Srimad-Bhagavatam: Canto 4: “The Creation of the Fourth Order”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Chapter Twenty-eight

SB4.28.49

TEXT 49

evam vilapanti bala

vipine ’nugata patim

patita padayor bhartu

rudaty asruny avartayat

SYNONYMS

evam—thus; vilapanti—lamenting; bala—the innocent woman; vipine—in the solitary forest; anugata—strictly adherent; patim—unto her husband; patita—fallen down; padayoh—at the feet; bhartuh—of her husband; rudati—while crying; asruni—tears; avartayat—she shed.

TRANSLATION

That most obedient wife thus fell down at the feet of her dead husband and began to cry pitifully in that solitary forest. Thus the tears rolled down from her eyes.

PURPORT

Just as a devoted wife becomes afflicted at the passing away of her husband, when a spiritual master passes away, the disciple becomes similarly bereaved.

SB4.28.50

TEXT 50

citim darumayim citva

tasyam patyuh kalevaram

adipya canumarane

vilapanti mano dadhe

SYNONYMS

citim—funeral pyre; daru-mayim—made with wood; citva—having piled up; tasyam—on that; patyuh—of the husband; kalevaram—body; adipya—after igniting; ca—also; anumarane—to die along with him; vilapanti—lamenting; manah—her mind; dadhe—fixed.

TRANSLATION

She then prepared a blazing fire with firewood and placed the dead body of her husband upon it. When this was finished, she lamented severely and prepared herself to perish in the fire with her husband.

PURPORT

It is the long-standing tradition of the Vedic system that a faithful wife dies along with her husband. This is called saha-marana. In India this system was prevalent even to the date of British occupation. At that time, however, a wife who did not wish to die with her husband was sometimes forced to do so by her relatives. Formerly that was not the case. The wife used to enter the fire voluntarily. The British government stopped this practice, considering it inhuman. However, from the early history of India we find that when Maharaja Pandu died, he was survived by two wives—Madri and Kunti. The question was whether both should die or one should die. After the death of Maharaja Pandu, his wives settled that one should remain and the other should go. Madri would perish with her husband in the fire, and Kunti would remain to take charge of the five Pandava children. Even as late as 1936 we saw a devoted wife voluntarily enter the fire of her husband.

This indicates that a devotee’s wife must be prepared to act in such a way. Similarly, a devoted disciple of the spiritual master would rather die with the spiritual master than fail to execute the spiritual master’s mission. As the Supreme Personality of Godhead comes down upon this earth to reestablish the principles of religion, so His representative, the spiritual master, also comes to reestablish religious principles. It is the duty of the disciples to take charge of the mission of the spiritual master and execute it properly. Otherwise the disciple should decide to die along with the spiritual master. In other words, to execute the will of the spiritual master, the disciple should be prepared to lay down his life and abandon all personal considerations.

SB4.28.51

TEXT 51

tatra purvatarah kascit

sakha brahmana atmavan

santvayan valguna samna

tam aha rudatim prabho

SYNONYMS

tatra—in that place; purvatarah—previous; kascit—someone; sakha—friend; brahmanah—a brahmana; atmavan—very learned scholar; santvayan—pacifying; valguna—by very nice; samna—mitigating words; tam—unto her; aha—he said; rudatim—while she was crying; prabho—my dear King.

TRANSLATION

My dear King, one brahmana, who was an old friend of King Puranjana, came to that place and began to pacify the Queen with sweet words.

PURPORT

The appearance of an old friend in the form of a brahmana is very significant. In His Paramatma feature, Krsna is the old friend of everyone. According to Vedic injunction, Krsna is sitting with the living entity side by side. According to the sruti-mantra (dva suparna sayuja sakhayah), the Lord is sitting within the heart of every living entity as suhrt, the best friend. The Lord is always eager to have the living entity come home, back to Godhead. Sitting with the living entity as witness, the Lord gives him all chances to enjoy himself materially, but whenever there is an opportunity, the Lord gives good counsel and advises the living entity to abandon trying to become happy through material adjustment and instead turn his face toward the Supreme Personality of Godhead and surrender unto Him. When one becomes serious to follow the mission of the spiritual master, his resolution is tantamount to seeing the Supreme Personality of Godhead. As explained before, this means meeting the Supreme Personality of Godhead in the instruction of the spiritual master. This is technically called vani-seva. Srila Visvanatha Cakravarti Thakura states in his Bhagavad-gita commentary on the verse vyavasayatmika buddhir ekeha kuru-nandana (Bg. 2.41) that one should serve the words of the spiritual master. The disciple must stick to whatever the spiritual master orders. Simply by following on that line, one sees the Supreme Personality of Godhead.

The Supreme Personality of Godhead, Paramatma, appeared before the Queen as a brahmana, but why didn’t He appear in His original form as Sri Krsna? Srila Visvanatha Cakravarti Thakura remarks that unless one is very highly elevated in loving the Supreme Personality of Godhead, one cannot see Him as He is. Nonetheless, if one sticks to the principles enunciated by the spiritual master, somehow or other he is in association with the Supreme Personality of Godhead. Since the Lord is in the heart, He can advise a sincere disciple from within. This is also confirmed in Bhagavad-gita (10.10):

tesam satata-yuktanam
bhajatam priti-purvakam
dadami buddhi-yogam tam
yena mam upayanti te

“To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.”

In conclusion, if a disciple is very serious to execute the mission of the spiritual master, he immediately associates with the Supreme Personality of Godhead by vani or vapuh. This is the only secret of success in seeing the Supreme Personality of Godhead. Instead of being eager to see the Lord in some bush of Vrndavana while at the same time engaging in sense gratification, if one instead sticks to the principle of following the words of the spiritual master, he will see the Supreme Lord without difficulty. Srila Bilvamangala Thakura has therefore said:

bhaktis tvayi sthiratara bhagavan yadi syad
daivena nah phalati divya-kisora-murtih
muktih svayam mukulitanjali sevate ’sman
dharmartha-kama-gatayah samaya-pratiksah

“If I am engaged in devotional service unto You, my dear Lord, then very easily can I perceive Your presence everywhere. And as far as liberation is concerned, I think that liberation stands at my door with folded hands, waiting to serve me—and all material conveniences of dharma [religiosity], artha [economic development] and kama [sense gratification] stand with her.” (Krsna-karnamrta 107) If one is very highly advanced in devotional service, he will have no difficulty in seeing the Supreme Personality of Godhead. If one engages in the service of the spiritual master, he not only sees the Supreme Personality of Godhead but attains liberation. As far as material conveniences are concerned, they automatically come, just as the maidservants of a queen follow the queen wherever she goes. Liberation is no problem for the pure devotee, and all material conveniences are simply awaiting him at all stages of life.

SB4.28.52

TEXT 52

brahmana uvaca

ka tvam kasyasi ko vayam

sayano yasya socasi

janasi kim sakhayam mam

yenagre vicacartha ha

SYNONYMS

brahmanah uvaca—the learned brahmana said; ka—who; tvam—you; kasya—whose; asi—are you; kah—who; va—or; ayam—this man; sayanah—lying down; yasya—for whom; socasi—you are lamenting; janasi kim—do you know; sakhayam—friend; mam—Me; yena—with whom; agre—formerly; vicacartha—you consulted; ha—certainly.

TRANSLATION

The brahmana inquired as follows: Who are you? Whose wife or daughter are you? Who is the man lying here? It appears you are lamenting for this dead body. Don’t you recognize Me? I am your eternal friend. You may remember that many times in the past you have consulted Me.

PURPORT

When a person’s relative dies, renunciation is automatically visible. Consultation with the Supersoul seated within everyone’s heart is possible only when one is completely free from the contamination of material attachment. One who is sincere and pure gets an opportunity to consult with the Supreme Personality of Godhead in His Paramatma feature sitting within everyone’s heart. The Paramatma is always the caitya-guru, the spiritual master within, and He comes before one externally as the instructor and initiator spiritual master. The Lord can reside within the heart, and He can also come out before a person and give him instructions. Thus the spiritual master is not different from the Supersoul sitting within the heart. An uncontaminated soul or living entity can get a chance to meet the Paramatma face to face. Just as one gets a chance to consult with the Paramatma within his heart, one also gets a chance to see Him actually situated before him. Then one can take instructions from the Supersoul directly. This is the duty of the pure devotee: to see the bona fide spiritual master and consult with the Supersoul within the heart.

When the brahmana asked the woman who the man lying on the floor was, she answered that he was her spiritual master and that she was perplexed about what to do in his absence. At such a time the Supersoul immediately appears, provided the devotee is purified in heart by following the directions of the spiritual master. A sincere devotee who follows the instructions of the spiritual master certainly gets direct instructions from his heart from the Supersoul. Thus a sincere devotee is always helped directly or indirectly by the spiritual master and the Supersoul. This is confirmed in Caitanya-caritamrta: guru-krsna-prasade paya bhakti-lata-bija. If the devotee serves his spiritual master sincerely, Krsna automatically becomes pleased. Yasya prasadad bhagavad-prasadah. By satisfying the spiritual master, one automatically satisfies Krsna. Thus the devotee becomes enriched by both the spiritual master and Krsna. The Supersoul is eternally the friend of the living entity and always remains with him. The Supersoul has always been ready to help the living entity, even before the creation of this material world. It is therefore stated here: yenagre vicacartha. The word agre means “before the creation.” Thus the Supersoul has been accompanying the living entity since before the creation.

SB4.28.53

TEXT 53

api smarasi catmanam

avijnata-sakham sakhe

hitva mam padam anvicchan

bhauma-bhoga-rato gatah

SYNONYMS

api smarasi—do you remember; ca—also; atmanam—the Supersoul; avijnata—unknown; sakham—friend; sakhe—O friend; hitva—giving up; mam—Me; padam—position; anvicchan—desiring; bhauma—material; bhoga—enjoyment; ratah—attached to; gatah—you became.

TRANSLATION

The brahmana continued: My dear friend, even though you cannot immediately recognize Me, can’t you remember that in the past you had a very intimate friend? Unfortunately, you gave up My company and accepted a position as enjoyer of this material world.

PURPORT

As stated in Bhagavad-gita (7.27):

iccha-dvesa-samutthena
dvandva-mohena bharata
sarva-bhutani sammoham
sarge yanti parantapa

“O scion of Bharata [Arjuna], O conqueror of the foe, all living entities are born into delusion, overcome by the dualities of desire and hate.” This is an explanation of how the living entity falls down into this material world. In the spiritual world there is no duality, nor is there hate. The Supreme Personality of Godhead expands Himself into many. In order to enjoy bliss more and more, the Supreme Lord expands Himself in different categories. As mentioned in the Varaha Purana, He expands Himself in visnu-tattva (the svamsa expansion) and in His marginal potency (the vibhinnamsa, or the living entity). These expanded living entities are innumerable, just as the minute molecules of sunshine are innumerable expansions of the sun. The vibhinnamsa expansions, the marginal potencies of the Lord, are the living entities. When the living entities desire to enjoy themselves, they develop a consciousness of duality and come to hate the service of the Lord. In this way the living entities fall into the material world. In the Prema-vivarta it is said:

krsna-bahirmukha hana bhoga-vancha kare
nikata-stha maya tare japatiya dhare

The natural position of the living entity is to serve the Lord in a transcendental loving attitude. When the living entity wants to become Krsna Himself or imitate Krsna, he falls down into the material world. Since Krsna is the supreme father, His affection for the living entity is eternal. When the living entity falls down into the material world, the Supreme Lord, through His svamsa expansion (Paramatma), keeps company with the living entity. In this way the living entity may some day return home, back to Godhead.

By misusing his independence, the living entity falls down from the service of the Lord and takes a position in this material world as an enjoyer. That is to say, the living entity takes his position within a material body. Wanting to take a very exalted position, the living entity instead becomes entangled in a repetition of birth and death. He selects his position as a human being, a demigod, a cat, a dog, a tree, etc. In this way the living entity selects a body out of the 8,400,000 forms and tries to satisfy himself by a variety of material enjoyment. The Supersoul, however, does not like him to do this. Consequently, the Supersoul instructs him to surrender unto the Supreme Personality of Godhead. The Lord then takes charge of the living entity. But unless the living entity is uncontaminated by material desires, he cannot surrender to the Supreme Lord. In Bhagavad-gita (5.29) the Lord says:

bhoktaram yajna-tapasam
sarva-loka-mahesvaram
suhrdam sarva-bhutanam
jnatva mam santim rcchati

“The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries.”

The Supreme Lord is the supreme friend of everyone; however, no one can take advantage of the supreme friend’s instructions while making his own plans to become happy and entangling himself in the modes of material nature. When there is creation, the living entities take on different forms according to past desires. This means that all the species or forms of life are simultaneously created. Darwin’s theory stating that no human being existed from the beginning but that humans evolved after many, many years is simply a nonsensical theory. From Vedic literature we find that the first creature within the universe is Lord Brahma. Being the most intelligent personality, Lord Brahma could take charge of creating all the variety found within this material world.

SB4.28.54

TEXT 54

hamsav aham ca tvam carya

sakhayau manasayanau

abhutam antara vaukah

sahasra-parivatsaran

SYNONYMS

hamsau—two swans; aham—I; ca—and; tvam—you; ca—also; arya—O great soul; sakhayau—friends; manasa-ayanau—together in the Manasa Lake; abhutam—became; antara—separated; va—indeed; okah—from the original home; sahasra—thousands; pari—successively; vatsaran—years.

TRANSLATION

My dear gentle friend, both you and I are exactly like two swans. We live together in the same heart, which is just like the Manasa Lake. Although we have been living together for many thousands of years, we are still far away from our original home.

PURPORT

The original home of the living entity and the Supreme Personality of Godhead is the spiritual world. In the spiritual world both the Lord and the living entities live together very peacefully. Since the living entity remains engaged in the service of the Lord, they both share a blissful life in the spiritual world. However, when the living entity wants to enjoy himself, he falls down into the material world. Even while he is in that position, the Lord remains with him as the Supersoul, his intimate friend. Because of his forgetfulness, the living entity does not know that the Supreme Lord is accompanying him as the Supersoul. In this way the living entity remains conditioned in each and every millennium. Although the Lord follows him as a friend, the living entity, because of forgetful material existence, does not recognize Him.

SB4.28.55

TEXT 55

sa tvam vihaya mam bandho

gato gramya-matir mahim

vicaran padam adraksih

kayacin nirmitam striya

SYNONYMS

sah—that swan; tvam—yourself; vihaya—leaving; mam—Me; bandho—O friend; gatah—went; gramya—material; matih—whose consciousness; mahim—to earth; vicaran—traveling; padam—position; adraksih—you saw; kayacit—by someone; nirmitam—manufactured; striya—by a woman.

TRANSLATION

My dear friend, you are now My very same friend. Since you left Me, you have become more and more materialistic, and not seeing Me, you have been traveling in different forms throughout this material world, which was created by some woman.

PURPORT

When the living entity falls down, he goes into the material world, which was created by the external energy of the Lord. This external energy is described herein as “some woman,” or prakrti. This material world is composed of material elements, ingredients supplied by the mahat-tattva, the total material energy. The material world, created by this external energy, becomes the so-called home of the conditioned soul. Within this material world the conditioned soul accepts different apartments, or different bodily forms, and then travels about. Sometimes he travels in the higher planetary systems and sometimes in the lower systems. Sometimes he travels in higher species of life and sometimes in lower species. He has been wandering within this material universe since time immemorial. As explained by Sri Caitanya Mahaprabhu:

brahmanda bhramite kona bhagyavan jiva
guru-krsna-prasade paya bhakti-lata-bija

(Cc. Madhya 19.151)

The living entity wanders into many species of life, but he is fortunate when he once again meets his friend, either in person or through His representative.

Actually, it is Krsna who personally advises all living entities to return home, back to Godhead. Sometimes Krsna sends His representative, who, delivering Krsna’s very message, canvasses all living entities to return home, back to Godhead. Unfortunately the living entity is so greatly attached to material enjoyment that he does not take the instructions of Krsna or His representative very seriously. This material tendency is mentioned in this verse as gramya-matih (sense gratification). The word mahim means “within this material world.” All living entities within this material world are sensually inclined. Consequently they become entangled in different types of bodies and suffer the pangs of material existence.

SB4.28.56

TEXT 56

pancaramam nava-dvaram

eka-palam tri-kosthakam

sat-kulam panca-vipanam

panca-prakrti stri-dhavam

SYNONYMS

panca-aramam—five gardens; nava-dvaram—nine gates; eka—one; palam—protector; tri—three; kosthakam—apartments; sat—six; kulam—families; panca—five; vipanam—stores; panca—five; prakrti—material elements; stri—woman; dhavam—master.

TRANSLATION

In that city [the material body] there are five gardens, nine gates, one protector, three apartments, six families, five stores, five material elements, and one woman who is lord of the house.

SB4.28.57

TEXT 57

pancendriyartha arama

dvarah prana nava prabho

tejo-’b-annani kosthani

kulam indriya-sangrahah

SYNONYMS

panca—five; indriya-arthah—sense objects; aramah—the gardens; dvarah—gates; pranah—apertures of the senses; nava—nine; prabho—O King; tejah-ap—fire, water; annani—food grains or earth; kosthani—apartments; kulam—families; indriya-sangrahah—five senses and the mind.

TRANSLATION

My dear friend, the five gardens are the five objects of sense enjoyment, and the protector is the life air, which passes through the nine gates. The three apartments are the chief ingredients—fire, water and earth. The six families are the aggregate total of the mind and five senses.

PURPORT

The five senses that acquire knowledge are sight, taste, smell, sound and touch, and these act through the nine gates—the two eyes, two ears, one mouth, two nostrils, one genital and one rectum. These holes are compared to gates in the walls of the city. The principal ingredients are earth, water and fire, and the principal actor is the mind, which is controlled by the intelligence (buddhi).

SB4.28.58

TEXT 58

vipanas tu kriya-saktir

bhuta-prakrtir avyaya

sakty-adhisah pumams tv atra

pravisto navabudhyate

SYNONYMS

vipanah—stores; tu—then; kriya-saktih—the energy for activities, or the working senses; bhuta—the five gross elements; prakrtih—the material elements; avyaya—eternal; sakti—the energy; adhisah—controller; puman—man; tu—then; atra—here; pravistah—entered; na—does not; avabudhyate—become subjected to knowledge.

TRANSLATION

The five stores are the five working sensory organs. They transact their business through the combined forces of the five elements, which are eternal. Behind all this activity is the soul. The soul is a person and an enjoyer in reality. However, because he is now hidden within the city of the body, he is devoid of knowledge.

PURPORT

The living entity enters the material creation with the aid of the five elements—earth, water, fire, air and ether—and thus his body is formed. Although the living entity is working from within, he is nonetheless unknown. The living entity enters the material creation, but because he is bewildered by the material energy, he appears to be hidden. The bodily conception of life is prominent because of ignorance (navabudhyate). Intelligence is described in the feminine gender, but owing to her prominence in all activities, she is described in this verse as adhisah, the controller. The living entity lives by means of fire, water and food grains. It is through the combination of these three that the body is maintained. Consequently the body is called prakrti, material creation. All the elements gradually combine to form flesh, bone, blood and so on. All these appear as various apartments. It is said in the Vedas that the digested foods are ultimately divided into three. The solid portion becomes stool, and the semiliquid portion turns into flesh. The liquid portion turns yellow and is again divided into three. One of these liquid portions is called urine. Similarly, the fiery portion is divided into three, and one is called bone. Out of the five elements, fire, water and food grains are very important. These three are mentioned in the previous verse, whereas sky (ether) and air are not mentioned. This is all explained in Bhagavad-gita (13.20):

prakrtim purusam caiva
viddhy anadi ubhav api
vikarams ca gunams caiva
viddhi prakrti-sambhavan

“Material nature and the living entities should be understood to be beginningless. Their transformations and the modes of matter are products of material nature.” prakrti, material nature, and purusa, the living entity, are eternal. When they both come in contact, there are different reactions and manifestations. All of them should be considered the results of the interaction of the three modes of material nature.

SB4.28.59

TEXT 59

tasmims tvam ramaya sprsto

ramamano ’sruta-smrtih

tat-sangad idrsim prapto

dasam papiyasim prabho

SYNONYMS

tasmin—in that situation; tvam—you; ramaya—with the woman; sprstah—being in contact; ramamanah—enjoying; asruta-smrtih—without remembrance of spiritual existence; tat—with her; sangat—by association; idrsim—like this; praptah—you have attained; dasam—a state; papiyasim—full of sinful activities; prabho—My dear friend.

TRANSLATION

My dear friend, when you enter such a body along with the woman of material desires, you become overly absorbed in sense enjoyment. Because of this, you have forgotten your spiritual life. Due to your material conceptions, you are placed in various miserable conditions.

PURPORT

When a person becomes materially engrossed, he has no capacity to hear about spiritual existence. Forgetfulness of spiritual existence entangles a man more and more in material existence. Such is the result of sinful life. Various bodies are developed with the material ingredients because of different types of sinful activities. King Puranjana assumed the body of a woman, Vaidarbhi, as a result of his sinful activities. Bhagavad-gita clearly says (striyo vaisyas tatha sudrah) that such a body is lowborn. If one takes shelter of the Supreme Personality of Godhead, however, he can be elevated to the highest perfection, even though he be lowborn. One acquires lower births when one’s spiritual intelligence is reduced.

SB4.28.60

TEXT 60

na tvam vidarbha-duhita

nayam virah suhrt tava

na patis tvam puranjanya

ruddho nava-mukhe yaya

SYNONYMS

na—not; tvam—you; vidarbha-duhita—daughter of Vidarbha; na—not; ayam—this; virah—hero; su-hrt—well-wishing husband; tava—your; na—not; patih—husband; tvam—you; puranjanyah—of Puranjani; ruddhah—captured; nava-mukhe—in the body having nine gates; yaya—by the material energy.

TRANSLATION

Actually, you are not the daughter of Vidarbha, nor is this man, Malayadhvaja, your well-wishing husband. Nor were you the actual husband of Puranjani. You were simply captivated in this body of nine gates.

PURPORT

In the material world many living entities come into contact with one another and, increasing their attachment to a particular type of body, become related as father, husband, mother, wife, etc. Actually every living entity is a separate individual being, and it is because of his contact with matter that he comes together with other bodies and becomes falsely related. False bodies create various associations in the name of family, community, society and nationality. Actually every living entity is part and parcel of the Supreme Personality of Godhead, but the living entities are overly engrossed in the material body. The Supreme Personality of Godhead, Krsna, appears and gives instructions in the form of Bhagavad-gita and Vedic literatures. The Supreme Lord gives these instructions because He is the eternal friend of the living entities. His instructions are important because by them the living entity can obtain liberation from bodily engagement. As water passes down a river, many straws and grasses are carried from the shore. These straws and grasses come together in the river’s current, but when the waves toss this way and that, they are separated and carried somewhere else. Similarly, the innumerable living entities within this material world are being carried by the waves of material nature. Sometimes the waves bring them together, and they form friendships and relate to one another on a bodily basis of family, community or nationality. Eventually they are thrown out of association by the waves of material nature. This process has been going on since the creation of material nature. In this regard, Srila Bhaktivinoda Thakura sings:

miche mayara vase,     yaccha bhese’,
khaccha habudubu, bhai
jiva krsna-dasa,     ei visvasa,
karle ta’ ara duhkha nai

“My dear living entities, you are being carried away by the waves of material nature. Sometimes you are on the surface, sometimes you are being drowned. In this way your eternal life is being spoiled. If you simply catch hold of Krsna and take shelter of His lotus feet, you will once again get free from all the miserable material conditions.”

In this verse the words suhrt (“well-wisher”) and tava (“your”) are very significant. One’s so-called husband, relative, son, father or whatever cannot actually be a well-wisher. The only actual well-wisher is Krsna Himself, as Krsna confirms in Bhagavad-gita (5.29): suhrdam sarva-bhutanam. Society, friendship, love and well-wishers are all simply results of being packed in different bodies. One should know this well and try to get out of this bodily encagement into which one is thrown birth after birth. One should take shelter of the Supreme Personality of Godhead, Krsna, and return home, back to Godhead.

SB4.28.61

TEXT 61

maya hy esa maya srsta

yat pumamsam striyam satim

manyase nobhayam yad vai

hamsau pasyavayor gatim

SYNONYMS

maya—illusory energy; hi—certainly; esa—this; maya—by Me; srsta—created; yat—from which; pumamsam—a male; striyam—a female; satim—chaste; manyase—you think; na—not; ubhayam—both; yat—because; vai—certainly; hamsau—freed from material contamination; pasya—just see; avayoh—our; gatim—factual position.

TRANSLATION

Sometimes you think yourself a man, sometimes a chaste woman and sometimes a neutral eunuch. This is all because of the body, which is created by the illusory energy. This illusory energy is My potency, and actually both of us—you and I—are pure spiritual identities. Now just try to understand this. I am trying to explain our factual position.

PURPORT

The factual position of both the Supreme Personality of Godhead and the living entity is qualitatively one. The Supreme Lord is the Supreme Spirit, the Supersoul, and the living entity is the individual spiritual soul. Even though both of them are original spiritual identities, the living entity forgets his identity when he comes in contact with material nature and becomes conditioned. At such a time he identifies himself as a product of the material nature. Because of the material body, he forgets that he is the eternal (sanatana) part and parcel of the Supreme Personality of Godhead. This is confirmed in this way: mamaivamso jiva-loke jiva-bhutah sanatanah [Bg. 15.7]. The word sanatana is found in several places in Bhagavad-gita. Both the Lord and the living entity are sanatana (eternal), and there is also a place known as sanatana, beyond this material nature. The real residence of both the living entity and God is the domain of sanatana, not this material world. The material world is the temporary, external energy of the Lord, and the living entity is placed in this material world because he wanted to imitate the position of the Supreme Personality of Godhead. In this material world he tries to enjoy his senses to his best capacity. All the activities of the conditioned soul within this material world are perpetually taking place in different types of bodies, but when the living entity acquires developed consciousness, he should try to rectify his situation and again become a member of the spiritual world. The process by which one can return home, back to Godhead, is bhakti-yoga, sometimes called sanatana-dharma. Instead of accepting a temporary occupational duty based on the material body, one should take to the process of sanatana-dharma, or bhakti-yoga, so that he can put an end to this perpetual bondage in material bodies and return home, back to Godhead. As long as human society works on the basis of false material identification, all the so-called advancements of science and philosophy are simply useless. They only serve to mislead human society. Andha yathandhair upaniyamanah. In the material world, the blind simply lead the blind.

SB4.28.62

TEXT 62

aham bhavan na canyas tvam

tvam evaham vicaksva bhoh

na nau pasyanti kavayas

chidram jatu manag api

SYNONYMS

aham—I; bhavan—you; na—not; ca—also; anyah—different; tvam—you; tvam—you; eva—certainly; aham—as I am; vicaksva—just observe; bhoh—My dear friend; na—not; nau—of us; pasyanti—do observe; kavayah—learned scholars; chidram—faulty differentiation; jatu—at any time; manak—in a small degree; api—even.

TRANSLATION

My dear friend, I, the Supersoul, and you, the individual soul, are not different in quality, for we are both spiritual. In fact, My dear friend, you are qualitatively not different from Me in your constitutional position. Just try to consider this subject. Those who are actually advanced scholars, who are in knowledge, do not find any qualitative difference between you and Me.

PURPORT

Both the Supreme Personality of Godhead and the living entity are qualitatively one. There is no factual difference between the two. The Mayavadi philosophers are again and again defeated by the illusory energy because they think that there is no separation between the Supersoul and the individual soul or that there is no Supersoul. They are also misled in thinking that everything is the Supersoul. However, those who are kavayah, learned scholars, actually know the facts. They do not commit such mistakes. They know that God and the individual soul are one in quality, but that the individual soul falls under the clutches of maya, whereas the Supersoul, the Supreme Personality of Godhead, is the controller of maya. Maya is the creation of the Supreme Lord (maya srsta); therefore the Supreme Lord is the controller of maya. Although one in quality with the Supreme Lord, the individual soul is under the control of maya. Mayavadi philosophers cannot distinguish between the controller and the controlled.

SB4.28.63

TEXT 63

yatha purusa atmanam

ekam adarsa-caksusoh

dvidhabhutam avekseta

tathaivantaram avayoh

SYNONYMS

yatha—as; purusah—the living entity; atmanam—his body; ekam—one; adarsa—in a mirror; caksusoh—by the eyes; dvidha-abhutam—existing as two; avekseta—sees; tatha—similarly; eva—certainly; antaram—difference; avayoh—between ourselves.

TRANSLATION

As a person sees the reflection of his body in a mirror to be one with himself and not different, whereas others actually see two bodies, so in our material condition, in which the living being is affected and yet not affected, there is a difference between God and the living entity.

PURPORT

Being affected by the conditioning of matter, Mayavadi philosophers cannot see the difference between the Supreme Lord and the living entity. When the sun is reflected in a pot of water, the sun knows that there is no difference between himself and the reflected sun in the water. Those in ignorance, however, perceive that there are many small suns reflected in each and every pot. As far as the brilliance is concerned, there is brilliance both in the original sun and in the reflections, but the reflections are small, whereas the original sun is very large. Vaisnava philosophers conclude that the living entity is simply a small sample of the original Supreme Personality of Godhead. Qualitatively, God and the living entities are one, but quantitatively the living entities are small fragments of the Supreme Personality of Godhead. The Supreme Lord is full, powerful and opulent. In the previous verse, the Lord says, “My dear friend, you and I are not different.” This nondifference refers to qualitative oneness, for it was not necessary for the Paramatma, the Supreme Personality, to remind the conditioned soul that he is not one in quantity. The self-realized soul never thinks that he and the Supreme Personality of Godhead are one in every respect. Although he and the Supreme Personality of Godhead are one in quality, the living entity is prone to forget his spiritual identity, whereas the Supreme Personality never forgets. This is the difference between lipta and alipta. The Supreme Personality of Godhead is eternally alipta, uncontaminated by the external energy. The conditioned soul, however, being in contact with material nature, forgets his real identity; therefore when he sees himself in the conditioned state, he identifies himself with the body. For the Supreme Personality of Godhead, however, there is no difference between the body and the soul. He is completely soul; He has no material body. Although the Supersoul, Paramatma, and the individual soul are both within the body, the Supersoul is devoid of designation, whereas the conditioned soul is designated by his particular type of body. The Supersoul is called antaryami, and He is extensive. This is confirmed in Bhagavad-gita (13.3). Ksetrajnam capi mam viddhi sarva-ksetresu bharata: “O scion of Bharata, you should understand that I am also the knower in all bodies.”

The Supersoul is present in everyone’s body, whereas the individual soul is conditioned in one particular type of body. The individual soul cannot understand what is taking place in another’s body, but the Supersoul knows very well what is happening in all bodies. In other words, the Supersoul is always present in His full spiritual position, whereas the individual soul is prone to forget himself. Nor is the individual soul present everywhere. Generally in his conditioned state the individual soul cannot understand his relationship with the Supersoul, but sometimes, when he is free from all conditional existence, he can see the real difference between the Supersoul and himself. When the Supersoul tells the conditioned soul, “You and I are one and the same,” it is to remind the conditioned soul of his spiritual identity as being qualitatively one. In the Third Canto of Srimad-Bhagavatam (3.28.40), it is said:

yatholmukad visphulingad
dhumad vapi sva-sambhavat
apy atmatvenabhimatad
yathagnih prthag ulmukat

Fire has different features. There is flame, the sparks and the smoke. Although these are one in quality, there is still a difference between the fire, the flame, the spark and the smoke. The living entity becomes conditioned, but the Supreme Personality of Godhead is different because He does not become conditioned at any point. In the Vedas it is stated: atma tatha prthag drasta bhagavan brahma-samjnitah. Atma is the individual soul as well as the Supreme Personality of Godhead, who is the seer of everything. Although both are spirit, there is always a difference. In the smrti it is also said: yathagneh ksudra visphulinga vyuccaranti. Just as sparks manifest in a large fire, similarly the small individual souls are present in the big spiritual flame. In Bhagavad-gita (9.4) Lord Krsna says, mat-sthani sarva-bhutani na caham tesv avasthitah: “All beings are in Me, but I am not in them.” Although all living beings are resting in Him, as small fiery sparks rest on a large flame, both are differently situated. Similarly, in the Visnu Purana it is said:

eka-desa-sthitasyagner
jyotsna vistarini yatha
parasya brahmanah saktis
tathedam akhilam jagat

“Fire is situated in one place, but it distributes heat and light. Similarly, the Supreme Personality of Godhead is distributing His energies in different ways.” The living entity is but one of these energies (marginal energy). The energy and the energetic are one in one sense, but they are differently situated as energy and the energetic. Similarly, the sac-cid-ananda form confirmed in Brahma-samhita (isvarah paramah krsnah sac-cid-ananda-vigrahah [Bs. 5.1]) is different from that of the living entity in both his conditioned and liberated states. Only atheists consider the living entity and the Personality of Godhead equal in all respects. Caitanya Mahaprabhu therefore says, mayavadi-bhasya sunile haya sarva-nasa: “If one follows the instructions of Mayavadi philosophers and believes that the Supreme Personality of Godhead and the individual soul are one, his understanding of real philosophy is forever doomed.”

SB4.28.64

TEXT 64

evam sa manaso hamso

hamsena pratibodhitah

sva-sthas tad-vyabhicarena

nastam apa punah smrtim

SYNONYMS

evam—thus; sah—he (the individual soul); manasah—living together within the heart; hamsah—like the swan; hamsena—by the other swan; pratibodhitah—being instructed; sva-sthah—situated in self-realization; tat-vyabhicarena—by being separated from the Supersoul; nastam—which was lost; apa—gained; punah—again; smrtim—real memory.

TRANSLATION

In this way both swans live together in the heart. When the one swan is instructed by the other, he is situated in his constitutional position. This means he regains his original Krsna consciousness, which was lost because of his material attraction.

PURPORT

Here it is clearly stated: hamso hamsena pratibodhitah. The individual soul and the Supersoul are both compared to swans (hamsa) because they are white, or uncontaminated. One swan, however, is superior and is the instructor of the other. When the inferior swan is separated from the other swan, he is attracted to material enjoyment. This is the cause of his falldown. When he hears the instructions of the other swan, he understands his real position and is again revived to his original consciousness. The Supreme Personality of Godhead, Krsna, comes down (avatara) to deliver His devotees and kill the demons. He also gives His sublime instructions in the form of Bhagavad-gita. The individual soul has to understand his position by the grace of the Lord and the spiritual master because the text of Bhagavad-gita cannot be understood simply by academic qualifications. One has to learn Bhagavad-gita from a realized soul.

tad viddhi pranipatena
pariprasnena sevaya
upadeksyanti te jnanam
jnaninas tattva-darsinah

“Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.” (Bg. 4.34)

Thus one has to select a bona fide spiritual master and become enlightened to his original consciousness. In this way the individual soul can understand that he is always subordinate to the Supersoul. As soon as he declines to remain subordinate and tries to become an enjoyer, he begins his material conditioning. When he abandons this spirit of being an individual owner or enjoyer, he becomes situated in his liberated state. The word sva-sthah, meaning “situated in one’s original position,” is very significant in this verse. When one gives up his unwanted attitude of superiority, he becomes situated in his original position. The word tad-vyabhicarena is also significant, for it indicates that when one is separated from God due to disobedience, his real sense is lost. Again, by the grace of Krsna and guru, he can be properly situated in his liberated position. These verses are spoken by Srila Narada Muni, and his purpose in speaking them is to revive our consciousness. Although the living entity and the Supersoul are one in quality, the individual soul has to pursue the instruction of the Supersoul. That is the state of liberation.

SB4.28.65

TEXT 65

barhismann etad adhyatmam

paroksyena pradarsitam

yat paroksa-priyo devo

bhagavan visva-bhavanah

SYNONYMS

barhisman—O King Pracinabarhi; etat—this; adhyatmam—narration of self-realization; paroksyena—indirectly; pradarsitam—instructed; yat—because; paroksa-priyah—interesting by indirect description; devah—the Supreme Lord; bhagavan—the Personality of Godhead; visva-bhavanah—the cause of all causes.

TRANSLATION

My dear King Pracinabarhi, the Supreme Personality of Godhead, the cause of all causes, is celebrated to be known indirectly. Thus I have described the story of Puranjana to you. Actually it is an instruction for self-realization.

PURPORT

There are many similar stories in the puranas for self-realization. As stated in the Vedas: paroksa-priya iva hi devah. There are many stories in the Puranas that are intended to interest ordinary men in transcendental subjects, but actually these refer to real facts. They are not to be considered stories without a transcendental purpose. Some of them refer to real historical facts. One should be interested, however, in the real purport of the story. Indirect instruction is quickly understandable for a common man. Factually the path of bhakti-yoga is the path of hearing directly about the pastimes of the Supreme Personality of Godhead (sravanam kirtanam visnoh [SB 7.5.23]), but those who are not interested in hearing directly about the activities of the Lord, or who cannot understand them, can very effectively hear such stories and fables as this one narrated by Narada Muni.

The following is a glossary of some of the important words in this chapter.

Adesa-kari. The actions resulting from sinful activities.

Agastya. The mind.

Amatya. The governor of the senses, the mind.

Arbuda-arbuda. Various types of sravana and kirtana of the Supreme Lord’s name, quality, form and so on.

Ari. Impediments like disease.

Bhoga. Enjoyment. Herein this word refers to real enjoyment in spiritual life.

Bhrtya. The servants of the body, namely the senses.

Dravida-raja. Devotional service or a person eligible to act in devotional service.

Dvara. The doors of the body, such as the eyes and ears.

Grha. Home. For spiritual cultivation one requires an undisturbed place or the good association of devotees.

Idhmavaha. The devotee who approaches the spiritual master. Idhma refers to wood that is taken to burn as fuel for a fire. A brahmacari is supposed to take this idhma to ignite the fire used in performing sacrifices. By spiritual instruction a brahmacari is trained to ignite a fire and offer oblations in the morning. He is supposed to go to the spiritual master to take lessons on transcendental subject matter, and the Vedic injunction is that when approaching the spiritual master one must carry with him fuel to perform yajnas, or sacrifices. The exact Vedic injunction is as follows:

tad-vijnanartham sa gurum evabhigacchet
samit-panih srotriyam brahma-nistham
[MU 1.2.12]

“To learn transcendental subject matter, one must approach the spiritual master. In doing so, he should carry fuel to burn in sacrifice. The symptom of such a spiritual master is that he is expert in understanding the Vedic conclusion, and therefore he constantly engages in the service of the Supreme Personality of Godhead.” (Mundaka Upanisad 1.2.12) By serving such a bona fide spiritual master, gradually a conditioned soul becomes detached from material enjoyment and invariably makes progress in spiritual realization under the direction of the spiritual master. Those who are misled by the illusory energy are never interested in approaching a spiritual master to make life successful.

Jaya. Intelligence.

Jirna-sarpa. The fatigued air of life.

Kalakanya. The invalidity of old age.

Kama. A high fever.

Kulacala. The place where there is no disturbance.

Kutumbini. Intelligence.

Madireksana. Madireksana refers to one whose eyes are so attractive that one who observes them becomes maddened by her. In other words, madireksana means a very beautiful young girl. According to Jiva Gosvami, madireksana means the personified deity of bhakti. If one is attracted by the bhakti cult, he becomes engaged in the service of the Lord and the spiritual master, and thus his life becomes successful. Vaidarbhi, the woman, became a follower of her husband. As she left her comfortable home for the service of her husband, a serious student of spiritual understanding must give up everything for the service of the spiritual master. As stated by Visvanatha Cakravarti Thakura, yasya prasadad bhagavat-prasadah: ** if one wants actual success in life, he must strictly follow the instructions of the spiritual master. By following such instructions, one is sure to make rapid progress in spiritual life. This statement by Visvanatha Cakravarti is in pursuance of the following injunction from the Svetasvatara Upanisad (6.23):

yasya deve para bhaktir
yatha deve tatha gurau
tasyaite kathita hy arthah
prakasante mahatmanah

[SU 6.23]

“Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed.” In the Chandogya Upanisad it is said, acaryavan puruso veda: “One who approaches a bona fide spiritual master can understand everything about spiritual realization.”

Malayadhvaja. A nice devotee who is like sandalwood.

Pancala. The five sense objects.

Paricchada. The total aggregate of the senses.

Paura-jana. The seven elements that constitute the body.

Pautra. Patience and gravity.

Prajvara. A kind of fever called visnu jvara.

Pratikriya. Counteracting agents such as mantras and medicines.

Pura-palaka. The life air.

Putra. Consciousness.

Sainika. The condition of threefold miseries.

Sapta-suta. The seven sons, namely hearing, chanting, remembering, offering prayers, serving the lotus feet of the Lord, worshiping the Deity and becoming a servant of the Lord.

Sauhrdya. Endeavor.

Suta. The son of Vaidarbhi, or, in other words, one who is somewhat advanced in fruitive activities and who comes in contact with a devotee spiritual master. Such a person becomes interested in the subject matter of devotional service.

Vaidarbhi. The woman who was formerly a man but took birth as a woman in his next life because of too much attachment to woman. Darbha means kusa grass. In fruitive activities, or karma-kandiya ceremonies, one requires kusa grass. Thus vaidarbhi refers to one who takes birth in a family of karma-kandiya understanding. However, if by karma-kanda activities one by chance comes in contact with a devotee, as Vaidarbhi did when she married Malayadhvaja, his life becomes successful. He then pursues the devotional service of the Lord. The conditioned soul becomes liberated simply by following the instructions of the bona fide spiritual master.

Vidarbha-rajasimha. The best of persons who are expert in fruitive activities.

Virya. One who has mercy.

Yavana. The servant of Yamaraja.

Thus end the Bhaktivedanta purports of the Fourth Canto, Twenty-eighth Chapter, of the Srimad-Bhagavatam, entitled “Puranjana Becomes a Woman in the Next Life.”

Next chapter (SB 4.29)