Śrīmad-Bhāgavatam: Canto 3: “The Status Quo”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda
Chapter Eight
Manifestation of Brahmā from Garbhodakaśāyī Viṣṇu
SB3.8.1
TEXT 1
maitreya uvāca
sat-sevanīyo bata pūru-vaṁśo
yal loka-pālo bhagavat-pradhānaḥ
babhūvithehājita-kīrti-mālāṁ
pade pade nūtanayasy abhīkṣṇam
SYNONYMS
maitreyaḥ uvāca—Śrī Maitreya Muni said; sat-sevanīyaḥ—worthy to serve the pure devotees; bata—oh, certainly; pūru-vaṁśaḥ—the descendants of King Pūru; yat—because; loka-pālaḥ—the kings are; bhagavat-pradhānaḥ—chiefly devoted to the Personality of Godhead; babhūvitha—you are also born; iha—in this; ajita—the Lord, who is unconquerable; kīrti-mālām—chain of transcendental activities; pade pade—step by step; nūtanayasi—becoming newer and newer; abhīkṣṇam—always.
TRANSLATION
The great sage Maitreya Muni said to Vidura: The royal dynasty of King Pūru is worthy to serve the pure devotees because all the descendants of that family are devoted to the Personality of Godhead. You are also born in that family, and it is wonderful that because of your attempt the transcendental pastimes of the Lord are becoming newer and newer at every moment.
PURPORT
The great sage Maitreya thanked Vidura and praised him by reference to his family glories. The Pūru dynasty was full of devotees of the Personality of Godhead and was therefore glorious. Because they were not attached to impersonal Brahman or to the localized Paramātmā but were directly attached to Bhagavān, the Personality of Godhead, they were worthy to render service to the Lord and His pure devotees. Because Vidura was one of the descendants of that family, naturally he engaged in spreading wide the ever-new glories of the Lord. Maitreya felt happy to have such glorious company as Vidura. He considered the company of Vidura most desirable because such association can accelerate one’s dormant propensities for devotional service.
SB3.8.2 TEXT 2 so ’haṁ nṛṇāṁ kṣulla-sukhāya duḥkhaṁ mahad gatānāṁ viramāya tasya pravartaye bhāgavataṁ purāṇaṁ yad āha sākṣād bhagavān ṛṣibhyaḥ SYNONYMS saḥ—that; aham—I; nṛṇām—of the human being; kṣulla—very little; sukhāya—for happiness; duḥkham—distress; mahat—great; gatānām—entered into; viramāya—for mitigation; tasya—his; pravartaye—in beginning; bhāgavatam—Śrīmad-Bhāgavatam; purāṇam—Vedic supplement; yat—which; āha—said; sākṣāt—directly; bhagavān—the Personality of Godhead; ṛṣibhyaḥ—unto the sages.
TRANSLATION Let me now begin speaking on the Bhāgavata Purāṇa, which was directly spoken to the great sages by the Personality of Godhead for the benefit of those who are entangled in extreme miseries for the sake of very little pleasure. PURPORT The sage Maitreya proposed to speak on Śrīmad-Bhāgavatam because it was especially compiled, and traditionally comes down in the disciplic succession, for the solution of all the problems of human society. Only one who is fortunate can have the opportunity to hear Śrīmad-Bhāgavatam in the association of pure devotees of the Lord. Under the spell of material energy, the living entities are entrapped in the bondage of many difficulties simply for the sake of a little bit of material happiness. They engage in fruitive activities, not knowing the implications. Under the false impression that the body is the self, the living entities foolishly relate to so many false attachments. They think that they can engage with materialistic paraphernalia forever. This gross misconception of life is so strong that a person suffers continually, life after life, under the external energy of the Lord. If one comes in contact with the book Bhāgavatam as well as with the devotee bhāgavata, who knows what the Bhāgavatam is, then such a fortunate man gets out of the material entanglement. Therefore Śrī Maitreya Muni, out of compassion for the suffering men in the world, proposes to speak on the Śrīmad-Bhāgavatam first and last.
SB3.8.3 TEXT 3 āsīnam urvyāṁ bhagavantam ādyaṁ saṅkarṣaṇaṁ devam akuṇṭha-sattvam vivitsavas tattvam ataḥ parasya kumāra-mukhyā munayo ’nvapṛcchan SYNONYMS āsīnam—seated; urvyām—in the bottom of the universe; bhagavantam—unto the Lord; ādyam—the original; saṅkarṣaṇam—Saṅkarṣaṇa; devam—the Personality of Godhead; akuṇṭha-sattvam—undeterred knowledge; vivitsavaḥ—being inquisitive to know; tattvam ataḥ—truth like this; parasya—regarding the Supreme Personality of Godhead; kumāra—the boy-saint; mukhyāḥ—headed by; munayaḥ—great sages; anvapṛcchan—inquired like this.
TRANSLATION Some time ago, being inquisitive to know, Sanat-kumāra, the chief of the boy-saints, accompanied by other great sages, inquired exactly like you about the truths regarding Vāsudeva, the Supreme, from Lord Saṅkarṣaṇa, who is seated at the bottom of the universe. PURPORT This is in clarification of the statement that the Lord spoke directly on the Śrīmad-Bhāgavatam. When and unto whom the Bhāgavatam was spoken is explained herewith. Questions similar to those put forward by Vidura were asked by great sages like Sanat-kumāra, and Lord Saṅkarṣaṇa, the plenary expansion of the Supreme Lord Vāsudeva, answered them.
SB3.8.4 TEXT 4 svam eva dhiṣṇyaṁ bahu mānayantaṁ yad vāsudevābhidham āmananti pratyag-dhṛtākṣāmbuja-kośam īṣad unmīlayantaṁ vibudhodayāya SYNONYMS svam—Himself; eva—thus; dhiṣṇyam—situated; bahu—greatly; mānayantam—esteemed; yat—that which; vāsudeva—Lord Vāsudeva; abhidham—by the name; āmananti—acknowledge; pratyak-dhṛta-akṣa—eyes settled for introspection; ambuja-kośam—lotuslike eye; īṣat—slightly; unmīlayantam—opened; vibudha—of the greatly learned sages; udayāya—for the sake of advancement.
TRANSLATION At that time Lord Saṅkarṣaṇa was meditating upon His Supreme Lord, whom the learned esteem as Lord Vāsudeva, but for the sake of the advancement of the great learned sages He slightly opened His lotus like eyes and began to speak. SB3.8.5 TEXT 5 svardhuny-udārdraiḥ sva-jaṭā-kalāpair upaspṛśantaś caraṇopadhānam padmaṁ yad arcanty ahi-rāja-kanyāḥ sa-prema nānā-balibhir varārthāḥ SYNONYMS svardhunī-uda—by the water of the Ganges; ārdraiḥ—being moistened; sva-jaṭā—bunch of hairs; kalāpaiḥ—situated on the head; upaspṛśantaḥ—by so touching; caraṇa-upadhānam—the shelter of His feet; padmam—the lotus shelter; yat—that which; arcanti—worships; ahi-rāja—the serpent-king; kanyāḥ—daughters; sa-prema—with great devotion; nānā—various; balibhiḥ—paraphernalia; vara-arthāḥ—being desirous of husbands.
TRANSLATION The sages came from the highest planets down to the lower region through the water of the Ganges, and therefore the hair on their heads was wet. They touched the lotus feet of the Lord, which are worshiped with various paraphernalia by the daughters of the serpent-king when they desire good husbands. PURPORT The Ganges water flows directly from the lotus feet of Viṣṇu, and its course runs from the highest planet of the universe down to the lowest. The sages came down from Satyaloka by taking advantage of the flowing water, a process of transportation made possible by the power of mystic yoga. If a river flows thousands and thousands of miles, a perfect yogī can at once transport himself from one place to another simply by dipping in its water. The Ganges is the only celestial river which flows throughout the universe, and great sages travel all over the universe via this sacred river. The statement that their hair was wet indicates that it was directly moistened by the water originating from the lotus feet of Viṣṇu (the Ganges). Whoever touches the water of the Ganges to his head surely touches the lotus feet of the Lord directly and can become free from all effects of sinful acts. If after taking a bath in the Ganges or being washed of all sins, a man guards himself against committing further sinful acts, then certainly he is delivered. But if he again takes up sinful activities, his bath in the Ganges is as good as that of the elephant, who nicely takes his bath in a river but later spoils the whole thing by covering himself with dust on the land.
SB3.8.6 TEXT 6 muhur gṛṇanto vacasānurāga- skhalat-padenāsya kṛtāni taj-jñāḥ kirīṭa-sāhasra-maṇi-praveka- pradyotitoddāma-phaṇā-sahasram SYNONYMS muhuḥ—again and again; gṛṇantaḥ—glorifying; vacasā—by words; anurāga—with great affection; skhalat-padena—with symmetrical rhythm; asya—of the Lord; kṛtāni—activities; tat-jñāḥ—those who know the pastimes; kirīṭa—helmets; sāhasra—thousands; maṇi-praveka—glowing effulgence of the valuable stones; pradyotita—emanating from; uddāma—raised; phaṇā—hoods; sahasram—thousands.
TRANSLATION The four Kumāras, headed by Sanat-kumāra, who all knew the transcendental pastimes of the Lord, glorified the Lord in rhythmic accents with selected words full of affection and love. At that time Lord Saṅkarṣaṇa, with His thousands of raised hoods, began to radiate an effulgence from the glowing stones on His head. PURPORT The Lord is sometimes addressed as uttamaśloka, which means “one who is worshiped with selected words by devotees.” A profusion of such selected words comes from a devotee who is fully absorbed in affection and love for the devotional service of the Lord. There are many instances in which even a small boy who was a great devotee of the Lord could offer excellent prayers in the choicest words for glorification of the pastimes of the Lord. In other words, without the development of fine affection and love, one cannot offer prayers to the Lord very suitably.
SB3.8.7 TEXT 7 proktaṁ kilaitad bhagavattamena nivṛtti-dharmābhiratāya tena sanat-kumārāya sa cāha pṛṣṭaḥ sāṅkhyāyanāyāṅga dhṛta-vratāya SYNONYMS proktam—was said; kila—certainly; etat—this; bhagavattamena—by Lord Saṅkarṣaṇa; nivṛtti—renunciation; dharma-abhiratāya—unto one who has taken this religious vow; tena—by Him; sanat-kumārāya—unto Sanat-kumāra; saḥ—he; ca—also; āha—said; pṛṣṭaḥ—when inquired of; sāṅkhyāyanāya—unto the great sage Sāṅkhyāyana; aṅga—my dear Vidura; dhṛta-vratāya—unto one who has taken such a vow.
TRANSLATION Lord Saṅkarṣaṇa thus spoke the purport of Śrīmad-Bhāgavatam to the great sage Sanat-kumāra, who had already taken the vow of renunciation. Sanat-kumāra also, in his turn, when inquired of by Sāṅkhyāyana Muni, explained Śrīmad-Bhāgavatam as he had heard it from Saṅkarṣaṇa. PURPORT This is the way of the paramparā system. Although Sanat-kumāra, the well-known great saintly Kumāra, was in the perfect stage of life, still he heard the message of Śrīmad-Bhāgavatam from Lord Saṅkarṣaṇa. Similarly, when he was questioned by Sāṅkhyāyana Ṛṣi, he spoke to him the same message he had heard from Lord Saṅkarṣaṇa. In other words, unless one hears from the proper authority one cannot become a preacher. In devotional service, therefore, two items out of the nine, namely hearing and chanting, are most important. Without hearing nicely, one cannot preach the message of Vedic knowledge.
SB3.8.8 TEXT 8 sāṅkhyāyanaḥ pāramahaṁsya-mukhyo vivakṣamāṇo bhagavad-vibhūtīḥ jagāda so ’smad-gurave ’nvitāya parāśarāyātha bṛhaspateś ca SYNONYMS sāṅkhyāyanaḥ—the great sage Sāṅkhyāyana; pāramahaṁsya-mukhyaḥ—the chief of all transcendentalists; vivakṣamāṇaḥ—while reciting; bhagavat-vibhūtīḥ—the glories of the Lord; jagāda—explained; saḥ—he; asmat—of me; gurave—unto the spiritual master; anvitāya—followed; parāśarāya—unto the sage Parāśara; atha bṛhaspateḥ ca—also to Bṛhaspati.
TRANSLATION The great sage Sāṅkhyāyana was the chief amongst the transcendentalists, and when he was describing the glories of the Lord in terms of Śrīmad-Bhāgavatam, it so happened that my spiritual master, Parāśara, and Bṛhaspati both heard him. SB3.8.9 TEXT 9 provāca mahyaṁ sa dayālur ukto muniḥ pulastyena purāṇam ādyam so ’haṁ tavaitat kathayāmi vatsa śraddhālave nityam anuvratāya SYNONYMS provāca—said; mahyam—unto me; saḥ—he; dayāluḥ—kindhearted; uktaḥ—aforementioned; muniḥ—sage; pulastyena—by the sage Pulastya; purāṇam ādyam—the foremost of all the Purāṇas; saḥ aham—that also I; tava—unto you; etat—this; kathayāmi—shall speak; vatsa—my dear son; śraddhālave—unto one who is faithful; nityam—always; anuvratāya—unto one who is a follower.
TRANSLATION The great sage Parāśara, as aforementioned, being so advised by the great sage Pulastya, spoke unto me the foremost of the Purāṇas [Bhāgavatam]. I shall also describe this before you, my dear son, in terms of my hearing, because you are always my faithful follower. PURPORT The great sage of the name Pulastya is the father of all demoniac descendants. Once upon a time Parāśara began a sacrifice in which all the demons were to be burnt to death because his father had been killed and devoured by one of them. The great sage Vasiṣṭha Muni arrived at the sacrifice and requested Parāśara to stop the deadly action, and because of Vasiṣṭha’s position and respect in the community of sages, Parāśara could not deny the request. Parāśara having stopped the sacrifice, Pulastya, the father of the demons, appreciated his brahminical temperament and gave the blessing that in the future he would be a great speaker on the Vedic literatures called the Purāṇas, the supplements of the Vedas. Parāśara’s action was appreciated by Pulastya because Parāśara had forgiven the demons out of his brahminical power of forgiveness. Parāśara was able to demolish all the demons in the sacrifice, but he considered, “Demons are so made that they devour living creatures, men and animals, but why on that account should I withdraw my brahminical qualification of forgiveness?” As the great speaker of the Purāṇas, Parāśara first of all spoke on the Śrīmad-Bhāgavata Purāṇa because it is the foremost of all the Purāṇas. Maitreya Muni desired to narrate the same Bhāgavatam be had heard from Parāśara, and Vidura was qualified to hear it because of his faithfulness and his following the instructions received from superiors. So Śrīmad-Bhāgavatam was being narrated from time immemorial by the disciplic succession, even before the time of Vyāsadeva. The so-called historians calculate the Purāṇas to be only a few hundred years old, but factually the Purāṇas existed from time immemorial, before all historical calculations by the mundaners and speculative philosophers.
SB3.8.10 TEXT 10 udāplutaṁ viśvam idaṁ tadāsīd yan nidrayāmīlita-dṛṅ nyamīlayat ahīndra-talpe ’dhiśayāna ekaḥ kṛta-kṣaṇaḥ svātma-ratau nirīhaḥ SYNONYMS uda—water; āplutam—submerged in; viśvam—the three worlds; idam—this; tadā—at that time; āsīt—it so remained; yat—in which; nidrayā—in slumber; amīlita—closed; dṛk—eyes; nyamīlayat—not completely closed; ahi-indra—the great snake Ananta; talpe—on the bed of; adhiśayānaḥ—lying on; ekaḥ—alone; kṛta-kṣaṇaḥ—being engaged; sva-ātma-ratau—enjoying in His internal potency; nirīhaḥ—without any part of external energy.
TRANSLATION At that time when the three worlds were submerged in water, Garbhodakaśāyī Viṣṇu was alone, lying on His bedstead, the great snake Ananta, and although He appeared to be in slumber in His own internal potency, free from the action of the external energy, His eyes were not completely closed. PURPORT The Lord is eternally enjoying transcendental bliss by His internal potency, whereas the external potency is suspended during the time of the dissolution of the cosmic manifestation.
SB3.8.11 TEXT 11 so ’ntaḥ śarīre ’rpita-bhūta-sūkṣmaḥ kālātmikāṁ śaktim udīrayāṇaḥ uvāsa tasmin salile pade sve yathānalo dāruṇi ruddha-vīryaḥ SYNONYMS saḥ—the Supreme Lord; antaḥ—within; śarīre—in the transcendental body; arpita—kept; bhūta—material elements; sūkṣmaḥ—subtle; kāla-ātmikām—the form of time; śaktim—energy; udīrayāṇaḥ—invigorating; uvāsa—resided; tasmin—therein; salile—in the water; pade—in the place; sve—His own; yathā—as much as; analaḥ—fire; dāruṇi—in the fuel wood; ruddha-vīryaḥ—submerged strength.
TRANSLATION Just like the strength of fire within fuel wood, the Lord remained within the water of dissolution, submerging all the living entities in their subtle bodies. He lay in the self-invigorated energy called kāla. PURPORT After the three worlds—the upper, lower and middle planetary systems—merged into the water of dissolution, the living entities of all the three worlds remained in their subtle bodies by dint of the energy called kāla. In this dissolution, the gross bodies became unmanifest, but the subtle bodies existed, just like the water of the material creation. Thus the material energy was not completely wound up, as is the case in the full dissolution of the material world.
SB3.8.12 TEXT 12 catur-yugānāṁ ca sahasram apsu svapan svayodīritayā sva-śaktyā kālākhyayāsādita-karma-tantro lokān apītān dadṛśe sva-dehe SYNONYMS catuḥ—four; yugānām—of the millenniums; ca—also; sahasram—one thousand; apsu—in the water; svapan—dreaming in sleep; svayā—with His internal potency; udīritayā—for further development; sva-śaktyā—by His own energy; kāla-ākhyayā—by the name kāla; āsādita—being so engaged; karma-tantraḥ—in the matter of fruitive activities; lokān—the total living entities; apītān—bluish; dadṛśe—saw it so; sva-dehe—in His own body.
TRANSLATION The Lord lay down for four thousand yuga cycles in His internal potency, and by His external energy He appeared to be sleeping within the water. When the living entities were coming out for further development of their fruitive activities, actuated by the energy called kāla-śakti, He saw His transcendental body as bluish. PURPORT In the Viṣṇu Purāṇa, kāla-śakti is mentioned as avidyā. The symptom of the influence of the kāla-śakti is that one has to work in the material world for fruitive results. The fruitive workers are described in Bhagavad-gītā as mūḍhas, or foolish. Such foolish living entities are very enthusiastic to work for some temporary benefit within perpetual bondage. One thinks himself very clever throughout his life if he is able to leave behind him a great asset of wealth for his children, and to achieve this temporary benefit he takes the risk of all sinful activities, without knowledge that such activities will keep him perpetually bound by the shackles of material bondage. Due to this polluted mentality and due to material sins, the aggregate combination of living entities appeared to be bluish. Such an impetus of activity for fruitive result is made possible by the dictation of the external energy of the Lord, kāla.
SB3.8.13 TEXT 13 tasyārtha-sūkṣmābhiniviṣṭa-dṛṣṭer antar-gato ’rtho rajasā tanīyān guṇena kālānugatena viddhaḥ sūṣyaṁs tadābhidyata nābhi-deśāt SYNONYMS tasya—His; artha—subject; sūkṣma—subtle; abhiniviṣṭa-dṛṣṭeḥ—of one whose attention was fixed; antaḥ-gataḥ—internal; arthaḥ—purpose; rajasā—by the mode of passion of material nature; tanīyān—very subtle; guṇena—by the qualities; kāla-anugatena—in due course of time; viddhaḥ—agitated; sūṣyan—generating; tadā—then; abhidyata—pierced through; nābhi-deśāt—from the abdomen.
TRANSLATION The subtle subject matter of creation, on which the Lord’s attention was fixed, was agitated by the material mode of passion, and thus the subtle form of creation pierced through His abdomen. SB3.8.14 TEXT 14 sa padma-kośaḥ sahasodatiṣṭhat kālena karma-pratibodhanena sva-rociṣā tat salilaṁ viśālaṁ vidyotayann arka ivātma-yoniḥ SYNONYMS saḥ—that; padma-kośaḥ—bud of a lotus flower; sahasā—suddenly; udatiṣṭhat—appeared; kālena—by time; karma—fruitive activities; pratibodhanena—awakening; sva-rociṣā—by its own effulgence; tat—that; salilam—water of devastation; viśālam—vast; vidyotayan—illuminating; arkaḥ—the sun; iva—like; ātma-yoniḥ—generating from the Personality of Viṣṇu.
TRANSLATION Piercing through, this sum total form of the fruitive activity of the living entities took the shape of the bud of a lotus flower generated from the Personality of Viṣṇu, and by His supreme will it illuminated everything, like the sun, and dried up the vast waters of devastation. SB3.8.15 TEXT 15 tal loka-padmaṁ sa u eva viṣṇuḥ prāvīviśat sarva-guṇāvabhāsam tasmin svayaṁ vedamayo vidhātā svayambhuvaṁ yaṁ sma vadanti so ’bhūt SYNONYMS tat—that; loka—universal; padmam—lotus flower; saḥ—He; u—certainly; eva—factually; viṣṇuḥ—the Lord; prāvīviśat—entered into; sarva—all; guṇa-avabhāsam—reservoir of all modes of nature; tasmin—in which; svayam—in person; veda-mayaḥ—the personality of Vedic wisdom; vidhātā—controller of the universe; svayam-bhuvam—self-born; yam—whom; sma—in the past; vadanti—do say; saḥ—he; abhūt—generated.
TRANSLATION Into that universal lotus flower Lord Viṣṇu personally entered as the Supersoul, and when it was thus impregnated with all the modes of material nature, the personality of Vedic wisdom, whom we call the self-born, was generated. PURPORT This lotus flower is the universal virāṭ form, or the gigantic form of the Lord in the material world. It becomes amalgamated in the Personality of Godhead Viṣṇu, in His abdomen, at the time of dissolution, and it becomes manifest at the time of creation. This is due to Garbhodakaśāyī Viṣṇu, who enters into each of the universes. In this form is the sum total of all the fruitive activities of the living entities conditioned by material nature, and the first of them, namely Brahmā, or the controller of the universe, is generated from this lotus flower. This first-born living being, unlike all the others, has no material father, and thus he is called self-born, or svayambhū. He goes to sleep with Nārāyaṇa at the time of devastation, and when there is another creation, he is born in this way. From this description we have the conception of three—the gross virāṭ form, the subtle Hiraṇyagarbha and the material creative force, Brahmā.
SB3.8.16 TEXT 16 tasyāṁ sa cāmbho-ruha-karṇikāyām avasthito lokam apaśyamānaḥ parikraman vyomni vivṛtta-netraś catvāri lebhe ’nudiśaṁ mukhāni SYNONYMS tasyām—in that; saḥ—Brahmā; ca—and; ambhaḥ—water; ruha-karṇikāyām—whorl of the lotus; avasthitaḥ—being situated; lokam—the world; apaśyamānaḥ—without being able to see; parikraman—circumambulating; vyomni—in space; vivṛtta-netraḥ—while moving the eyes; catvāri—four; lebhe—achieved; anudiśam—in terms of direction; mukhāni—heads.
TRANSLATION Brahmā, born out of the lotus flower, could not see the world, although he was situated in the whorl. He therefore circumambulated all of space, and while moving his eyes in all directions he achieved four heads in terms of the four directions. SB3.8.17 TEXT 17 tasmād yugānta-śvasanāvaghūrṇa- jalormi-cakrāt salilād virūḍham upāśritaḥ kañjam u loka-tattvaṁ nātmānam addhāvidad ādi-devaḥ SYNONYMS tasmāt—from there; yuga-anta—at the end of the millennium; śvasana—the air of devastation; avaghūrṇa—because of movement; jala—water; ūrmi-cakrāt—out of the circle of waves; salilāt—from the water; virūḍham—situated on them; upāśritaḥ—having the shelter of; kañjam—lotus flower; u—in astonishment; loka-tattvam—the mystery of creation; na—not; ātmānam—himself; addhā—perfectly; avidat—could understand; ādi-devaḥ—the first demigod.
TRANSLATION Lord Brahmā, situated in that lotus, could not perfectly understand the creation, the lotus or himself. At the end of the millennium the air of devastation began to move the water and the lotus in great circular waves. PURPORT Lord Brahmā was perplexed about his creation, the lotus and the world, even though he tried to understand them for one millennium, which is beyond calculation in the solar years of human beings. No one, therefore, can know the mystery of the creation and cosmic manifestation simply by mental speculation. The human being is so limited in his capacity that without the help of the Supreme he can hardly understand the mystery of the will of the Lord in terms of creation, continuance and destruction.
THIS WEB PAGE URL: http://causelessmercy.com/SB3.8.htm