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vittesu—in material wealth; nitya-abhinivista-cetah—whose mind is always absorbed; vidvan—having learned; ca—also; dosam—the fault; para-vitta-hartuh—of one who steals the money of others by cheating or by transactions on the black market; pretya—after dying; iha—in this material world; va—or; athapi—still; ajita-indriyah—because of being unable to control the senses; tat—that; asanta-kamah—whose desires are unsatiated; harate—steals; kutumbi—too fond of his family.

If a person too attached to the duties of family maintenance is unable to control his senses, the core of his heart is immersed in how to accumulate money. Although he knows that one who takes the wealth of others will be punished by the law of the government, and by the laws of Yamaraja after death, he continues cheating others to acquire money.

Especially in these days, people do not believe in a next life or in the court of Yamaraja and the various punishments of the sinful. But at least one should know that one who cheats others to acquire money will be punished by the laws of the government. Nonetheless, people do not care about the laws of this life or those governing the next. Despite whatever knowledge one has, one cannot stop his sinful activities if he is unable to control his senses.

SB7.6.16

TEXT 16

vidvan apittham danujah kutumbam

pusnan sva-lokaya na kalpate vai

yah sviya-parakya-vibhinna-bhavas

tamah prapadyeta yatha vimudhah

vidvan—knowing (the inconvenience of material existence, especially in household life); api—although; ittham—thus; danu-jah—O sons of demons; kutumbam—the family members or extended family members (like one’s community, society, nation or union of nations); pusnan—providing with all the necessities of life; sva-lokaya—in understanding himself; na—not; kalpate—capable; vai—indeed; yah—he who; sviya—my own; parakya—belonging to others; vibhinna—separate; bhavah—having a conception of life; tamah—nothing but darkness; prapadyeta—enters; yatha—just as; vimudhah—a person without education, or one who is like an animal.

O my friends, sons of demons! In this material world, even those who are apparently advanced in education have the propensity to consider, “This is mine, and that is for others.” Thus they are always engaged in providing the necessities of life to their families in a limited conception of family life, just like uneducated cats and dogs. They are unable to take to spiritual knowledge; instead, they are bewildered and overcome by ignorance.

In human society there are attempts to educate the human being, but for animal society there is no such system, nor are animals able to be educated. Therefore animals and unintelligent men are called vimudha, or ignorant, bewildered, whereas an educated person is called vidvan. The real vidvan is one who tries to understand his own position within this material world. For example, when Sanatana Gosvami submitted to the lotus feet of Sri Caitanya Mahaprabhu, his first question was ‘ke ami’, ‘kene amaya jare tapa-traya’. In other words, he wanted to know his constitutional position and why he was suffering from the threefold miseries of material existence. This is the process of education. If one does not ask, “Who am I? What is the goal of my life?” but instead follows the same animal propensities as cats and dogs, what is the use of his education? As discussed in the previous verse, a living being is entrapped by his fruitive activities, exactly like a silkworm trapped in its own cocoon. Foolish persons are generally encaged by their fruitive actions (karma) because of a strong desire to enjoy this material world. Such attracted persons become involved in society, community and nation and waste their time, not having profited from having obtained human forms. Especially in this age, Kali-yuga, great leaders, politicians, philosophers and scientists are all engaged in foolish activities, thinking, “This is mine, and this is yours.” The scientists invent nuclear weapons and collaborate with the big leaders to protect the interests of their own nation or society. In this verse, however, it is clearly stated that despite their so-called advanced knowledge, they actually have the same mentality as cats and dogs. As cats, dogs and other animals, not knowing their true interest in life, become increasingly involved in ignorance, the so-called educated person who does not know his own self-interest or the true goal of life becomes increasingly involved in materialism. Therefore Prahlada Maharaja advises everyone to follow the principles of varnasrama-dharma. Specifically, at a certain point one must give up family life and take to the renounced order of life to cultivate spiritual knowledge and thus become liberated. This is further discussed in the following verses.

SB7.6.17-18

TEXTS 17–18

yato na kascit kva ca kutracid va

dinah svam atmanam alam samarthah

vimocitum kama-drsam vihara-

krida-mrgo yan-nigado visargah

tato vidurat parihrtya daitya

daityesu sangam visayatmakesu

upeta narayanam adi-devam

sa mukta-sangair isito ’pavargah

yatah—because; na—never; kascit—anyone; kva—in any place; ca—also; kutracit—at any time; va—or; dinah—having a poor fund of knowledge; svam—own; atmanam—self; alam—exceedingly; samarthah—able; vimocitum—to liberate; kama-drsam—of lusty women; vihara—in the sexual enjoyment; krida-mrgah—a playboy; yat—in whom; nigadah—which is the shackle of material bondage; visargah—the expansions of family relationships; tatah—in such circumstances; vidurat—from far away; parihrtya—giving up; daityah—O my friends, sons of the demons; daityesu—among the demons; sangam—association; visaya-atma-kesu—who are too addicted to sense enjoyment; upeta—one should approach; narayanam—Lord Narayana, the Supreme Personality of Godhead; adi-devam—the origin of all the demigods; sah—He; mukta-sangaih—by the association of liberated persons; isitah—desired; apavargah—the path of liberation.

My dear friends, O sons of the demons, it is certain that no one bereft of knowledge of the Supreme Personality of Godhead has been able to liberate himself from material bondage at any time or in any country. Rather, those bereft of knowledge of the Lord are bound by the material laws. They are factually addicted to sense gratification, and their target is woman. Indeed, they are actually playthings in the hands of attractive women. Victimized by such a conception of life, they become surrounded by children, grandchildren and great-grandchildren, and thus they are shackled to material bondage. Those who are very much addicted to this conception of life are called demons. Therefore, although you are sons of demons, keep aloof from such persons and take shelter of the Supreme Personality of Godhead, Narayana, the origin of all the demigods, because the ultimate goal for the devotees of Narayana is liberation from the bondage of material existence.

Prahlada Maharaja has maintained the philosophical point of view that one should give up the dark well of family life and go to the forest to take shelter of the lotus feet of the Supreme Personality of Godhead (hitvatma-patam grham andha-kupam vanam gato yad dharim asrayeta [SB 7.5.5]). In this verse also, he stresses the same point. In the history of human society, no one, at any time or any place, has been liberated because of too much affection and attachment for his family. Even in those who are apparently very educated, the same family attachment is there. They cannot give up the association of their families, even in old age or invalidity, for they are attached to sense enjoyment. As we have several times discussed, yan maithunadi-grhamedhi-sukham hi tuccham: [SB 7.9.45] so-called householders are simply attracted by sexual enjoyment. Thus they keep themselves shackled in family life, and furthermore they want their children to be shackled in the same way. Playing the parts of playboys in the hands of women, they glide down to the darkest regions of material existence. Adanta-gobhir visatam tamisram punah punas carvita-carvananam [SB 7.5.30]. Because they are unable to control their senses, they continue a life of chewing the chewed and therefore descend to the darkest material regions. One should give up the association of such demons and adhere to the association of devotees. Thus one will be able to be liberated from material bondage.

SB7.6.19

TEXT 19

na hy acyutam prinayato

bahv-ayaso ’suratmajah

atmatvat sarva-bhutanam

siddhatvad iha sarvatah

na—not; hi—indeed; acyutam—the infallible Supreme Personality of Godhead; prinayatah—satisfying; bahu—much; ayasah—endeavor; asura-atma-jah—O sons of demons; atmatvat—because of being intimately related as the Supersoul; sarva-bhutanam—of all living entities; siddhatvat—because of being established; iha—in this world; sarvatah—in all directions, in all times and from all angles of vision.

My dear sons of demons, the Supreme Personality of Godhead, Narayana, is the original Supersoul, the father of all living entities. Consequently there are no impediments to pleasing Him or worshiping Him under any conditions, whether one be a child or an old man. The relationship between the living entities and the Supreme Personality of Godhead is always a fact, and therefore there is no difficulty in pleasing the Lord.

One may ask, “One is certainly very attached to family life, but if one gives up family life to be attached to the service of the Lord, one must undergo the same endeavor and trouble. Therefore, what is the benefit of taking the trouble to engage in the service of the Lord?” This is not a valid objection. The Lord asserts in Bhagavad-gita (14.4):

sarva-yonisu kaunteya
murtayah sambhavanti yah
tasam brahma mahad yonir
aham bija-pradah pita

“It should be understood that all species of life, O son of Kunti, are made possible by birth in this material nature, and that I am the seed-giving father.” The Supreme Lord, Narayana, is the seed-giving father of all living entities because the living entities are parts and parcels of the Supreme Lord (mamaivamso. .. jiva-bhutah [15.7]). As there is no difficulty in establishing the intimate relationship between a father and son, there is no difficulty in reestablishing the natural, intimate relationship between Narayana and the living entities. Svalpam apy asya dharmasya trayate mahato bhayat: if one performs even very slight devotional service, Narayana is always ready to save one from the greatest danger. The definite example is Ajamila. Ajamila separated himself from the Supreme Personality of Godhead by performing many sinful activities and was condemned by Yamaraja to be very severely punished, but because at the time of death he chanted the name of Narayana, although he was calling not for the Supreme Lord Narayana but for his son named Narayana, he was saved from the hands of Yamaraja. Therefore, pleasing Narayana does not require as much endeavor as pleasing one’s family, community and nation. We have seen important political leaders killed for a slight discrepancy in their behavior. Therefore pleasing one’s society, family, community and nation is extremely difficult. Pleasing Narayana, however, is not at all difficult; it is very easy.

One’s duty is to revive one’s relationship with Narayana. A slight endeavor in this direction will make the attempt successful, whereas one will never be successful in pleasing his so-called family, society and nation, even if one endeavors to sacrifice his life. The simple endeavor involved in the devotional service of sravanam kirtanam visnoh [SB 7.5.23], hearing and chanting the holy name of the Lord, can make one successful in pleasing the Supreme Personality of Godhead. Sri Caitanya Mahaprabhu has therefore bestowed His blessings by saying, param vijayate sri-krsna-sankirtanam: “All glories to Sri Krsna sankirtana!” If one wants to derive the actual benefit from this human form, he must take to the chanting of the holy name of the Lord.

SB7.6.20-23

TEXTS 20–23

paravaresu bhutesu

brahmanta-sthavaradisu

bhautikesu vikaresu

bhutesv atha mahatsu ca

gunesu guna-samye ca

guna-vyatikare tatha

eka eva paro hy atma

bhagavan isvaro ’vyayah

pratyag-atma-svarupena

drsya-rupena ca svayam

vyapya-vyapaka-nirdesyo

hy anirdesyo ’vikalpitah

kevalanubhavananda-

svarupah paramesvarah

mayayantarhitaisvarya

iyate guna-sargaya

para-avaresu—in exalted or hellish conditions of life; bhutesu—in the living beings; brahma-anta—ending with Lord Brahma; sthavara-adisu—beginning with the nonmoving forms of life, the trees and plants; bhautikesu—of the material elements; vikaresu—in the transformations; bhutesu—in the five gross elements of material nature; atha—moreover; mahatsu—in the mahat-tattva, the total material energy; ca—also; gunesu—in the modes of material nature; guna-samye—in an equilibrium of material qualities; ca—and; guna-vyatikare—in the uneven manifestation of the modes of material nature; tatha—as well; ekah—one; eva—only; parah—transcendental; hi—indeed; atma—the original source; bhagavan—the Supreme Personality of Godhead; isvarah—the controller; avyayah—without deteriorating; pratyak—inner; atma-svarupena—by His original constitutional position as the Supersoul; drsya-rupena—by His visible forms; ca—also; svayam—personally; vyapya—pervaded; vyapaka—all-pervading; nirdesyah—to be described; hi—certainly; anirdesyah—not to be described (because of fine, subtle existence); avikalpitah—without differentiation; kevala—only; anubhava-ananda-svarupah—whose form is blissful and full of knowledge; parama-isvarah—the Supreme Personality of Godhead, the supreme ruler; mayaya—by maya, the illusory energy; antarhita—covered; aisvaryah—whose unlimited opulence; iyate—is mistaken as; guna-sargaya—the interaction of the material modes of nature.

The Supreme Personality of Godhead, the supreme controller, who is infallible and indefatigable, is present in different forms of life, from the inert living beings [sthavara], such as the plants, to Brahma, the foremost created living being. He is also present in the varieties of material creations and in the material elements, the total material energy and the modes of material nature [sattva-guna, rajo-guna and tamo-guna], as well as the unmanifested material nature and the false ego. Although He is one, He is present everywhere, and He is also the transcendental Supersoul, the cause of all causes, who is present as the observer in the cores of the hearts of all living entities. He is indicated as that which is pervaded and as the all-pervading Supersoul, but actually He cannot be indicated. He is changeless and undivided. He is simply perceived as the supreme sac-cid-ananda [eternity, knowledge and bliss]. Being covered by the curtain of the external energy, to the atheist He appears nonexistent.

Not only is the Supreme Personality of Godhead present as the Supersoul of all living entities; at the same time, He pervades everything in the entire creation. He exists in all circumstances and at all times. He exists in the heart of Lord Brahma and also in the cores of the hearts of the hogs, dogs, trees, plants and so on. He is present everywhere. He is present not only in the heart of the living entity, but also in material things, even in the atoms, protons and electrons being explored by material scientists.

The Lord is present in three features—as Brahman, Paramatma and Bhagavan. Because He is present everywhere, He is described as sarvam khalv idam brahma. Visnu exists beyond Brahman. Bhagavad-gita confirms that Krsna, by His Brahman feature, is all-pervading (maya tatam idam sarvam), but Brahman depends upon Krsna (brahmano hi pratisthaham [Bg. 14.27]). Without Krsna, there could be no existence of Brahman or Paramatma. Therefore, Bhagavan, the Supreme Personality of Godhead, is the ultimate realization of the Absolute Truth. Although He is present as the Paramatma in the core of everyone’s heart, He is nonetheless one, either as an individual or as the all-pervading Brahman.

The supreme cause is Krsna, and devotees who have surrendered to the Supreme Personality of Godhead can realize Him and His presence within the universe and within the atom (andantara-stha-paramanu-cayantara-stham). This realization is possible only for devotees who have fully surrendered unto the lotus feet of the Lord; for others it is not possible. This is confirmed by the Lord Himself in Bhagavad-gita (7.14):

daivi hy esa guna-mayi
mama maya duratyaya
mam eva ye prapadyante
mayam etam taranti te

The process of surrender in a devotional attitude is accepted by a fortunate living being. After wandering through many varieties of life on many planetary systems, when one comes to the real understanding of the Absolute Truth by the grace of a devotee, one surrenders to the Supreme Personality of Godhead, as confirmed in Bhagavad-gita (bahunam janmanam ante jnanavan mam prapadyate [Bg. 7.19]).

Prahlada Maharaja’s class friends, who were born of Daitya families, thought that realizing the Absolute was extremely difficult. Indeed, we have experience that many, many people say this very thing. Actually, however, this is not so. The Absolute, the Supreme Personality of Godhead, is most intimately related to all living entities. Therefore if one understands the Vaisnava philosophy, which explains how He is present everywhere and how He acts everywhere, to worship the Supreme Lord or to realize Him is not at all difficult. Realization of the Lord, however, is possible only in the association of devotees. Therefore Sri Caitanya Mahaprabhu, in His teachings to Rupa Gosvami said (Cc. Madhya 19.151):

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

The living entity in the material condition wanders through many varieties of life and many varieties of circumstances, but if he comes in contact with a pure devotee and is intelligent enough to take instructions from the pure devotee regarding the process of devotional service, he can understand the Supreme Personality of Godhead, the origin of Brahman and Paramatma, without difficulty. In this regard, Srila Madhvacarya says:

antaryami pratyag-atma
vyaptah kalo harih smrtah
prakrtya tamasavrtatvat
harer aisvaryam na jnayate

The Lord is present as antaryami in everyone’s heart and is visible in the individual soul covered by a body. Indeed, He is everywhere at every time and every condition, but because He is covered by the curtain of material energy, to an ordinary person there appears to be no God.

SB7.6.24

TEXT 24

tasmat sarvesu bhutesu

dayam kuruta sauhrdam

bhavam asuram unmucya

yaya tusyaty adhoksajah

tasmat—therefore; sarvesu—to all; bhutesu—living entities; dayam—mercy; kuruta—show; sauhrdam—friendliness; bhavam—the attitude; asuram—of the demons (who separate friends and enemies); unmucya—giving up; yaya—by which; tusyati—is satisfied; adhoksajah—the Supreme Lord, who is beyond the perception of the senses.

Therefore, my dear young friends born of demons, please act in such a way that the Supreme Lord, who is beyond the conception of material knowledge, will be satisfied. Give up your demoniac nature and act without enmity or duality. Show mercy to all living entities by enlightening them in devotional service, thus becoming their well-wishers.

tuste ca tatra kim alabhyam ananta adye

The Lord says in Bhagavad-gita (18.55), bhaktya mam abhijanati yavan yas casmi tattvatah: “One can understand the Supreme Personality as He is only by devotional service.” Prahlada Maharaja ultimately instructed his class friends, the sons of the demons, to accept the process of devotional service by preaching the science of Krsna consciousness to everyone. Preaching is the best service to the Lord. The Lord will immediately be extremely satisfied with one who engages in this service of preaching Krsna consciousness. This is confirmed by the Lord Himself in Bhagavad-gita (18.69). Na ca tasman manusyesu kascin me priya-krttamah: “There is no servant in this world more dear to Me than he, nor will there ever be one more dear.” If one sincerely tries his best to spread Krsna consciousness by preaching the glories of the Lord and His supremacy, even if he is imperfectly educated, he becomes the dearmost servant of the Supreme Personality of Godhead. This is bhakti. As one performs this service for humanity, without discrimination between friends and enemies, the Lord becomes satisfied, and the mission of one’s life is fulfilled. Sri Caitanya Mahaprabhu therefore advised everyone to become a guru-devotee and preach Krsna consciousness (yare dekha, tare kaha ‘krsna’-upadesa [Cc. Madhya 7.128]). That is the easiest way to realize the Supreme Personality of Godhead. By such preaching, the preacher becomes satisfied, and those to whom he preaches are also satisfied. This is the process of bringing peace and tranquillity to the entire world.

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

[Bg. 5.29]

One is expected to understand these three formulas of knowledge concerning the Supreme Lord—that He is the supreme enjoyer, that He is the proprietor of everything, and that He is the best well-wisher and friend of everyone. A preacher should personally understand these truths and preach them to everyone. Then there will be peace and tranquillity all over the world.

The word sauhrdam (“friendliness”) is very significant in this verse. People are generally ignorant of Krsna consciousness, and therefore to become their best well-wisher one should teach them about Krsna consciousness without discrimination. Since the Supreme Lord, Visnu, is situated in the core of everyone’s heart, every body is a temple of Visnu. One should not misuse this understanding as an excuse for such words as daridra-narayana. If Narayana lives in the house of a daridra, a poor man, this does not mean that Narayana becomes poor. He lives everywhere—in the houses of the poor and those of the rich—but in all circumstances He remains Narayana; to think that He becomes either poor or rich is a material calculation. He is always sad-aisvarya-purna, full in six opulences, in all circumstances.

SB7.6.25

TEXT 25

kim tair guna-vyatikarad iha ye sva-siddhah

dharmadayah kim agunena ca kanksitena

saram jusam caranayor upagayatam nah

tuste—when satisfied; ca—also; tatra—that; kim—what; alabhyam—unobtainable; anante—the Supreme Personality of Godhead; adye—the original source of everything, the cause of all causes; kim—what need; taih—with them; guna-vyatikarat—due to the actions of the modes of material nature; iha—in this world; ye—which; sva-siddhah—automatically achieved; dharma-adayah—the three principles of material advancement, namely religion, economic development and sense gratification; kim—what need; agunena—with liberation into the Supreme; ca—and; kanksitena—desired; saram—essence; jusam—relishing; caranayoh—of the two lotus feet of the Lord; upagayatam—who glorify the qualities of the Lord; nah—of us.

Nothing is unobtainable for devotees who have satisfied the Supreme Personality of Godhead, who is the cause of all causes, the original source of everything. The Lord is the reservoir of unlimited spiritual qualities. For devotees, therefore, who are transcendental to the modes of material nature, what is the use of following the principles of religion, economic development, sense gratification and liberation, which are all automatically obtainable under the influence of the modes of nature? We devotees always glorify the lotus feet of the Lord, and therefore we need not ask for anything in terms of dharma, kama, artha and moksa.

dharmartha-kama iti yo ’bhihitas tri-varga

In an advanced civilization, people are eager to be religious, to be economically well situated, to satisfy their senses to the fullest extent, and at last to attain liberation. However, these are not to be magnified as desirable. Indeed, for a devotee these are all very easily available. Bilvamangala Thakura said, muktih svayam mukulitanjali sevate ’sman dharmartha-kama-gatayah samaya-pratiksah. Liberation always stands at the door of a devotee, ready to carry out his orders. Material advancement in religion, economic development, sense gratification and liberation simply wait to serve a devotee at the first opportunity. A devotee is already in a transcendental position; he does not need further qualifications to be liberated. As confirmed in Bhagavad-gita (14.26), sa gunan samatityaitan brahma-bhuyaya kalpate: a devotee is transcendental to the actions and reactions of the three modes of material nature because he is situated on the Brahman platform.

Prahlada Maharaja said, agunena ca kanksitena: if one is engaged in the transcendental loving service of the lotus feet of the Lord, he does not need anything in terms of dharma, artha, kama or moksa. In Srimad-Bhagavatam, therefore, in the beginning of the transcendental literature, it is said, dharmah projjhita-kaitavo ’tra [SB 1.1.2]. Dharma, artha, kama and moksa are kaitava—false and unnecessary. Nirmatsaranam, persons who are completely transcendental to the material activities of separateness, who make no distinction between “mine” and “yours,” but who simply engage in the devotional service of the Lord, are actually fit to accept bhagavata-dharma (dharman bhagavatan iha). Because they are nirmatsara, not jealous of anyone, they want to make others devotees, even their enemies. In this regard, Srila Madhvacarya remarks, kanksate moksa-gam api sukham nakanksato yatha. Devotees are not desirous of any material happiness, including the happiness derived from liberation. This is called anyabhilasita-sunyam jnana-karmady-anavrtam [Bhakti-rasamrta-sindhu 1.1.11]. Karmis desire material happiness, and jnanis desire liberation, but a devotee does not desire anything; he is simply satisfied by rendering transcendental loving service at the lotus feet of the Lord and glorifying Him everywhere by preaching, which is his life and soul.

SB7.6.26

TEXT 26

iksa trayi naya-damau vividha ca varta

manye tad etad akhilam nigamasya satyam

svatmarpanam sva-suhrdah paramasya pumsah

dharma—religion; artha—economic development; kamah—regulated sense gratification; iti—thus; yah—which; abhihitah—prescribed; tri-vargah—the group of three; iksa—self-realization; trayi—the Vedic ritualistic ceremonies; naya—logic; damau—and the science of law and order; vividha—varieties of; ca—also; varta—occupational duties, or one’s livelihood; manye—I consider; tat—them; etat—these; akhilam—all; nigamasya—of the Vedas; satyam—truth; sva-atma-arpanam—the full surrendering of one’s self; sva-suhrdah—unto the supreme friend; paramasya—the ultimate; pumsah—personality.

Religion, economic development and sense gratification—these are described in the Vedas as tri-varga, or three ways to salvation. Within these three categories are education and self-realization; ritualistic ceremonies performed according to Vedic injunction; logic; the science of law and order; and the various means of earning one’s livelihood. These are the external subject matters of study in the Vedas, and therefore I consider them material. However, I consider surrender to the lotus feet of Lord Visnu to be transcendental.

These instructions of Prahlada Maharaja stress the transcendental position of devotional service. As confirmed in Bhagavad-gita (14.26):

mam ca yo ’vyabhicarena
bhakti-yogena sevate
sa gunan samatityaitan
brahma-bhuyaya kalpate

“One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.” One who fully engages in the devotional service of the Lord is immediately raised to the transcendental position, which is the brahma-bhuta stage. Any education or activity not on the brahma-bhuta platform, the platform of self-realization, is considered to be material, and Prahlada Maharaja says that anything material cannot be the Absolute Truth, for the Absolute Truth is on the spiritual platform. This is also confirmed by Lord Krsna in Bhagavad-gita (2.45), where He says, traigunya-visaya veda nistraigunyo bhavarjuna: “The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them.” To act on the material platform, even if one’s activities are sanctioned by the Vedas, is not the ultimate goal of life. The ultimate goal of life is to stay on the spiritual platform, fully surrendered to the parama-purusa, the supreme person. This is the object of the human mission. In summary, the Vedic ritualistic ceremonies and injunctions are not to be discounted; they are means of being promoted to the spiritual platform. But if one does not come to the spiritual platform, the Vedic ceremonies are simply a waste of time. This is confirmed in Srimad-Bhagavatam (1.2.8):

dharmah svanusthitah pumsam
visvaksena-kathasu yah
notpadayed yadi ratim
srama eva hi kevalam

“Duties [dharma] executed by men, regardless of occupation, are only so much useless labor if they do not provoke attraction for the message of the Supreme Lord.” If one very strictly performs the various duties of religion but does not ultimately come to the platform of surrendering to the Supreme Lord, his methods of attaining salvation or elevation are simply a waste of time and energy.

SB7.6.27

TEXT 27

jnanam tad etad amalam duravapam aha

narayano nara-sakhah kila naradaya

ekantinam bhagavatas tad akincananam

padaravinda-rajasapluta-dehinam syat

jnanam—knowledge; tat—that; etat—this; amalam—without material contamination; duravapam—very difficult to understand (without the mercy of a devotee); aha—explained; narayanah—Lord Narayana, the Supreme Personality of Godhead; nara-sakhah—the friend of all living entities (especially human beings); kila—certainly; naradaya—unto the great sage Narada; ekantinam—of those who have surrendered exclusively to the Supreme Personality of Godhead; bhagavatah—of the Supreme Personality of Godhead; tat—that (knowledge); akincananam—who do not claim any material possessions; pada-aravinda—of the lotus feet of the Lord; rajasa—by the dust; apluta—bathed; dehinam—whose bodies; syat—is possible.

Narayana, the Supreme Personality of Godhead, the well-wisher and friend of all living entities, formerly explained this transcendental knowledge to the great saint Narada. Such knowledge is extremely difficult to understand without the mercy of a saintly person like Narada, but everyone who has taken shelter of Narada’s disciplic succession can understand this confidential knowledge.

dharmam bhagavatam suddham

It is stated here that this confidential knowledge is extremely difficult to understand, yet it is very easy to understand if one takes shelter of a pure devotee. This confidential knowledge is also mentioned at the end of Bhagavad-gita, where the Lord says, sarva-dharman parityajya mam ekam saranam vraja: [Bg. 18.66] “Abandon all varieties of religion and just surrender unto Me.” This knowledge is an extremely confidential secret, but it can be understood if one approaches the Supreme Personality of Godhead through the bona fide agent, the spiritual master in the disciplic succession from Narada. Prahlada Maharaja wanted to impress upon the sons of the demons that although such knowledge can be understood only by a saintly person like Narada, they should not be disappointed, for if one takes shelter of Narada instead of material teachers, this knowledge is possible to understand. Understanding does not depend upon high parentage. The living entity is certainly pure on the spiritual platform, and therefore anyone who attains the spiritual platform by the grace of the spiritual master can also understand this confidential knowledge.

SB7.6.28

TEXT 28

srutam etan maya purvam

jnanam vijnana-samyutam

naradad deva-darsanat

srutam—heard; etat—this; maya—by me; purvam—formerly; jnanam—confidential knowledge; vijnana-samyutam—combined with its practical application; dharmam—transcendental religion; bhagavatam—in relationship with the Supreme Personality of Godhead; suddham—having nothing to do with material activities; naradat—from the great saint Narada; deva—the Supreme Lord; darsanat—who always sees.