Śrīmad-Bhāgavatam: Canto 3: “The Status Quo”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda
Chapter Seven
SB3.7.14
TEXT 14
aśeṣa-saṅkleśa-śamaṁ vidhatte
guṇānuvāda-śravaṇaṁ murāreḥ
kiṁ vā punas tac-caraṇāravinda-
parāga-sevā-ratir ātma-labdhā
SYNONYMS
aśeṣa—unlimited; saṅkleśa—miserable conditions; śamam—cessation; vidhatte—can perform; guṇa-anuvāda—of the transcendental name, form, qualities, pastimes, entourage and paraphernalia, etc.; śravaṇam—hearing and chanting; murāreḥ—of Murāri (Śrī Kṛṣṇa), the Personality of Godhead; kim vā—what to speak of; punaḥ—again; tat—His; caraṇa-aravinda—lotus feet; parāga-sevā—to the service of the flavorful dust; ratiḥ—attraction; ātma-labdhā—those who have gained such self-achievement.
TRANSLATION
Simply by chanting and hearing of the transcendental name, form, etc., of the Personality of Godhead, Śrī Kṛṣṇa, one can achieve the cessation of unlimited miserable conditions. Therefore what to speak of those who have attained attraction for serving the flavor of the dust of the Lord’s lotus feet?
PURPORT
Two different methods for controlling the material senses are recommended in the Vedic scriptural wisdom. One of them is the process of jñāna, or the path of philosophical understanding of the Supreme—Brahma, Paramātmā and Bhagavān. The other is that of direct engagement in the transcendental loving devotional service of the Lord. Of these two most popular methods, the path of devotional service is recommended here as the best because one on the path of devotional service does not have to wait for the attainment of the fruitive results of pious activities or for the results of knowledge. The two stages of executing devotional service are, first, the stage of practicing devotional service with our present senses under the regulations of the recognized scriptures and, second, attaining sincere attachment for serving the particles of the dust of the lotus feet of the Lord. The first stage is called sādhana-bhakti, or devotional service for the neophyte, which is rendered under the direction of a pure devotee, and the second stage is called rāga-bhakti, in which the mature devotee automatically takes to the various services of the Lord out of sincere attachment. The great sage Maitreya now gives the final answer to all the questions of Vidura: devotional service to the Lord is the ultimate means to mitigate all the miserable conditions of material existence. The path of knowledge or that of mystic gymnastics may be adopted as a means for the purpose, but unless mixed with bhakti, or devotional service, they are unable to award the desired result. By practicing sādhana-bhakti one may gradually rise to the point of rāga-bhakti, and by performing rāga-bhakti in loving transcendental service one can even control the Supreme Powerful Lord.
SB3.7.15 TEXT 15 vidura uvāca sañchinnaḥ saṁśayo mahyaṁ tava sūktāsinā vibho ubhayatrāpi bhagavan mano me sampradhāvati SYNONYMS viduraḥ uvāca—Vidura said; sañchinnaḥ—cut off; saṁśayaḥ—doubts; mahyam—unto me; tava—your; sūkta-asinā—by the weapon of convincing words; vibho—O my lord; ubhayatra api—both in God and in the living entity; bhagavan—O powerful one; manaḥ—mind; me—my; sampradhāvati—perfectly entering.
TRANSLATION Vidura said: O powerful sage, my lord, all my doubts about the Supreme Personality of Godhead and the living entities have now been removed by your convincing words. My mind is now perfectly entering into them. PURPORT The science of Kṛṣṇa, or the science of God and the living entities, is so subtle that even a personality like Vidura has to consult persons like the sage Maitreya. Doubts about the eternal relationship of the Lord and the living entity are created by mental speculators in different ways, but the conclusive fact is that the relationship of God and the living entity is one of the predominator and the predominated. The Lord is the eternal predominator, and the living entities are eternally predominated. Real knowledge of this relationship entails reviving the lost consciousness to this standard, and the process for such revival is devotional service to the Lord. By clearly understanding from authorities like the sage Maitreya, one can become situated in real knowledge, and the disturbed mind can thus be fixed on the progressive path.
SB3.7.16 TEXT 16 sādhv etad vyāhṛtaṁ vidvan nātma-māyāyanaṁ hareḥ ābhāty apārthaṁ nirmūlaṁ viśva-mūlaṁ na yad bahiḥ SYNONYMS sādhu—as good as it should be; etat—all these explanations; vyāhṛtam—thus spoken; vidvan—O learned one; na—not; ātma—the self; māyā—energy; ayanam—movement; hareḥ—of the Personality of Godhead; ābhāti—appears; apārtham—without meaning; nirmūlam—without basis; viśva-mūlam—the origin is the Supreme; na—not; yat—which; bahiḥ—outside.
TRANSLATION O learned sage, your explanations are very good, as they should be. Disturbances to the conditioned soul have no other basis than the movement of the external energy of the Lord. PURPORT A living entity’s unlawful desire to become one with the Lord in every respect is the root cause of the entire material manifestation, for otherwise the Lord has no need to create such a manifestation, even for His pastimes. The conditioned soul, under the spell of the external energy of the Lord, falsely suffers many unfortunate incidents in material life. The Lord is the predominator of the external energy, māyā, whereas the living entity is predominated by the same māyā under the material condition. The false attempt of the living entity to occupy the predominating post of the Lord is the cause of his material bondage, and the conditioned soul’s attempt to become one with the Lord is the last snare of māyā.
SB3.7.17 TEXT 17 yaś ca mūḍhatamo loke yaś ca buddheḥ paraṁ gataḥ tāv ubhau sukham edhete kliśyaty antarito janaḥ SYNONYMS yaḥ—one who is; ca—also; mūḍha-tamaḥ—the lowest of the fools; loke—in the world; yaḥ ca—and one who is; buddheḥ—of intelligence; param—transcendental; gataḥ—gone; tau—of them; ubhau—both; sukham—happiness; edhete—enjoy; kliśyati—suffer; antaritaḥ—situated between; janaḥ—persons.
TRANSLATION Both the lowest of fools and he who is transcendental to all intelligence enjoy happiness, whereas persons between them suffer the material pangs. PURPORT The lowest of fools do not understand material miseries; they pass their lives merrily and do not inquire into the miseries of life. Such persons are almost on the level of the animals, who, although in the eyes of superiors are always miserable in life, are unaware of material distresses. A hog’s life is degraded in its standard of happiness, which entails living in a filthy place, engaging in sex enjoyment at every opportune moment, and laboring hard in a struggle for existence, but this is unknown to the hog. Similarly, human beings who are unaware of the miseries of material existence and are happy in sex life and hard labor are the lowest of fools. Yet because they have no sense of miseries, they supposedly enjoy so-called happiness. The other class of men, those who are liberated and are situated in the transcendental position above intelligence, are really happy and are called paramahaṁsas. But persons who are neither like hogs and dogs nor on the level of the paramahaṁsas feel the material pangs, and for them inquiry about the Supreme Truth is necessary. The Vedānta-sūtra states, athāto brahma jijñāsā: “Now one should inquire about Brahman.” This inquiry is necessary for those who are between the paramahaṁsas and the fools who have forgotten the question of self-realization in the midst of life in sense gratification.
SB3.7.18 TEXT 18 arthābhāvaṁ viniścitya pratītasyāpi nātmanaḥ tāṁ cāpi yuṣmac-caraṇa- sevayāhaṁ parāṇude SYNONYMS artha-abhāvam—without substance; viniścitya—being ascertained; pratītasya—of the apparent values; api—also; na—never; ātmanaḥ—of the self; tām—that; ca—also; api—thus; yuṣmat—your; caraṇa—feet; sevayā—by service; aham—myself; parāṇude—shall be able to give up.
TRANSLATION But, my dear sir, I am obliged to you because now I can understand that this material manifestation is without substance, although it appears real. I am confident that by serving your feet it will be possible for me to give up the false idea. PURPORT The sufferings of the conditioned soul are superficial and have no intrinsic value, like the cutting off of one’s head in a dream. Yet although this statement is theoretically very true, it is very difficult for the common man or the neophyte on the transcendental path to realize practically. However, by serving the feet of great transcendentalists like Maitreya Muni and by constantly associating with them, one is enabled to give up the false idea that the soul suffers from material pangs.
SB3.7.19 TEXT 19 yat-sevayā bhagavataḥ kūṭa-sthasya madhu-dviṣaḥ rati-rāso bhavet tīvraḥ pādayor vyasanārdanaḥ SYNONYMS yat—to whom; sevayā—by service; bhagavataḥ—of the Personality of Godhead; kūṭa-sthasya—of the unchangeable; madhu-dviṣaḥ—the enemy of the Madhu asura; rati-rāsaḥ—attachment in different relationships; bhavet—develops; tīvraḥ—highly ecstatic; pādayoḥ—of the feet; vyasana—distresses; ardanaḥ—vanquishing.
TRANSLATION By serving the feet of the spiritual master, one is enabled to develop transcendental ecstasy in the service of the Personality of Godhead, who is the unchangeable enemy of the Madhu demon and whose service vanquishes one’s material distresses. PURPORT The association of a bona fide spiritual master like the sage Maitreya can be of absolute help in achieving transcendental attachment for the direct service of the Lord. The Lord is the enemy of the Madhu demon, or in other words He is the enemy of the suffering of His pure devotee. The word rati-rāsaḥ is significant in this verse. Service to the Lord is rendered in different transcendental mellows (relationships): neutral, active, friendly, parental and nuptial. A living entity in the liberated position of transcendental service to the Lord becomes attracted to one of the above-mentioned mellows, and when one is engaged in transcendental loving service to the Lord, one’s service attachment in the material world is automatically vanquished. As stated in Bhagavad-gītā (2.59), rasa-varjaṁ raso ’py asya paraṁ dṛṣṭvā nivartate.
SB3.7.20 TEXT 20 durāpā hy alpa-tapasaḥ sevā vaikuṇṭha-vartmasu yatropagīyate nityaṁ deva-devo janārdanaḥ SYNONYMS durāpā—rarely obtainable; hi—certainly; alpa-tapasaḥ—of one whose austerity is meager; sevā—service; vaikuṇṭha—the transcendental kingdom of God; vartmasu—on the path of; yatra—wherein; upagīyate—is glorified; nityam—always; deva—of the demigods; devaḥ—the Lord; jana-ardanaḥ—the controller of the living entities.
TRANSLATION Persons whose austerity is meager can hardly obtain the service of the pure devotees who are progressing on the path back to the kingdom of Godhead, the Vaikuṇṭhas. Pure devotees engage one hundred percent in glorifying the Supreme Lord, who is the Lord of the demigods and the controller of all living entities. PURPORT The path of liberation, as recommended by all authorities, is to serve the mahātmā transcendentalists. As far as Bhagavad-gītā is concerned, the mahātmās are the pure devotees who are on the path to Vaikuṇṭha, the kingdom of God, and who always chant and hear the glories of the Lord rather than talk of dry, profitless philosophy. This system of association has been recommended since time immemorial, but in this age of quarrel and hypocrisy it is especially recommended by Lord Śrī Caitanya Mahāprabhu. Even if one has no assets of favorable austerity, if he nevertheless takes shelter of the mahātmās, who are engaged in chanting and hearing the glories of the Lord, he is sure to make progress on the path back home, back to Godhead.
SB3.7.21 TEXT 21 sṛṣṭvāgre mahad-ādīni sa-vikārāṇy anukramāt tebhyo virājam uddhṛtya tam anu prāviśad vibhuḥ SYNONYMS sṛṣṭvā—after creating; agre—in the beginning; mahat-ādīni—the total material energy; sa-vikārāṇi—along with the sense organs; anukramāt—by a gradual process of differentiation; tebhyaḥ—out of that; virājam—the gigantic universal form; uddhṛtya—manifesting; tam—unto that; anu—later; prāviśat—entered; vibhuḥ—the Supreme.
TRANSLATION After creating the total material energy, the mahat-tattva, and thereby manifesting the gigantic universal form with senses and sense organs, the Supreme Lord entered within it. PURPORT Fully satisfied by the answers of the sage Maitreya, Vidura wanted to understand the remaining portions of the creative function of the Lord, and he took the clue from the previous topics.
SB3.7.22 TEXT 22 yam āhur ādyaṁ puruṣaṁ sahasrāṅghry-ūru-bāhukam yatra viśva ime lokāḥ sa-vikāśaṁ ta āsate SYNONYMS yam—who; āhuḥ—is called; ādyam—original; puruṣam—incarnation for cosmic manifestation; sahasra—thousand; aṅghri—legs; ūru—thighs; bāhukam—hands; yatra—wherein; viśvaḥ—the universe; ime—all these; lokāḥ—planets; sa-vikāśam—with respective developments; te—all of them; āsate—living.
TRANSLATION The puruṣa incarnation lying on the Causal Ocean is called the original puruṣa in the material creations, and in His virāṭ form, in whom all the planets and their inhabitants live, He has many thousands of legs and hands. PURPORT The first puruṣa is Kāraṇodakaśāyī Viṣṇu, the second puruṣa is Garbhodakaśāyī Viṣṇu, and the third puruṣa is Kṣīrodakaśāyī Viṣṇu, in whom is contemplated the virāṭ-puruṣa, the gigantic form in which all the planets with their different developments and inhabitants are floating.
SB3.7.23 TEXT 23 yasmin daśa-vidhaḥ prāṇaḥ sendriyārthendriyas tri-vṛt tvayerito yato varṇās tad-vibhūtīr vadasva naḥ SYNONYMS yasmin—in which; daśa-vidhaḥ—ten kinds of; prāṇaḥ—air of life; sa—with; indriya—senses; artha—interest; indriyaḥ—of the senses; tri-vṛt—three kinds of life vigor; tvayā—by you; īritaḥ—explained; yataḥ—wherefrom; varṇāḥ—four specific divisions; tat-vibhūtīḥ—prowess; vadasva—please describe; naḥ—unto me.
TRANSLATION O great brāhmaṇa, you have told me that the gigantic virāṭ form and His senses, sense objects and ten kinds of life air exist with three kinds of life vigor. Now, if you will, kindly explain to me the different powers of the specific divisions. SB3.7.24 TEXT 24 yatra putraiś ca pautraiś ca naptṛbhiḥ saha gotrajaiḥ prajā vicitrākṛtaya āsan yābhir idaṁ tatam SYNONYMS yatra—wherein; putraiḥ—along with sons; ca—and; pautraiḥ—along with grandsons; ca—also; naptṛbhiḥ—with grandsons from daughters; saha—along with; gotra-jaiḥ—of the same family; prajāḥ—generations; vicitra—of different kinds; ākṛtayaḥ—so done; āsan—exist; yābhiḥ—by whom; idam—all these planets; tatam—spread.
TRANSLATION O my lord, I think that the process manifest in the forms of sons, grandsons and family members has spread all over the universe in different varieties and species. SB3.7.25 TEXT 25 prajāpatīnāṁ sa patiś cakḷpe kān prajāpatīn sargāṁś caivānusargāṁś ca manūn manvantarādhipān SYNONYMS prajā-patīnām—of the demigods like Brahmā and others; saḥ—he; patiḥ—leader; cakḷpe—decided; kān—whomsoever; prajāpatīn—fathers of the living entities; sargān—generations; ca—also; eva—certainly; anusargān—later generations; ca—and; manūn—the Manus; manvantara-adhipān—and the changes of such.
TRANSLATION O learned brāhmaṇa, please describe how the leader of all the demigods, namely Prajāpati, Brahmā, decided to establish the various Manus, the heads of the ages. Please describe the Manus also, and please describe the descendants of those Manus. PURPORT The human race, or manuṣya-sara, descends from the Manus, sons and grandsons of the Prajāpati, Brahmā. The descendants of Manu reside in all the different planets and rule all the universe.
SB3.7.26 TEXT 26 upary adhaś ca ye lokā bhūmer mitrātmajāsate teṣāṁ saṁsthāṁ pramāṇaṁ ca bhūr-lokasya ca varṇaya SYNONYMS upari—on the head; adhaḥ—underneath; ca—also; ye—which; lokāḥ—planets; bhūmeḥ—of the earth; mitra-ātmaja—O son of Mitrā (Maitreya Muni); āsate—do exist; teṣām—their; saṁsthām—situation; pramāṇam ca—also their measurement; bhūḥ-lokasya—of the earthly planets; ca—also; varṇaya—please describe.
TRANSLATION O son of Mitrā, kindly describe how the planets are situated above the earth as well as underneath it, and also please mention their measurement as well as that of the earthly planets. PURPORT Yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati. This Vedic hymn declares emphatically that the devotee of the Lord knows everything material and spiritual in relationship with the Lord. Devotees are not simply emotional, as is ill conceived by certain less intelligent men. Their direction is practical. They know everything that is and all the details of the Lord’s domination over the different creations.
SB3.7.27 TEXT 27 tiryaṅ-mānuṣa-devānāṁ sarīsṛpa-patattriṇām vada naḥ sarga-saṁvyūhaṁ gārbha-sveda-dvijodbhidām SYNONYMS tiryak—subhuman; mānuṣa—human beings; devānām—of the superhuman beings, or demigods; sarīsṛpa—reptiles; patattriṇām—of the birds; vada—kindly describe; naḥ—unto me; sarga—generation; saṁvyūham—specific divisions; gārbha—embryonic; sveda—perspiration; dvija—twice-born; udbhidām—of the planets, etc.
TRANSLATION Also please describe the living beings under different classifications: subhumans, humans, those born of the embryo, those born of perspiration, those who are twice-born [birds], and the plants and vegetables. Kindly describe their generations and subdivisions also. SB3.7.28 TEXT 28 guṇāvatārair viśvasya sarga-sthity-apyayāśrayam sṛjataḥ śrīnivāsasya vyācakṣvodāra-vikramam SYNONYMS guṇa—modes of material nature; avatāraiḥ—of the incarnations; viśvasya—of the universe; sarga—creation; sthiti—maintenance; apyaya—destruction; āśrayam—and ultimate rest; sṛjataḥ—of the one who creates; śrīnivāsasya—of the Personality of Godhead; vyācakṣva—kindly describe; udāra—magnanimous; vikramam—specific activities.
TRANSLATION Please also describe the incarnations of the material modes of nature—Brahmā, Viṣṇu and Maheśvara—and please describe the incarnation of the Supreme Personality of Godhead and His magnanimous activities. PURPORT Although Brahmā, Viṣṇu and Maheśvara, the three incarnations of the material modes of nature, are the principal deities for the creation, maintenance and destruction of the cosmic manifestation, they are not the final authority. The Supreme Personality of Godhead Lord Kṛṣṇa is the ultimate goal, the cause of all causes. He is the āśraya, or the final rest of everything.
SB3.7.29 TEXT 29 varṇāśrama-vibhāgāṁś ca rūpa-śīla-svabhāvataḥ ṛṣīṇāṁ janma-karmāṇi vedasya ca vikarṣaṇam SYNONYMS varṇa-āśrama—the four divisions of social statuses and orders of spiritual culture; vibhāgān—respective divisions; ca—also; rūpa—personal feature s; śīla-svabhāvataḥ—personal character; ṛṣīṇām—of the sages; janma—birth; karmāṇi—activities; vedasya—of the Vedas; ca—and; vikarṣaṇam—categorical divisions.
TRANSLATION O great sage, kindly describe the divisions and orders of human society in terms of symptoms, behavior and the characteristics of mental equilibrium and sense control. Also please describe the births of the great sages and the categorical divisions of the Vedas. PURPORT The four statuses and orders of human society— brāhmaṇas, kṣatriyas, vaiśyas and śūdras, as wall as brahmacārīs, gṛhasthas, vānaprasthas and sannyāsīs—are all divisions of quality, education, culture and spiritual advancement attained by practicing control of the mind and the senses. All these divisions are based on the particular nature of each individual person, not on the principle of birth. Birth is not mentioned in this verse because birth is immaterial. Vidura is famous in history as born of a śūdrāṇī mother, yet he is more than a brāhmaṇa by qualification because he is seen here to be the disciple of a great sage, Maitreya Muni. Unless one achieves at least the brahminical qualifications, one cannot understand the Vedic hymns. Mahābhārata is also a division of the Vedas, but it is meant for women, śūdras and dvija-bandhus, the worthless children of the higher section. The less intelligent section of society can avail themselves of the Vedic instructions simply by studying the Mahābhārata.
SB3.7.30 TEXT 30 yajñasya ca vitānāni yogasya ca pathaḥ prabho naiṣkarmyasya ca sāṅkhyasya tantraṁ vā bhagavat-smṛtam SYNONYMS yajñasya—of sacrifices; ca—also; vitānāni—expansions; yogasya—of the mystic powers; ca—also; pathaḥ—ways; prabho—O my lord; naiṣkarmyasya—of knowledge; ca—and; sāṅkhyasya—of analytical studies; tantram—the path of devotional service; vā—as well as; bhagavat—in relation with the Personality of Godhead; smṛtam—regulative principles.
TRANSLATION Please also describe the expansions of different sacrifices and the paths of mystic powers, analytical study of knowledge, and devotional service, all with their respective regulations. PURPORT The word tantram is significant herein. Sometimes tantram is misunderstood to be the black spiritual science of materialistic persons engaged in sense gratification, but here tantram means the science of devotional service compiled by Śrīla Nārada Muni. One can take advantage of such regulative explanations of the path of devotional service and make progressive advancement in the devotional service of the Lord. Sāṅkhya philosophy is the basic principle of acquiring knowledge, as will be explained by the sage Maitreya. The Sāṅkhya philosophy enunciated by Kapiladeva, the son of Devahūti, is the real source of knowledge about the Supreme Truth. Knowledge not based on the Sāṅkhya philosophy is mental speculation and can yield no tangible profit.
SB3.7.31 TEXT 31 pāṣaṇḍa-patha-vaiṣamyaṁ pratiloma-niveśanam jīvasya gatayo yāś ca yāvatīr guṇa-karmajāḥ SYNONYMS pāṣaṇḍa-patha—the path of the faithless; vaiṣamyam—imperfection by contradiction; pratiloma—crossbreeding; niveśanam—situation; jīvasya—of the living entities; gatayaḥ—movements; yāḥ—as they are; ca—also; yāvatīḥ—as many as; guṇa—modes of material nature; karma-jāḥ—generated by different work.
TRANSLATION Please also describe the imperfections and contradictions of the faithless atheists, the situation of crossbreeding, and the movements of the living entities in various species of life according to their particular modes of nature and work. PURPORT The combination of living entities in different modes of material nature is called crossbreeding. The faithless atheists do not believe in the existence of God, and thus their paths of philosophy are contradictory. Atheistic philosophies never agree with one another. Different species of life are evidence of varieties of mixtures of the modes of material nature.
SB3.7.32 TEXT 32 dharmārtha-kāma-mokṣāṇāṁ nimittāny avirodhataḥ vārtāyā daṇḍa-nīteś ca śrutasya ca vidhiṁ pṛthak SYNONYMS dharma—religiosity; artha—economic development; kāma—sense gratification; mokṣāṇām—salvation; nimittāni—causes; avirodhataḥ—without being contradictory; vārtāyāḥ—on the principles of the means of livelihood; daṇḍa-nīteḥ—of law and order; ca—also; śrutasya—of the codes of scriptures; ca—also; vidhim—regulations; pṛthak—different.
TRANSLATION You may also describe the noncontradictory causes of religiosity, economic development, sense gratification and salvation and also the different means of livelihood and different processes of law and order as mentioned in the revealed scriptures. SB3.7.33 TEXT 33 śrāddhasya ca vidhiṁ brahman pitṝṇāṁ sargam eva ca graha-nakṣatra-tārāṇāṁ kālāvayava-saṁsthitim SYNONYMS śrāddhasya—of the periodical offerings of respects; ca—also; vidhim—regulations; brahman—O brāhmaṇa; pitṝṇām—of the forefathers; sargam—creation; eva—as; ca—also; graha—planetary system; nakṣatra—the stars; tārāṇām—luminaries; kāla—time; avayava—duration; saṁsthitim—situations.
TRANSLATION Please also explain the regulations for offering respects to the forefathers, the creation of the Pitṛloka, the time schedule in the planets, stars and luminaries, and their respective situations. PURPORT The time durations of day and night as well as months and years are different in the different planets, stars and luminaries. The higher planets like the moon and Venus have time measurements different from those of the earth. It is said that six months of this planet earth equal one day of the higher planets. In Bhagavad-gītā the duration of one day in years multiplied by 1,000. And the month and year in Brahmaloka are calculated in that measure.
SB3.7.34 TEXT 34 dānasya tapaso vāpi yac ceṣṭā-pūrtayoḥ phalam pravāsa-sthasya yo dharmo yaś ca puṁsa utāpadi SYNONYMS dānasya—of charity; tapasaḥ—of penance; vāpi—lake; yat—that which; ca—and; iṣṭā—endeavor; pūrtayoḥ—of reservoirs of water; phalam—fruitive result; pravāsa-sthasya—one who is away from home; yaḥ—that which; dharmaḥ—duty; yaḥ ca—and which; puṁsaḥ—of man; uta—described; āpadi—in danger.
TRANSLATION Please also describe the fruitive results of charity and penance and of digging reservoirs of water. Please describe the situation of persons who are away from home and also the duty of a man in an awkward position. PURPORT The digging of reservoirs of water for public use is a great work of charity, and retiring from family life after fifty years of age is a great act of penance performed by the sober human being.
SB3.7.35 TEXT 35 yena vā bhagavāṁs tuṣyed dharma-yonir janārdanaḥ samprasīdati vā yeṣām etad ākhyāhi me ’nagha SYNONYMS yena—by which; vā—either; bhagavān—the Personality of Godhead; tuṣyet—is satisfied; dharma-yoniḥ—the father of all religion; janārdanaḥ—the controller of all living being; samprasīdati—completely satisfied; vā—either, or; yeṣām—of those; etat—all these; ākhyāhi—kindly describe; me—unto me; anagha—O sinless one.
TRANSLATION O sinless one, because the Personality of Godhead, the controller of all living entities, is the father of all religion and all those who are candidates for religious activities, kindly describe how He can be completely satisfied. PURPORT All religious activities are meant ultimately to satisfy the Supreme Personality of Godhead. The Lord is the father of all religious principles. As stated in Bhagavad-gītā (7.16), four kinds of pious men—the needy, the distressed, the enlightened and the inquisitive—approach the Lord in devotional service, and their devotion is mixed with material affection. But above them are the pure devotees, whose devotion is not tainted by any material tinges of fruitive work or speculative knowledge. Those who are only miscreants throughout their lives are compared to demons (Bg. 7.15). They are bereft of all knowledge, in spite of any academic educational career they may pursue. Such miscreants are never candidates for satisfying the Lord.
SB3.7.36 TEXT 36 anuvratānāṁ śiṣyāṇāṁ putrāṇāṁ ca dvijottama anāpṛṣṭam api brūyur guravo dīna-vatsalāḥ SYNONYMS anuvratānām—the followers; śiṣyāṇām—of the disciples; putrāṇām—of the sons; ca—also; dvija-uttama—O best amongst the brāhmaṇas; anāpṛṣṭam—that which is not asked for; api—in spite of; brūyuḥ—please describe; guravaḥ—the spiritual masters; dīna-vatsalāḥ—who are kind to the needy.
TRANSLATION O best among the brāhmaṇas, those who are spiritual masters are very kind to the needy. They are always kind to their followers, disciples and sons, and without being asked by them, the spiritual master describes all that is knowledge. PURPORT There are many subjects to be known from the bona fide spiritual master. The followers, disciples and sons are all on one level for the bona fide spiritual master, and he is always kind to them and always speaks to them on transcendental subjects, even though he is not asked by them. That is the nature of the bona fide spiritual master. Vidura appealed to Maitreya Muni to speak on subjects about which he might not have asked.
SB3.7.37 TEXT 37 tattvānāṁ bhagavaṁs teṣāṁ katidhā pratisaṅkramaḥ tatremaṁ ka upāsīran ka u svid anuśerate SYNONYMS tattvānām—of the elements of nature; bhagavan—O great sage; teṣām—of them; katidhā—how many; pratisaṅkramaḥ—dissolutions; tatra—thereupon; imam—unto the Supreme Lord; ke—who are they; upāsīran—being saved; ke—who are they; u—who; svit—may; anuśerate—serve the Lord while He sleeps.
TRANSLATION Please describe how many dissolutions there are for the elements of material nature and who survives after the dissolutions to serve the Lord while He is asleep. PURPORT In the Brahma-saṁhitā (5.47–48) it is said that all the material manifestations with innumerable universes appear and disappear with the breathing of Mahā-Viṣṇu lying in yoga-nidrā, or mystic sleep.
yaḥ kāraṇārṇava-jale bhajati sma yoga- yasyaika-niśvasita-kālam athāvalambya “Govinda, the ultimate and Supreme Personality of Godhead [Lord Kṛṣṇa], lies sleeping unlimitedly on the Causal Ocean in order to create unlimited numbers of universes during that sleep. He lies on the water by His own internal potency, and I worship that original Supreme Godhead.
“Due to His breathing, innumerable universes come into existence, and when He withdraws His breath there occurs the dissolution of all the lords of the universes. That plenary portion of the Supreme Lord is called Mahā-Viṣṇu, and He is a part of the part of Lord Kṛṣṇa. I worship Govinda, the original Lord.”
After the dissolution of the material manifestations, the Lord and His kingdom beyond the Causal Ocean do not disappear, nor do the inhabitants, the Lord’s associates. The associates of the Lord are far more numerous than the living entities who have forgotten the Lord due to material association. The impersonalist’s explanation of the word aham in the four verses of the original Bhāgavatam —aham evāsam evāgre etc.—is refuted here. The Lord and His eternal associates remain after the dissolution. Vidura’s inquiry about such persons is a clear indication of the existence of all the paraphernalia of the Lord. This is also confirmed in the Kāśī-khaṇḍa, as quoted by both Jīva Gosvāmī and Śrīla Viśvanātha Cakravartī, who follow in the footsteps of Śrīla Śrīdhara Svāmī.
na cyavante hi yad-bhaktā “The devotees of the Lord never annihilate their individual existences even after the dissolution of the entire cosmic manifestation. The Lord and the devotees who associate with Him are always eternal, in both the material and spiritual worlds.”
SB3.7.38 TEXT 38 puruṣasya ca saṁsthānaṁ svarūpaṁ vā parasya ca jñānaṁ ca naigamaṁ yat tad guru-śiṣya-prayojanam SYNONYMS puruṣasya—of the living entity; ca—also; saṁsthānam—existence; svarūpam—identity; vā—either, or; parasya—of the Supreme; ca—also; jñānam—knowledge; ca—also; naigamam—in the matter of the Upaniṣads; yat—that; tat—the same; guru—spiritual master; śiṣya—disciple; prayojanam—necessity.
TRANSLATION What are the truths regarding the living entities and the Supreme Personality of Godhead? What are their identities ? What are the specific values in the knowledge in the Vedas, and what are the necessities for the spiritual master and his disciples? PURPORT The living entities are constitutionally servitors of the Lord, who can accept all kinds of service from everyone. It is clearly declared (Bg. 5.29) that the Lord is the supreme enjoyer of the benefits of all sacrifices and penances, the proprietor of all that is manifested and the friend of all living entities. That is His real identity. Therefore, when the living entity accepts this supreme proprietorship of the Lord and acts in that attitude, he resumes his real identity. In order to elevate the living entity to this standard of knowledge, there is the necessity of spiritual association. The bona fide spiritual master desires that his disciples know the process of rendering transcendental service to the Lord, and the disciples also know that they have to learn about the eternal relationship between God and the living entity from a self-realized soul. To disseminate transcendental knowledge one must retire from mundane activities on the strength of enlightenment in knowledge in terms of Vedic wisdom. That is the sum and substance of all the questions in this verse.
SB3.7.39 TEXT 39 nimittāni ca tasyeha proktāny anagha-sūribhiḥ svato jñānaṁ kutaḥ puṁsāṁ bhaktir vairāgyam eva vā SYNONYMS nimittāni—the source of knowledge; ca—also; tasya—of such knowledge; iha—in this world; proktāni—mentioned; anagha—spotless; sūribhiḥ—by devotees; svataḥ—self-sufficient; jñānam—knowledge; kutaḥ—how; puṁsām—of the living entity; bhaktiḥ—devotional service; vairāgyam—detachment; eva—certainly; vā—also.
TRANSLATION Spotless devotees of the Lord have mentioned the source of such knowledge. How could one have knowledge of devotional service and detachment without the help of such devotees? PURPORT There are many inexperienced persons who advocate self-realization without the help of a spiritual master. They decry the necessity of the spiritual master and try themselves to take his place by propagating the theory that a spiritual master is not necessary. Śrīmad-Bhāgavatam, however, does not approve this viewpoint. Even the great transcendental scholar Vyāsadeva had need of a spiritual master, and under the instruction of his spiritual master, Nārada, he prepared this sublime literature, Śrīmad-Bhāgavatam. Even Lord Caitanya, although He is Kṛṣṇa Himself, accepted a spiritual master; even Lord Kṛṣṇa accepted a spiritual master, Sāndīpani Muni, in order to be enlightened; and all the ācāryas and saints of the world had spiritual masters. In Bhagavad-gītā Arjuna accepted Lord Kṛṣṇa as his spiritual master, although there was no necessity of such a formal declaration. So, in all cases, there is no question about the necessity of accepting a spiritual master. The only stipulation is that the spiritual master should be bona fide; i.e., the spiritual master must be in the proper chain of disciplic succession, called the paramparā system.
Sūris are great scholars, but they may not always be anagha, or spotless. The anagha-sūri is one who is a pure devotee of the Lord. Those who are not pure devotees of the Lord, or who want to be on an equal level with Him, are not anagha-sūri. Pure devotees have prepared many books of knowledge on the basis of authorized scriptures. Śrīla Rūpa Gosvāmī and his assistants, under the instructions of Lord Śrī Caitanya Mahāprabhu, have all written various literatures for the guidance of prospective devotees, and anyone who is very serious about raising himself to the standard of a pure devotee of the Lord must take advantage of those literatures.
SB3.7.40 TEXT 40 etān me pṛcchataḥ praśnān hareḥ karma-vivitsayā brūhi me ’jñasya mitratvād ajayā naṣṭa-cakṣuṣaḥ SYNONYMS etān—all these; me—my; pṛcchataḥ—of one who inquires; praśnān—questions; hareḥ—of the Supreme Lord; karma—pastimes; vivitsayā—desiring to know; brūhi—kindly describe; me—unto me; ajñasya—of one who is ignorant; mitratvāt—because of friendship; ajayā—by the external energy; naṣṭa-cakṣuṣaḥ—those who have lost their vision.
TRANSLATION My dear sage, I have put all these questions before you with a view to knowing the pastimes of Hari, the Supreme Personality of Godhead. You are the friend of all, so kindly describe them for all those who have lost their vision. PURPORT Vidura put forward many varieties of questions with a view to understanding the principles of transcendental loving service to the Lord. As stated in Bhagavad-gītā (2.41), devotional service to the Lord is one, and the mind of the devotee is not diverted to the many branches of uncertainties. Vidura’s purpose was to be situated in that service to the Lord, wherein one merges undivertedly. He claimed the friendship of Maitreya Muni, not because he was Maitreya’s son but because Maitreya was actually the friend of all who have lost their spiritual vision due to material influence.
SB3.7.41 TEXT 41 sarve vedāś ca yajñāś ca tapo dānāni cānagha jīvābhaya-pradānasya na kurvīran kalām api SYNONYMS sarve—all kinds of; vedāḥ—divisions of the Vedas; ca—also; yajñāḥ—sacrifices; ca—also; tapaḥ—penances; dānāni—charities; ca—and; anagha—O spotless one; jīva—the living entity; abhaya—immunity from material pangs; pradānasya—of one who gives such assurance; na—not; kurvīran—can he equalized; kalām—even partially; api—certainly.
TRANSLATION O spotless one, your answers to all these questions will grant immunity from all material miseries. Such charity is greater than all Vedic charities, sacrifices, penances, etc. PURPORT The highest perfectional work of charity is to give people in general immunity from the anxieties of material existence. This can be done only by performing activities in devotional service to the Lord. Such knowledge is incomparable. Cultivation of the knowledge in the Vedas, performance of sacrifice, and distribution of munificent charities all together cannot form even a part of the immunity from the pangs of material existence that is gained from devotional service. The charity of Maitreya not only will help Vidura, but, due to its universal nature, will deliver all others in all times. Thus Maitreya is immortal.
SB3.7.42 TEXT 42 śrī-śuka uvāca sa ittham āpṛṣṭa-purāṇa-kalpaḥ kuru-pradhānena muni-pradhānaḥ pravṛddha-harṣo bhagavat-kathāyāṁ sañcoditas taṁ prahasann ivāha SYNONYMS śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī said; saḥ—he; ittham—thus; āpṛṣṭa—being questioned; purāṇa-kalpaḥ—one who knows how to explain the supplements of the Vedas (the Purāṇas); kuru-pradhānena—by the chief of the Kurus; muni-pradhānaḥ—the chief amongst the sages; pravṛddha—sufficiently enriched; harṣaḥ—satisfaction; bhagavat—the Personality of Godhead; kathāyām—in the topics of; sañcoditaḥ—being so infused; tam—unto Vidura; prahasan—with smiles; iva—like that; āha—replied.
TRANSLATION Śrī Śukadeva Gosvāmī said: Thus the chief of the sages, who was always enthusiastic about describing topics regarding the Personality of Godhead, began to narrate the descriptive explanation of the Purāṇas, being so infused by Vidura. He was very much enlivened by speaking on the transcendental activities of the Lord. PURPORT Great learned sages like Maitreya Muni are always very enthusiastic about describing the transcendental activities of the Lord. Maitreya Muni, being thus invited by Vidura to speak, appeared to be smiling because he actually felt transcendental bliss.
Thus end the Bhaktivedanta purports of the Third Canto, Seventh Chapter, of the Śrīmad-Bhāgavatam, entitled “Further Inquiries by Vidura.” THIS WEB PAGE URL: http://causelessmercy.com/SB3.7.1.htm
nidrām ananta-jagad-aṇḍa-saroma-kūpaḥ
ādhāra-śaktim avalambya parāṁ sva-mūrtiṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ
viṣṇur mahān sa iha yasya kalā-viśeṣo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
mahatyāṁ pralayāpadi
ato ’cyuto ’khile loke
sa ekaḥ sarva-go ’vyayaḥ