mind has become
“blissful” (Prasanna Chittam) - “Prasanna Manasaha” - i.e. his mind becomes totally
"Satwik". At this stage, he attains the "knowledge" (Jnana) of every object (in it's reality) -
in the Gita, it has been said, that “Jnana" gets originated from "Sama" - But this "Jnana"
would not mean the "Jnana" about the real nature of our Lord. Why? As our Lord is beyond
all the three qualities! Hence. "Satwa" quality cannot confer the knowledge. (Jnana) about
the real nature of our Lord. That is why, here, in this verse the words "Bhagavad Bhakthi
Canto 1 Page 305

the real nature of our Lord. That is why, here, in this verse the words "Bhagavad Bhakthi
Yogataha" are used. The "bliss" in the inner mind can occur only through sincere. Bhakthi
to our Lord, and only through this "Bhakthi" a devotee can get "Jnana", about the real
nature of our Lord. In the Gita, our Lord has declared that, "I can be fully known only
through Bhakthi" – Bhakthya Mam Abhijaanati – that a devotee can know, as to how our
Lord's nature is, and “how much is our Lord” (!?) only through his bhakthi – love for our
lord! In the Gita, our Lord has declared further, "Yaavaan Yaschaasmi Tatwataha" - "as to
who am I, and in what wav and the principles thereof" – the word "Tatwa" (principle) used
in this verse, refers to this declaration made by out Lord, in the Gita! The syllable “Vi” in
the word “Vijnana" has been used to emphasize the special nature of this "Jnana"! Through
thin, we have to understand, that a devotee, with the grace of our Lord, attains this
knowledge. like a person has an “Aamalaka” (bitter fruit berry) in bis band (i.e. be can see it
very clearly).
In this verse, the words "Muktha Sangaha" – having given up all attachments and
associations – have been used to indicate, that in getting the real knowledge about the true
nature of our Lord, it is also necessary to have a sense of renunciation (Sannyaasa). Only,
such an exalted Mahaatma gets this knowledge - he who is free from his association and
attachment to both inner and outer obiects/persorns. A person, whose mind is filled up with
sensual objects and material pleasures, will never be able to get the "ingress" and grace of
our Lord Vishnu. As per this rule, without giving up the attachment to material objects and
pleasures, i.e. without "Sannyaasa" – renunciation – the "ingress" of our Lord's presence
does not take place. Without this "ingress" (Aavesa) of our Lord’s holy presence, a devotee
will not he able to get the " "actual Darsan" of our Lord either! Due to this, Sannyaasa is
considered. As a cause for the devotee getting the actual Darsan of our Lord! (Bhagavad
Sakshatkaar).
In this way, on the rise of true knowledge about our Lord, on a permanent basis, the "result"
of the same is being explained, through the following verse.

evaà pürvvoktaprakäreëa prasannamanasastato muktasaìgasya tyaktakämädiväsanasya
bhaktiyogataù punarapi kriyamäëät vijïänaà säkñätkäraù manasi bahirvvä bhävanäà
vinaivänubhavo yaù sa jäyate.
From the previously mentioned method one develops a satisfied mind. From performing
bhakti-yoga in which one is detached from all desires (mukta-saìgasya) one develops
realization (vijïänam) of the Lord internally or externally, without having to meditate.
Other thoughts

perfection
1.2.21
bhidyate hådaya-granthiç
chidyante sarva-saàçayäù
kñéyante cäsya karmäëi
dåñöa evätmanéçvare
Canto 1 Page 306

bhidyate—pierced; hådaya—heart; granthiù—knots; chidyante—cut to pieces; sarva—all;
saàçayäù—misgivings; kñéyante—terminated; ca—and; asya—his; karmäëi—chain of fruitive
actions; dåñöe—having seen; eva—certainly; ätmani—unto the self; éçvare—dominating.
SP Translation
Thus the knot in the heart is pierced, and all misgivings are cut to pieces. The chain of
fruitive actions is terminated when one sees the self as master.
VCT translation
Ignorance is cut and all doubts are destroyed. On seeing the Lord in the mind and with the
eyes, all karmas are destroyed.
VA translation
"The devotee now feels that, "my beloved Lord is my "Aatma" only." Due to this
experience, all the knots of his heart are out away! All his doubts are totally cleared! All the
effects of his past "actions" (Karma) also get destroyed."
Summary of verse:
Purport
Attaining scientific knowledge of the Personality of Godhead means seeing one's own self
simultaneously. As far as the identity of the living being as spirit self is concerned, there are
a number of speculations and misgivings. The materialist does not believe in the existence
of the spirit self, and empiric philosophers believe in the impersonal feature of the whole
spirit without individuality of the living beings. But the transcendentalists affirm that the
soul and the Supersoul are two different identities, qualitatively one but quantitatively
different. There are many other theories, but all these different speculations are at once
cleared off as soon as Çré Kåñëa is realized in truth by the process of bhakti-yoga. Çré Kåñëa is
like the sun, and the materialistic speculations about the Absolute Truth are like the
darkest midnight. As soon as the Kåñëa sun is arisen within one's heart, the darkness of
materialistic speculations about the Absolute Truth and the living beings is at once cleared
off. In the presence of the sun, the darkness cannot stand, and the relative truths that were
hidden within the dense darkness of ignorance become clearly manifested by the mercy of
Kåñëa, who is residing in everyone's heart as the Supersoul.
In the Bhagavad-gétä (10.11) the Lord says that in order to show special favor to His pure
devotees, He personally eradicates the dense darkness of all misgivings by switching on the
light of pure knowledge within the heart of a devotee. Therefore, because of the Personality
of Godhead's taking charge of illuminating the heart of His devotee, certainly a devotee,
engaged in His service in transcendental love, cannot remain in darkness. He comes to
know everything of the absolute and the relative truths. The devotee cannot remain in
darkness, and because a devotee is enlightened by the Personality of Godhead, his
knowledge is certainly perfect. This is not the case for those who speculate on the Absolute
Truth by dint of their own limited power of approach. Perfect knowledge is called
paramparä, or deductive knowledge coming down from the authority to the submissive aural
receiver who is bona fide by service and surrender. One cannot challenge the authority of
the Supreme and know Him also at the same time. He reserves the right of not being
exposed to such a challenging spirit of an insignificant spark of the whole, a spark subjected
to the control of illusory energy. The devotees are submissive, and therefore the
Canto 1 Page 307

to the control of illusory energy. The devotees are submissive, and therefore the
transcendental knowledge descends from the Personality of Godhead to Brahmä and from
Brahmä to his sons and disciples in succession. This process is helped by the Supersoul
within such devotees. That is the perfect way of learning transcendental knowledge.
This enlightenment perfectly enables the devotee to distinguish spirit from matter because
the knot of spirit and matter is untied by the Lord. This knot is called ahaìkära, and it
falsely obliges a living being to become identified with matter. As soon as this knot is
loosened, therefore, all the clouds of doubt are at once cleared off. One sees his master and
fully engages himself in the transcendental loving service of the Lord, making a full
termination of the chain of fruitive action. In material existence, a living being creates his
own chain of fruitive work and enjoys the good and bad effects of those actions life after
life. But as soon as he engages himself in the loving service of the Lord, he at once becomes
free from the chain of karma. His actions no longer create any reaction.

The knot in the heart, ignorance, is cut. This is a reflexive verb form (karma-kartari) which
indicates that destruction of ignorance is not the main result sought in bhakti. All doubts,
such as thinking that the attainment is impossible, are destroyed. Having seen the Lord, who
is the soul (ätmani), all karmas are destroyed. Or the Lord, being in the mind (ätmani), and
then being seen directly, all karmas are destroyed. Thus both the sphurti of the Lord in the
mind and direct appearance to the eyes are indicated.
satäà kåpä mahat-sevä çraddhä guru-padäçrayaù |

bhajaneñu spåhä bhaktir anarthäpagamas tataù |
niñöhä rucir athäsakté ratiù premätha darçanam |
harer mädhuryänubhava ity arthäù syuç caturdaçe
The fourteen steps are as follows: mercy of devotees, service to devotees, faith, surrender to
guru, desire for worship (or hearing), bhakti, clearance of anarthas, niñöhä, ruci, äsakti, rati,
prema, seeing the Lord, and experiencing the Lord’s sweetness.
Bhavartha Dipika
vijïäna-phalam äha, bhidyata iti. hådayam eva granthiç cij-jaòa-grathana-rüpo ’haìkäraù. ata
eva sarve saàçayä asambhävanädi-rüpäù. karmäëy anärabdha-phaläni. ätmani svarüpa-bhüte
éçvare dåñöe säkñät-kåte sati. eva-käreëa vijïänänantaram eveti darçayati.
Çré Subodhiné:
The "knots" (Granthi) of “conscious" (Chid) and "unconscious" (Achid) are used by
"ignorance" (Avidhya). These "knots" are cut away (getting released from them) through
the "Jnana" of our Lord. It is said, "Yasmin Jnate Sarvamidam Jnatam Bhavati – (everything
gets known, once our Lord is known). As per this dictum, when the knowledge about our
Lord dawns in the heart of a devotee, the devotee gets to understand the real nature of
everything! When this knowledge dawns in the mind, then the devotee gets freed of all
doubts, and the "seed" of one’s "Karma" does not sprout again! The seed of "Karma" gets
germinated only, in the earth of one's inner mind, through the "watering" of ignorance
(Mithya Jnana). It grows big later too. In this way, the "actions" never get destroyed. When,
through the "hear" (Dhoopa) of true "Jnana", this "water" is dried up totally, and in this "dry
land" of the devotee's mind, the dried up seeds of past "Karmas" do not sprout again! All of
these “seeds” get completely destroyed. All this cannot be attained through acquired
"ordinary" Jnana (knowledge). But this Jnana can arise only through the experience that
“Brahman is my Aatma”! and this is what Is explained through the words “having seen the
Lord in his own Aatma" (Drishta Yevatma-Neesware). The devotee realises that “the Lord
only is my Aatma”. On getting such an experience only, this son of "Siddhi" (result) is got
Canto 1 Page 308
only is my Aatma”. On getting such an experience only, this son of "Siddhi" (result) is got
by the devotee. Otherwise, this is not possible at all! The word "Yeva" – only through this –
is used to emphasize this point. What is told here is. that like "ignorance" is subdued
(conquered) by "Vidhya" (knowledge), in the same way. "Vidhya" also can be subdued or
conquered by "ignorance" (Avidhya). If the devotee has not understood, that "Brahman
only is my Aatma", then, the true perception of our Lord’s divine qualities of opulence etc.
get disappeared, and through this, the devotee gets entangled once again with "ignorance",
and attains the "opposite knowledge". On the contrary, the reverse takes place i.e. when the
devotee realizes, that "Brahman (our Lord) is my Aatma" (through experience), our Lord’s
virtues of "opulence" etc. get manifested, and the twin factors of "bondage" and "opposite
knowledge" get removed or destroyed. By not regarding that, "Ishwara is my Aatma", a very
strong "knot" (Granthi) of "Chid and Achid" (conscious and unconscious) will continue to
remain, and by realizing that "our Lord is our own ‘Aatma’", (his "knot" gets cut away! This
"spiritual knot" (Aatma Granthi) cannot be cut even by regarding the "body and senses" as
one’s own "Aatma"! Even if this knowledge does not arise (i.e. even the body and senses arc
of the "Aatma" only), this "Jeeva" (Aatma) does not attain the thraldom of this "Samsaara",
(of life and death) as this "Jeeva" (Aatma – devotee) has already attained the Jnana that
"Aatma" only is our Bhagawan (Lord)."
In this way, after giving the description, meanings and explanations of all the "divisions"
(about the truth and the ways of attaining it), the following verse deals with the aspect of
"putting efforts", and it’s nature and result, and how far. this “human effort" can lead one
to?

tasya ca paramänandaikarüpatvena svataù phalarüpasya säkñätkärasyänuñaìgikaà
phalamäha bhidyata iti. hådayagranthirüpädyahaìkäräù. sarvvasaàçayäçchidyanta iti
çravaëamananädipradhänänämapi tasmin dåñöa eva sarvve saàçayäù samäpyanta ityarthaù.
tatra çravaëena tävajjïeyagatäsambhävanä chidyate. mananena tadgataviparétabhävanä.
säkñätkäreëaömayogyatägatasambhävanäviparétabhävane iti jïeyam. kñéyante
tadicchämätreëaiva tadäbhäsaù kiïcideva teñvavaçiñyata ityarthaù.
The secondary result of directly perceiving the Lord, whose natural form is the highest bliss,
is described.
Ahaìkära (hådaya-granthiù) is destroyed. All doubts about seeing the Lord are destroyed for
those who hear about him and meditate on him. By hearing, thoughts about the non-
existence of the Lord are destroyed. By meditation, mistaken thoughts concerning the Lord
are destroyed. However, by direct perception of the Lord, thoughts about non-existence of
the Lord and contrary thoughts are both destroyed. Karmas are diminished (kñéyante). A
shadow (äbhäsa) of karma remains by the will of the Lord.
Other thoughts

perfection
1.2.22
ato vai kavayo nityaà

bhaktià paramayä mudä
väsudeve bhagavati
Canto 1 Page 309

väsudeve bhagavati
kurvanty ätma-prasädaném
ataù—therefore; vai—certainly; kavayaù—all transcendentalists; nityam—from time
immemorial; bhaktim—service unto the Lord; paramayä—supreme; mudä—with great
delight; väsudeve—Çré Kåñëa; bhagavati—the Personality of Godhead; kurvanti—do render;
ätma—self; prasädaném—that which enlivens.
SP Translation
Certainly, therefore, since time immemorial, all transcendentalists have been rendering
devotional service to Lord Kåñëa, the Personality of Godhead, with great delight, because
such devotional service is enlivening to the self.
VCT translation
Thus the wise constantly perform bhakti - which gives joy to the mind - to Lord Kåñëa with
great joy.
VA translation
“Hence wise Mahaatmas (who are aware of the meanings of the Vedas), with great joy get
devoted to out Lord Sri Vasudeva (i.e. does Bhakthi) and this "Bhakthi" originates "bliss"
and divine joy in their inner mind.”
Summary of verse:
Purport
The speciality of devotional service unto the Personality of Godhead Lord Çré Kåñëa is
specifically mentioned herein. Lord Çré Kåñëa is the svayaà-rüpa Personality of Godhead,
and all other forms of Godhead, beginning from Çré Baladeva, Saìkarñaëa, Väsudeva,
Aniruddha, Pradyumna and Näräyaëa and extending to the puruña-avatäras, guëa-avatäras,
lélä-avatäras, yuga-avatäras and many other thousands of manifestations of the Personality
of Godhead, are Lord Çré Kåñëa's plenary portions and integrated parts. The living entities
are separated parts and parcels of the Personality of Godhead. Therefore Lord Sri Kåñëa is
the original form of Godhead, and He is the last word in the Transcendence. Thus He is
more attractive to the higher transcendentalists who participate in the eternal pastimes of
the Lord. In forms of the Personality of Godhead other than Çré Kåñëa and Baladeva, there
is no facility for intimate personal contact as in the transcendental pastimes of the Lord at
Vrajabhümi. The transcendental pastimes of Lord Çré Kåñëa are not newly accepted, as
argued by some less intelligent persons; His pastimes are eternal and are manifested in due
course once in a day of Brahmäjé, as the sun rises on the eastern horizon at the end of every
twenty-four hours.

By saying “with great joy” it is indicated that even at the stage of sädhana-bhakti there are no
difficulties.
Bhavartha Dipika
tatra ca sad-äcäraà darçayann upasaàharati, ata iti. ätmanaù prasädanéà manaù-çodhaném.
väsudeve bhaktià kurvantéti bhajanéya-viçeño darçitaù.
Canto 1 Page 310

väsudeve bhaktià kurvantéti bhajanéya-viçeño darçitaù.
Çré Subodhiné:
A devotee should love totally the beloved Lord, who has got manifested in the inner mind
fully purified by pure Satwa. This is the main purpose, end and goal of all human efforts!
This will get the grace and blessings of our Lord. And also the actual "Darsan" of our Lord.
In the inner mind of the devotee! The word “Vat" (yes, indeed) has been used to
reemphasize the definite and certain nature of this holy event! Sri Soota bad this definite
knowledge, and he has reemphasized it.
The word "Kavayaya" i.e. those wise Mahaatmas, who have known the real "Artha"
(meaning) of the strength of these "words" (Sabda) and this, in turn, leads to total and
complete Jnana! And it's certainty! Not only this, the ways and means to attain devotion to
our Lord are also "very peaceful, comfortable and enjoyable" (Sukharoopa) and are not
"difficult" as experienced by those who follow "Jnana" and "Karma" paths. Due to this
"comfortable" nature also, wise Mahaatmas choose to tread this path of Bhakthi i.e. They
are devoted to our Lord every second i.e. at all times! Through this manifestation of our
Lord, every second, in their heart, they attain the highest "bliss" of our Lord. Our Lord, who
is made of pure Satwa, is the subject matter here, as having manifested in one’s bean,
through pure Satwa! Bhakthi is the mother of Jnana. Contemplation of the strength of the
"Sabdam" (Vedas) and "human efforts" constitute the "Saadhana" (spiritual practice) of
Bhakthi. When a devotee is equipped with these Virtues (i.e. spiritual practice), then he is
considered as having "priority" to attain Bhakthi to our Lord!
In the previous verse, our Lord, who is of the divine form of "Satwa", has been told to be the
subject matter of "Bhakthi". A doubt arises here, that is it necessary or a rule, that a devotee
should get devoted only to our Lord, who is of the divine form of Satwa? As "Jnana" is
achieved by getting devoted to Lord Brahms with ''Rajas'' and to Lord Siva, with "Tamas" -
as both of them are also of the true nature of "Brahman". All the three, Lord Brahma,
Vishnu and Siva - all of them have the "same" Brahman-nature in them! The final
determination, in view of this doubt, is being given, through the following 5 verses.

atra prakaraëärthe sadäcäraà darçayannupasaàharati ata iti. na kevalametävadguëatvaà
tasyäù kiïca paramayä mudeti karmmänuñöhänavanna sädhanakäle sädhyakäle vä
bhaktyanuñöhänaà duùkharüpaà pratyuta sukharüpamevetyarthaù. ata eva nityam.
sädhakadaçäyäà siddhadaçäyäïcaitävat kurvvantétyuktam.
Showing the conduct of the devotees, the topic is summarized. The wise perform bhakti
which purifies the mind (ätma-prasädaném). That is not the only quality of bhakti. It is
performed with the greatest joy (paramayä mudä). The performance of bhakti does not give
suffering either during sädhana or perfection as in the case of performance karmas. Rather it
gives happiness in sädhana and perfection. Thus the wise perform bhakti at all times, during
sädhana and in perfection.
Other thoughts
23-29 Krishna in relation to his various expansions

23-25 Worship of Vishnu, Brahma and Shiva
1.2.23
Canto 1 Page 311

sattvaà rajas tama iti prakåter guëäs tair
yuktaù paraù puruña eka ihäsya dhatte
sthity-ädaye hari-viriïci-hareti saàjïäù
çreyäàsi tatra khalu sattva-tanor nåëäà syuù
sattvam—goodness; rajaù—passion; tamaù—the darkness of ignorance; iti—thus; prakåteù—
of the material nature; guëäù—qualities; taiù—by them; yuktaù—associated with; paraù—
transcendental; puruñaù—the personality; ekaù—one; iha asya—of this material world;
dhatte—accepts; sthiti-ädaye—for the matter of creation, maintenance and destruction, etc.;
hari—Viñëu, the Personality of Godhead; viriïci—Brahmä; hara—Lord Çiva; iti—thus;
saàjïäù—different features; çreyäàsi—ultimate benefit; tatra—therein; khalu—of course;
sattva—goodness; tanoù—form; nåëäm—of the human being; syuù—derived.
SP Translation
The transcendental Personality of Godhead is indirectly associated with the three modes of
material nature, namely passion, goodness and ignorance, and just for the material world's
creation, maintenance and destruction He accepts the three qualitative forms of Brahmä,
Viñëu and Çiva. Of these three, all human beings can derive ultimate benefit from Viñëu, the
form of the quality of goodness.
VCT translation
The one supreme puruña, accepting the guëas of prakåti known as sattva, rajas and tamas,
for creation, maintenance and destruction, is called Viñëu, Brahmä and Çiva. The best
results for the devotees will come from Viñëu with çuddha-sattva body.
VA translation
"Satwa, Rajas and Tamas are the three Qualities of primordial nature (Prakruti). One Para
Brahman, the primordial "Purusha", having this power of "Prakruti", for the sake of
origination, preservation and protection of this Universe, has taken the forms and names of
Hari, Brahma and Siva. But, among these three, the auspicious result for the "humans" is
attained only from the Sattva divine form of our Lord Sri Vishnu (Hari)."
Summary of verse:
Purport
That Lord Çré Kåñëa, by His plenary parts, should be rendered devotional service, as
explained above, is confirmed by this statement. Lord Çré Kåñëa and all His plenary parts
are viñëu-tattva, or the Lordship of Godhead. From Çré Kåñëa, the next manifestation is
Baladeva. From Baladeva is Saìkarñaëa, from Saìkarñaëa is Näräyaëa, from Näräyaëa
there is the second Saìkarñaëa, and from this Saìkarñaëa the Viñëu puruña-avatäras. The
Viñëu or the Deity of the quality of goodness in the material world is the puruña-avatära
known as Kñérodakaçäyé Viñëu or Paramätmä. Brahmä is the deity of rajas (passion), and
Çiva of ignorance. They are the three departmental heads of the three qualities of this
material world. The creation is made possible by Brahma's quality of passion and his
endeavor, it is maintained by the goodness of Viñëu, and when it requires to be destroyed,
Lord Çiva does it by the täëòava-nåtya. The materialists and the foolish human beings
worship Brahmä and Çiva respectively. But the pure transcendentalists worship the form of
goodness, Viñëu, in His various forms. Viñëu is manifested by His millions and billions of
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goodness, Viñëu, in His various forms. Viñëu is manifested by His millions and billions of
integrated forms and separated forms. The integrated forms are called Godhead, and the
separated forms are called the living entities or the jévas. Both the jévas and Godhead have
their original spiritual forms. Jévas are sometimes subjected to the control of material
energy, but the Viñëu forms are always controllers of this energy. When Viñëu, the
Personality of Godhead, appears in the material world, He comes to deliver the conditioned
living beings who are under the material energy. Such living beings appear in the material
world with intentions of being lords, and thus they become entrapped by the three modes of
nature. As such, the living entities have to change their material coverings for undergoing
different terms of imprisonment. The prison house of the material world is created by
Brahmä under instruction of the Personality of Godhead, and at the conclusion of a kalpa
the whole thing is destroyed by Çiva. But as far as maintenance of the prison house is
concerned, it is done by Viñëu, as much as the state prison house is maintained by the state.
Anyone, therefore, who wishes to get out of this prison house of material existence, which
is full of miseries like repetition of birth, death, disease and old age, must please Lord Viñëu
for such liberation. Lord Viñëu is worshiped by devotional service only, and if anyone has to
continue prison life in the material world, he may ask for relative facilities for temporary
relief from the different demigods like Çiva, Brahmä, Indra and Varuëa. No demigod,
however, can release the imprisoned living being from the conditioned life of material
existence. This can be done only by Viñëu. Therefore, the ultimate benefit may be derived
from Viñëu, the Personality of Godhead.

It has just been explained that one should perform bhakti alone rather than karma or jïäna.
Similarly one should worship Bhagavän alone, giving up worship of the devatäs. That Lord,
though one, appears in many forms as avatära for pastimes. Thus the Tenth Canto says bahu-
mürty-eka-mürtikam: he is one form and many forms. (SB 10.40.7) The avatäras are of two
types: those which are related to the cit-çakti and those related to the mäyä-çakti. Those
which are related to the cit-çakti, such as Matsya and Kürma are to be worshipped. Those
which are related to the mäyä-çakti, through sattva, rajas and tamas, are Viñëu, Brahmä and
Çiva. Among them, Viñëu is to be worshipped. That is stated in this verse.
Even though there is only one puruña or ädi-puruña in this universe, for creation,
maintenance and destruction (sthity-ädaye) of the universe (asya), the Lord, joined with
sattva, rajas and tamas, accepts the names Viñëu, Brahmä and Çiva. The sandhi in hareti is
poetic license. The Lord is described as parama (beyond) because though he is linked with
the guëas, by his inconceivable energy he is situated separately from them, untouched by
them. Among those forms, Viñëu will bestow the desired results to the devotees (çreyäàsi).
Viñëu is addressed as sattva-tanoù. By seeing verse 25 in this chapter this can only mean that
Viñëu possesses a body of viçuddha-sattva, not material sattva. Otherwise there would be a
contradiction to other statements in çruti and småti :
Säkñé cetä kevalo nirguëaç ca

Viñëu is the one conscious witness, beyond the guëas. Çvetäçvatara Upaniñad 6.11
Sattvädayo na santéçe yatra ca präkåtä gunä

In Viñëu there are no material guëas. Viñëu Puräëa 1.9.44
Harir hi nirguëaù säkñät puruñaù prakåteù paraù

Viñëu is devoid of the guëas; he is the person beyond matter. SB 10.88.5
Though Viñëu is involved with the material sattva-guëa, he is not at all contaminated by it.
Viñëu would not take up a material body of sattva, since sattva has the qualities of revelation
or knowledge and indifference to enjoyment. Sattva should not eclipse the spiritual
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or knowledge and indifference to enjoyment. Sattva should not eclipse the spiritual
manifestation of eternity, knowledge and bliss. Rajas is agitating and causes addition
(creation); and tamas is obscuring and causes subtraction (destruction). Thus rajas and
tamas will disturb and cover bliss. Thus Brahma and Çiva accept bodies of rajas and tamas
because those guëas eclipse bliss. They have bodies composed of guëas, whereas Viñëu does
not. This is the logical explanation.
Viñëu is without guëas since by being the manifest form of sattva, he accepts proximity to
sattva. Thus he carries the function of protecting the universe but does this with no
contamination of the qualities of material sattva. One cannot say that his existence beyond
the guëas is negated by his participation in the world, because he does not possess material
sattva by relationship of contact or inherence. He is situated in sattva only by being next to it.
It should be understood however that his protection of the devotees does not arise from
sattva but from çuddha-sattva of his svarüpa.
Brahmä is a jéva, since he is Hiraëyagarbha (with a material body made of mahat-tattva). The
distinction between the supreme brahman and Brahmä is based on the context of descriptions
of Brahmä, just as the identity of brahman is confirmed the context. Netaro ’nupapatter: the
supreme brahman is not a jéva by the context of the discussion in Upaniñads. Only because of
the powers conferred by the supreme Lord on Brahmä situated in rajas, he is considered an
avatära.
bhäsvän yathäçma-çakaleñu nijeñu tejaù

svéyam kiyat prakaöayaty api tadvad atra |
brahmä ya eña jagad-aëòa-vidhäna-kartä
govindam ädi-puruñaà tam ahaà bhajämi ||
I worship the supreme lord Govinda who becomes Brahmä, the creator of the universe (by
bestowing his powers to that jéva), just as the sun displays a small portion of its powers of
heat and light in all the sun stones which represent it. Brahma-saàhitä 5.49
Because Çiva is not a jéva, he is considered to be the Supreme Lord associated with the guëas.
Thus it is said:
kñéraà yathä dadhi vikära-viçeña-yogät

saïjäyate na hi tataù påthag asti hetoù |
yaù çambhutäm api tathä samupaiti käryäd
I worship the supreme lord Govinda who becomes the form of Çiva who is said to be non-
different from Govinda, but who is also different because of his contact with the
transformations of prakåti, just as milk becomes yogurt, which can be said to be non-different
from its cause, but acts in a different manner. Brahma-saàhitä 5.45
Some say that, of Brahmä and Çiva, Çiva is éçvara or the supreme lord. Others say that he is
connected with the guëas. They explain as follows. It should be understood that yoga means
connection by proximity, by contact and by supervision. The puruña, connected with the
guëas only as the supervisor, is devoid of guëas, being situated in his svarüpa. Brahmä and
Çiva however are connected to rajas and tamas by contact, and therefore called sa-guëa,
endowed with the guëas.[5] Being related to sattva-guëa only by proximity, the puruña in the
form of Kçérodakaçäyé-viñëu is devoid of guëas, being situated in his svarüpa. Thus it is said:
yogo niyämakatayä guëaiù sambandha ucyate |

ataù sa tair na yujyate tatra sväàçaù parasya yaù ||
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The relationship of the puruña with the guëas is that of being their controller. Among the
three, he who is the sväàça of svayaà-rüpa Kåñëa, is not bound by the guëas. Laghu-
bhägavatämåta 1.2.18
Bhavartha Dipika
tad evopapädayituà brahmädénäà trayäëäm ekätmakatve ’pi väsudevasyädhikyam äha,
sattvam iti. iha yady apy eka eva paraù pumän asya viçvasya sthity-ädaye sthiti-såñöi-
pralayärthaà hari-viriïci-hareti-saïjïäù kevalaà bhinnä dhatte. hari-viriïci-harä iti vaktavye
sandhir ärñaù. tatra teñäà madhye çreyäàsi çubha-phaläni sattva-tanor väsudeväd eva syuù.
Çré Subodhiné:
The above raised "doubt" has no basis. Hence, it is inappropriate. With a view to clarify this,
it is said, by our Shri Mahaprabhuji in this Sri Subodbini that the word, "even in" (Api) has
been added to the word "Brahmanopi" — to Brahman! Even though "Brahman" has no
qualities" (Guna) in it, in it's manifestation as Vishnu, Brahma and Siva - even though all
these three deities are "same" and equal to Brahman — there is the "Upaadhi" (imposition)
of "Satwa", "Rajas" and "Tamas" qualities in them, and due to this, the "results" conferred by
each of them are special and different. These deities are not "part" of these qualities, but as
they are seen with these "qualities", the "result" (Phalam) conferred on the devotees, who
worship these three deities is seen, as special and different. The Madhwa Vaishnavaite
devotees regard these three deities and their spiritual power (Chaitanya) as totally
different. Here, this is not so. (Note: In the "Madhwa" system of thought both Lord Brahma
and Lord Siva are also considered as "Jeevas" only). But here, we do not accept or regard this
view as correct.
The qualities of Satwa, Rajas and Tamas are not in Brahman. If we were to accept these
qualities as "belonging" to Brahman, then the concepts of "low" and "high" will eventually be
regarded for the quality-free "Brahman" also! If Brahman, for the sake of completing various
tasks, does "wear or adopt" these qualities, there can be no blemish either – like the same
individual goes about doing various tasks, such as bathing, eating and sleeping in his
bedroom etc. Even when this individual does all these various different types of tasks, there
is no "division" in him (i.e. he continues to be the same individual). In the same way, by
adopting these "qualities" for the fulfillment of certain tasks, “Brahman" does not undergo
any "change or modifications". Here, the votaries who regard "consciousness" to be their
mind, regard that, the "divine soul", (Purusha) who resides in the body is affected by the
"three qualities" and due to this, this person will do actions, as per the inspirations of these
three “qualities" only. This doubt is answered by saying, that even if this "idea" is accepted
as a "fact" then, we have to perforce, accept the presence of other “qualities” also. as
“inspiring" these three qualities! i.e. in an endless cycle of "qualities" affecting the other
"qualities'! This will entail the "blemish" of “instability” at all times! Hence, we have to say
that, at several places, there is the relationship with one’s own "natural" qualities, and in
this event, we have to accept also the "division" in one's real nature or self as caused by
these "qualities". In other words, on one side, there is the relationship with one's own
"natural" qualities, and on the other side the "real nature" of one's "Aatma" as "Nirguna"
(beyond the three qualities). In this way. both of these will become separate. This doubt is
cleared by the saying, that various thinkers had given their own views on this subject,
which are separate and different from each other. The followers of Sankhya system regard
the "eternal" relationship of "Prakruti" (primordial nature) with “Purusha" (Para Brahman).
The Primordial nature is consisting of the three qualities but “Purusha”, in this system
cannot be beyond the three qualities (Nirguna - because of this “eternal” relationship).
They regard "Purusha'' as being seen with "duty and qualities" due to it’s relationship with
"Prakruti" In reality there is no "duty" to be seen in this "Purusha", and these persons regard
Canto 1 Page 315
"Prakruti" In reality there is no "duty" to be seen in this "Purusha", and these persons regard
this "Purusha" as "Ishwara" or the Lord of the Universe.
The votaries of sage Patanjali (Yoga method) and of "Maya" (illusion based Universe)
theory say. that, there is indeed, no relationship of "Prakruti" with "Purusha” at all! This
seeming "relationship" is caused by “desire" (Kaama). Due to this "delusion-based seeming
relationship'' (Bhraanta Prateeti). an individual "sees", that "Brahman” It affected by duty
and qualities i.e. these non-existing factors are "imposed” on Brahman!
The philosophy of Sri Bhagavatam is, that in our Lord, even without having “relationship”
with "Prakruti", there is a "natural" presence of divine qualities and duties! A little lower
than this pure Brahman is the "imperishable Brahman" (Akshara Brahman) and this
"imperishable Brahman" only, through the division of "Prakruti" and "Purusha". attains a
“dual nature or form". Like for the "creation" of a "body", there is the necessity for the 5
elements to be present. But in the "creation" of these 5 elements, there is no necessity for
the presence of these 3 elements! In the same way, in the “creation" of this Universe, there
is the necessity for the presence of "Prakruti" - but in the "creation" of "Prakruti". there is no
necessity for the presence of "Prakruti" as it's cause! It is the highest truth of Para Brahman
only. Which adopts the three "Gunas" for the sake of creation. Preservation and destruction
of this Universe! This Para Brahman only takes the names of Brahma. Vishnu and Siva!
(As referred to in this verse through the words. "Hari Viranchichreti Samjna"). The real
meaning, as per the Sanskrit grammar is “As Hari, as Siva and as Brahma” (Hari Iti etc.).
The word "Samjna" means "name" — used to denote the nature of the "form" (Swaroopa). It
also indicates, that apart from these three "names", this “One Para Brahman” has many
other "names" also! (The word "Iti" (this way) indicates this.)
The highest truth of Brahman has "adopted" (used) the three qualities of Satwa, Rajas and
Tamas, in the creation of the "body" like a potter uses his potter's stick t0 manufacture
"pots". But, due to this continuous "adoption" of these qualities, it looks as though, that
Brahman has got these qualities as a "burden" imposed on it! (Upaadhi). In other words, this
same one Brahman came to be called as Lord Vishnu, with the quality of "Satwa", Lord Siva
with the quality of "Tamas" and as Lord Brahma with the quality of "Rajas"! Hence,
whichever deity is worshiped, the devotee will attain the goal of the "quality" (Guna) of the
particular "deity". Hence, as "Satwa" is the highest quality, it is said, that Lord Vishnu only
should be worshipped and served — as said in this verse — "Sreyaamsi Tatra Khalu Satwa
Tanonrunnaamsyuhu".
The devotee attains the nature and form of the duty, whom he serves and worships. In
other words, by being devoted to Lord Vishnu, a devotee will attain the "quality" of Lord
Vishnu. Likewise, with Lord Siva and Lord Brahma. Our Lord has the capacity not to
become different, due to the service and worship of his devotee. But, this service and
worship makes the devotee completely different i.e. the servant gets transformed! Hence, a
devotee is required to worship that deity, as per his own nature and quality! Due to this, as
the quality of "Satwa" is considered as wholesome, it is indeed appropriate to serve and
worship Lord Vishnu only. Thus there is no doubt or possibility for the destruction of our
own nature - as Lord Vishnu, with the quality of Satwa, will "preserve and protect" our
"status and stature" (Sthithi) and not destroy that (i.e. not change it)!
If a devotee worships a particular deity like Vishnu, Siva and Brahma, with the
predominant thought that, "I am serving Lord Vishnu of the “Satwa” quality etc." then,
there is a possibility of the "changing" (destruction) of one's inherent quality and nature.
But, if worship is done without emphasis on the "quality" (Guna) of the deity worshipped,
then, he can serve any Diety, without the destruction or changing of his own inherent
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then, he can serve any Diety, without the destruction or changing of his own inherent
nature! Like a "knower of Brahman" (Brahmajnani) worships with the full realization of
"Brahman", being present in everything and everywhere, and this does not change or
destroy his own nature! In this way, the attitude, with which a deity is worshipped, the
devotee takes or becomes of that particular "attitude" only. The Vedas also declare this
(Tam Yathayathopaasate) but a devotee attains welfare-giving, auspicious and holy body
through the service and worship of Lord Vishnu. Not through any other deity! The word
"Khalu" (yes, indeed) indicates this. This "affirmation" has been proved, without any other
aid or reasoning! (as it does not deed it).
In this verse, the word "Tanu" (body – in the word "Satwatonoh") has been used to
emphasize the body with the "superimposition" (Upaadhi) of the quality of "Satwa". The
word "Nrinaam" is used to indicate, that this "auspicious" result is got by all human beings
and those devotees, who do continuous worship and service, arc considered as "special and
important" "Jeevas", and they get merged with the deities, who have predominantly the
quality of Satwa! When their "servantship or worshipful" attitude gets mitigated, then they,
attain the liberation of "union" with our Lord, - thus totally ending all the "superimposition"
on the devotee and the Lord! All of these are interrelated in a beautiful way!
Brahma Vishnu and Siva - all these three deities are one only in their essential divine
nature. Even then, due to the "imposition" of their respective "qualities" (Gunas), the
"results" arising of their "worship" are seen as "different" to each other. This is indeed a well-
kept secret. Hence, the same is explained through an example.
Krama Sandarbha (also Bhakti Sandarbha 18 and Paramatma Sandarbha 12)

tadevaà karmmajïänavairägyayatnaparityägena bhagavadbhaktireva kartavyeti matam.
karmmaviçeñarüpaà devatäntarabhajanamapi na karttavyamityäha saptabhiù. tatränyeñäà
kä värttä satyapi çrébhagavata eva guëävatäratve çréviñëuvat säkñät parabrahmatväbhävät
sattvamätropakärakatväbhäväcca. pratyuta rajastamobåàhaëatväcca brahmaçivävapi çreyo
’rthibhirnopäsyävityäha sattvamiti dväbhyäm. iha yadyapyeka eva pumän asya viçvasya
sthityädaye sthitisåñöilayärthaà taiù sattvädibhiryuktaù påthak påthak tattadadhiñöhätä
tathäpi paraù tattadasaàçliñöaù san hariviriïcihareta saïjïä bhinnä dhatte.
tattadrüpeëävirbhavatétyarthaù. tahäpi tatra teñäà madhye çreyäàsi
dharmmärthakämamokñabhaktyäkhyäni çubhaphaläni sattvatanoradhiñöhitasattvaçakteù
çréviñëoreva syuù. ayaà bhävaù, upädhidåñöyä tau dvau sevamäne
rajastamasorghoramüòhatvät bhavanto ’pi dharmmärthakämä naöisukhadä bhavanti.
tathopädhityägena sevamäne bhavannapi mokño na säkñänna ca jhaöiti kintu kathamapi
paramätmäàça eväyamityanusandhänäbhyäsenaiva paramätmana eva bhavati. tatra tatra
säkñät paramätmäkäreëäprakäçät tasmättäbhyäà çreyäàsi na bhavantéti. athopädhidåñöyäpi
çréviñëuà sevamäne sattvasya çäntatvät dharmmärthakämä api sukhadäù. tatra
niñkämatvena tu taà sevamäne sattvät saïjäyate jïänamiti kaivalyaà sättvikaà jïänamiti
coktermmokñaçca säkñät. ata uktaà skände “bandhako bhavapäçena bhavapäçäcca mocakaù.
kaivalyadaù paraà brahma viñëureva sanätanaù” iti. upädhiparityaìena tu païcamaù
puruñärtho bhaktireva bhavati. tasya paramaömäkäreëaiva prakäçät. tasmäcchréviñëoreva
çreyäàsi syuriti.
--BS
In this way, it is concluded that one should give up efforts in karma, jïäna and vairägya and
perform bhakti to the Lord. One should also not worship devatäs, which is part of karma,
what to speak of worshipping other living entities. This is explained in seven verses. Brahmä
and Çiva should not be worshipped by persons desiring the highest goal. Though they are
guëävatäras of the Lord, they are not directly Parabrahman like Viñëu. They lack the
Canto 1 Page 317
guëävatäras of the Lord, they are not directly Parabrahman like Viñëu. They lack the
advantage of pure sattva, and have a prominence of rajas and tamas.
--PS
Though there is one supreme person, when related to the guëas, he accepts designations as
Viñëu, Brahmä and Çiva. That means he appears as these three persons. Though he accepts
these designations among them, the best results (dharma, artha, käma, mokña and bhakti)
arise from Viñëu, the deity in charge of sattva (sattva-tanoù).
The meaning is this. When Brahmä and Çiva are worshipped out of great foolishness by a
person with material coverings, dharma, artha and käma, which arise from rajas and tamas,
do not give much happiness. When these Brahmä and Çiva are worshipped by a person
without material conceptions, the person can gain liberation--but not directly and not
immediately. By repeatedly searching out and discovering that these forms are aàças of
Paramätmä, liberation arises--from Paramätmä. Brahmä and Çiva do not give the best results
since they do not reveal directly the form of Paramätmä.
Worshipping Viñëu with material ideas, dharma, artha and käma give happiness since sattva
brings about auspiciousness. However, worshipping Viñëu without material desires
(niñkäma--without artha, dharma and käma) produces liberation, since it is said sattva
saïjäyate jïänam: knowledge arises from sattva. (BG 14.17) Kaivalyaà sättvikaà jïänam:
knowledge concerning the jéva apart from the body is in sattva. (SB 11.25.24)
Skanda Puräëa says:
bandhako bhava-päçena bhava-päçäc ca mocakaù
kaivalyadaù paraà brahma viñëur eva sanätanaù
Viñëu binds the jévas with the ropes of the material world and liberates the jéva from the same
ropes. Eternal Viñëu, the supreme Brahman, is the giver of liberation.
But by completely giving up designations (being without upädhi), the fifth goal, bhakti
appears, since the Lord appears in the form of Paramätmä. Thus all auspicious results are
obtained from Viñëu.
Other thoughts

1.2.24
pärthiväd däruëo dhümas

tasmäd agnis trayémayaù
tamasas tu rajas tasmät
sattvaà yad brahma-darçanam
pärthivät—from earth; däruëaù—firewood; dhümaù—smoke; tasmät—from that; agniù—fire;
trayé—Vedic sacrifices; mayaù—made of; tamasaù—in the mode of ignorance; tu—but;
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trayé—Vedic sacrifices; mayaù—made of; tamasaù—in the mode of ignorance; tu—but;
rajaù—the mode of passion; tasmät—from that; sattvam—the mode of goodness; yat—which;
brahma—the Absolute Truth; darçanam—realization.
SP Translation
Firewood is a transformation of earth, but smoke is better than the raw wood. And fire is still
better, for by fire we can derive the benefits of superior knowledge [through Vedic
sacrifices]. Similarly, passion [rajas] is better than ignorance [tamas], but goodness [sattva] is
best because by goodness one can come to realize the Absolute Truth.
VCT translation
Smoke is superior to dull wood, and fire, sacred to the Vedas, is superior to smoke.
Similarly rajas is superior to tamas, and sattva is superior to rajas, since it is favorable for
realizing the Lord.
VA translation
"The "smoke" is better than the piece of wood, which is inanimate and bereft of any
brilliance! – as the "smoke" has "movement" (action - Pravruthi). Better and higher than
this "smoke" is the Vedic "fire" sanctified by the chanting! - as there are both "action" and
"brilliance" in it! In the same way. "Rajas" is higher than "Tamas", and higher than both is
the quality of "Satwa" - like the brilliant "fire", Through this quality of "Sattva", a "Jeeva"
is able to experience "Brahman"!
Summary of verse:
Purport
As explained above, one can get release from the conditioned life of material existence by
devotional service to the Personality of Godhead. It is further comprehended herein that
one has to rise to the platform of the mode of goodness (sattva) so that one can be eligible
for the devotional service of the Lord. But if there are impediments on the progressive path,
anyone, even from the platform of tamas, can gradually rise to the sattva platform by the
expert direction of the spiritual master. Sincere candidates must, therefore, approach an
expert spiritual master for such a progressive march, and the bona fide, expert spiritual
master is competent to direct a disciple from any stage of life: tamas, rajas or sattva.
It is a mistake, therefore, to consider that worship of any quality or any form of the
Supreme Personality of Godhead is equally beneficial. Except Viñëu, all forms are separated,
being manifested under the conditions of material energy, and therefore these forms of
material energy cannot help anyone rise to the platform of sattva, which alone can liberate
a person from material bondage.
The uncivilized state of life, or the life of the lower animals, is controlled by the mode of
tamas. The civilized life of man, with a passion for various types of material benefits, is the
stage of rajas. The rajas stage of life gives a slight clue to the realization of the Absolute
Truth in the forms of fine sentiments in philosophy, art and culture with moral and ethical
principles, but the mode of sattva is a still higher stage of material quality, which actually
helps one in realizing the Absolute Truth. In other words, there is a qualitative difference
between the different kinds of worshiping methods as well as the respective results derived
from the predominating deities, namely Brahmä, Viñëu and Hara.

Tamas, rajas and sattva have the respective qualities of obscuring, agitating and revealing
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Tamas, rajas and sattva have the respective qualities of obscuring, agitating and revealing
knowledge. Of these sattva is the best because it is not unfavorable for çuddha-sattva. This is
shown through an example. Superior to wood — which is devoid of the quality of action and
unable to reveal its nature (being unconscious) — is smoke. Smoke has an active nature.
Superior to smoke however is fire, which has the qualities of action and revelation. It is called
trayémayaù (related to the Vedas) because it is used in rituals mentioned in the Vedas. Rajas,
which is agitating, is superior to tamas which is inert. Sattva, being devoid of inertia and
agitation, is superior since it gives a vision of brahman.
sattvät saïjäyate jïänaà rajaso lobha eva ca

pramäda-mohau tamaso bhavato ’jïänam eva ca
Knowledge arises from sattva. Greed arises from rajas. Inattention, confusion and ignorance
arise from tamas. BG 14.17
It is not obstructive to çuddha-sattva and does not cover it. It does not interfere with seeing
brahman. It is thus an assistant in spiritual life. Without bhakti however, seeing the Lord (or
even impersonal brahman) is impossible. This is confirmed later in the Bhägavatam.
It is said of the Lord’s form änando brahmaëo rüpam: the supreme lord has a form of bliss.
The guëas of mäyä - tamas, rajas and sattva - cannot act independently of him. Mäyä paraity
abhimukhe ca vilajjamänä: mäyä flees from the Lord, being ashamed. (SB 2.7.47) Thus it is by
the will of the lord, by his touch alone, that änanda becomes qualified by agitation in the
form of Brahmä. Being qualified by revelation, änanda becomes Viñëu and being qualified
with obscuration, änanda becomes Çiva. Since there is no damage when änanda is combined
with revelation (sattva), Viñëu is worthy of worship.
Because one can realize fire through wood but not through smoke, tamas should be
considered superior to rajas. In deep sleep (tamas) one has realization of oneness with ätmä.
Thus some persons argue that between Brahmä and Çiva, Çiva is better.
These three are equal in that they are all avatäras of the Lord. They are unequal in that Viñëu
is not covered by the guëas, whereas Brahmä and Çiva are. This is how the contrary
statements of difference and non-difference of the Puräëas can be harmonized.
The çruti says asaìgo hy ayaà puruñaù: the ätmä is not contaminated by the guëas. (Båhad
Äraëyaka Upaniñad 4.3.15) Though both Paramätmä and jévätmä are by their constitution
devoid of the guëas, because Paramätmä is the supreme lord, an ocean of cit, because he is
independent in his actions, he remains ätmäräma, self enjoying, not subject to birth in the
world, without diminution of his knowledge of himself, even though, by his will, he contacts
the guëas and thus is in possession the effects of the guëas such as anger. However the jéva,
because he is only a particle of cit, having very little ability of knowledge and because he is
controlled by the Lord and not independent, and has very little power, he loses his
knowledge of his real nature and takes birth in this world by contacting the guëas where the
guëas act upon him.
Bhavartha Dipika
upädhi-vaiçiñöyena phala-vaiçiñöyaà sa-dåñöäntam äha. pärthi-vätsvataù pravåtti-prakäça-
rahitäd däruëaù käñöhät-sakäçäd dhümaù pravåtti-svabhävas trayé-mayo vedokta-karma-
pracuraù. éñat-karma-pratyäsatteù. tasmäd apy agnis trayé-mayaù. säkñät-karma-sädhanatvät.
evaà tamasaù sakäçäd rajo brahma-darçanaà brahma-prakäçakam. tu-çabdena layätmakät
tamasaù sakäçäd rajasaù sopädhika-jïäna-hetutvena kiïcid-brahma-darçana-pratyäsatti-
mätram uktaà, na tu sarvathä tat-prakäçakatvaà vikñepakatvät. yat sattvaà tat säkñäd-
brahma-darçanam. atas tad-guëopädhénäà brahmädénäm api yathottaraà vaiçiñöyam iti
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brahma-darçanam. atas tad-guëopädhénäà brahmädénäm api yathottaraà vaiçiñöyam iti
bhävaù.
Çré Subodhiné:
That, which needs “brilliance” seeks "energy" (fire). "Fire" is required for actions where fire
(energy) only can fulfill or do them! This fire meets with "wood", which in turn belongs to
the nature of this earth! Wood is made by cutting trees and making them die! The "water"
in the “wood” gives rise to "smoke". If this "wood" had the part of "fire" in it, (or gel related
to it) then it will give rise to "fire". Even among the various types of "fires", the supernatural
"fire" is useful in the worship of "Agnihotra" and other Vedic sacrifices. Due to the
relationship of "fire" with the celestial deities, this "fire" is sanctified by the Vedas. Even
those, who desire to generate fire, gather wood from the wet tree (green). This “wood” is
termed in this verse as "Paarthiva". The "fire" here is termed as "three fold" viz. (1) The fire
from wood which does not manifest any smoke i.e. very dry wood. (2) Then the fire, which
is generated through this wood and (3) the "fire", which makes the "other world" brilliant
through the "Vedic" sacrifices. In this way the "first form" of fire is from the inanimate
"dead" wood, but it’s "end form" is the worshipful fire, in which sacred oblations are offered.
Alternately, there is a "part" of water, in the newly, made "pot", and this is made through
"wood", which is the "basis" of "fire". Thus, the "pot" gets related to "wood" In the first
instance and then, it is dried up with "smoke" and later, it is burnt by fire! in the same way,
Brahman, through the quality of "Tamas", blesses the Universe with worldly material joys
and pleasures; through the quality of "Rajas" confers inspiration to do "actions" and through
the quality of "Satwa” blesses with "Jnana"! The word "Yap" (which) used here, denotes
Brahman as the original "tree", from which everything has got originated.
Due to the above. "Brahman" seen with the Quality of "Tamas" is considered lower than the
"Brahman" seen with the quality of "Rajas". Greater than these two, is the "Brahman" with
the quality of "Satwa" – which is of the divine form of "Jnana" (spiritual knowledge), and
which enables the devotee to have the actual "Darsan" (experience) of "Brahman". Thus
"Rajas" is higher than "Tamas" (due to the above reason) because, it is "nearer" to "Satwa",
which confers the grace and Messing of "Jnana" — like "smoke" is nearer to "fire", in
comparison to the dry "wood"! Thus, the considerate of “higher” nature is dependent on it's
nearness to "Jnana" – whether it is near to the goal of "Jnana" or is it far away! Due to this
again, there is difference seen in their "actions" in all of these, due to the ingress of the
qualities of Satwa, Rajas and Tamas! – as each of these do "different and separate"
actions/tasks!
In the previous verse, the celestial deities of Lord Brahma and others have been described,
as per their "tasks". But here, in a very special way, all these three different deities have
been described as the "forms of Brahman" only!
The "evidence" and importance of good conduct and practice of service and worship our
Lord, who is of the divine nature of Satwa, traditionally done from the "Sathyayuga" (aeon
of truth) is being described through the next verse.
Krama Sandarbha (also Paramatma Sandarhba 13, 17 and Bhakti Sandarbha

106)
atra tu yat trayäëämabhede väkyenopajaptamatayo vivadante tatredaà brümaù. yadyapi
täratamyamidamadhiñöhänagatameva, adhiñöhätä tu paraù puruña eka eveti bhedäsambhavät
satyameväbhedaväkyam, tathäpi tasya tatra tatra säkñättväsäkñättvabhedena prakäçena
täratamyaà kurnivärameveti sadåñöäntamäha pärthiväditi. pärthivät na tu
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täratamyaà kurnivärameveti sadåñöäntamäha pärthiväditi. pärthivät na tu
dhümavadaàçenägneyät. tata eva vedoktakarmmaëaù säkñät pravåttiprakäçarahitäd
däruëaù yajïiyät manthanakäñöhät sakäçät aàçenägneyo dhümastrayémayaù.
pürvväpekñayä vedoktakarmmädhikyävirbhäväspadam. tasmädapi svayamagnistrayémayaù.
säkñättaduktakarmmavirbhäväspadam. evaà käñöhasthänéyät sattvaguëavidürät tamasaù
sakäçät dhümasthänéyaà kiïcit sattvasannihitaà rajobrahmadarçanam.
vedoktakarmmasthänéyasya brahmaëastu tattadavatäriëaù puruñasya prakäçadväram.
yadagnisthänéyaà sattvaà tat säkñäd brahmaëo darçanam. säkñädeva samyak
tattadguëarüpävirbhävadväram. atra därusthänéyaà tamaù dhümasthänéyaà rajaù
agnisthänéyaà sattvaà trayyuktakarmmasthänéyaà brahma. pärthiväditi. yathä dhümo
’àçenägneyo bhavati däru tu tathä neti. tatra svalpaà trayémayatvaà bhavati. evaà rajasaù
sattvasannihitatvaà tathä tamaso neti brahmasannihitatvaà svalpaà jïeyam. tataçca
trayyuktakarmma yathägnäveva säkñät pravarttate nänyayostadvat parabrahmabhüto
bhagavänapi sattva evetyarthaù. ato brahmaçivayordvayorasäkñättvaà çréviñëostu
säkñättvaà siddhamiti bhävaù. tathä ca çrévämanapuräëe “brahmaviñëvéçarüpäëi tréëi
viñëormahätmanaù. brahmaëi brahmarüpaù sa çivarüpaù çive sthitaù. påthageva sthito
devo viñëurüpé janärddana” iti. çrédaçame ca “çivaù çaktiyutaù çaçvat triliìgo guëasaàvåta”
ityädau “harirhi nirguëaù säkñät puruñaù prakåteù paraù. sa sarvvadågupadrañöä taà
bhajannirguëo bhaved” iti. ata eva çréviñëoreva paramapuruñeëa säkñädabhedoktiù. “såjämi
tanniyukto ’ham” ityädinä dvitéye. taduktaà sa u eva viñëuriti. çrutiçca “puruño ha vai
näräyaëo ’kämayata atha näräyaëädajo ’jäyata. yataù prajäù sarvväëi bhütäni. näräyaëaù
paraà brahma tattvaà näräyaëaù param. åtaà satyaà paraà brahma puruñaà
kåñëapiìgalamiti. eko näräyaëa äsénna brahmä na ca çaìkaraù. sa munirbhütvä
samacintayat tata evaite vyajäyanta viçve hiraëyagarbho ’gnirvvaruëarudrendrä” iti ca.
evaà trivedéparékñäyämapi çréviñëorevärädhyatvaà spañöam. evaà
bhagavadavatäränukramaëikäsüträëaà bhedamaìgékåtyaiva kevalaçrédattasya
gaëanäsomadurväsasostvagaëanä. tadevaà çréviñëoreva sarvvotkarñe sthite yadanyatra
çréviñëuçivayorbhede narakaù çrüyate
tadanaikäntikavaiñëavaçästratvädanaikäntikavaiñëavaparameva. tadviparétaà hi çrüyate
pädmottarakhaëòädau. “yastu näräyaëaà devaà brahmarudrädidaivataiù. samatvenaiva
vékñeta sa päkhaëòo bhaveddhruvam” ityädi. tathä ca viñëudharmmottaränte
liìgasphoöanåsiàhopäkhyänam. viñvaksenanämä vipraù kaçcidekäntaviñëubhakta äsét. tasya
påthivéà kramato daivät kenacid grämädhyakñaputreëa milanamabhüt. tayoù saìkathä
ceyam. “devakarmmaëyaçaktirme täta püjaya çaìkaram. devatäyatanaà gatva tatra tät
pratiñöhitam. liìgamasti sureçasya mahädevasya nirmmalam. evamuktaù pratyuväca
vayamekäntinaù çrutäù. caturätmä hariù püjyaù prädurbhävagato ’thavä. püjayämaçca
naivänyaà tasmättvaà gaccha mä ciram” ityädikä. tato grämädhyakñaputre tasya
viñvaksenasya çiraçchettumudyate taddhastena måtyumanabhépsan sa idaà vicärayaàäsa.
bhavatu tatraiva gacchäma iti. tato liìgasamépaà gatvä tasminnadhiñöhäne çrénåsiàhäya
nama iti puñpäïjalau vikñipte tat çrutvä punaù çiraçchettumudyatasya talliìgaà sphoöayitvä
nirgatena çrénåsiàhena saparivärasya grämädhyakñaputrasya çiräàsi cchinnänéti.
tadetaduktaà skände “çivaçästreñu tadgrähyaà bhagavacchästrayogi yad” iti.
mokñadharmme näräyaëéyopäkhyäne “säìkhyaïca yogaçca sanätane dve vedäçca sarvve
nikhile ’pi räjan. sarvvaiù samastairåñibhirnirukto näräyaëo viçvamidaà puräëam” iti.
mahäbhärate “yastu viñëuà parityajya mohädanyamupäsate. sa hemaräçimutasåjya
päàçumuñöià ca jighåti.” ata evoktaà çrénäradeva “äväsmataà taà paripürëakämaà
svenaiva läbhena samaà praçäntam. vinopasarpatyaparam hi bäliçaù çvaläìgulenätititartti
sindhum.” çréharivaàçe “harireva sadä dhyeyo bhavadbhiù sattvasaàsthitaiù.
viñëumantraà sadä vipräù paöhadhvaà dhyäta keçavam” iti. ata eva
viñëumantrajäpakasyädhikyaà çrénåsiàhatäpanyäà çrutau
“anupanétaçatamekamekenopanétena tatsamam. upanétaçatamekamekena gåhasthena
tatsamam. gåhasthaçatamekamekena vänaprasthena tatsamam.
vänaprasthaçatamekamekena yatinä tatsamam. yaténäà çataà pürëamekena rudrajäpakena
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vänaprasthaçatamekamekena yatinä tatsamam. yaténäà çataà pürëamekena rudrajäpakena
tatsamam. rudrajäpakaçatamekamekenätharvväìgirasaçikhädhyäpakena tatsamam.
atharvväìgirasaçikhaòhyäpakaçatamekamekena mantraräjädhyapakena tatsamam” iti.
mantraräjaçca çrénåsiàhamantra eva. ata evoktaà värähe “janmäntarasahasreñu
samärädhya våñadhvajam. vaiñëavatvaà labheddhémän sarvvapäpakñaye sat” iti. yattu
çrébhägavata eva “trayäëämekabhävänäà yo na paçyati vai bhidäm. sarvvabhütätmanäà
brahma sa çäntimadhigacchat” ityaòi, tat khalu çréviñëoù sakäçät anyäsvätantryapekñayaiva.
taduktaà çrébrahmaëä “såjämi tanniyukto ’haà haro harati tadvaçaù. viçvaà puruñarüpeëa
paripäti triçaktidhåg” iti. çrésaìkarñaëe ca “brahmä bhavo ’hamapi yasya kaläù kaläyä” iti.
“yatapädaniùsåtasaritpravarodakena térthena mürdhnyadhikåtena çivaù çivo ’bhüd” iti ca.
etadabhipretyaivoktaà pädme ’pi “çivasya çréviñëorya iha guëanämädisakalaà dhiyä
bhinnaà paçyet sa khalu harinaàähitakaraù.” iti. atra çréviñëuneti tåtéyäyä
anirddeçädatraiva çréçabdadänäcca çrémataù sarvvaçaktiyuktaviñëoù sarvvavyäpakatvena
tannämnastasmäd yaù çivasya guëanämädisakalaà dhiyä bhinnaà svatantraà svatantraà
paçyedityarthaù. ato märkaëòeyaà prati çréçivaväkyaïcedameva “na te mayyacyute ’je ca
bhidämaëvapi cakñate. nätmanaçca parasyäpi tadyuñmän vayamémahi.” tattebhyo ’pi
sarvvatra samadåñöibhyo vayaà yuñmäneva émahi priyatvena jänéma iti. “atha bhägavatä
yüyaà priyäù stha bhagavän yathä. na madbhägavatänäïca preyänanyo ’sti karhicid” iti
caturthe tasyaivokteù. ata eva tatpürvaà “vaivecchatyäçiñaù kväpi
brahmarñirmokñamapyuta. bhaktià paräà bhagavati labdhavän puruñe ’vyaye” iti
çréçivoktamahimabhaktyä bhagavati samädhisthasya tasya devyai mahimadarçanärthaà hådi
cchalena svayaà çive praviñöe viratirjjätä. yathoktaà “kimidaà kuta eveti samävervvirato
munir” iti. taccänyathä na sambhavatéti. çrutau ca çréviñëoreva sarvvotkarña uktaù “yaà
kämaye tamugraà kåëemi taà brahmäëaà tamåñià taà sumedhäm” ityädinä.
tasmättadéyatvenaiva brahmarudrabhajane na doñaù. “sa ädidevo bhajtäà paro gurur” iti.
“vaiñëavänäà yathä çambhur” ityädyaìgékärät. yathänuñöhitaà çréprahlädena “tataù
sampüjya çirasä vavande prarameñöhinam. bhavaà prajäpatén devän prahlädo
bhagavatkaläù” iti. çréyudhiñöhireëa ca “kraturäjena govinda räjasüyena pävanéù. yakñye
vibhütérbhavatastat sampädaya naù prabho” iti. svatantratvena bhajane bhåguçäpo
duratyayaù. yathä caturthe “bhåguù pratyasåjacchäpaà brahmadaëòaà duratyayam.
bhavavratadharä ye ca ye ca tän samanuvratäù. pakhaëòinaste bhavantu
sacchäsdtraparipanthinaù.” ityädi. vedavihitamevätra bhavavratamanüdyate. anyavihitatve
päkhaëòitvävadhänäyogaù syät, pürvvata eva päkhaëòitvasiddheù. tasmät
svatantratvenaivopäsanäyämayaà doñaù. yataçca tatraiva tena çréjanärddansyaiva
vedamülatvamuktaà “eña eva hi lokänäà çivaù panthäù sanätanaù. yaà pürvve
cänusantasthuryat pramäëäà janärddanaù” iti. eña vedalakñaëaù. yatpramäëaà yatra
mülamityarthaù. svatantropäsanäyäà tatpräptiù çrégétopaniñatsveva niñiddhä. “ye
’pyanyadevatä bhaktä yajante çraddhayänvitäù. te ’pi mämeva kaunteya
yajantyavidhipürvvakam. ahaà hi sarvvayajïänäà bhoktä ca prabhureva ca. na tu
mämabhijänanti tattvenätaçcyavanti te. yaëti devavratä devän pitèn yänti pitåvratäù.
bhütäni yaëti bhütejjyä yänti madyajino ’pi mäm.” iti. avajïädikantu sarvvathä
pariharaëéyam. yatha pädme “harireva sadärädhyaù sarvvadeveçvareçvaraù. itare
brahmarudrädyä nävajïeyäù kadäcan.” çrébhagavadväkyaïca “yo mäà
samarccayennityamekäntabhävamästhitaù. vinindan devaméçänaà sa yäti narakaà
dhruvam.” gautaméye ca “gopälaà püjayedyastu nindayedanyadevatäm. astutävat paro
dharmmaù pürvvadharmmo vinaçyati.” “hayaçérñä mäà pathi devahelanaò” iti
çrénäräyaëavarmmaëi tadägaùpräyaçcittaà caturthe nandéçvaraçäpaçca “saàsaranniha ye
cämumanusarvvävamäninam” iti. atra viçeñajijïäsä cet paramätmabhaktisandarbhau dåçyau.
taduktaà brahmasaàhitäyäà “bhäsvän yathäçmaçakaleñu nijeñu tejaù svéyaà kiyat
prakaöayatyapi tadvadatra. brahma ya eva jagadaëòavidhänakarttä govindamädipuruñaà
tamahaà bhajaài” iti. “dépärccireva hi daçäntaramabhyupetya dépäyate
vivåtahetusamaëadharmmä. yastädågeva hi ca viñëutayä vibhäti govindamädipjuruñaà
tamahaà bhajämi” iti. kñéraà yathä dadhivikäretyädi. naca dadhidåñöäntena
Canto 1 Page 323

tamahaà bhajämi” iti. kñéraà yathä dadhivikäretyädi. naca dadhidåñöäntena
vikäritvamäyäti “tasya çrutestu çabdamülatväd” iti nyäyena muhuù parihåtatvät. yathoktaà
“yata udayästamayau vikåtermådi vä vikåtäd” iti. dåñöäntatrayeëa tu krameëedaà labhyate.
süryakäntasthänéye brahmopädhau süryyasyeva tasya kiïcitprakäçaù. dadhisthänéye
çambhüpädhau kñérasthänéyasya na tädågapi prakäçaù. daçäntarasthaëéye viñëüpädhau tu
pürëa eva prakäçaù.
--PS
Some rebellious persons resist this conclusion, based on statements saying that the three are
non-different. To that we answer as follows. Though they are in different positions (in
regards to guëas) one supreme puruña is the controller. Thus it is impossible to take them as
different. Such statements of non-difference are true in that sense.
But difference is unavoidable, because Brahmä and Çiva are different by being indirect means
of realizing Brahman compared to Viñëu who is the direct means of liberation. An example is
given.
Smoke from fire is superior to the wood (däruëaù), used to kindle the fire for sacrifice, which
is inert like earth (pärthivän), and not related to fire like smoke. It is devoid of manifesting
action related to Vedic duties. Smoke is related to the Vedas in that it is to a greater degree
the place of appearance of Vedic duties-- more than wood. Superior to the smoke is the fire,
directly the place of Vedic actions. Similarly rajoguëa endowed with some sattva, represented
by smoke, which enables one to see Brahman (brahma-darçanam) is superior to tamoguëa,
remote from sattva-guëa, represented by wood. Rajoguëa allows one to see Brahman in the
sense that it reveals the Vedic actions, which represent the appearance of the Lord. The word
tu indicates that, compared to tamas, which is fully destructive, rajas gives a slight
understanding of Brahman in the form of a slight manifestation of shadow qualities, since
rajas is the cause of covered jïäna. Complete realization of Brahman is not possible since
rajas causes agitation. Sattva, represented by the fire, is directly the means of seeing Brahman:
it is the means of realizing the form and qualities of Brahman directly since sattva is pure and
peaceful by nature.
Thus, Brahmä and Çiva are indirect means of attaining the Lord and Viñëu is the direct
means.
Vämana Puräëa says:
brahma-viñëv-éça-rüpäëi tréëi viñëor mahätmanaù
brahmaëi brahma-rüpaù sa çiva-rüpaù çive sthitaù
påthag eva sthito devo viñëu-rüpé janärdanaù
The three forms of Brahmä, Viñëu and Çiva arise from the great Viñëu. Viñëu takes the form
of Brahmä within Brahmä and the form of Çiva within Çiva. The form of Viñëu is however
situated separately.
çivaù çakti-yutaù çaçvat tri-liìgo guëa-saàvåtaù
vaikärikas taijasaç ca tämasaç cety ahaà tridhä
Çiva is always united with his personal energy, material nature. Manifesting himself in three
features in response to the entreaties of nature’s three modes, he thus embodies the threefold
principle of material ego in goodness, passion and ignorance.
Canto 1 Page 324
principle of material ego in goodness, passion and ignorance.
tato vikärä abhavan ñoòaçäméñu kaïcana
upadhävan vibhüténäà sarväsäm açnute gatim
The sixteen elements have evolved as transformations of that false ego. When a devotee of
Çiva worships his manifestation in any one of these elements, the devotee obtains all sorts of
corresponding enjoyable opulences.
harir hi nirguëaù säkñät puruñaù prakåteù paraù
sa sarva-dåg upadrañöä taà bhajan nirguëo bhavet
The Lord, however, has no connection with the material modes. He is the Supreme Lord, the
all-seeing eternal witness, who is transcendental to material nature. One who worships him
becomes similarly free from the material modes. (SB 10.88.3-5)
Çruti also says:
puruño ha vai narayano 'kamayata. atha narayanäd ajo 'jayata. yatah prajäh sarvani bhutani
The puruña, who is Viñëu, desired. Then from Näräyaëa Brahmä was born. From Brahmä
came all the living beings. Näräyaëa Upaniñad
näräyaëaù param brahma tattvam näräyaëaù param
åtam satyam param brahma puruñam kåñëa-piìgalam
Näräyaëa (the puruñävatära) is the supreme Brahman. Näräyaëa is the real object. The
supreme Brahman is eternal truth. He is a person with a dark complexion. (Mahä-näräyaëa
Upaniñad)
eko narayana asin na brahmä na ca çaìkarah. sa munir bhutva samacintayat tata eva
vyajäyanta viçvo hiraëyagarbho 'gnir varuëa-rudrendrah
One Näräyaëa (Paramätmä) existed in the beginning. Brahmä and Çiva did not exist. Being
silent, he meditated. From him arose the universe, Brahmä, Agni, Varuëa, Çiva and Indra.
(Näräyaëa Upaniñad)
It is clear that Viñëu is to be worshipped in the inspection of the three fire altars. Difference is
accepted in the anukramaëika-sutras. Only oneness is considered as Soma, Dattta and
Durväsä.
Vaiñëava-toñaëi 10.89.20:
Since Bhägavatam clearly shows the supreme position of Viñëu, the faults proclaimed in other
scriptures if one sees difference between Viñëu and Çiva are the opinions of non-Vaiñëavas,
since those scriptures are not for Vaiñëavas. The opposite is stated in Vaiñëava scriptures.
yas tu näräyaëaà devaà brahma-rudrädi-daivataiù
samatvenaiva vékñeta sa päñaëòé bhaved dhruvam
One who considers Näräyaëa on a level with great devatäs like Brahmä and Çiva is
Canto 1 Page 325

One who considers Näräyaëa on a level with great devatäs like Brahmä and Çiva is
immediately listed among nonbelievers.
In Viñëu-dharmottara there is the story of Viñvaksena, a devotee brähmaëa. While wandering

the earth he met by good fortune a head of a village.
deva-karmaëy açaktir me täta pujaya saìgakaram
devatäyanataà gatvä yatra täta pratiñöhitam
liìgam asti susreçasya mahädevasya nirmalam
evam uktaù praty uväca vayam ekäntinaù çrutäù
püjayämaç ca naivänyaà tasmät tvaà gaccha mäciram
I cannot perform worship. You should worship Çiva . Go to his temple where there is a pure
liìga of Çiva installed. When he said this, the brähmaëa said, “I am a devoted brähmaëa. I do
not worship anyone except Viñëu. Therefore you should go to that temple without delay.”
The son of the village leader was about to cut off the head of Viñvaksena. Not desiring to die
by his hand, Viñvaksena then began to consider. “Let it be. I will go.” Going to the liìga, he
offered flowers while saying “Respects to Narasiàha.” Hearing this, the son again wanted to
cut off his head. Nåsiàha burst out of the liìga and cut off the heads of the village leader’s
son and his followers.
In Skanda Puräëa, Çiva says çiva-çästreñu tad grähyaà bhagavat-çästra-yogi yat: one should
accept from the scriptures dealing with Çiva what does not contradict the scriptures dealing
with Bhagavän.
saìkhyaà yogaç ca sanätane dve vedäç ca sarve nikhile 'pi räjan
sarvaiù samastair åñibhir nirukto näräyaëo viçvam idam puräëam
O king! Säìkhya, yoga and all the Vedas are eternal. All the sages proclaim Näräyaëa.
--BS
yas tu viñëuà parityajya mohäd anyam upäsate |
sa hema-räçim utsåjya päàçu-räçià jighåkñati ||
One who gives up Viñëu and out of illusion worships someone else is like a person who gives
up a pile of gold and accepts a pile of dust. (Mahäbhärata)
avismitaà taà paripürëa-kämaà svenaiva läbhena samaà praçäntam
vinopasarpaty aparaà hi bäliçaù çva-läìgulenätititarti sindhum
The great fool who tries to cross the ocean of saàsära by holding onto a dog’s tail approaches
anyone except the Lord, for whom nothing is astonishing to accomplish, who is full in his
desires with a perfect form, and who is gentle with his devotees. (SB 6.9.22)
Hari-vaàça says:
Canto 1 Page 326

harir ekaù sadä dhyeyo bhavadbhiù sattva-saàñrayaiù
viñnum-mantraà sadä vipräù paöhadhvaà dhyäta keçavam
Only Viñëu should be the object of meditation for you who have taken shelter of sattva. The
brähmaëas should recite Viñëu mantras and meditate on Viñëu.
anupanéta-çatam ekam ekenopanétena tat-samam |
upanéta-çatam ekam ekena gåhasthena tat-samam |
gåhastha-çatam ekam ekena vänaprasthena tat samaà |
vänaprastha-çatam ekam ekena yatinä tat samaà |
yaténäà tu çataà pürëam ekam ekena rudra-jäpakena tat-samam |
rudra-jäpaka-çatam ekam ekena atharva-çiraù-çikhädhyäpakena tat-samam |
atharvaçiraù-çikhädhyäpaka-çatam ekam ekena täpanéyopaniñad-adhyäpakena tat-samam |

täpanéyopaniñad-adhyäpaka-çatam ekam ekena mantra-räjädhyäpakena tat-samam |
A person with a sacred thread is worth one hundred without a thread. One householder is
equal to a hundred persons with threads. One vanaprastha is equal to a hundred
householders. One sannyäsé is equal to a hundred vanaprasthas. One worshipper of Çiva is
equal to a hundred sannyäsés. One knower of the atharva-çira is equal to a hundred Çiva
worshippers. One who studies the Nåsiàha-täpané Upaniñad is equal to a hundred persons
who study the atharva-çiras. One who chants the Nåsiàha mantra is equal to a hundred
students of the Upaniñad. (Nåsiàha-täpané Upaniñad 5.8)
janmäntarasahasreñu samärädhya våñadhvajam
vaiñëavatvaà labhed dhémän sarvvapäpakñaye sat
The intelligent person who worships Viñëu for a thousand births becomes a devotee and
destroys all sins. Varäha Puräëa
trayäëäm eka-bhävänäà yo na paçyati vai bhidäm
sarva-bhütätmanäà brahman sa çäntim adhigacchati
One who does not consider Brahmä, Viñëu, Çiva or the living entities in general to be separate
from the Supreme, and who knows Brahman, actually realizes peace; others do not. (SB
4.7.54)
Compared to Viñëu, others are not independent.
såjämi tan-niyukto ’haà haro harati tad-vaçaù |
viçvaà puruña-rüpeëa paripäti tri-çakti-dhåk ||
I create under his order, and Çiva destroys under his order. Holding his three energies, he
protects the universe as the Paramätmä. (SB 2.6.32)
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brahmä bhavo ’ham api yasya kaläù kaläyäù
Great devatäs like Brahmä and Çiva, and even the goddess of fortune and I, are simply parts of
his parts. (SB 10.68.37)
yac-chauca-niùsåta-sarit-pravarodakena
térthena mürdhny adhikåtena çivaù çivo ’bhüt
dhyätur manaù-çamala-çaila-nisåñöa-vajraà
dhyäyec ciraà bhagavataç caraëäravindam
One should meditate continually upon the Lord’s lotus feet from which the Gaìgä flows and
gives extra blessings to Lord Çiva on his head, and whose thunderbolt is released upon
mountains of sin in the meditator’s mind. (SB 3.28.22)
çivasya çré-viñëor ya iha guëa-nämädi-sakalaà
dhiyä bhinnaà paçyet sa khalu hari-nämähita-karaù
The person who sees non-different between Çiva and Viñnu is an offender to the name.
(Padma Puräëa)
The word çré with Viñëu indicates that Viñëu is endowed with all çaktis. Since Visëu is all
pervading, his name is non-different from him. One who thinks that Çiva’s qualities are
independent (bhinnam) of Viñëu is an offender.
na te mayy acyute ’je ca bhidäm aëv api cakñate
nätmanaç ca janasyäpi tad yuñmän vayam émahi
These devotees do not differentiate between Viñëu, Brahmä and me, nor do they differentiate
between themselves and other living beings. But surpassing that conception we worship you
pure Vaiñëavas. (SB 12.10.20-22)
Surpassing them (tat), we worship you--Märkaëòeya and others, who are pure Vaiñëavas.
Çiva speaks to the Pracetas:
atha bhägavatä yüyaà priyäù stha bhagavän yathä
na mad bhägavatänäà ca preyän anyo ’sti karhicit
You devotees are dear to me just as the Supreme Lord is dear to me. The devotees hold me
dear, just as they hold the Lord dear. (SB 4.24.30)
Çiva describes Märkaëòeya as a pure Vaiñëava:
naivecchaty äçiñaù kväpi brahmarñir mokñam apy uta
bhaktià paräà bhagavati labdhavän puruñe ’vyaye
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Surely this saintly brähmaëa does not desire any benediction, not even liberation, for he has
attained pure devotional service unto the inexhaustible Lord. (SB 12.10.6)
Because Çiva appeared in his heart, Märkaëòeya speaks of Çiva as non-different from the Lord
when his samädhi breaks. (SB 12.10.13) In the end, Çiva distinguishes the Lord from
himself.(SB 12.10.20)
In çruti it is said:
yaà kämaye tam ugraà kåëomi taà brahäëaà tam åñim taà sumedhäm
I make whomever I desire into Çiva; I make whomever I desire into Brahmä or a sage. (Åg
Veda 10.125.05.2)
Therefore there is no fault in worshipping Brahmä and Çiva as servants of Viñëu.
Sa ädi-devo jagatäà paro guru: Brahmä is the original devatä, the instructor of bhakti for the
world. (SB 2.9.5) And Çiva is the greatest Vaiñëava, greater than Brahmä: vaiñëavänäà yathä
çambhuù. (SB 12.13.16)
tataù sampüjya çirasä vavande parameñöhinam
bhavaà prajäpatén devän prahrädo bhagavat-kaläù
Prahläda, a portion of the Lord, then worshiped the Prajäpatis, Brahmä, and Çiva, and bowed
down with his head. (SB 7.10.32)
Yudhiñöhira said:
kratu-räjena govinda räjasüyena pävanéù
yakñye vibhütér bhavatas tat sampädaya naù prabho
O Govinda, I desire to worship your auspicious, opulent expansions by the Räjasüya sacrifice,
the king of Vedic ceremonies. Please make our endeavor a success, my Lord. (SB 10.72.3)
Because of worshipping Çiva as an independent form, his followers could notavoid Bùågu’s
curse:
tasyaivaà vadataù çäpaà çrutvä dvija-kuläya vai
bhåguù pratyasåjac chäpaà brahma-daëòaà duratyayam
When Nandéçvara had spoken, Bhågu, hearing the curse, uttered a brähmaëa’s curse in
response, on behalf of the brähmaëas, which was difficult to avoid.
bhava-vrata-dharä ye ca ye ca tän samanuvratäù
päñaëòinas te bhavantu sac-chästra-paripanthinaù
Let those who take vows to satisfy Lord Çiva and who follows such persons become heretics
and become obstacles to the genuine scriptures. (SB 4.2.27-28)
Bhava-vrata means those who worship Çiva according to the Vedas. The word päñaëòa already
Canto 1 Page 329

Bhava-vrata means those who worship Çiva according to the Vedas. The word päñaëòa already
has been applied to those not following the Vedas. The curse applies to even those following
the Vedas.
Thus it is a fault to worship Çiva independently since Bhägavatam mentions in the same
section that the Lord is the root of the Vedas.
Attaining the Lord by independent worship of devatäs is denied in the Gétä:
ye ’py anya-devatä-bhaktä yajante çraddhayänvitäù |
te ’pi mäm eva kaunteya yajanty avidhi-pürvakam ||
Those who are devoted to other gods and with faith worship them worship me by the wrong
method, O son of Kunté.
ahaà hi sarva-yajïänäà bhoktä ca prabhur eva ca |
na tu mäm abhijänanti tattvenätaç cyavanti te ||
I am the enjoyer and master of all sacrifices. Those who do not know me as such continue to
take birth.
yänti deva-vratä devän pitèn yänti pitå-vratäù |
bhütäni yänti bhütejyä yänti mad-yäjino ’pi mäm ||
The worshippers of the devatäs go to the devatäs, and the worshippers of the Pitås go to the
Pitås. The worshippers of ghosts go to the ghosts, and worshippers of me come to me. (BG
9.23-25)
Some good qualities arise by worshipping the followers of the Lord (devatäs). It is also an
offense to disrespect them.
Padma Puräëa says:
harir eva sadärädhyaù sarva-deveçvareçvaraù |
itare brahma-rudrädyä nävajïeyäù kadäcana ||
The supreme Lord should always be worshipped. One should not disrespect Brahmä, Çiva and
others.
yo mäà samarcayen nityam ekäntaà bhävam äçritaù |
vinindan devam éçänaà sa yäti narakaà dhruvam ||
He who worships me constantly with pure devotion but criticizes Çiva goes to hell for certain.
(Kürma Puräëa )
Gautaméya-tantra says:
gopälaà püjayed yas tu nindayed anya-devatäm |
astu tävat paro dharmaù pürva-dharmo’pi naçyati ||
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astu tävat paro dharmaù pürva-dharmo’pi naçyati ||
If a person who worships Kåñëa criticizes the devatäs whatever dharma he has accomplished
is destroyed, what to speak of attaining dharma in the future.
hayaçérñä mäà pathi deva-helanät
May Hayagréva protect me from disrespecting the devatäs when going on a path. (SB 6.8.17)
It is a great fault to disrespect Çiva. Nandéçvara gave a curse in the Fourth Canto:
vidyä-buddhir avidyäyäà karmamayyäm asau jaòaù
saàsarantv iha ye cämum anu çarvävamäninam
The curses are suitable because he takes ignorance in the form of karma as knowledge, and
he is foolish. Let those who follow Dakña, who insulted Çiva, take repeated birth and death in
this world. (SB 4.2.24)
For more information on this one should consult Paramätmä and Bhakti Sandarbhas.
Paramätmä Sandarbha 13:
It is said in Brahma-saàhitä:
bhäsvän yathäçma-çakaleñu nijeñu tejaù
svéyam kiyat prakaöayaty api tadvad atra |
brahmä ya eña jagad-aëòa-vidhäna-kartä
I worship the Supreme Lord Govinda who becomes Brahmä, the creator of the universe (by
bestowing his powers to that jéva), just as the sun displays a small portion of its powers of
heat and light in all the sun stones which represent it.
kñéraà yathä dadhi vikära-viçeña-yogät
saïjäyate na hi tataù påthag asti hetoù |
yaù çambhutäm api tathä samupaiti käryäd
I worship the Supreme Lord Govinda who becomes the form of Çiva who is said to be non-
different from Govinda, but who is also different because of his contact with the
transformations of prakåti, just as milk becomes yogurt, which can be said to be non-different
from its cause, but acts in a different manner.
dépärcir eva hi daçäntaram abhyupetya
dépäyate vivåta-hetu-samäna-dharmä |
yas tädåg eva hi ca viñëutayä vibhäti
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yas tädåg eva hi ca viñëutayä vibhäti
I worship the Supreme Lord Govinda who expands as Kñérodakaçäyé-viñëu (through

Mahäviñëu and Garbodakaçäyé-viñëu), who is non-different from him, just as a large lamp
lights up a second lamp, which lights up a third lamp -- which illuminates with the same
quality of light as the original lamp.
One should not think that Brahman becomes directly transformed though the word vikära is
used in the verse explaining Çiva, since direct transformation of Brahman is rejected in all
cases.[15]
Ñrutes tu çabda-mülavät: the defects of the agent do not apply to Brahman because of
scriptural statements, which are the only proof concerning inconceivable subjects. Brahma-
sütra 2.1.27
It is said:
båhad upalabdham etad avayanty avaçeñatayä
yata udayästam-ayau vikåter mådi vävikåtät
ata åñayo dadhus tvayi mano-vacanäcaritaà
katham ayathä bhavanti bhuvi datta-padäni nåëäm
Some define you as matter since it remains after destruction of the universe. It is like the
transformation of clay into a pot. Some çrutis testify that the universe appears and disappears
while Brahman remains unchanged. Some of the çrutis take you to be the mind, words and
actions of this world, but, by indicating you in terms of material objects like pots, such a
statement appears to be ignorance to us. (SB 10.87.15)
The three examples given in Brahma-saàhitä should be understood as follows. The sun,
representing the Lord, reveals himself a little in the sun stone, which represents Brahmä. The
Lord, represented by milk, is not fully present in the person known as Çiva, who is
represented by yogurt. However the Lord (original flame) is fully revealed in the form of
Viñëu (guëävatära) represented by a second flame.
Other thoughts

1.2.25
bhejire munayo 'thägre

bhagavantam adhokñajam
sattvaà viçuddhaà kñemäya
kalpante ye 'nu tän iha
bhejire—rendered service unto; munayaù—the sages; atha—thus; agre—previously;
bhagavantam—unto the Personality of Godhead; adhokñajam—the Transcendence; sattvam—
Canto 1 Page 332
bhagavantam—unto the Personality of Godhead; adhokñajam—the Transcendence; sattvam—
existence; viçuddham—above the three modes of nature; kñemäya—to derive the ultimate
benefit; kalpante—deserve; ye—those; anu—follow; tän—those; iha—in this material world.
SP Translation
Previously all the great sages rendered service unto the Personality of Godhead due to His
existence above the three modes of material nature. They worshiped Him to become free
from material conditions and thus derive the ultimate benefit. Whoever follows such great
authorities is also eligible for liberation from the material world.
VCT translation
Therefore the ancient sages worshipped Supreme Lord, beyond the material senses,
composed of viçuddha-sattva. Those who follow the sages attain liberation in this world.
VA translation
"In the earlier times, during the period of Sathyayuga (aeon of truth), the sages who had the
highest "Jnana" (spiritual knowledge), served and worshipped our Lord Sri Narayana (Sri
Krishna) who is Adhokshaja, (i.e. the Lord who is beyond the knowledge of the senses) and
who is of the divine form of pure "Satwa"! These sages, due to this, attained the highest
results? But, even today, the devotees who follow the path outlined by these sages, attain, in
this very life, great auspiciousness (Kalyaan) welfare and the highest bliss (of the
"Asanta")."
Summary of verse:
Purport
The purpose of performing religion is neither to profit by material gain nor to get the
simple knowledge of discerning matter from spirit. The ultimate aim of religious
performances is to release oneself from material bondage and regain the life of freedom in
the transcendental world, where the Personality of Godhead is the Supreme Person. Laws
of religion, therefore, are directly enacted by the Personality of Godhead, and except for
the mahäjanas, or the authorized agents of the Lord, no one knows the purpose of religion.
There are twelve particular agents of the Lord who know the purpose of religion, and all of
them render transcendental service unto Him. Persons who desire their own good may
follow these mahäjanas and thus attain the supreme benefit.

Thus (ataù), the sages in ancient times worshipped the Supreme Lord, who is viçuddha-sattva.
Viçuddha-sattva means having a body composed of the cit-çakti arising from his svarüpa (not
material sattva), because the çruti says vidyävidyäbhyäà bhinnam: the Lord is neither material
knowledge (sattva) nor ignorance. (Gopäla-täpané Upaniñad 2.20) Furthermore the småti says
chäyätapau yatra na gådhra-pakñau: in the Lord there is no ignorance or knowledge which
causes prejudice towards the jéva. (SB 8.5.27) satya-jïänänantänanda-mätraika-rasa-mürtayaù:
the viñëu-mürtis all had eternal, unlimited forms, full of knowledge and bliss and existing
beyond the influence of time. (SB 10.13.54) Because the body of Viñëu is beyond mäyä, one
cannot say that viçuddha-sattva means the vidyä arising from mäyä-çakti. The persons who
follow after (anu) these sages are qualified for liberation (kñemäya) in this world (iha).
Bhavartha Dipika
väsudeva-bhaktau pürväcäraà pramäëayati, bhejira iti. athäto hetor agre purä viçuddhaà
Canto 1 Page 333

väsudeva-bhaktau pürväcäraà pramäëayati, bhejira iti. athäto hetor agre purä viçuddhaà
sattvaà sattva-mürtià bhagavantam adhokñajam. ato ye tän anuvartante ta iha saàsäre
kñemäya kalpante.
Çré Subodhiné:
In the olden times, the sages served and worshiped our Lord for the sake of attaining
"Aatma" i.e. they served our Lord Sri Krishna only – who is Adhokshaja – the Lord who
cannot be understood or known through the knowledge and power of the senses. The word
"Bhejire" denotes that "many sages" did this service and worship and not "some" only! These
sages served the Lord, who is the "Aatma" of everyone. These sages were "blemish free". This
is indicated by the word "Munayaha" (the sages). A "Muni" (sage) is one who does
"contemplation" (Manan) till he attains the "basic nature" of an object. These sages. on
contemplating on our Lord, realized His divine nature and got established in pure "Satwa".
Due to this, these sages are called as "Muni". In other words, our Lord was and is being
served and worshiped by the sages, who are full of "Satwa", and given to contemplation.
The word "Atha" (now) used in this verse, indicates that these sages did not serve and
worship our Lord, when they were in "ignorance", but did this service and worship with full
knowledge (Jnani) i.e. as “Jnanis" they served and worshipped our Lord, who is Adhoksaja!
The word "Agre" (in the beginning, earlier, first) indicates the "first" of the 4 aeons (Yugas)
viz. Sathyayuga! — which is also known as "Kritayuga"!
With a view to emphasize the divine nature of Brahman, and it's supernatural status
(Aloukik), here, in this verse, our Lord has been described with two holy names viz, (1)
Bhagawan and (2) Adhoksaja. In other words, our Lord is invested with the 6 opulences
(Shad Aiswaryam) and is beyond the knowledge of the "senses' (Indriyas). The words used
here are most holy viz, "Bhagavantam Adhokshjam" As Lord Vishnu is the divine form,
with the predominant quality of "Satwa", he is hailed here as "Satwik" (Satwam Visudham).
The quality of "Satwa" is present in Lord Brahma and other deities also. Due to this, did
these sages worship them too? With a view to remove this doubt, the words “Visudham
Satwam” are used i.e. these sages worshipped and served our Lord only, who is endowed
with "pure Satwa", and not Lord Brahma and others, who bad "Satwa" mixed up with other
qualities.
What is the "result" which a devotee, who worships and senes our Lord with this "pure
Satwa" will attain? This is answered by telling, "What can we say about the immense and
auspicious result” which will be attained by the devotees who serve and worship such a pure
Stwik Lord Adhokshaja? The devotees, who serve and worship our Lord attain the highest
results! But those, who serve these devotees also attain “liberation'' i.e. those who follow the
path as outlined by these great sages and devotees will attain the highest auspicious welfare
and bliss of their divine self! This "result" is attained by them in this very life itself!; and not
in another "life"! Hence, as the auspicious result is available in the quickest possible lime
and way, a devotee should, in all earnestness, serve and worship our Lord, who has the
divine quality of "pure Satwa" in Him. In this way, this "truth" has been described.
Describing the nature of those, and results thereof, of serving the deities with “Tamas” and
"Rajas", as their predominant qualities, through the next verse, the divine Satwik nature
and "Brahman" (Sri Narayana) are being mentioned again. Due to the force of time, it was
possible to do worship of the “pure” Satwa endowed Brahman in the Sathyayuga. But in the
succeeding “aeons” of Treta, Dwaapara and Kali, how can this sort of service and worship be
done? This doubt is answered through the following verse.

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devatäntaraparityaìenäpi bhagadbhaktau sadäcäraà pramäëayati, bhejira iti. sattvaà
viçuddhaà viçuddhasattvaömakamürttià. bhagavantaà präkåtasattvätétaïca. tasya vivåtaà
bhagavatsandarbhe saptadaçädhikaçatatamaväkyamärabhya drañöavyam.
This verse gives proof of the proper conduct in bhakti to the Lord: worship of devatäñ is
rejected. The lord has a form which is viçuddha-sattva, beyond material sattva. This is
explained in Bhagavat Sandarbha.
Other thoughts

26-27 Worship of the other devas
1.2.26
mumukñavo ghora-rüpän
hitvä bhüta-patén atha
näräyaëa-kaläù çäntä
bhajanti hy anasüyavaù
mumukñavaù—persons desiring liberation; ghora—horrible, ghastly; rüpän—forms like that;
hitvä—rejecting; bhüta-patén—demigods; atha—for this reason; näräyaëa—the Personality of
Godhead; kaläù—plenary portions; çäntäù—all-blissful; bhajanti—do worship; hi—certainly;
anasüyavaù—nonenvious.
SP Translation
Those who are serious about liberation are certainly nonenvious, and they respect all. Yet
they reject the horrible and ghastly forms of the demigods and worship only the all-blissful
forms of Lord Viñëu and His plenary portions.
VCT translation
Rejecting the frightful forms Çiva or others devatäs, persons desirous of liberation (what to
speak of the devotees), without criticizing those devatäs, worship the avatäras of
Näräyaëa.
VA translation
"Those devotees, who are desirous of attaining "liberation", give up the service and worship
of those celestial deities, who are terrible - like Rudra, who is the Lord of Bhoots! They
then, without envy, serve and worship the peaceful incarnations of our Lord Sri Narayana,
manifested with the twin qualities of the powers of "Jnana" (knowledge) and "Kriya"
(action)!"
Summary of verse:
Purport
The Supreme Personality of Godhead Çré Kåñëa, who is the original person of the Viñëu
categories, expands Himself in two different categories, namely integrated plenary portions
and separated parts and parcels. The separated parts and parcels are the servitors, and the
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and separated parts and parcels. The separated parts and parcels are the servitors, and the
integrated plenary portions of viñëu-tattvas are the worshipful objects of service.
All demigods who are empowered by the Supreme Lord are also separated parts and parcels.
They do not belong to the categories of viñëu-tattva. The viñëu-tattvas are living beings
equally as powerful as the original form of the Personality of Godhead, and They display
different categories of power in consideration of different times and circumstances. The
separated parts and parcels are powerful by limitation. They do not have unlimited power
like the viñëu-tattvas. Therefore, one should never classify the viñëu-tattvas, or the plenary
portions of Näräyaëa, the Personality of Godhead, in the same categories with the parts and
parcels. If anyone does so he becomes at once an offender by the name päñaëòé. In the age of
Kali many foolish persons commit such unlawful offenses and equalize the two categories.
The separated parts and parcels have different positions in the estimation of material
powers, and some of them are like Käla-bhairava, Çmaçäna-bhairava, Çani, Mahäkälé and
Caëòikä. These demigods are worshiped mostly by those who are in the lowest categories of
the mode of darkness or ignorance. Other demigods, like Brahmä, Çiva, Sürya, Gaëeça and
many similar deities, are worshiped by men in the mode of passion, urged on by the desire
for material enjoyment. But those who are actually situated in the mode of goodness (sattva-
guëa) of material nature worship only viñëu-tattvas. Viñëu-tattvas are represented by various
names and forms, such as Näräyaëa, Dämodara, Vämana, Govinda and Adhokñaja.
The qualified brähmaëas worship the viñëu-tattvas represented by the çälagräma-çilä, and
some of the higher castes like the kñatriyas and vaiçyas also generally worship the viñëu-
tattvas.
Highly qualified brähmaëas situated in the mode of goodness have no grudges against the
mode of worship of others. They have all respect for other demigods, even though they may
look ghastly, like Käla-bhairava or Mahäkälé. They know very well that those horrible
features of the Supreme Lord are all different servitors of the Lord under different
conditions, yet they reject the worship of both horrible and attractive features of the
demigods, and they concentrate only on the forms of Viñëu because they are serious about
liberation from the material conditions. The demigods, even to the stage of Brahmä, the
supreme of all the demigods, cannot offer liberation to anyone. Hiraëyakaçipu underwent a
severe type of penance to become eternal in life, but his worshipful deity, Brahmä, could
not satisfy him with such blessings. Therefore Viñëu, and none else, is called mukti-päda, or
the Personality of Godhead who can bestow upon us mukti, liberation. The demigods, being
like other living entities in the material world, are all liquidated at the time of the
annihilation of the material structure. They are themselves unable to get liberation, and
what to speak of giving liberation to their devotees. The demigods can award the worshipers
some temporary benefit only, and not the ultimate one.
It is for this reason only that candidates for liberation deliberately reject the worship of the
demigods, although they have no disrespect for any one of them.

Bhüta-patén as well as meaning forms of Çiva, also indicates Pitås, Brahmä and others.
Anasüyavaù means they do not criticize those devatäs.
Bhavartha Dipika
nanv anyän api kecid bhajanto dåçyante. satyam, mumukñavas tv anyän na bhajanti kintu sa-
kämä evety äha, mumukñava iti dväbhyäm. bhüta-patén iti pitå-prajeçädénäm upalakñaëam.
anasüyavo devatäntaränindakäù santaù
Çré Subodhiné:
The "result" of "pure" Satwa quality is "liberation" (Moksha). This "liberation" is caused by
"Jnana" (knowledge). This "Jnana" in turn, is caused by the peaceful inner mind! A devotee
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"Jnana" (knowledge). This "Jnana" in turn, is caused by the peaceful inner mind! A devotee
is expected to do medication only on that divine deity, whose worship is being done by him.
Following this, if a devotee meditates on a "terrible" form, his mind will also become
"agitated" (not peaceful) and "terrible"! Hence, despite being essentially not different or
separate, a devotee should avoid to serve and worship the "terrible" forms. It is possible, that
there are devotees who, following the family traditional ways, and with a view to attain
"liberation", worship the “Tamasik” and “Rajasik” deities. They will certainly attain the
"Jnana" of the divine natures of these deities. They then, will give up the worship of these
deities and win serve and worship the incarnations of both “Jnana” power and "action"
power (Jnanasakthi and Kriyasakihi) of our Lord Sri Narayana, who is the primordial
Purusha, indwelling this entire Universe (Brahmaanda) – like our Lord's incarnation as the
"fish" (Matsya) — which is a manifestation of His power of Jnana - and Lord Sri
Raamachandra – which is a manifestation of our Lord’s power of action! These devotees
should serve and worship such of our Lord’s manifestations, without seeing any "blemish"
(Doshan) in any other manifestation of our Lord! But this sort of service and worship is not
in full and total accordance with the path of Bhakthi or devotion. Usually such worship is
done, to attain the fulfillment of some "result or benefit" as per the scriptural ways
prescribed (Dharmik). Only those deities, who are “peaceful” are worshipped. But it is true
to say of Sri Narayana that all his manifestations should be worshipped, without any motive
or desire - i.e. worship and service should be done only to attain Bhakthi and love! As, in
this path of Bhakthi, worship and service done with a motive or desire is considered as
"lower" (Gauni). It is therefore better to worship one divine form of our Lord, as being the
united divine form of all other deities and their forms!
Now, a description is being done on the ways and "goals" for the devotees of the “Rajas" and
"Tamas" types.

nanvanyän bhairavädén devaëapi kecidbhajanto dåçyante. satyam. yataste sakämäù kintu
mumukñavo ’pyanyänna bhajante kimuta tadbhaktyekapuruñärthä ityäha mumukñava iti.
Some persons worship devatäs such as Çiva. This is because they have material desires. But
persons desiring liberation do not worship them. What to speak of persons dedicated solely
to the highest goal through bhakti.
Other thoughts
-> Purport
This is a quotation from the Çrémad-Bhägavatam (1.2.26). Those who actually want the
highest perfection worship Lord Viñëu in His different incarnations. Those who are
attracted to the materialistic way of life and who are always agitated and full of anxiety
worship demigods who appear fierce—demigods like goddess Kälé and Käla-bhairava
(Rudra). The devotees of Kåñëa, however, do not envy the demigods or their worshipers but
peacefully render devotional service to the incarnations of Näräyaëa instead.

26-27 Worship of the other devas
1.2.27
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rajas-tamaù-prakåtayaù
sama-çélä bhajanti vai
pitå-bhüta-prajeçädén
çriyaiçvarya-prajepsavaù
rajaù—the mode of passion; tamaù—the mode of ignorance; prakåtayaù—of that mentality;
sama-çéläù—of the same categories; bhajanti—do worship; vai—actually; pitå—the
forefathers; bhüta—other living beings; prajeça-ädén—controllers of cosmic administration;
çriyä—enrichment; aiçvarya—wealth and power; prajä—progeny; épsavaù—so desiring.
SP Translation
Those who are in the modes of passion and ignorance worship those in the same category—
namely the forefathers, other living beings and the demigods who are in charge of cosmic
activities—for they are urged by a desire to be materially benefited with women, wealth,
power and progeny.
VCT translation
Desirers of progeny and power along with wealth, having natures of rajas and tamas,
corresponding to the natures their deities, worship the Pitås, Çiva, Brahmä and others.
VA translation
"The devotees who are "Rajasik" and "Tamasik" in nature, with a view to attain wealth,
opulence and progeny worship the ancestors, Bhoots, Prajesa (Lord Brahma) etc. who also
have the same nature as theirs’!"
Summary of verse:
Purport
There is no need to worship demigods of whatsoever category if one is serious about going
back to Godhead. In the Bhagavad-gétä 7.20, 23 it is clearly said that those who are mad after
material enjoyment approach the different demigods for temporary benefits, which are
meant for men with a poor fund of knowledge. We should never desire to increase the
depth of material enjoyment. Material enjoyment should be accepted only up to the point
of the bare necessities of life and not more or less than that. To accept more material
enjoyment means to bind oneself more and more to the miseries of material existence. More
wealth, more women and false aristocracy are some of the demands of the materially
disposed man because he has no information of the benefit derived from Viñëu worship. By
Viñëu worship one can derive benefit in this life as well as in life after death. Forgetting
these principles, foolish people who are after more wealth, more wives and more children
worship various demigods. The aim of life is to end the miseries of life and not to increase
them.
For material enjoyment there is no need to approach the demigods. The demigods are but
servants of the Lord. As such, they are duty-bound to supply necessities of life in the form
of water, light, air, etc. One should work hard and worship the Supreme Lord by the fruits of
one's hard labor for existence, and that should be the motto of life. One should be careful to
execute occupational service with faith in God in the proper way, and that will lead one
gradually on the progressive march back to Godhead.
Lord Çré Kåñëa, when He was personally present at Vrajadhäma, stopped the worship of the
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Lord Çré Kåñëa, when He was personally present at Vrajadhäma, stopped the worship of the
demigod Indra and advised the residents of Vraja to worship by their business and to have
faith in God. Worshiping the multidemigods for material gain is practically a perversity of
religion. This sort of religious activity has been condemned in the very beginning of the
Bhägavatam as kaitava-dharma. There is only one religion in the world to be followed by one
and all, and that is the Bhägavata-dharma, or the religion which teaches one to worship the
Supreme Personality of Godhead and no one else.

Prakåtayaù means (having the nature of). These natures are similar to those of the Pitås, Çiva
and other devatäs. Çriyä, in the instrumental case, means “along with wealth.”
Bhavartha Dipika
rajas-tamasé prakåtiù svabhävo yeñäà te. ata eva pitå-bhütädibhiù samaà çélaà yeñäm. çriyä
sahaiçvaryaà prajäç cepsantéti tathä te.
Çré Subodhiné:
Due to the differences in bodies, qualities and nature, the behavior or quality being
manifested by the persons (human) are of three kinds. No one can conquer this natural and
inherent qualities in them or cross over it (break it). The quality of the “form” pertaining to
the “body” gets strong, when one is in a "mad or foolish" state! The “quality” of one's
outlook (behavior - conduct) either gets increased or declined through one's "association", or
through the hearing of scriptures. Among these, those persons, who have the power of
"discrimination" (Viveka i.e. the ability to decide, what is right and what is wrong)
understand the glory of associating themselves with devotees of our Lord and the true divine
scriptures. Despite this, they worship only those deities, as per their own inherent qualities of
"Rajas" or "Tamas" (i.e. their respective deities). This is caused by the fact that usually, one
worships only those, who also exhibit or have the same nature! (Samaanaseela Vyasaneshu
Sakhyam). In this way, the "Rajasik" persons worship the "Rajasik" deities and likewise do
the "Tamasik" devotees also. This applies to their followers also. That is why with a view to
prove this, reference has been made to the ancestors. Bhoots, Prajesa etc. and their “masters”
(Swami) such as Lord Brahma and Lord Siva — representing the factor of time (Kaala)!
Through the performance of "Sraadha" (for the ancestors) ceremony, the ancestors are
pleased. Along wilt this, through the worship of "Shakthi". a person attains "wealth" as the
result for these actions, by worshipping Lord Siva, who is the “Swami” of the Bhoots, a
person attains "opulence" (Aishwaryam). The person, who serves and worships "Prajesa"
(Lord Brahma), attains the result of "progeny". Even here, it is very difficult to attain the
"desired" result, as the "giver" of these "results" is usually “Tamasik" in nature.
In this way, after explaining the glory of worshipping our Lord, who is of the divine form of
"Satwa", it is said, that all "evidences and spiritual practices" ("Pramaana" and "Saadhana")
find their goal, in our Lord only! i.e. to attain Him only! Sri Narayana is the goal of all
evidences and all kinds and types of spiritual practices. This "highest truth" is being
explained through the following 2 verses.

nanu kämäläbho ’pi lakñmépatibhajane bhavatyeva, tarhi kathamanyäàste bhajante taträha
raja iti. rajastamaùprakåtitvenaiva piträdibhiù samaà çélaà yeñäà. samaçélatvädeva
tadbhajane pravåttirityarthaù.
“A person with material desires can worship Viñëu. Why does he worship the devatäs?” They
have natures similar to the Pitås etc, since they have natures of rajas and tamas. Because of
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have natures similar to the Pitås etc, since they have natures of rajas and tamas. Because of
similar natures they are inclined to worship those devatäs.
Other thoughts

1.2.28-29
väsudeva-parä vedä
väsudeva-parä makhäù
väsudeva-parä yogä
väsudeva-paräù kriyäù
väsudeva-paraà jïänaà
väsudeva-paraà tapaù
väsudeva-paro dharmo
väsudeva-parä gatiù
väsudeva—the Personality of Godhead; paräù—the ultimate goal; vedäù—revealed scriptures;
väsudeva—the Personality of Godhead; paräù—for worshiping; makhäù—sacrifices;
väsudeva—the Personality of Godhead; paräù—the means of attaining; yogäù—mystic
paraphernalia; väsudeva—the Personality of Godhead; paräù—under His control; kriyäù—
fruitive activities; väsudeva—the Personality of Godhead; param—the supreme; jïänam—
knowledge; väsudeva—the Personality of Godhead; param—best; tapaù—austerity;
väsudeva—the Personality of Godhead; paraù—superior quality; dharmaù—religion;
väsudeva—the Personality of Godhead; paräù—ultimate; gatiù—goal of life.
SP Translation
In the revealed scriptures, the ultimate object of knowledge is Çré Kåñëa, the Personality of
Godhead. The purpose of performing sacrifice is to please Him. Yoga is for realizing Him. All
fruitive activities are ultimately rewarded by Him only. He is supreme knowledge, and all
severe austerities are performed to know Him. Religion [dharma] is rendering loving service
unto Him. He is the supreme goal of life.
VCT translation
Väsudeva is the purport of the Vedas. Väsudeva is the object of all sacrifices. Yoga,
varëäçrama, knowledge and austerities are all dependent on Väsudeva. Bhakti is dependent
on Väsudeva. Prema and liberation are dependent on Väsudeva.
VA translation
“The Vedas, the meanings of these Vedas (the final goal of the Vedas), all sacrifices, all
kinds of Yogic practices, purifying actions like taking bath etc. Jnana, penance, right conduct,
the heaven, all duties and the final goal for all - all these are for the sake of our Lord
Vaasudeva (Sri Narayana - Sri Krishna) and for attaining, serving and worshipping Him!"
Summary of verse:
Purport
Canto 1 Page 340
Purport
That Çré Kåñëa, the Personality of Godhead, is the only object of worship is confirmed in
these two çlokas. In the Vedic literature there is the same objective: establishing one's
relationship with Vasudeva, acting according to that relationship, and ultimately reviving
our lost loving service unto Him. That is the sum and substance of the Vedas. In the
Bhagavad-gétä the same theory is confirmed by the Lord in His own words: the ultimate
purpose of the Vedas is to know Him only. All the revealed scriptures are prepared by the
Lord through His incarnation in the body of Çréla Vyäsadeva just to remind the fallen souls,
conditioned by material nature, of Çré Kåñëa, the Personality of Godhead. No demigod can
award freedom from material bondage. That is the verdict of all the Vedic literatures.
Impersonalists who have no information of the Personality of Godhead minimize the
omnipotency of the Supreme Lord and put Him on equal footing with all other living
beings, and for this act such impersonalists get freedom from material bondage only with
great difficulty. They can surrender unto Him only after many, many births in the culture
of transcendental knowledge.
One may argue that the Vedic activities are based on sacrificial ceremonies. That is true.
But all such sacrifices are also meant for realizing the truth about Väsudeva. Another name
of Väsudeva is Yajïa (sacrifice), and in the Bhagavad-gétä it is clearly stated that all
sacrifices and all activities are to be conducted for the satisfaction of Yajïa, or Viñëu, the
Personality of Godhead. This is the case also with the yoga systems. Yoga means to get into
touch with the Supreme Lord. The process, however, includes several bodily features such
as äsana, dhyäna, präëäyäma and meditation, and all of them are meant for concentrating
upon the localized aspect of Väsudeva represented as Paramätmä. Paramätmä realization is
but partial realization of Väsudeva, and if one is successful in that attempt, one realizes
Väsudeva in full. But by ill luck most yogés are stranded by the powers of mysticism achieved
through the bodily process. Ill-fated yogés are given a chance in the next birth by being
placed in the families of good learned brähmaëas or in the families of rich merchants in
order to execute the unfinished task of Väsudeva realization. If such fortunate brähmaëas
and sons of rich men properly utilize the chance, they can easily realize Väsudeva by good
association with saintly persons. Unfortunately, such preferred persons are captivated again
by material wealth and honor, and thus they practically forget the aim of life.
This is also so for the culture of knowledge. According to Bhagavad-gétä there are eighteen
items in culturing knowledge. By such culture of knowledge one becomes gradually
prideless, devoid of vanity, nonviolent, forbearing, simple, devoted to the great spiritual
master, and self-controlled. By culture of knowledge one becomes unattached to hearth and
home and becomes conscious of the miseries due to death, birth, old age and disease. And
all culture of knowledge culminates in devotional service to the Personality of Godhead,
Väsudeva. Therefore, Väsudeva is the ultimate aim in culturing all different branches of
knowledge. Culture of knowledge leading one to the transcendental plane of meeting
Väsudeva is real knowledge. Physical knowledge in its various branches is condemned in the
Bhagavad-gétä as ajïäna, or the opposite of real knowledge. The ultimate aim of physical
knowledge is to satisfy the senses, which means prolongation of the term of material
existence and thereby continuance of the threefold miseries. So prolonging the miserable
life of material existence is nescience. But the same physical knowledge leading to the way
of spiritual understanding helps one to end the miserable life of physical existence and to
begin the life of spiritual existence on the plane of Väsudeva.
The same applies to all kinds of austerities. Tapasya means voluntary acceptance of bodily
pains to achieve some higher end of life. Rävaëa and Hiraëyakaçipu underwent a severe
type of bodily torture to achieve the end of sense gratification. Sometimes modern
politicians also undergo severe types of austerities to achieve some political end. This is not
actually tapasya. One should accept voluntary bodily inconvenience for the sake of knowing
Väsudeva because that is the way of real austerities. Otherwise all forms of austerities are
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Väsudeva because that is the way of real austerities. Otherwise all forms of austerities are
classified as modes of passion and ignorance. Passion and ignorance cannot end the miseries
of life. Only the mode of goodness can mitigate the threefold miseries of life. Vasudeva and
Devaké, the so-called father and mother of Lord Kåñëa, underwent penances to get
Väsudeva as their son. Lord Çré Kåñëa is the father of all living beings (Bg. 14.4). Therefore
He is the original living being of all other living beings. He is the original eternal enjoyer
amongst all other enjoyers. Therefore no one can be His begetting father, as the ignorant
may think. Lord Çré Kåñëa agreed to become the son of Vasudeva and Devaké upon being
pleased with their severe austerities. Therefore if any austerities have to be done, they must
be done to achieve the end of knowledge, Väsudeva.
Väsudeva is the original Personality of Godhead Lord Çré Kåñëa. As explained before, the
original Personality of Godhead expands Himself by innumerable forms. Such expansion of
forms is made possible by His various energies. His energies are also multifarious, and His
internal energies are superior and external energies inferior in quality. They are explained
in the Bhagavad-gétä (7.4-6) as the parä and the aparä prakåtis. So His expansions of various
forms which take place via the internal energies are superior forms, whereas the expansions
which take place via the external energies are inferior forms. The living entities are also His
expansions. The living entities who are expanded by His internal potency are eternally
liberated persons, whereas those who are expanded in terms of the material energies are
eternally conditioned souls. Therefore, all culture of knowledge, austerities, sacrifice and
activities should be aimed at changing the quality of the influence that is acting upon us.
For the present, we are all being controlled by the external energy of the Lord, and just to
change the quality of the influence, we must endeavor to cultivate spiritual energy. In the
Bhagavad-gétä it is said that those who are mahätmäs, or those whose minds have been so
broadened as to be engaged in the service of Lord Kåñëa, are under the influence of the
internal potency, and the effect is that such broadminded living beings are constantly
engaged in the service of the Lord without deviation. That should be the aim of life. And
that is the verdict of all the Vedic literatures. No one should bother himself with fruitive
activities or dry speculation about transcendental knowledge. Everyone should at once
engage himself in the transcendental loving service of the Lord. Nor should one worship
different demigods who work as different hands of the Lord for creation, maintenance or
destruction of the material world. There are innumerable powerful demigods who look over
the external management of the material world. They are all different assisting hands of
Lord Väsudeva. Even Lord Çiva and Lord Brahmä are included in the list of demigods, but
Lord Viñëu, or Väsudeva, is always transcendentally situated. Even though He accepts the
quality of goodness of the material world, He is still transcendental to all the material
modes. The following example will clear that matter more explicitly. In the prison house
there are the prisoners and the managers of the prison house. Both the managers and the
prisoners are bound by the laws of the king. But even though the king sometimes comes in
the prison, he is not bound by the laws of the prison house. The king is therefore always
transcendental to the laws of the prison house, as the Lord is always transcendental to the
laws of the material world.

“But Pitås and devatäs are said to worshippable by the Vedas. What is wrong with them?”
The Vedas have as their purport Väsudeva.
älena nañöä pralaye väëéyaà veda-saàjïitä

mayädau brahmaëe proktä dharmo yasyäà mad-ätmakaù
By the influence of time, the Vedic knowledge was lost at the time of annihilation. Therefore,
when the subsequent creation took place, I spoke to Brahmä the Vedic knowledge in which
Canto 1 Page 342

when the subsequent creation took place, I spoke to Brahmä the Vedic knowledge in which
bhakti is the essence. SB 11.14.3
kià vidhatte kim äcañöe kim anüdya vikalpayet

ity asyä hådayaà loke nänyo mad veda kaçcana
What do the Vedas instruct as action? What is the final meaning of the Vedas? What
alternatives do the Vedas raise? No one except me or my dear devotee knows the intended
meaning of the Vedas. SB 11.21.42
mäà vidhatte ’bhidhatte mäà vikalpyäpohyate tv aham

etävän sarva-vedärthaù çabda ästhäya mäà bhidäm
mäyä-mätram anüdyänte pratiñidhya prasédati
The Vedas indicate bhakti as the action, and indicate me as the meaning. I am the meaning
of all the Vedas. I, as karma and jïäna, am proposed and rejected as alternatives. The Vedas,
taking shelter of me, proposing karma and jïäna and then rejecting them as mäyä, become
happy by giving the devotees bliss. SB 11.21.43
Thus these people, not knowing the purport of the Vedas, worship the Pitås and others.
“But it is clearly seen that the Vedas are concerned with sacrifice and yoga.” That is true.
svaà lokaà na vidus te vai yatra devo janärdanaù

ähur dhümra-dhiyo vedaà sakarmakam atad-vidaù
Those who are less intelligent accept the Vedic ritualistic ceremonies as all in all. They do not
know that the purpose of the Vedas is to understand one’s own home, where the Supreme
Personality of Godhead lives. Not being interested in their real home, they are illusioned and
search after other homes. SB 4.29.48
Thus according to the words of Närada, sacrifice and yoga are not meaning of the Vedas. The
Lord himself says dharmo yasyäà mad-ätmakaù: I Myself am the religious principles
enunciated in the Vedas. (SB 11.14.3) Devahüti says
aho bata çva-paco ’to garéyän yaj-jihvägre vartate näma tubhyam

tepus tapas te juhuvuù sasnur äryä brahmänücur näma gåëanti ye te
How astonishing! The outcaste on the tip of whose tongue is your name is the guru! All
those who chant your name, most respectable, have completed all austerities, all sacrifices, all
bathing and all study of the Vedas. SB 3.33.7
Närada, in saying yathä taror müla-niñecanena (SB 4.31.14), has indicated that Väsudeva is the
conclusion of the Vedas. Thus it is clear that the meaning of all the Vedas is simply devotion
to Bhagavän alone.
Or, all sacrifices are dedicated to Väsudeva can mean that the sacrifices worship Indra and
others as the limbs of Väsudeva. This is well known in the story of Bharata.[6] Yoga is
dedicated to meditation of the Lord. This is well known from the story of Kapila. All karmas
are dependent on the Lord since they cannot bestow results without including worship of the
Lord. Jïäna and tapas are also dependent on the Lord for results. Since karma-yoga has
already been mentioned by the words väsudeva-parä kriyaù, väsudeva-paro dharmaù means
parama-dharma, the actions of bhakti such as hearing and chanting. These are all dedicated
to Väsudeva. Paro dharma and the goal (gati), prema and liberation, are dependent on
Väsudeva alone for results.
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Väsudeva alone for results.
Bhavartha Dipika
mokña-pradatväd väsudevo bhajanéya ity uktaà sarva-çästra-tätparya-gocaratväd apéty äha
dväbhyäm. väsudeva eva paras tätparya-gocaro yeñäà te. nanu vedä makha-parä dåçyanta ity
äçaìkya te ’pi tad-ärädhanärthatvät tat-parä evety uktam. yogä yoga-çästräëi. teñäm apy äsana-
präëäyämädi-kriyä-paratvam äçaìkya täsäm api tat-präpty-upäyatvät tat-paratvam uktam.
jïänaà jïäna-çästram. nanu ca taj jïäna-param evety äçaìkya jïänasyäpi tat-paratvam
uktam. tapo ’tra jïänam. dharmo dharma-çästraà däna-vratädi-viñayam. nanu tat-svarga-
param ity äçaìkya gamyata iti gatiù svargädi-phalaà säpi tad-änandäàça-rüpatvät tat-
paraivety uktam. yad vä vedä ity anenaiva tan-mülatvät sarväëy api väsudeva-paräëéty uktam.
tatra nanu teñäà makha-yoga-kriyädi-nänärtha-paratvän na tad-eka-paratvam ity äçaìkya
makhädénäm api tat-paratvam ity uktam iti drañöavyam.
Çré Subodhiné:
Only the quality of "Satwa" is free of all types of "blemish". This sort of "knowledge" is very
important and confers "authority" to serve and worship our Lord. All evidences and
spiritual practices are all governed by this quality of “Satwa”! Vedas are considered as
"evidence" of a "Satwik" nature. Likewise the Vedic "sacrifices" too! Yogic practices, actions
such as bathing, Jnana, penance, righteous conduct and the heavens are also “Satwik”,
Hence, ail other scriptures who describe evidences and spiritual practices of a "Rajasik" and
"Tamasik" nature are not considered as the "real" evidence! – as these as "Rajasik" and
"Tamasik"! This consideration applies to "spiritual practices” also i.e. both "Rajasik" and
"Tamasik" spiritual practices are not considered as "true" and "right" evidence for spiritual
practices (Saadhana). Hence, at all times and situations, a true devotee of our Lord should
nurture and follow a "Satwik" attitude and conduct! And this is the first "authority” (duty)
of all devotees! The purport of this analysis is, that whatever action is being done viz. of the
Vedas, sacrifices. Yogic practices, penance etc. - ail of them must be "Satwik" by nature! The
persons, who have the "best" and the "middle" type of authority (i.e. the first two categories)
have been described in the above ways albeit in a different manner! The purport is, that the
aforesaid Vedas, sacrifices. Yogic practices, penance. Jnana and purifying actions, such as
bathing (in holy places) etc, purify the "inner mind" and blesses the devotee with the result
of happiness. Hence it is said, that these "practices" are permeated with the quality of
"Satwa". "Happiness" (Sukham) is Satwik and due to this, the bliss of Brahman which gets
risen and inspired in a "pure" mind is also “Satwik”. The Vedas, Sankhya system, Yoga,
Pasupati system and the Sri Vaishnava system are the 5 important scriptural systems
(Sastras). The rules of conduct as described in the "Dharmasastras" are part and division of
these 5 important scriptures.
Our Sri Bhapatatam is the highest scripture of the Sri Vaishnava system. The "Pasupati"
scripture speaks of another “system” (Matam) Hence, one should grasp only, from this
system, that much, which is useful for one's spiritual journey. Unless the Vedas, Sankhya
system. Yoga and the Dharmasasiras speak "one language or meaning", a devotee does not
get determined faith in the Vaishnava system. Hence, here in this verse, the Vedas, the
Sankhya system. Yoga and the Dharmasastas are said to be having "one idea or goal" – of
our Lord! Firstly the Vedas, and it's main "meaning" of sacrifices (Yagna), the Yogic Sastra
(like the practices of "Yama" And Niyama"), the "penance" as described in the Sankhya
Sastra and the "best" goals as described in the Dharmsastras — all these have been now
described as having only one main purport viz. our Lord Vasudeva! They are all fully and
totally devoted to our Lord Sri Vaasudeva!
In this way. the following have been clearly explained up to now viz. (1) The auspicious
"result" of actually getting the "Darsan of our Lord, (2) the love for listening to our Lord’s
Canto 1 Page 344
"result" of actually getting the "Darsan of our Lord, (2) the love for listening to our Lord’s
"Leelas" and stories. (3) the ways and means. (Saadhan) which will enable a devotee to
attain the "grace" (Prasaad) of our Lord, (4) their nature and form.
Sage Sounaka had asked some questions in the first chapter. Through the third question, he
had asked the purpose and goal of our Lord's incarnation as Sri Krishna. But both Sri Soota
and the sages like Sounaka had the thought, that our Lord's manifestations as Sri Krishna
was only like our Lord’s other incarnations! Hence, no discussion took place. Now on our
Lord’s incarnation as Sri Krishna, and in the third chapter, Sri Soon will speak of other
"incarnations", and also the "purport" of these other "incarnations". Afterwards, through the
4th question. Sounaka had asked for the description of the noble Leelas and stories of our
Lord Sri Krishna. This question is answered, through the following 5 verses.
Krama Sandarbha
ato väsudeva eva bhajanéya ityuktam. sarvvaçästratätparyaïca tatraivetyäha dväbhyaàm.
atra yogädénäà kathaïcidbhaktisacivatvenaiva tatparatvaà mukhyaà drañöavyam.
vedänäïca karmmakäëòagatänämeva jïeyam. keñäïcit säkñädbhaktiparatvamapi dåçyat iti.
“yasya deve parä bhaktiryathä deve tathä gurau. tasyaite kathitä hyarthäù prakäçante
mahätmanaù.” ityaòeù.
It was already stated that Väsudeva should be worshipped. The conclusion of all scriptures is
this alone. That is expressed in two verses. Since yoga and other processes are to some degree
assistants of bhakti, they mainly indicate bhakti.
It is understood that the Vedas deal with karma-käëòa. But some parts are dedicated directly
to bhakti.
yasya deve parä bhaktiù yathä deve tathä gurau |
tasyaite kathitä hyarthäù prakäçante mahätmanaù ||
For the person who has bhakti for the Lord and bhakti for guru as much as the Lord, the
meaning of scripture is revealed. (Çvetäçvatara Upaniñad 6.23)
Other thoughts
30-33 Krishna manifests material world by expanding in

Purushavataras (Answer to Q4)
1.2.30
sa evedaà sasarjägre
bhagavän ätma-mäyayä
sad-asad-rüpayä cäsau
guëamayäguëo vibhuù
saù—that; eva—certainly; idam—this; sasarja—created; agre—before; bhagavän—the
Personality of Godhead; ätma-mäyayä—by His personal potency; sat—the cause; asat—the
effect; rüpayä—by forms; ca—and; asau—the same Lord; guëa-maya—in the modes of
material nature; aguëaù—transcendental; vibhuù—the Absolute.
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SP Translation
In the beginning of the material creation, that Absolute Personality of Godhead [Väsudeva],
in His transcendental position, created the energies of cause and effect by His own internal
energy.
VCT translation
The powerful Lord alone, devoid of material guëas, previously created this universe by his
material energy composed of material guëas and endowed with cause and effect.
VA translation
“This “beyond-the-three-Gunas” (Nirguna) Lord, who is omnipotent, originated this
creation, in the first instance, through His all encompassing Maya power, beings and forms of
lower and higher categories, with endless forms based on the three qualities”.
Summary of verse:
Purport
The position of the Lord is always transcendental because the causal and effectual energies
required for the creation of the material world were also created by Him. He is unaffected,
therefore, by the qualities of the material modes. His existence, form, activities and
paraphernalia all existed before the material creation.* He is all-spiritual and has nothing
to do with the qualities of the material world, which are qualitatively distinct from the
spiritual qualities of the Lord.

The creator of all those who are recommended for worship such as Pitås, Çiva and Brahmä is
Väsudeva alone. Thus he is worthy of worship. The Lord is without guëas, but he creates the
universe using matter composed of guëas and material cause and effect (sad-asad-rüpayä).
Bhavartha Dipika
nanu jagat-sarga-tat-praveça-niyamanädi-viläsa-yukte vastuni sarva-çästra-samanvayo dåçyate
kathaà väsudeva-paratvaà sarvasya taträha, sa eveti caturbhiù. etair eva çlokais tasya
karmäëy udäräëi brühéti praçnasyottaram uktam. sad-asad-rüpayä kärya-käraëätmikayä.
aguëaç cety anvayaù. svato nirguëo ’pi sann ity arthaù.
Çré Subodhiné:
Out of these 5 verses. In this verse, the "Leela" of our Lord's creation is explained. In the
next verse (31) His “Leela of entry” (into this creation) is explained. In the next verse (32)
the “Leela" of our Lord becoming the "many" is explained. In the 33rd verse, our Lord's
"Bhoga Leela" is being explained (i.e. He is the enjoyer of His own creation). In the next
verse (34th) our Lord’s "Leela" as the "Protector" (Rakshanam) is being explained. There is
no differene between "Saguna" (with gunas or attibutes) and "Nirguna" (without Gunas or
attributes). With a view to describe this vital point, successively, through 3 verses, our
Lord’s 5 Leelas have been described.
Creation takes place only from our Lord, who is "Nirguna" (beyond the qualities). Why? It is
said, that in the first instance, "Gunas" (qualities) are said to be created from “Nirguna”!
Creation is done, through the aid of the three "Gunas" with predominant "Rajas" (Satwa,
Rajas and Tamas). The destruction of the Universe is done through these three qualities
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Rajas and Tamas). The destruction of the Universe is done through these three qualities
with “Timas” being predominant. The “protection" of this Universe is done by the three
Gunas with “Satwa” being predominant.
The presiding deities of these "Gunas" are respectively Brahma, Siva and Vishnu,
embodying the Rajas. Tamas and Satwa qualities.
This entire "seeable" Universe is the "task" (Kaaryam). Even space etc, are also "originated"
only. Hence, all of these are not permanent. What is referfed to in this verse is the "first
and initial" creation (Agre). From our Lord, various things such as "Praana" (vital air),
mind, all senses, space, wind, fire, water and the earth, which uphold this Universe get
originated during the "first creation" Creation then takes very many different forms, and
these divisions have been described in the treatise "Tatwaartha – deepa — Nitandha". Only
in the Vaishnava scriptures, this "first" creation has been explained. It is said, that the cause
of this creation is the Maya power of our Lord!
In the Vedas however, it has been said, that the "first" creation consisted of our Lord’s own
virtues, power, time, actions, attitudes (natures) etc. Hence, it is our Lord only who has
limitless qualities, using this all- encompassing Maya power created this Universe, out of
His own "Aatma"!
This Mayik power of our Lord has manifested itself in this vast variety of beings and forms,
of both lower and higher nature. This is the real nature of "Maya's" form. Our Lord has
joined Himself with this "Maya" and made it into His basis. He then manifested Himself and
has made Himself into this Universe, Like a goldsmith pours gold into a mould and very
easily creates various types of gold idols etc., our Lord used His own power of "Maya" as a
"mould", into which lower and higher materials are put by our Lord and the final product is
made by Him! In this way, the Lord has created this Universe, in a very easy way! Maya is
the form of all that is higher and lower! This various forms represent the nature of Maya.
This Maya power always remains near our Lord only! Sleep also is a power of our Lord and
in "deep sleep", the "Jeeva" is carried very near to out Lord. This Jeeva remains in "dreams"
and in "deep sleep" due to respectively the powers of out Lori viz. Maya and sleep! This same
"sleep" brings back the "Jeeva". from our Lord to his usual self. The power of spiritual
knowledge (Vidhva Satahi) also lakes the "Jeeva" to our Lord, but does not bring back the
"Jeeva" to bis previous ignorant self — like the power of "steep" does! In this way our Lord
has countless powers in Him.
As per the Vedas, it is said, that our Lord creates this Universe, from Himself and by
Himself without any dependence on "Maya". Hence, there is some difference in the way this
Universe is created between the views of the Vedas and the Puranaas. But, both these views
represent our Lord only!
"The Universe is an illusion" (Mithya) – this opinion is not supported by “evidence”. The
syllable "Cha" (and) used in this verse denotes, that there are very many ocher types and
kinds of creation. The word "Asow" (this) denotes the "seen" Universe. It appears here, that
through the very devoted description of the nature of our Lord, there was the "actual
Darsan" of the Lord Himself! In this way, Sri Soota seems to point out to our Lord’s divine
presence! Due to the touch of the Load, who has countless virtues, His Mayik power also
becomes like the Lord’s "form" and "virtues". Through the divisions of these "qualities"
(Gunas) as higher, middle and lower natures, this "Maya" power of our Lord is hailed, as
with "Satwa". "Rajas" and "Tamas" qualities. Our Lord’s "quality" or "form" are not attained
through the touch of Maya power. This very important truth is indicated by the use of the
word "Agunaha" (without any "Gunas" - qualities). Our Lord does not have any of these
Canto 1 Page 347

word "Agunaha" (without any "Gunas" - qualities). Our Lord does not have any of these
qualities of nature (Prakruti). Neither is he with his auspicious qualities (Saguna) because
of the “touch" of this Maya power!
A doubt arises here. Through the touch of our Lord, Maya has become affected with the
three "qualities" (Gunas). But our Lord has now entered into this realm of Maya, and has
also become the form of this Universe! How can our Lord continue to remain as "being
beyond the three qualities" (Nirguna), in spite of both of these actions? How can this be?
The answer is given for this by telling that our Lord is Vibhu - all capable and omnipotent!
in spite of our Lord making His Maya power getting affected with the three qualities, He,
Himself is able to remain “beyond the qualites" (Nirguna).
In this way, after describing the origination of this "gross" Universe, from the "truthful"
nature of our Lord, now the description of the creation of the "indwelling Lord"
(Antaryaami) from our Lord's blissful divine form is being done.
Krama Sandarbha
(tadevaà tadbhajanasyaiväbhidheyatvaà darçayitvä pürvvoktaà
sarvvaçästrasamanvayameva sthäpayati sa evedamiti) nanu bhavatu svayaà bhagavato
väsudevastu tädåçatvaà guëävatärasya viñëoù kimäyätamityäçaìkya
tatparyantänämanyeñämapi tadabhinnatvaà darçayituà prakaroti sa eveti païcabhiù. idaà
mahadädiviriïciparyantam. evaà praveçädikäpi uttaraçlokeñu drañöavyä. tatra sa eveti
mahatsrañöä tadabhinnatvena darçitaù.
Having shown that bhakti is the means, Süta establishes the consistency of all scriptures
which were previously explained (Bhagavän is supreme). Çrédhara Svämé’s commentary says,
“It is seen in all scriptures that the supreme principle is engaged in creating the material
world, entering it and regulating it. How can all scriptures indicate Väsudeva?” Four verses
explain.
This creation means processes starting from the manifestation of mahat-tattva up to Brahmä.
The Lord’s entrance into the world is described in later verses.
Other thoughts

1.2.31
tayä vilasiteñv eñu

guëeñu guëavän iva
antaù-praviñöa äbhäti
vijïänena vijåmbhitaù
tayä—by them; vilasiteñu—although in the function; eñu—these; guëeñu—the modes of
material nature; guëavän—affected by the modes; iva—as if; antaù—within; praviñöaù—
entered into; äbhäti—appears to be; vijïänena—by transcendental consciousness;
vijåmbhitaù—fully enlightened.
SP Translation
Canto 1 Page 348

SP Translation
After creating the material substance, the Lord [Väsudeva] expands Himself and enters into
it. And although He is within the material modes of nature and appears to be one of the
created beings, He is always fully enlightened in His transcendental position.
VCT translation
The Lord entered into the jévas covered by the guëas, manifested by material mäyä. He
appears to be in contact with the guëas, but he is strengthened by his spiritual potency.
VA translation
"Through the power of Maya of our Lord, every being attained a "form" in an astonishingly
brilliant way, as the celestial beings humans etc. Our Lord then has entered as the indwelling
Lord in the body made by the 5 primordial elements and the qualities. Our Lord then
illumines the entire Universe by being the Lord in the heart. Our Lord also shows Himself,
now, as though. He it invested with all the -qualities" (Gunas). Our Lord by Himself, being
omniscient through His "indweller" form, has entered into the "Jeeva" and inspires the
"Jeeva" in each and every type of his actions! He also inspires the origination of the various
types of knowledge. in all these "Jeevaa". In this way, our Lord, as the indwelling Lord,
illumines and get illuminated, at all places, through His special knowledge."
Summary of verse:
Purport
The living entities are separated parts and parcels of the Lord, and the conditioned living
entities, who are unfit for the spiritual kingdom, are strewn within the material world to
enjoy matter to the fullest extent. As Paramätmä and eternal friend of the living entities,
the Lord, by one of His plenary portions, accompanies the living entities to guide them in
their material enjoyment and to become witness to all activities. While the living entities
enjoy the material conditions, the Lord maintains His transcendental position without
being affected by the material atmosphere. In the Vedic literatures (çruti) it is said that
there are two birds in one tree.* One of them is eating the fruit of the tree, while the other
is witnessing the actions. The witness is the Lord, and the fruit-eater is the living entity.
The fruit-eater (living entity) has forgotten his real identity and is overwhelmed in the
fruitive activities of the material conditions, but the Lord (Paramätmä) is always full in
transcendental knowledge. That is the difference between the Supersoul and the
conditioned soul. The conditioned soul, the living entity, is controlled by the laws of
nature, while the Paramätmä, or the Supersoul, is the controller of the material energy.

The Lord is the inner soul of all that he created. This is explained in three verses. The Lord
entered the jévas covered with guëas (guëeñu), made to manifest (vilasiteñu) by mäyä (tayä).
The Lord appears to be associating with the guëas (guëavän). But this is not actually so,
because he is excels in power by his cit-çakti (vijïänena).
Bhavartha Dipika
bhagavato jagat-käraëatvam uktam. praveça-niyamana-lakñaëäà léläm äha, tayeti.
vilasiteñüdbhüteñu guëeñv äkäçädiñv antaù praviñöaù san guëavän iva mad-adhénä ete guëä ity
abhimänavän iva na tu vastutas tathä. yato vijïänena cic-chaktyä vijåmbhito ’ty-ürjitaù.
Çré Subodhiné:
Canto 1 Page 349
Çré Subodhiné:
This Maya power of our Lord creates the various "forms" as an act of "offering'' to our Lord
and our Lord has entered into all of these as the "indweller" (Antaryaami). It appears as
though our Lord has entered with qualities of Maya and the 5 elements and He Himself
looks as being invested with all these qualities! In reality our Lord has no "quality" of this
nature (Prakruti) in Him! – as these "qualities" are created by Maya as per the situation
(place) and circumstances. In the ordinary "Jeevas", our Lord, who has entered as the
"indweller", like the embers of fire with it's reddish colour shows Himself only, with very
little "brilliance" (Prakasa). But in the exalted and the glorious "Jeevas" (beings). He is
brilliant like "an iron ball of fire" (Ayogolakam) and this very same Lord, as "Antaryaami"
(indweller) shines and inspires the "outride" also! In fact this brilliance is seen on all the
four sides too! The "conscious" Jeeva and the unconscious "gross" — both appear to have
lost the power of knowledge (Jnana Shakthi) of our Lord. In the same way, one may
conclude that our indwelling Lord also would have lost His power of knowledge! This doubt
is removed by telling, that the indwelling lord is illumined through special knowledge
(Vunana). Our Lord is invested with various types of Jnana, with a view to inspire all the
"Jeevas" at all times and everywhere. By ingressing Himself as "inspirer" in each and every
type of "actions", he also illumines the "Jeeva" with the necessary “Jnana” (knowledge) in
other words, our Lord, as the indweller is full of Jnana – omniscient! It is he, who inspires
each of the beings in different types of their actions - he is both the insurer and controller
too!
In this way, after describing the entry of our Lord into every “Jeeva” and the Universe, as
the "indweller Lord" (Antaryaami), while describing the nature of the "Jeeva" (individual
soul or being), a description of our Lord's multifarious and varied "Leelas" is done, In other
words, it is said, that our Lord, though being one assumes varied forms – through the
following verse.
Krama Sandarbha
tayetyaëòasaàsthitaù puruñaù.
This verse refers to the puruña situated within the universe.
Other thoughts

1.2.32
yathä hy avahito vahnir

däruñv ekaù sva-yoniñu
näneva bhäti viçvätmä
bhüteñu ca tathä pumän
yathä—as much as; hi—exactly like; avahitaù—surcharged with; vahniù—fire; däruñu—in
wood; ekaù—one; sva-yoniñu—the source of manifestation; nänä iva—like different entities;
bhäti—illuminates; viçva-ätmä—the Lord as Paramätmä; bhüteñu—in the living entities; ca—
and; tathä—in the same way; pumän—the Absolute Person.
Canto 1 Page 350

SP Translation
The Lord, as Supersoul, pervades all things, just as fire permeates wood, and so He appears to
be of many varieties, though He is the absolute one without a second.
VCT translation
Just as one fire, situated in pieces of wood as its natural place of manifestation, blazes
forth as many fires, the one Supreme Lord, the soul of the universe, Paramätmä, situated
in all living beings, manifests as many.
VA translation
“The "fire" which is hidden in all kinds of wood, (it's originating place.) shows itself as
"many", when it manifests itself in these pieces of "wood"! In the sane way - out Lord only
who is the "Aatma" of the Universe, has entered into all these materials, as the "Jeeva"
(individual soul) – materials having been made through the 5 primordial elements! – and
appears Himself as the many (i.e. one lord has become, not only this entire Universe, but also
has become all the things in it)."
Summary of verse:
Purport
Lord Väsudeva, the Supreme Personality of Godhead, by one of His plenary parts expands
Himself all over the material world, and His existence can be perceived even within the
atomic energy. Matter, antimatter, proton, neutron—in all these one can perceive the
manifestation of the Paramätmä feature of the Lord by proper spiritual culture. As from
wood, fire can be manifested, or as butter can be churned out of milk, so also the presence
of the Lord as Paramätmä can be felt by the process of legitimate hearing and chanting of
the transcendental subjects which are especially treated in the Vedic literatures like the
Upaniñads and Vedänta. Çrémad-Bhägavatam is the bona fide explanation of these Vedic
literatures. The Lord can be realized through the aural reception of the transcendental
message, and that is the only way to experience the transcendental subject. As fire is
kindled from wood by another fire, the divine consciousness of man can similarly be kindled
by another divine grace. His Divine Grace the spiritual master can kindle the spiritual fire
from the woodlike living entity by imparting proper spiritual messages injected through the
receptive ear. Therefore one is required to approach the proper spiritual master with
receptive ears only, and thus divine existence is gradually realized. The difference between
animality and humanity lies in this process only. A human being can hear properly, whereas
an animal cannot.

Just as fire is always situated (avahitaù) in pieces of wood, so the soul of the universe,
antaryämé Viñëu, is situated in all living entities (bhüteñu). If fire is made to appear in pieces
of wood by friction, it burns up those pieces of wood. Similarly by practices of hearing and
chanting Paramätmä is made to appear and removes the covering of mäyä on the jéva. This is
indicated by the example.
Bhavartha Dipika
bahu-rüpatva-léläm äha, yatheti. sva-yoniñu sväbhivyaïjakeñu avahito nihitaù. viçvätmä
pumän parameçvaraù. bhüteñu präëiñu antar-yämiëo ’pi prati-yoni-nänätvena nänätvam
ivocyate. kñetrajïa-rüpeëa vä.
Canto 1 Page 351

ivocyate. kñetrajïa-rüpeëa vä.
Çré Subodhiné:
In the "Brahmasutra" (1-4-22) this same thought has been expressed by the teacher
Kasakrisna (Avasthiteritikasa Krusnaha). As per this thought, it is said, that the Jeeva,
which we see in any form is our Lord only! i.e. the form of our Lord is the "Jeeva" or "Jeeva"
is the form of our Lord! Like there is "fire" hidden in the "wood", in the same way, in the 5
primordial elements and in the materials/objects made from them, our Lord, who is the
"Aatma" of this Universe, is present as the “Jeeva”! This Lord of the Universe is one
(Yekam) only! A "Jeeva" without the "burden" of "Prakruti – Maya" is not different from our
Lord. Only through the “burden" of having different types of bodies, the "Jeeva" shows itself
to be different from our Lord! Like, the hidden force of "fire" does not manifest itself
without "churning" of the wood, in the same way, without the process of "Yoga", the
manifestation of the “Jeeva” (Aatma) does not cake place in the inner mind! Like our limbs
viz. hands, feet etc. are not separate from our "body" in the same way. In the "wood" fire is
present - nay, in every type of wood "fire" is present - But this “fire” gets manifested only
when in a particular place (wood), the "churning" is done! In the same way, the Jeeva is not
separate from our Lord, as He is in reality only a "part" (Amsa) of our Lord! Even then, it
appears, as though, there is a difference and division. But this is only an “appearance" and
not real! Like in a "huge tree" there is only one hidden "fire", and the very same “fire" is
present in all kinds of small and big pieces of "wood" - in the same way the "Jeevas" are also
like this only. One Lord as the Universal Aatma is present as the "Jeeva” in each place or
body — like the one and only hidden "fire" is present in each and every type of "wood", (or
the tree)
In this way, the "Jeeva" (Aatma) is present in everybody, and in the 5 primordial elements,
in a hidden way - as if it has disappeared — but in equal and similar measure! The syllable
'Hi' (yes, indeed) gives this "emphatic" meaning! By giving the example of the "wood", we
realize that this "fire" is seen as brilliant and manifested only in that piece of wood, where it
has got manifested (or 'lit' through churning). Through the disappearance of the factor of
"consciousness". in the "gross" form, there is the absence of manifestation of brilliance in the
Jeeva. This "Jeva", through "Jnana" or "Yoga" can get manifested in all conscious and
unconscious persons/materials. Hence, like the piece of "wood" is the originating place of
"fire", in the same way. the originating place for the “Jeeva” is these 5 primordial elements,
wherein, like the “Fire" in every type of wood, only one "Jeeva" (Aatma) is being “seen" as
though it is different from each other! This "Jeeva" is the Lord of the Universe - the
"Aatma" of this Universe - (Viswaatma). In this way. our Lord's holy name has been used
only In the singular way! (Being one only). Why? Because how can one and only "Aatma" of
this Universe become the many? Because of the “superimposition” (Upaadhi of Maya) the
Lord appears as different and many!
The syllable “Cha" (and) used in the word "Bhooteshucha" (in the primordial elements)
indicated the meaning that in all the different “bodies" made by these 5 primordial elements
also, this “Jeeva" appears to be different and separate! This Jeeva is Purusha (primordial
person). In other words, in this vast many number of Universes (Brahmaandam) He is the
idol of this vast Universe, who is one only, and He is the “Purusha", (Lord) who is seen as
brilliant and illuminated by Himself! - Swaraat - by Himself!
These 5 primordial clements and all the materials/ objects made from these are all “limbe" of
this “Brahmaandam"! All these materials/objecis ate seen different from each other. But this
one Purusha (our Lord) is not many! He is one only! Like, there is no division in the "Jeeva"
present in each body, though, we see differences in nature and function of hands, feet etc.!
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present in each body, though, we see differences in nature and function of hands, feet etc.!
In the same way, in this entire Universe, there is no difference in the nature of our Lord
who is the Universal Purusha - Viraat Purusha! Our Lord is hidden inside this vast
Universe, as the "Aatma of this Universe” (Vishwaatma) and it is he who has manifested
Himself in all these endless forms and names - appears to be so - and in all these “forms”. he
is called as the “jeeva"!
The same “Viswaatrna” (Aatma of the Universe) - Lord of the Universe - Sri Narayana -
Sri Krishna — through His “form" as the “Jeeva", He is the one who really enjoys HU
creation as His "Leela"! - As per the following verse.
Krama Sandarbha
yatheti. sarvvabhütasthaù puruñaù.
This verse refers to the puruña situated in all beings.
Other thoughts
10.54.44
Those who are bewildered perceive the one Supreme Soul, who resides in all embodied
beings, as many, just as one may perceive the light in the sky, or the sky itself, as many.
3.9.32
You will see Me in all living entities as well as all over the universe, just as fire is situated in
wood. Only in that state of transcendental vision will you be able to be free from all kinds of
illusion.

1.2.33
asau guëamayair bhävair

bhüta-sükñmendriyätmabhiù
sva-nirmiteñu nirviñöo
bhuìkte bhüteñu tad-guëän
asau—that Paramätmä; guëa-mayaiù—influenced by the modes of nature; bhävaiù—naturally;
bhüta—created; sükñma—subtle; indriya—senses; ätmabhiù—by the living beings; sva-
nirmiteñu—in His own creation; nirviñöaù—entering; bhuìkte—causes to enjoy; bhüteñu—in
the living entities; tat-guëän—those modes of nature.
SP Translation
The Supersoul enters into the bodies of the created beings who are influenced by the modes
of material nature and causes them to enjoy the effects of these modes by the subtle mind.
VCT translation
The Lord as Paramätmä, having entered all the bodies with material sense objects, senses
and mind, which have been created by the Lord, makes the jévas enjoy the sense objects
colored by the guëas.
Canto 1 Page 353

VA translation
“This Lord and Aatma of this Universe (Viswaatma) with His “part" has created the 5
primordial elements, and the senses, through His subtle powers, along with the inner mind.
Then. He has emered into this crearion, as the vary varied many forms like the celestials,
species and beings of the other world, humans etc,. He is the One who is enjoying the
Universe, through their “qualities"?"
Summary of verse:
Purport
There are 8,400,000 species of living beings beginning from the highest intellectual being,
Brahmä, down to the insignificant ant, and all of them are enjoying the material world
according to the desires of the subtle mind and gross material body. The gross material body
is based on the conditions of the subtle mind, and the senses are created according to the
desire of the living being. The Lord as Paramätmä helps the living being to get material
happiness because the living being is helpless in all respects in obtaining what he desires.
He proposes, and the Lord disposes. In another sense, the living beings are parts and parcels
of the Lord. They are therefore one with the Lord. In the Bhagavad-gétä the living beings in
all varieties of bodies have been claimed by the Lord as His sons. The sufferings and
enjoyments of the sons are indirectly the sufferings and enjoyments of the father. Still the
father is not in any way affected directly by the suffering and enjoyment of the sons. He is
so kind that He constantly remains with the living being as Paramätmä and always tries to
convert the living being towards the real happiness.

That soul of the universe, Paramätmä, with conditions made of the guëas in the form of sense
objects (bhüta-sukñma), senses and mind (ätmä), having entered into the bodies of living
entities such as devatäs and animals created by himself, enjoys those sense objects which
correspond to the guëas (tad-gunän). The Lord does not enjoy happiness of material sense
objects. Thus the sentence means that, without the Paramätmä, the jévas cannot act as
enjoyers. Or it means that the Paramätmä enjoys through the jéva, because the jéva is the
taöastha-çakti of the Lord. Or the verb enjoys may be taken in a causal sense. Thus it means
that the Paramätmä lets the jévas enjoy the sense objects.
Bhavartha Dipika
bhoga-rüpäà léläm äha, asäv iti. asau harir bhüta-sükñmäëi cendriyäëi çroträdéni cätmä
manaç ca taiù svayaà nirmiteñu bhüteñu catur-vidheñv iti bhoge svätantryaà dyotyate. tad-
guëäàs tat-tad-anurüpän viñayän icchayä bhuìkte bhojayatéti ëij-artho vä jïeyaù. bhuìkte
pälayatéti vä. tadä tv ätmanepadam ärñam. “bhujo ’navane” iti smaraëät.
Çré Subodhiné:
The senses, the inner mind, the 5 subtle principles behind the senses and the 5 primordial
elements - in this way our Lord has created from Himself these 4 types of creations. All
these are under the influence and control of the three qualities. This “quality' (Guns) is a
part of our Lord Himself. Due to this, this four-fold creation is a “part" (Amsa) of our Lord.
Celestial beings, birds, humans etc. having this inner mind - in all these, our Lord has
entered into in a facile manner, and it is He. who is really enjoying who is the real enjoyer
of everything. (Note: The "beings” (i.e. all of us always think that we are the “enjoyers" or
sufferers). He, in this way, makes all the objects under His control. We should pause and ask
Canto 1 Page 354

sufferers). He, in this way, makes all the objects under His control. We should pause and ask
now, what really is enjoyment? (Bhoga). This will be explained in the next verse. Here, only
the differences in this "creation of Joy” (Bhogasrishti) are explained (i.e. the various
divisions), which itself has been explained before.
Our Lord, by Himself, takes this form of creation, using his own power of “Maya" as the
cause! Both of these have been explained so far. Here, the words used viz. “Swanimitheshu”
(using Himself as the cause (instrument)) can be explained in 3 ways viz. (1) in the creation,
which has been made in Himself. (2) In the creation, which has been for Himself and (3) in
the creation, which has been made from Himself! In giving this sort of three meanings, the
Lord gets the glory of being the “doer and also of duty itself". Hence, it is clear, that our
Lord is both the cause of the aforesaid 5 primordial elements and he is also the "doer"
("Kartha" and “Kaaran") also! The qualities are three in number viz. "Satwa”, “Rajas” and
“Tamas’’. Of all the aforesaid 4 creations; (3) The inner mind is Satwik. (2) The senses are
Satwik-Rajasik. (3) The subtle principles (Tanmaatra) of form. taste etc. ate Rajasik-
Tamasik and (4) the primordial 5 elements are “Tamasik".
With a view to attain the 4 human goals of Dharma, Artha, Kaama and Moksha, the
creation also has been Cold to have 4 divisions (differences). In other words, (1) from the
Vedas, we attain “Dharma". (2) from the subtle principles, we attain “Artha". (3) through
the senses, we attain “Kaama" and (4) through the inner mind, we attain “Moksha”.
When the Jeeva gets totally ignorant about any one of these 4 human “goals', then the
balance three goals become the “part” (Anga) of the predominant goal! Due to this, our
Lord, through His form as the “Jeeva" is the real enjoyer of all the four “goals”, as described.
After describing the “Bhogaleela” of our Lord, with a view to attain His own "Bhoga"
(etjoyment), our Lord’s "Leela” of protection of His creation is being explained.
Krama Sandarbha
asäviti tattallélävän.
This verse shows that the Lord engages in various pastimes within the world.
Other thoughts

1.2.34
bhävayaty eña sattvena

lokän vai loka-bhävanaù
lélävatäränurato
deva-tiryaì-narädiñu
bhävayati—maintains; eñaù—all these; sattvena—in the mode of goodness; lokän—all over the
universe; vai—generally; loka-bhävanaù—the master of all the universes; lélä—pastimes;
avatära—incarnation; anurataù—assuming the role; deva—the demigods; tiryak—lower
animals; nara-ädiñu—in the midst of human beings.
Canto 1 Page 355

SP Translation
Thus the Lord of the universes maintains all planets inhabited by demigods, men and lower
animals. Assuming the roles of incarnations, He performs pastimes to reclaim those in the
mode of pure goodness.
VCT translation
The Lord, creator of the universe, absorbing himself in the forms of various lélävatäras as
devatäs, animals and humans, protects the worlds through his role as the controller of
sattva-guëa.
VA translation
"Our Lord, having taken His incarnation as a “Leela” (play) as the celestial beings, animals,
binds, humans etc., stays very closely to the “Jeevas". Through this, he sustains and nurtures
His love to the different kinds of beings (lives). Our Lord only, without being separate from
the “Jeeva”, thinks about the welfare of this Universe, at ail times! He removes the sorrow
of everyone and projects/rules them! Through the different stories and Leelas of His various
intanretions, with a view to confer His grace of liberation to this Universe, He endows all
the beings with the quality of Satwa.
Summary of verse:
Purport
There are innumerable material universes, and in each and every universe there are
innumerable planets inhabited by different grades of living entities in different modes of
nature. The Lord (Viñëu) incarnates Himself in each and every one of them and in each
and every type of living society. He manifests His transcendental pastimes amongst them
just to create the desire to go back to Godhead. The Lord does not change His original
transcendental position, but He appears to be differently manifested according to the
particular time, circumstances and society.
Sometimes He incarnates Himself or empowers a suitable living being to act for Him, but in
either case the purpose is the same: the Lord wants the suffering living beings to go back
home, back to Godhead. The happiness which the living beings are hankering for is not to
be found within any corner of the innumerable universes and material planets. The eternal
happiness which the living being wants is obtainable in the kingdom of God, but the
forgetful living beings under the influence of the material modes have no information of
the kingdom of God. The Lord, therefore, comes to propagate the message of the kingdom
of God, either personally as an incarnation or through His bona fide representative as the
good son of God. Such incarnations or sons of God are not making propaganda for going
back to Godhead only within the human society. Their work is also going on in all types of
societies, amongst demigods and those other than human beings.
Thus end the Bhaktivedanta purports of the First Canto, Second Chapter, of the Çrémad-
Bhägavatam, entitled "Divinity and Divine Service."

It has been described that the Lord appears as many forms when he enters all the living
beings. However the lord is without limitation or material contamination in all his forms. He
appears in many forms with his svarüpa in his eternal pastimes. Bhävayati means “he
protects.” Or it means “he bestows them with prema (bhäva).” This verse describes the
normal goal of all avatäras.[7] Loka-bhävanaù here means “creator of the universe” instead of
Canto 1 Page 356

normal goal of all avatäras.[7] Loka-bhävanaù here means “creator of the universe” instead of
“protector of the worlds,” to avoid redundant meaning, since bhävayati lokan already means
“he protects the worlds.”
Bhavartha Dipika
idänéà “süta jänäsi” iti praçvasyottaram äha. bhävayati pälayati. etat tu sarvävatära-
sädhäraëaà prayojanam. viçeñataù kåñëävatärasya kunté-stutau vakñyate. loka-bhävano loka-
kartä. devädiñu ye lélävatäräs teñv anurato ’nuraktaù.
Çré Subodhiné:
Our Lord only, who is not separate from the “Jeeva", is protecting and ruling this Universe.
He uses the quality of “Satwa" tor this ruling and protection. By the word "Loka”, the entire
Universe and the ‘humans' also are referred to our Lord makes all the Jeevas “Satwik"! The
reason for this protection of the Universe and making everyone as "Satwik" is His various
divine incarnations, through which He destroys the wicked demons (persons) and protects
all the other righteous persons. In this way, Heen acts various Leelas during these
incarnations and with a view to confer His grace of "liberation". He endows all beings with
the quality of Satwa. The purport of this is. hat our Lord takes His incarnation, after
adopting the quality of “Satwa" and protects all the virtuous persons, after destroying the
wicked demoniac persons. These "Leelas” of our Lord enable the succeeding generations to
remember them (i.e. the glory of our Lord) and through this “Bhaavana (attitude), these
generations to come, also get blessed by our Lord with "Satwa” quality and eventually, attain
“liberation".
A doubt arises here. How can anyone attain liberation only with this quality of "Satwa"?
How can the Lord rule and protect this Universe, through His incarnations? Answering
these, it is said, that our Lord Is hailed and loved (Bhaavana) by the entire Universe! -
Lokabhaavanah. This sort of "altitude” is one of the ways to attain “liberation” i.e. a devotee
attains “liberation", when he has this “Bhaavana”. In other words, when our Lord’s
incarnations are not present, then a devotee should develop this "Bhaavana" of love to our
Lord and His Leelas. This removes all his troubles and problems and our Lord protects and
rules’ this Universe, through this removal of all problems and sorrows of His devotees!
Alternately, as our Lord is very eager to confer welfare on the entire Universe. He His
incarnations and rules and protects everyone!
Another doubt arises here. How can our Lord enact His "Leelas”, in His incarnatioa, as the
“fish" and other Tamasik" incarnations? Answering this, it is said, that our Lord is deeply
committed to protect whichever form He takes in His incarnation - Anurathaha — The
purport of this word is being explained as follows. The "Jeevas” are of many types. Some of
the Jeevas will get attached to our Lord's “Satwik" incarnations, some in "Rajasik" and some
others in "Tamasik" incarnations. Our Lord takes His incarnations - Satwik, Rajasik and
Tamasik - as per the “Rati" (liking) of His devotees! Our Lord never takes a “body” without
being loved or liked by this Universe! After seeing the strong liking of this Universe. Our
Lord also, as per their desire, manifests Himself in the form desired by his devotees and gets
love for this form only!
Celestial beings, animals and humans — respectively these are Satwik, Rajasik and
Tamasik! We can see the mixture of these qualities also among all these viz. Satwik-
Tamasik; Rajas-Tamas, Rajas-Satwik etc. Our Lord takes incarnations as per the “love"
(Rati) of all these types of beings! And responds to them, as per their needs and
understanding! With a view to make us realize this only, later it will be told that
“incarnations are countless” (Avataaraha Asankhyeyaha).
Canto 1 Page 357

“incarnations are countless” (Avataaraha Asankhyeyaha).
Among the celestials, our Lord look the incarnation of Lord Vaamana; among animals the
fish (Matsyaavataar) and among the “humans", our Lord manifested as Sri Raama and
others. Among mixed incarnations. He incarnated Himself as Narasimha and others. The
incarnation of our Lord as Narasimha is unique - as He took a form with a human body and
the face of a lion - with a view to make the words of His devotee (Sri Prahlaada) truthful!
Thus ends the Sri Subothini commentary of Shri Mahaprabhu Vallabhacharyaji, on 2nd
chapter of Canto I of Shri Maha Bhagavata Purana
Krama Sandarbha
bhävayatéti viñëuriti jïeyam. etena pürvokteñu brahmatvädiñu triñu paramätmatvaà
darçitam. anye dve darçayiñyete.
The verse speaks of Viñëu. The previous verses have shown the Lord as Paramätmä among
the three forms of Brahman, Paramätmä and Bhagavän. The Brahman and Bhagavän features
will be shown later.
Other thoughts
Canto 1 Page 358

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2 - Divinity and divine service

Tuesday, 12 December 2017 10:58

Canto 1 Page 213

Chapter 2. Divinity and Divine Service

Sarartha Darsini tika

Canto 1 Page 215

The son of Romaharñaëa was Ugraçravas (also called Süta).

tatra taträïjasäyuñman bhavatä yad viniçcitam

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puàsäm ekäntataù çreyas tan naù çaàsitum arhasi

süta jänäsi bhadraà te bhagavän sätvatäà patiù

devakyäà vasudevasya jäto yasya cikérñayä

bhävayaty eña sattvena lokän vai loka-bhävanaù

1-5 Suta Goswami’s reply begins with obeisances

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Sarartha Darsini tika

yenärcito haris tena tarpitäni jaganty api |

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Canto 1 Page 221

1-5 Suta Goswami’s reply begins with obeisances

yaù svänubhävam akhila-çruti-säram ekam

Sarartha Darsini tika

Canto 1 Page 224

pariniñöhito ’pi nairguëya uttama-çloka-lélayä

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'py ajita-rucira-léläkåñöa-säras tadéyam

vyatanuta kåpayä yas tattva-dépaà puräëaà

tam akhila-våjina-ghnaà vyäsa-sünuà nato 'smi

Canto 1 Page 227

Bhägavatam is the supreme secret.

hitvä sva-çiñyän pailädén bhagavän bädaräyaëaù

mahyaà puträya çäntäya paraà guhyam idaà jagau

bhajato 'pi na vai kecid bhajanty abhajataù kutaù

ätmärämä hy äpta-kämä akåta-jïä guru-druhaù

Tattva Sandarbha 24 Baldeva Commentary:

1-5 Suta Goswami’s reply begins with obeisances

Sarartha Darsini tika

Canto 1 Page 229

1-5 Suta Goswami’s reply begins with obeisances

munayaù sädhu påñöo 'haà

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Canto 1 Page 231

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Krama Sandarbha (also Krishna Sandarhba 73)

6-7 The standard of first class religion (answer to Q2)

sa vai puàsäà paro dharmo

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Sarartha Darsini tika

etävän eva loke ’smin puàsäà dharmaù paraù småtaù

çuçrüñoù çraddadhänasya väsudeva-kathä-ruciù

yaà na yogena säìkhyena däna-vrata-tapo-’dhvaraiù |

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mad-guëa-çruti-mätreëa mayi sarva-guhäçaye

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Krama Sandarbha (also Bhakti Sandarbha 3)