Śrīmad-Bhāgavatam: Canto 4: “The Creation of the Fourth Order”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda
Chapter Thirty-one
SB4.31.13
TEXT 13
śreyasām api sarveṣām
ātmā hy avadhir arthataḥ
sarveṣām api bhūtānāṁ
harir ātmātmadaḥ priyaḥ
SYNONYMS
śreyasām—of auspicious activities; api—certainly; sarveṣām—all; ātmā—the self; hi—certainly; avadhiḥ—destination; arthataḥ—factually; sarveṣām—of all; api—certainly; bhūtānām—living entities; hariḥ—the Supreme Personality of Godhead; ātmā—the Supersoul; ātma-daḥ—who can give us our original identity; priyaḥ—very dear.
TRANSLATION
Factually the Supreme Personality of Godhead is the original source of all self-realization. Consequently, the goal of all auspicious activities—karma, jñāna, yoga and bhakti—is the Supreme Personality of Godhead.
PURPORT
The living entity is the marginal energy of the Supreme Personality of Godhead, and the material world is the external energy. Under the circumstances, one must understand that the Supreme Personality of Godhead is factually the original source of both matter and spirit. This is explained in the Seventh Chapter of Bhagavad-gītā (7.4–5):
bhūmir āpo ’nalo vāyuḥ
khaṁ mano buddhir eva ca
ahaṅkāra itīyaṁ me
bhinnā prakṛtir aṣṭadhā
apareyam itas tv anyāṁ
prakṛtiṁ viddhi me parām
jīva-bhūtāṁ mahā-bāho
yayedaṁ dhāryate jagat
“Earth, water, fire, air, ether, mind, intelligence and false ego—all together these eight comprise My separated material energies. But besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which consists of all living entities who are struggling with material nature and are sustaining the universe.”
The entire cosmic manifestation is but a combination of matter and spirit. The spiritual part is the living entity, and these living entities are described as prakṛti, or energy. The living entity is never described as puruṣa, the Supreme Person; therefore to identify the living entity with the Supreme Lord is simply ignorance. The living entity is the marginal potency of the Supreme Lord, although there is factually no difference between the energy and the energetic. The duty of the living entity is to understand his real identity. When he does, Kṛṣṇa gives him all the facilities to come to the platform of devotional service. That is the perfection of life. This is indicated in the Vedic Upaniṣad:
yam evaiṣa vṛṇute tena labhyas
tasyaiṣa ātmā vivṛṇute tanūṁ svām
Lord Kṛṣṇa confirms this in Bhagavad-gītā (10.10):
teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te
“To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.” The conclusion is that one must come to the platform of bhakti-yoga, even though one may begin with karma-yoga, jñāna-yoga or aṣṭāṅga-yoga. Unless one comes to the platform of bhakti-yoga, self-realization or realization of the Absolute Truth cannot be achieved.
SB4.31.14 TEXT 14 yathā taror mūla-niṣecanena tṛpyanti tat-skandha-bhujopaśākhāḥ prāṇopahārāc ca yathendriyāṇāṁ tathaiva sarvārhaṇam acyutejyā SYNONYMS yathā—as; taroḥ—of a tree; mūla—the root; niṣecanena—by watering; tṛpyanti—are satisfied; tat—its; skandha—trunk; bhuja—branches; upaśākhāḥ—and twigs; prāṇa—the life air; upahārāt—by feeding; ca—and; yathā—as; indriyāṇām—of the senses; tathā eva—similarly; sarva—of all demigods; arhaṇam—worship; acyuta—of the Supreme Personality of Godhead; ijyā—worship.
TRANSLATION As pouring water on the root of a tree energizes the trunk, branches, twigs and everything else, and as supplying food to the stomach enlivens the senses and limbs of the body, simply worshiping the Supreme Personality of Godhead through devotional service automatically satisfies the demigods, who are parts of that Supreme Personality. PURPORT Sometimes people ask why this Kṛṣṇa consciousness movement simply advocates worship of Kṛṣṇa to the exclusion of the demigods. The answer is given in this verse. The example of pouring water on the root of a tree is very appropriate. In Bhagavad-gītā (15.1) it is said, ūrdhva-mūlam adhaḥ-śākham: this cosmic manifestation has expanded downward, and the root is the Supreme Personality of Godhead. As the Lord confirms in Bhagavad-gītā (10.8), ahaṁ sarvasya prabhavaḥ: “I am the source of all spiritual and material worlds.” Kṛṣṇa is the root of everything; therefore rendering service to the Supreme Personality of Godhead, Kṛṣṇa (kṛṣṇa-sevā), means automatically serving all the demigods. Sometimes it is argued that karma and jñāna require a mixture of bhakti in order to be successfully executed, and sometimes it is argued that bhakti also requires karma and jñāna for its successful termination. The fact is, however, that although karma and jñāna cannot be successful without bhakti, bhakti does not require the help of karma and jñāna. Actually, as described by Śrīla Rūpa Gosvāmī, anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam: [Madhya 19.167] pure devotional service should not be contaminated by the touch of karma and jñāna. Modern society is involved in various types of philanthropic works, humanitarian works and so on, but people do not know that these activities will never be successful unless Kṛṣṇa, the Supreme Personality of Godhead, is brought into the center. One may ask what harm there is in worshiping Kṛṣṇa and the different parts of His body, the demigods, and the answer is also given in this verse. The point is that by supplying food to the stomach, the indriyas, the senses, are automatically satisfied. If one tries to feed his eyes or ears independently, the result is only havoc. Simply by supplying food to the stomach, we satisfy all of the senses. It is neither necessary nor feasible to render separate service to the individual senses. The conclusion is that by serving Kṛṣṇa (kṛṣṇa-sevā), everything is complete. As confirmed in Caitanya-caritāmṛta (Madhya 22.62), kṛṣṇe bhakti kaile sarva-karma kṛta haya: if one is engaged in the devotional service of the Lord, the Supreme Personality of Godhead, everything is automatically accomplished.
SB4.31.15 TEXT 15 yathaiva sūryāt prabhavanti vāraḥ punaś ca tasmin praviśanti kāle bhūtāni bhūmau sthira-jaṅgamāni tathā harāv eva guṇa-pravāhaḥ SYNONYMS yathā—as; eva—certainly; sūryāt—from the sun; prabhavanti—is generated; vāraḥ—water; punaḥ—again; ca—and; tasmin—unto it; praviśanti—enters; kāle—in due course of time; bhūtāni—all living entities; bhūmau—to the earth; sthira—not moving; jaṅgamāni—and moving; tathā—similarly; harau—unto the Supreme Personality of Godhead; eva—certainly; guṇa-pravāhaḥ—emanation of material nature.
TRANSLATION During the rainy season, water is generated from the sun, and in due course of time, during the summer season, the very same water is again absorbed by the sun. Similarly, all living entities, moving and inert, are generated from the earth, and again, after some time, they all return to the earth as dust. Similarly, everything emanates from the Supreme Personality of Godhead, and in due course of time everything enters into Him again. PURPORT Because of their poor fund of knowledge, impersonalist philosophers cannot understand how everything comes out from the Supreme person and then merges into Him again. As Brahma-saṁhitā (5.40) confirms:
yasya prabhā prabhavato jagad-aṇḍa-koṭi- Transcendental rays emanate from the body of Kṛṣṇa, and within those rays, which are the Brahman effulgence, everything is existing. This is confirmed in Bhagavad-gītā (9.4). Mat-sthāni sarva-bhūtāni. Although Kṛṣṇa is not personally present everywhere, His energy is the cause of all creation. The entire cosmic manifestation is nothing but a display of Kṛṣṇa’s energy.
The two examples given in this verse are very vivid. During the rainy season, the rain, by rejuvenating the production of vegetables on earth, enables man and animals to obtain living energy. When there is no rain, food is scarce, and man and animal simply die. All vegetables, as well as moving living entities, are originally products of the earth. They come from the earth, and again they merge into the earth. Similarly, the total material energy is generated from the body of Kṛṣṇa, and at such a time the entire cosmic manifestation is visible. When Kṛṣṇa winds up His energy, everything vanishes. This is explained in a different way in Brahma-saṁhitā (5.48):
yasyaika-niśvasita-kālam athāvalambya This entire material creation comes from the body of the Supreme Personality of Godhead and at the time of annihilation again enters into Him. This process of creation and dissolution is made possible by the breathing of the Mahā-Viṣṇu, who is only a plenary portion of Kṛṣṇa.
SB4.31.16 TEXT 16 etat padaṁ taj jagad-ātmanaḥ paraṁ sakṛd vibhātaṁ savitur yathā prabhā yathāsavo jāgrati supta-śaktayo dravya-kriyā-jñāna-bhidā-bhramātyayaḥ SYNONYMS etat—this cosmic manifestation; padam—place of habitation; tat—that; jagat-ātmanaḥ—of the Supreme Personality of Godhead; param—transcendental; sakṛt—sometimes; vibhātam—manifested; savituḥ—of the sun; yathā—as; prabhā—sunshine; yathā—as; asavaḥ—the senses; jāgrati—become manifest; supta—inactive; śaktayaḥ—energies; dravya—physical elements; kriyā—activities; jñāna—knowledge; bhidā-bhrama—differences from misunderstanding; atyayaḥ—passing away.
TRANSLATION Just as the sunshine is nondifferent from the sun, the cosmic manifestation is also nondifferent from the Supreme Personality of Godhead. The Supreme Personality is therefore all-pervasive within this material creation. When the senses are active, they appear to be part and parcel of the body, but when the body is asleep, their activities are unmanifest. Similarly, the whole cosmic creation appears different and yet nondifferent from the Supreme Person. PURPORT This confirms the philosophy of acintya-bhedābheda-tattva (“simultaneously one and different”) propounded by Lord Śrī Caitanya Mahāprabhu. The Supreme Personality of Godhead is simultaneously different and nondifferent from this cosmic manifestation. In a previous verse it has been explained that the Supreme Personality of Godhead, like the root of a tree, is the original cause of everything. It was also explained how the Supreme Personality of Godhead is all-pervasive. He is present within everything in this material manifestation. Since the energy of the Supreme Lord is nondifferent from Him, this material cosmic manifestation is also nondifferent from Him, although it appears different. The sunshine is not different from the sun itself, but it is simultaneously also different. One may be in the sunshine, but he is not on the sun itself. Those who live in this material world are living on the bodily rays of the Supreme Personality of Godhead, but they cannot see Him personally in the material condition.
In this verse the word padam indicates the place where the Supreme Personality of Godhead resides. As confirmed in Īśopaniṣad, īśāvāsyam idaṁ sarvam. The proprietor of a house may live in one room of the house, but the entire house belongs to him. A king may live in one room in Buckingham Palace, but the entire palace is considered his property. It is not necessary for the king to live in every room of that palace for it to be his. He may be physically absent from the rooms, but still the entire palace is understood to be his royal domicile.
The sunshine is light, the sun globe itself is light, and the sun-god is also light. However, the sunshine is not identical with the sun-god, Vivasvān. This is the meaning of simultaneously one and different (acintya-bhedābheda-tattva). All the planets rest on the sunshine, and because of the heat of the sun, they all revolve in their orbits. On each and every planet, the trees and plants grow and change colors due to the sunshine. Being the rays of the sun, the sunshine is nondifferent from the sun. Similarly, all the planets, resting on the sunshine, are nondifferent from the sun. The entire material world is completely dependent on the sun, being produced by the sun, and the cause, the sun, is inherent in the effects. Similarly, Kṛṣṇa is the cause of all causes, and the effects are permeated by the original cause. The entire cosmic manifestation should be understood as the expanded energy of the Supreme Lord.
When one sleeps, the senses are inactive, but this does not mean that the senses are absent. When one is awakened, the senses become active again. Similarly, this cosmic creation is sometimes manifest and sometimes unmanifest, as stated in Bhagavad-gītā (bhūtvā bhūtvā pralīyate). When the cosmic manifestation is dissolved, it is in a kind of sleeping condition, an inactive state. Whether the cosmic manifestation is active or inactive, the energy of the Supreme Lord is always existing. Thus the words “appearance” and “disappearance” apply only to the cosmic manifestation.
SB4.31.17 TEXT 17 yathā nabhasy abhra-tamaḥ-prakāśā bhavanti bhūpā na bhavanty anukramāt evaṁ pare brahmaṇi śaktayas tv amū rajas tamaḥ sattvam iti pravāhaḥ SYNONYMS yathā—as; nabhasi—in the sky; abhra—clouds; tamaḥ—darkness; prakāśāḥ—and illumination; bhavanti—exist; bhū-pāḥ—O Kings; na bhavanti—do not appear; anukramāt—consecutively; evam—thus; pare—supreme; brahmaṇi—in the Absolute; śaktayaḥ—energies; tu—then; amūḥ—those; rajaḥ—passion; tamaḥ—darkness; sattvam—goodness; iti—thus; pravāhaḥ—emanation.
TRANSLATION My dear Kings, sometimes in the sky there are clouds, sometimes there is darkness, and sometimes there is illumination. The appearance of all these takes place consecutively. Similarly, in the Supreme Absolute, the modes of passion, darkness and goodness appear as consecutive energies. Sometimes they appear, and sometimes they disappear. PURPORT Darkness, illumination and clouds sometimes appear and sometimes disappear, but even when they have disappeared, the potency is still there, always existing. In the sky sometimes we see clouds, sometimes rainfall and sometimes snow. Sometimes we see night, sometimes day, sometimes illumination and sometimes darkness. All these exist due to the sun, but the sun is unaffected by all these changes. Similarly, although the Supreme Personality of Godhead is the original cause of the total cosmic manifestation, He is unaffected by the material existence. This is confirmed in Bhagavad-gītā (7.4):
bhūmir āpo ’nalo vāyuḥ “Earth, water, fire, air, ether, mind, intelligence and false ego—all together these eight comprise My separated material energies.”
Although the material, or physical, elements are the energy of the Supreme Personality of Godhead, they are separate. The Supreme Personality of Godhead is therefore not affected by material conditions. The Vedānta-sūtra confirms, janmādy asya yataḥ: [Bhāg. 1.1.1] the creation, maintenance and dissolution of this cosmic manifestation are due to the existence of the Supreme Lord. Nonetheless, the Lord is unaffected by all these changes in the material elements. This is indicated by the word pravāha (“emanation”). The sun always shines brilliantly and is not affected by clouds or darkness. Similarly, the Supreme Personality of Godhead is always present in His spiritual energy and is not affected by the material emanations. Brahma-saṁhitā (5.1) confirms:
īśvaraḥ paramaḥ kṛṣṇaḥ “Kṛṣṇa, who is known as Govinda, is the Supreme Godhead. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, and He is the prime cause of all causes.” Although He is the supreme cause, the cause of all causes, He is still parama, transcendental, and His form is sac-cid-ānanda, eternal, spiritual bliss. Kṛṣṇa is the shelter of everything, and this is the verdict of all scripture. Kṛṣṇa is the remote cause, and material nature is the immediate cause of the cosmic manifestation. In the Caitanya-caritāmṛta it is said that understanding prakṛti, or nature, to be the cause of everything is like understanding the nipples on the neck of a goat to be the cause of milk. Material nature is the immediate cause of the cosmic manifestation, but the original cause is Nārāyaṇa, Kṛṣṇa. Sometimes people think that the cause of an earthen pot is the earth. We see on a potter’s wheel a sufficient amount of earth to produce many pots, and although unintelligent men will say that the earth on the wheel is the cause of the pot, those who are actually advanced will find that the original cause is the potter, who supplies the earth and moves the wheel. Material nature may be a helping factor in the creation of this cosmic manifestation, but it is not the ultimate cause. In Bhagavad-gītā (9.10) the Lord therefore says:
mayādhyakṣeṇa prakṛtiḥ “This material nature is working under My direction, O son of Kuntī, and producing all moving and unmoving beings.”
The Supreme Lord casts His glance over material energy, and His glance agitates the three modes of nature. Creation then takes place. The conclusion is that nature is not the cause of the material manifestation. The Supreme Lord is the cause of all causes.
SB4.31.18 TEXT 18 tenaikam ātmānam aśeṣa-dehināṁ kālaṁ pradhānaṁ puruṣaṁ pareśam sva-tejasā dhvasta-guṇa-pravāham ātmaika-bhāvena bhajadhvam addhā SYNONYMS tena—therefore; ekam—one; ātmānam—unto the Supreme Soul; aśeṣa—unlimited; dehinām—of the individual souls; kālam—time; pradhānam—the material cause; puruṣam—the Supreme Person; para-īśam—the transcendental controller; sva-tejasā—by His spiritual energy; dhvasta—aloof; guṇa-pravāham—from material emanations; ātma—self; eka-bhāvena—accepting as qualitatively one; bhajadhvam—engage in devotional service; addhā—directly.
TRANSLATION Because the Supreme Lord is the cause of all causes, He is the Supersoul of all individual living entities, and He exists as both the remote and immediate cause. Since He is aloof from the material emanations, He is free from their interactions and is Lord of material nature. You should therefore engage in His devotional service, thinking yourself qualitatively one with Him. PURPORT According to Vedic calculations, there are three causes of creation—time, the ingredient and the creator. Combined, these are called tritayātmaka, the three causes. Everything in this material world is created by these three causes. All of these causes are found in the Personality of Godhead. As confirmed in Brahma-saṁhitā: sarva-kāraṇa-kāraṇam [Bs. 5.1]. Nārada Muni therefore advises the Pracetās to worship the direct cause, the Supreme Personality of Godhead. As stated before, when the root of a tree is watered, all the parts are energized. According to the advice of Nārada Muni, one should directly engage in devotional service. This will include all pious activity. Caitanya-caritāmṛta states, kṛṣṇe bhakti kaile sarva-karma kṛta haya: when one worships the Supreme Lord, Kṛṣṇa, in devotional service, one automatically performs all other pious activity. In this verse the words sva-tejasā dhvasta-guṇa-pravāham are very significant. The Supreme Personality of Godhead is never affected by the material qualities, although they all emanate from His spiritual energy. Those who are really conversant with this knowledge can utilize everything for the service of the Lord because nothing in this material world is unconnected with the Supreme Personality of Godhead.
SB4.31.19 TEXT 19 dayayā sarva-bhūteṣu santuṣṭyā yena kena vā sarvendriyopaśāntyā ca tuṣyaty āśu janārdanaḥ SYNONYMS dayayā—by showing mercy; sarva-bhūteṣu—to all living entities; santuṣṭyā—by being satisfied; yena kena vā—somehow or other; sarva-indriya—all the senses; upaśāntyā—by controlling; ca—also; tuṣyati—becomes satisfied; āśu—very soon; janārdanaḥ—the Lord of all living entities.
TRANSLATION By showing mercy to all living entities, being satisfied somehow or other and controlling the senses from sense enjoyment, one can very quickly satisfy the Supreme Personality of Godhead, Janārdana. PURPORT These are some of the ways in which the Supreme Personality of Godhead can be satisfied by the devotee. The first item mentioned is dayayā sarva-bhūteṣu, showing mercy to all conditioned souls. The best way to show mercy is to spread Kṛṣṇa consciousness. The entire world is suffering for want of this knowledge. People should know that the Supreme Personality of Godhead is the original cause of everything. Knowing this, everyone should directly engage in His devotional service. Those who are actually learned, advanced in spiritual understanding, should preach Kṛṣṇa consciousness all over the world so that people may take to it and make their lives successful.
The word sarva-bhūteṣu is significant because it applies not only to species of life. The devotee can do good not only to humanity but to all living entities as well. Everyone can benefit spiritually by the chanting of the Hare Kṛṣṇa mahā-mantra. When the transcendental vibration of Hare Kṛṣṇa is sounded, even the trees, animals and insects benefit. Thus when one chants the Hare Kṛṣṇa mahā-mantra loudly, he actually shows mercy to all living entities. To spread the Kṛṣṇa consciousness movement throughout the world, the devotees should be satisfied in all conditions.
nārāyaṇa-parāḥ sarve It does not matter to the pure devotee if he has to go to hell to preach. The Supreme Lord lives in the heart of a hog, although the Lord is in Vaikuṇṭha. Even while preaching in hell, a pure devotee remains a pure devotee by his constant association with the Supreme Personality of Godhead. To attain this state, one has to control his senses. The senses are automatically controlled when one’s mind is engaged in the service of the Lord.
SB4.31.20 TEXT 20 apahata-sakalaiṣaṇāmalātmany aviratam edhita-bhāvanopahūtaḥ nija-jana-vaśa-gatvam ātmano ’yan na sarati chidravad akṣaraḥ satāṁ hi SYNONYMS apahata—vanquished; sakala—all; eṣaṇa—desires; amala—spotless; ātmani—to the mind; aviratam—constantly; edhita—increasing; bhāvanā—with feeling; upahūtaḥ—being called; nija-jana—of His devotees; vaśa—under the control; gatvam—going; ātmanaḥ—His; ayan—knowing; na—never; sarati—goes away; chidra-vat—like the sky; akṣaraḥ—the Supreme Personality of Godhead; satām—of the devotees; hi—certainly.
TRANSLATION Being completely cleansed of all material desires, the devotees are freed from all mental contamination. Thus they can always think of the Lord constantly and address Him very feelingly. The Supreme Personality of Godhead, knowing Himself to be controlled by His devotees, does not leave them for a second, just as the sky overhead never becomes invisible. PURPORT It is clear from the previous verse that the Supreme Personality of Godhead, Janārdana, is very quickly satisfied by the activities of His devotees. The pure devotee is always absorbed in the thought of the Supreme Personality of Godhead. As stated, śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ [Bhāg. 1.2.17]. By always thinking of Kṛṣṇa, the pure devotee’s heart is freed from all kinds of desires. In the material world, the heart of the living entity is filled with material desires. When the living entity is cleansed, he does not think of anything material. As the mind is completely cleansed, one attains the perfectional stage of mystic yoga, for then the yogī always sees the Supreme Personality of Godhead within his heart (dhyanāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]). As soon as the Lord is seated within the heart of the devotee, the devotee cannot be contaminated by the material modes of nature. As long as one is under the control of the material modes, he desires so many things and makes so many plans for material sense enjoyment, but as soon as the Lord is perceived in the heart, all material desires vanish. When the mind is completely free from material desire, the devotee can think of the Lord constantly. In this way he becomes completely dependent upon the lotus feet of the Lord. Caitanya Mahāprabhu prays:
ayi nanda-tanuja kiṅkaraṁ “My dear Lord, I am Your eternal servant, but somehow or other I have fallen into the ocean of this material world. Kindly pick me up and fix me as a speck of dust at Your lotus feet.” (Śikṣāṣṭaka 5) Similarly, Śrīla Narottama dāsa Ṭhākura prays:
hā hā prabhu nanda-suta, vṛṣabhānu-sutā-yuta, “My dear Lord, You are now present with the daughter of King Vṛṣabhānu, Śrīmatī Rādhārāṇī. Now both of You please be merciful upon me. Don’t kick me away, because I have no shelter other than You.”
In this way the Supreme Personality of Godhead becomes dependent on His devotee. The Lord is invincible, yet He is conquered by His pure devotee. He enjoys being dependent on His devotee, just as Kṛṣṇa enjoyed being dependent on the mercy of mother Yaśodā. Thinking Himself dependent on the devotee gives the Supreme Lord great enjoyment. Sometimes a king may engage a joker, and in the process of joking, the king is sometimes insulted. The king, however, enjoys these activities. Everyone worships the Supreme Lord with great reverence; therefore the Lord sometimes wants to enjoy the chastisement of His devotees. In this way the relationship eternally existing between the Lord and His devotees is fixed, just like the sky overhead.
SB4.31.21 TEXT 21 na bhajati kumanīṣiṇāṁ sa ijyāṁ harir adhanātma-dhana-priyo rasa-jñaḥ śruta-dhana-kula-karmaṇāṁ madair ye vidadhati pāpam akiñcaneṣu satsu SYNONYMS na—never; bhajati—accepts; ku-manīṣiṇām—of persons with a dirty heart; saḥ—He; ijyām—offering; hariḥ—the Supreme Lord; adhana—to those who have no material possessions; ātma-dhana—simply dependent on the Lord; priyaḥ—who is dear; rasa-jñaḥ—who accepts the essence of life; śruta—education; dhana—wealth; kula—aristocracy; karmaṇām—and of fruitive activities; madaiḥ—by pride; ye—all those who; vidadhati—perform; pāpam—disgrace; akiñcaneṣu—without material possessions; satsu—unto the devotees.
TRANSLATION The Supreme Personality of Godhead becomes very dear to those devotees who have no material possessions but are fully happy in possessing the devotional service of the Lord. Indeed, the Lord relishes the devotional activities of such devotees. Those who are puffed up with material education, wealth, aristocracy and fruitive activity are very proud of possessing material things, and they often deride the devotees. Even if such people offer the Lord worship, the Lord never accepts them. PURPORT The Supreme Personality of Godhead is dependent on His pure devotees. He does not even accept the offerings of those who are not devotees. A pure devotee is one who feels He does not possess anything material. A devotee is always happy in possessing the devotional service of the Lord. Devotees may sometimes appear materially poor, but because they are spiritually advanced and enriched, they are most dear to the Supreme Personality of Godhead. Such devotees are free from attachment to family, society, friendship, children and so on. They abandon affection for all these material possessions and are always happy in possessing the shelter of the lotus feet of the Lord. The Supreme Personality of Godhead understands the position of His devotee. If a person derides a pure devotee, he is never recognized by the Supreme Personality of Godhead. In other words, the Supreme Lord never excuses one who offends a pure devotee. There are many examples of this in history. A great mystic yogi, Durvāsā Muni, offended the great devotee Ambarīṣa Mahārāja. The great sage Durvāsā was to be chastised by the Sudarśana cakra of the Lord. Even though the great mystic directly approached the Supreme Personality of Godhead, he was never excused. Those on the path of liberation should be very careful not to offend a pure devotee.
SB4.31.22 TEXT 22 śriyam anucaratīṁ tad-arthinaś ca dvipada-patīn vibudhāṁś ca yat sva-pūrṇaḥ na bhajati nija-bhṛtya-varga-tantraḥ katham amum udvisṛjet pumān kṛta-jñaḥ SYNONYMS śriyam—the goddess of fortune; anucaratīm—who follows Him; tat—of her; arthinaḥ—those who aspire to get the favor; ca—and; dvipada-patīn—rulers of the human beings; vibudhān—demigods; ca—also; yat—because; sva-pūrṇaḥ—self-sufficient; na—never; bhajati—cares for; nija—own; bhṛtya-varga—on His devotees; tantraḥ—dependent; katham—how; amum—Him; udvisṛjet—can give up; pumān—a person; kṛta-jñaḥ—grateful.
TRANSLATION Although the Supreme Personality of Godhead is self-sufficient, He becomes dependent on His devotees. He does not care for the goddess of fortune, nor for the kings and demigods who are after the favors of the goddess of fortune. Where is that person who is actually grateful and will not worship the Personality of Godhead? PURPORT Lakṣmī, the goddess of fortune, is worshiped by all materialistic men, including big kings, and demigods in heaven. Lakṣmī, however, is always after the Supreme Personality of Godhead, even though He does not require her service. Brahma-saṁhitā says that the Lord is worshiped by hundreds and thousands of goddesses of fortune, but the Supreme Lord does not require service from any of them because if He so desires He can produce millions of goddesses of fortune through His spiritual energy, the pleasure potency. This very Personality of Godhead, out of His causeless mercy, becomes dependent on the devotees. How fortunate, then, is a devotee who is thus favored by the Personality of Godhead. What ungrateful devotee will not worship the Lord and enter into His devotional service? Actually, a devotee cannot forget his obligation to the Supreme Personality of Godhead even for a single moment. Śrīla Viśvanātha Cakravartī Ṭhākura says that both the Supreme Lord and His devotee are rasa jña, full of transcendental humor. The mutual attachment between the Supreme Lord and His devotee is never to be considered material. It always exists as a transcendental fact. There are eight types of transcendental ecstasy (known as bhāva, anubhāva, sthāyi-bhāva and so on), and these are discussed in The Nectar of Devotion. Those who are unaware of the position of the living entity and the Supreme Person, Kṛṣṇa, think that the mutual attachment between the Lord and His devotees is a creation of the material energy. Factually such attachment is natural both for the Supreme Lord and for the devotee, and it cannot be accepted as material.
SB4.31.23 TEXT 23 maitreya uvāca iti pracetaso rājann anyāś ca bhagavat-kathāḥ śrāvayitvā brahma-lokaṁ yayau svāyambhuvo muniḥ SYNONYMS maitreyaḥ uvāca—Maitreya said; iti—thus; pracetasaḥ—the Pracetās; rājan—O King; anyāḥ—others; ca—also; bhagavat-kathāḥ—topics about the relationship with the Supreme Personality of Godhead; śrāvayitvā—after instructing; brahma-lokam—to Brahmaloka; yayau—went back; svāyambhuvaḥ—the son of Lord Brahmā; muniḥ—the great sage.
TRANSLATION The great sage Maitreya continued: My dear King Vidura, Śrī Nārada Muni, the son of Lord Brahmā, thus described all these relationships with the Supreme Personality of Godhead to the Pracetās. Afterward, he returned to Brahmaloka. PURPORT One has to hear about the Supreme Personality of Godhead from a pure devotee. The Pracetās got this opportunity from the great sage Nārada, who told them of the activities of the Supreme Personality of Godhead and His devotees.
SB4.31.24 TEXT 24 te ’pi tan-mukha-niryātaṁ yaśo loka-malāpaham harer niśamya tat-pādaṁ dhyāyantas tad-gatiṁ yayuḥ SYNONYMS te—the Pracetās; api—also; tat—of Nārada; mukha—from the mouth; niryātam—gone forth; yaśaḥ—glorification; loka—of the world; mala—sins; apaham—destroying; hareḥ—of Lord Hari; niśamya—having heard; tat—of the Lord; pādam—feet; dhyāyantaḥ—meditating upon; tat-gatim—unto His abode; yayuḥ—went.
TRANSLATION Hearing from Nārada’s mouth the glories of the Lord, which vanquish all the ill fortune of the world, the Pracetās also became attached to the Supreme Personality of Godhead. Meditating on His lotus feet, they advanced to the ultimate destination. PURPORT Here it is seen that by hearing the glories of the Lord from a realized devotee the Pracetās easily attained strong attachment for the Supreme Personality of Godhead. Then, meditating on the lotus feet of the Supreme Lord at the end of their lives, they advanced to the ultimate goal, Viṣṇuloka. It is sure and certain that anyone who always hears the glories of the Lord and thinks of His lotus feet will reach that supreme destination. As Kṛṣṇa says in Bhagavad-gītā (18.65):
man-manā bhava mad-bhakto “Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.”
SB4.31.25 TEXT 25 etat te ’bhihitaṁ kṣattar yan māṁ tvaṁ paripṛṣṭavān pracetasāṁ nāradasya saṁvādaṁ hari-kīrtanam SYNONYMS etat—this; te—unto you; abhihitam—instructed; kṣattaḥ—O Vidura; yat—whatever; mām—unto me; tvam—you; paripṛṣṭavān—inquired; pracetasām—of the Pracetās; nāradasya—of Nārada; saṁvādam—conversation; hari-kīrtanam—describing the glories of the Lord.
TRANSLATION My dear Vidura, I have told you everything you wanted to know about the conversation between Nārada and the Pracetās, the conversation describing the glories of the Lord. I have related this as far as possible. PURPORT Śrīmad-Bhāgavatam describes the glories of the Lord and His devotees. Because the whole subject matter is the glorification of the Lord, naturally the glorification of His devotees automatically follows.
SB4.31.26 TEXT 26 śrī-śuka uvāca ya eṣa uttānapado mānavasyānuvarṇitaḥ vaṁśaḥ priyavratasyāpi nibodha nṛpa-sattama SYNONYMS śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī said; yaḥ—which; eṣaḥ—this dynasty; uttānapadaḥ—of King Uttānapāda; mānavasya—the son of Svāyambhuva Manu; anuvarṇitaḥ—described, following in the footprints of previous ācāryas; vaṁśaḥ—dynasty; priyavratasya—of King Priyavrata; api—also; nibodha—try to understand; nṛpa-sattama—O best of kings.
TRANSLATION Śukadeva Gosvāmī continued: O best of kings [King Parīkṣit], I have now finished telling about the descendants of the first son of Svāyambhuva Manu, Uttānapāda. I shall now try to relate the activities of the descendants of Priyavrata, the second son of Svāyambhuva Manu. Please hear them attentively. PURPORT Dhruva Mahārāja was the son of King Uttānapāda, and as far as the descendants of Dhruva Mahārāja or King Uttānapāda are concerned, their activities have been described up to the point of the Pracetās. Now Śrī Śukadeva Gosvāmī desires to describe the descendants of Mahārāja Priyavrata, the second son of Svāyambhuva Manu.
SB4.31.27 TEXT 27 yo nāradād ātma-vidyām adhigamya punar mahīm bhuktvā vibhajya putrebhya aiśvaraṁ samagāt padam SYNONYMS yaḥ—one who; nāradāt—from the great sage Nārada; ātma-vidyām—spiritual knowledge; adhigamya—after learning; punaḥ—again; mahīm—the earth; bhuktvā—after enjoying; vibhajya—after dividing; putrebhyaḥ—unto his sons; aiśvaram—transcendental; samagāt—achieved; padam—position.
TRANSLATION Although Mahārāja Priyavrata received instructions from the great sage Nārada, he still engaged in ruling the earth. After fully enjoying material possessions, he divided his property among his sons. He then attained a position by which he could return home, back to Godhead. SB4.31.28 TEXT 28 imāṁ tu kauṣāraviṇopavarṇitāṁ kṣattā niśamyājita-vāda-sat-kathām pravṛddha-bhāvo ’śru-kalākulo muner dadhāra mūrdhnā caraṇaṁ hṛdā hareḥ SYNONYMS imām—all this; tu—then; kauṣāraviṇā—by Maitreya; upavarṇitām—described; kṣattā—Vidura; niśamya—after hearing; ajita-vāda—glorification of the Supreme Lord; sat-kathām—transcendental message; pravṛddha—enhanced; bhāvaḥ—ecstasies; aśru—of tears; kalā—by particles; ākulaḥ—overwhelmed; muneḥ—of the great sage; dadhāra—captured; mūrdhnā—by the head; caraṇam—the lotus feet; hṛdā—by the heart; hareḥ—of the Supreme Personality of Godhead.
TRANSLATION My dear King, in this way, after hearing the transcendental messages of the Supreme Personality of Godhead and His devotees from the great sage Maitreya, Vidura was overwhelmed with ecstasy. With tears in his eyes, he immediately fell down at the lotus feet of his guru, his spiritual master. He then fixed the Supreme Personality of Godhead within the core of his heart. PURPORT This is a sign of associating with great devotees. A devotee takes instructions from a liberated soul and is thus overwhelmed by ecstasy from transcendental pleasure. As stated by Prahlāda Mahārāja:
naiṣāṁ matis tāvad urukramāṅghriṁ One cannot become a perfect devotee of the Lord without having touched the lotus feet of a great devotee. One who has nothing to do with this material world is called niṣkiñcana. The process of self-realization and the path home, back to Godhead, means surrendering to the bona fide spiritual master and taking the dust of his lotus feet on one’s head. Thus one advances on the path of transcendental realization. Vidura had this relationship with Maitreya, and he attained the results.
SB4.31.29 TEXT 29 vidura uvāca so ’yam adya mahā-yogin bhavatā karuṇātmanā darśitas tamasaḥ pāro yatrākiñcana-go hariḥ SYNONYMS viduraḥ uvāca—Vidura said; saḥ—that; ayam—this; adya—today; mahā-yogin—O great mystic; bhavatā—by you; karuṇa-ātmanā—most merciful; darśitaḥ—I have been shown; tamasaḥ—of the darkness; pāraḥ—the other side; yatra—where; akiñcana-gaḥ—approachable by the materially free; hariḥ—the Supreme Personality of Godhead.
TRANSLATION Śrī Vidura said: O great mystic, O greatest of all devotees, by your causeless mercy I have been shown the path of liberation from this world of darkness. By following this path, a person liberated from the material world can return home, back to Godhead. PURPORT This material world is called tamaḥ, dark, and the spiritual world is called light. The Vedas enjoin that everyone should try to get out of the darkness and go to the kingdom of light. Information of that kingdom of light can be attained through the mercy of a self-realized soul. One also has to get rid of all material desires. As soon as one frees himself from material desires and associates with a liberated person, the path back home, back to Godhead, is clear.
SB4.31.30 TEXT 30 śrī-śuka uvāca ity ānamya tam āmantrya viduro gajasāhvayam svānāṁ didṛkṣuḥ prayayau jñātīnāṁ nirvṛtāśayaḥ SYNONYMS śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī said; iti—thus; ānamya—offering obeisances; tam—unto Maitreya; āmantrya—taking permission; viduraḥ—Vidura; gaja-sāhvayam—the city of Hastināpura; svānām—own; didṛkṣuḥ—desiring to see; prayayau—left that place; jñātīnām—of his kinsmen; nirvṛta-āśayaḥ—free from material desires.
TRANSLATION Śukadeva Gosvāmī continued: Vidura thus offered obeisances unto the great sage Maitreya and, taking his permission, started for the city of Hastināpura to see his own kinsmen, although he had no material desires. PURPORT When a saintly person wants to see his kinsmen, he has no material desire to see them. He simply wants to give them some instructions so that they can benefit. Vidura belonged to the royal family of the Kauravas, and although he knew that all the family members were destroyed at the Battle of Kurukṣetra, he nonetheless wanted to see his elder brother, Dhṛtarāṣṭra, to see if he could deliver Dhṛtarāṣṭra from the clutches of māyā. When a great saintly person like Vidura sees his relatives, he desires only to deliver them from the clutches of māyā. Vidura thus offered his respectful obeisances to his spiritual master and departed for the city of Hastināpura, the kingdom of the Kauravas.
SB4.31.31 TEXT 31 etad yaḥ śṛṇuyād rājan rājñāṁ hary-arpitātmanām āyur dhanaṁ yaśaḥ svasti gatim aiśvaryam āpnuyāt SYNONYMS etat—this; yaḥ—one who; śṛṇuyāt—hears; rājan—O King Parīkṣit; rājñām—of kings; hari—unto the Supreme Personality of Godhead; arpita-ātmanām—who have given their life and soul; āyuḥ—duration of life; dhanam—wealth; yaśaḥ—reputation; svasti—good fortune; gatim—the ultimate goal of life; aiśvaryam—material opulence; āpnuyāt—achieves.
TRANSLATION O King, those who hear these topics about kings who are completely surrendered to the Supreme Personality of Godhead obtain without difficulty a long life, wealth, good reputation, good fortune and, ultimately, the opportunity to return home, back to Godhead. Thus end the Bhaktivedanta purports of the Fourth Canto, Thirty-first Chapter, of the Śrīmad-Bhāgavatam, entitled “Nārada Instructs the Pracetās.” END OF THE FOURTH CANTO THIS WEB PAGE URL: http://causelessmercy.com/SB4.31.1.htm
koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam
tad brahma niṣkalam anantam aśeṣa-bhūtaṁ
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
khaṁ mano buddhir eva ca
ahaṅkāra itīyaṁ me
bhinnā prakṛtir aṣṭadhā
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam
sūyate sa-carācaram
na kutaścana bibhyati
svargāpavarga-narakeṣv
api tulyārtha-darśinaḥ
patitaṁ māṁ viṣame bhavāmbudhau
kṛpayā tava pāda-paṅkaja-
sthita-dhūlī-sadṛśaṁ vicintaya
karuṇā karaha ei-bāra
narottama-dāsa kaya, nā ṭheliha rāṅgā-pāya,
tomā vine ke āche āmāra
mad-yājī māṁ namaskuru
mām evaiṣyasi satyaṁ te
pratijāne priyo ’si me
spṛśaty anarthāpagamo yad-arthaḥ
mahīyasāṁ pāda-rajo-’bhiṣekaṁ
niṣkiñcanānāṁ na vṛṇīta yāvat