Śrīmad-Bhāgavatam: Canto 7: “The Science of God”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda
Chapter Six
SB7.6.14
TEXT 14
kuṭumba-poṣāya viyan nijāyur
na budhyate ’rthaṁ vihataṁ pramattaḥ
sarvatra tāpa-traya-duḥkhitātmā
nirvidyate na sva-kuṭumba-rāmaḥ
SYNONYMS
kuṭumba—of family members; poṣāya—for the maintenance; viyat—declining; nija-āyuḥ—his lifetime; na—not; budhyate—understands; artham—the interest or purpose of life; vihatam—spoiled; pramattaḥ—being mad in material conditions; sarvatra—everywhere; tāpa-traya—by the threefold miserable conditions (adhyātmika, adhidaivika and adhibautika); duḥkhita—being distressed; ātmā—himself; nirvidyate—becomes remorseful; na—not; sva-kuṭumba-rāmaḥ—enjoying simply by maintaining the members of the family.
TRANSLATION
One who is too attached cannot understand that he is wasting his valuable life for the maintenance of his family. He also fails to understand that the purpose of human life, a life suitable for realization of the Absolute Truth, is being imperceptibly spoiled. However, he is very cleverly attentive to seeing that not a single farthing is lost by mismanagement. Thus although an attached person in material existence always suffers from threefold miseries, he does not develop a distaste for the way of material existence.
PURPORT
A foolish man does not understand the values of human life, nor does he understand how he is wasting his valuable life simply for the maintenance of his family members. He is expert in calculating the loss of pounds, shillings and pence, but he is so foolish that he does not know how much money he is losing, even according to material considerations. Cāṇakya Paṇḍita gives the example that a moment of life cannot be purchased in exchange for millions of dollars. A foolish person, however, wastes such a valuable life without knowing how much he is losing, even according to monetary calculations. Although a materialistic person is expert in calculating costs and doing business, he does not realize that he is misusing his costly life for want of knowledge. Even though such a materialistic person is always suffering threefold miseries, he is not intelligent enough to cease his materialistic way of life.
SB7.6.15 TEXT 15 vitteṣu nityābhiniviṣṭa-cetā vidvāṁś ca doṣaṁ para-vitta-hartuḥ pretyeha vāthāpy ajitendriyas tad aśānta-kāmo harate kuṭumbī SYNONYMS vitteṣu—in material wealth; nitya-abhiniviṣṭa-cetāḥ—whose mind is always absorbed; vidvān—having learned; ca—also; doṣam—the fault; para-vitta-hartuḥ—of one who steals the money of others by cheating or by transactions on the black market; pretya—after dying; iha—in this material world; vā—or; athāpi—still; ajita-indriyaḥ—because of being unable to control the senses; tat—that; aśānta-kāmaḥ—whose desires are unsatiated; harate—steals; kuṭumbī—too fond of his family.
TRANSLATION If a person too attached to the duties of family maintenance is unable to control his senses, the core of his heart is immersed in how to accumulate money. Although he knows that one who takes the wealth of others will be punished by the law of the government, and by the laws of Yamarāja after death, he continues cheating others to acquire money. PURPORT Especially in these days, people do not believe in a next life or in the court of Yamarāja and the various punishments of the sinful. But at least one should know that one who cheats others to acquire money will be punished by the laws of the government. Nonetheless, people do not care about the laws of this life or those governing the next. Despite whatever knowledge one has, one cannot stop his sinful activities if he is unable to control his senses.
SB7.6.16 TEXT 16 vidvān apītthaṁ danujāḥ kuṭumbaṁ puṣṇan sva-lokāya na kalpate vai yaḥ svīya-pārakya-vibhinna-bhāvas tamaḥ prapadyeta yathā vimūḍhaḥ SYNONYMS vidvān—knowing (the inconvenience of material existence, especially in household life); api—although; ittham—thus; danu-jāḥ—O sons of demons; kuṭumbam—the family members or extended family members (like one’s community, society, nation or union of nations); puṣṇan—providing with all the necessities of life; sva-lokāya—in understanding himself; na—not; kalpate—capable; vai—indeed; yaḥ—he who; svīya—my own; pārakya—belonging to others; vibhinna—separate; bhāvaḥ—having a conception of life; tamaḥ—nothing but darkness; prapadyeta—enters; yathā—just as; vimūḍhaḥ—a person without education, or one who is like an animal.
TRANSLATION O my friends, sons of demons! In this material world, even those who are apparently advanced in education have the propensity to consider, “This is mine, and that is for others.” Thus they are always engaged in providing the necessities of life to their families in a limited conception of family life, just like uneducated cats and dogs. They are unable to take to spiritual knowledge; instead, they are bewildered and overcome by ignorance. PURPORT In human society there are attempts to educate the human being, but for animal society there is no such system, nor are animals able to be educated. Therefore animals and unintelligent men are called vimūḍha, or ignorant, bewildered, whereas an educated person is called vidvān. The real vidvān is one who tries to understand his own position within this material world. For example, when Sanātana Gosvāmī submitted to the lotus feet of Śrī Caitanya Mahāprabhu, his first question was ‘ke āmi’, ‘kene āmāya jāre tāpa-traya’. In other words, he wanted to know his constitutional position and why he was suffering from the threefold miseries of material existence. This is the process of education. If one does not ask, “Who am I? What is the goal of my life?” but instead follows the same animal propensities as cats and dogs, what is the use of his education? As discussed in the previous verse, a living being is entrapped by his fruitive activities, exactly like a silkworm trapped in its own cocoon. Foolish persons are generally encaged by their fruitive actions (karma) because of a strong desire to enjoy this material world. Such attracted persons become involved in society, community and nation and waste their time, not having profited from having obtained human forms. Especially in this age, Kali-yuga, great leaders, politicians, philosophers and scientists are all engaged in foolish activities, thinking, “This is mine, and this is yours.” The scientists invent nuclear weapons and collaborate with the big leaders to protect the interests of their own nation or society. In this verse, however, it is clearly stated that despite their so-called advanced knowledge, they actually have the same mentality as cats and dogs. As cats, dogs and other animals, not knowing their true interest in life, become increasingly involved in ignorance, the so-called educated person who does not know his own self-interest or the true goal of life becomes increasingly involved in materialism. Therefore Prahlāda Mahārāja advises everyone to follow the principles of varṇāśrama-dharma. Specifically, at a certain point one must give up family life and take to the renounced order of life to cultivate spiritual knowledge and thus become liberated. This is further discussed in the following verses.
SB7.6.17-18 TEXTS 17–18 yato na kaścit kva ca kutracid vā dīnaḥ svam ātmānam alaṁ samarthaḥ vimocituṁ kāma-dṛśāṁ vihāra- krīḍā-mṛgo yan-nigaḍo visargaḥ tato vidūrāt parihṛtya daityā daityeṣu saṅgaṁ viṣayātmakeṣu upeta nārāyaṇam ādi-devaṁ sa mukta-saṅgair iṣito ’pavargaḥ SYNONYMS yataḥ—because; na—never; kaścit—anyone; kva—in any place; ca—also; kutracit—at any time; vā—or; dīnaḥ—having a poor fund of knowledge; svam—own; ātmānam—self; alam—exceedingly; samarthaḥ—able; vimocitum—to liberate; kāma-dṛśām—of lusty women; vihāra—in the sexual enjoyment; krīḍā-mṛgaḥ—a playboy; yat—in whom; nigaḍaḥ—which is the shackle of material bondage; visargaḥ—the expansions of family relationships; tataḥ—in such circumstances; vidūrāt—from far away; parihṛtya—giving up; daityāḥ—O my friends, sons of the demons; daityeṣu—among the demons; saṅgam—association; viṣaya-ātma-keṣu—who are too addicted to sense enjoyment; upeta—one should approach; nārāyaṇam—Lord Nārāyaṇa, the Supreme Personality of Godhead; ādi-devam—the origin of all the demigods; saḥ—He; mukta-saṅgaiḥ—by the association of liberated persons; iṣitaḥ—desired; apavargaḥ—the path of liberation.
TRANSLATION My dear friends, O sons of the demons, it is certain that no one bereft of knowledge of the Supreme Personality of Godhead has been able to liberate himself from material bondage at any time or in any country. Rather, those bereft of knowledge of the Lord are bound by the material laws. They are factually addicted to sense gratification, and their target is woman. Indeed, they are actually playthings in the hands of attractive women. Victimized by such a conception of life, they become surrounded by children, grandchildren and great-grandchildren, and thus they are shackled to material bondage. Those who are very much addicted to this conception of life are called demons. Therefore, although you are sons of demons, keep aloof from such persons and take shelter of the Supreme Personality of Godhead, Nārāyaṇa, the origin of all the demigods, because the ultimate goal for the devotees of Nārāyaṇa is liberation from the bondage of material existence. PURPORT Prahlāda Mahārāja has maintained the philosophical point of view that one should give up the dark well of family life and go to the forest to take shelter of the lotus feet of the Supreme Personality of Godhead (hitvātma-pātaṁ gṛham andha-kūpaṁ vanaṁ gato yad dharim āśrayeta [SB 7.5.5]). In this verse also, he stresses the same point. In the history of human society, no one, at any time or any place, has been liberated because of too much affection and attachment for his family. Even in those who are apparently very educated, the same family attachment is there. They cannot give up the association of their families, even in old age or invalidity, for they are attached to sense enjoyment. As we have several times discussed, yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham: [SB 7.9.45] so-called householders are simply attracted by sexual enjoyment. Thus they keep themselves shackled in family life, and furthermore they want their children to be shackled in the same way. Playing the parts of playboys in the hands of women, they glide down to the darkest regions of material existence. Adānta-gobhir viśatāṁ tamisraṁ punaḥ punaś carvita-carvaṇānām [SB 7.5.30]. Because they are unable to control their senses, they continue a life of chewing the chewed and therefore descend to the darkest material regions. One should give up the association of such demons and adhere to the association of devotees. Thus one will be able to be liberated from material bondage.
SB7.6.19 TEXT 19 na hy acyutaṁ prīṇayato bahv-āyāso ’surātmajāḥ ātmatvāt sarva-bhūtānāṁ siddhatvād iha sarvataḥ SYNONYMS na—not; hi—indeed; acyutam—the infallible Supreme Personality of Godhead; prīṇayataḥ—satisfying; bahu—much; āyāsaḥ—endeavor; asura-ātma-jāḥ—O sons of demons; ātmatvāt—because of being intimately related as the Supersoul; sarva-bhūtānām—of all living entities; siddhatvāt—because of being established; iha—in this world; sarvataḥ—in all directions, in all times and from all angles of vision.
TRANSLATION My dear sons of demons, the Supreme Personality of Godhead, Nārāyaṇa, is the original Supersoul, the father of all living entities. Consequently there are no impediments to pleasing Him or worshiping Him under any conditions, whether one be a child or an old man. The relationship between the living entities and the Supreme Personality of Godhead is always a fact, and therefore there is no difficulty in pleasing the Lord. PURPORT One may ask, “One is certainly very attached to family life, but if one gives up family life to be attached to the service of the Lord, one must undergo the same endeavor and trouble. Therefore, what is the benefit of taking the trouble to engage in the service of the Lord?” This is not a valid objection. The Lord asserts in Bhagavad-gītā (14.4):
sarva-yoniṣu kaunteya “It should be understood that all species of life, O son of Kuntī, are made possible by birth in this material nature, and that I am the seed-giving father.” The Supreme Lord, Nārāyaṇa, is the seed-giving father of all living entities because the living entities are parts and parcels of the Supreme Lord (mamaivāṁśo. .. jīva-bhūtaḥ [15.7]). As there is no difficulty in establishing the intimate relationship between a father and son, there is no difficulty in reestablishing the natural, intimate relationship between Nārāyaṇa and the living entities. Svalpam apy asya dharmasya trāyate mahato bhayāt: if one performs even very slight devotional service, Nārāyaṇa is always ready to save one from the greatest danger. The definite example is Ajāmila. Ajāmila separated himself from the Supreme Personality of Godhead by performing many sinful activities and was condemned by Yamarāja to be very severely punished, but because at the time of death he chanted the name of Nārāyaṇa, although he was calling not for the Supreme Lord Nārāyaṇa but for his son named Nārāyaṇa, he was saved from the hands of Yamarāja. Therefore, pleasing Nārāyaṇa does not require as much endeavor as pleasing one’s family, community and nation. We have seen important political leaders killed for a slight discrepancy in their behavior. Therefore pleasing one’s society, family, community and nation is extremely difficult. Pleasing Nārāyaṇa, however, is not at all difficult; it is very easy.
One’s duty is to revive one’s relationship with Nārāyaṇa. A slight endeavor in this direction will make the attempt successful, whereas one will never be successful in pleasing his so-called family, society and nation, even if one endeavors to sacrifice his life. The simple endeavor involved in the devotional service of śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23], hearing and chanting the holy name of the Lord, can make one successful in pleasing the Supreme Personality of Godhead. Śrī Caitanya Mahāprabhu has therefore bestowed His blessings by saying, paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam: “All glories to Śrī Kṛṣṇa saṅkīrtana!” If one wants to derive the actual benefit from this human form, he must take to the chanting of the holy name of the Lord.
SB7.6.20-23 TEXTS 20–23 parāvareṣu bhūteṣu brahmānta-sthāvarādiṣu bhautikeṣu vikāreṣu bhūteṣv atha mahatsu ca guṇeṣu guṇa-sāmye ca guṇa-vyatikare tathā eka eva paro hy ātmā bhagavān īśvaro ’vyayaḥ pratyag-ātma-svarūpeṇa dṛśya-rūpeṇa ca svayam vyāpya-vyāpaka-nirdeśyo hy anirdeśyo ’vikalpitaḥ kevalānubhavānanda- svarūpaḥ parameśvaraḥ māyayāntarhitaiśvarya īyate guṇa-sargayā SYNONYMS para-avareṣu—in exalted or hellish conditions of life; bhūteṣu—in the living beings; brahma-anta—ending with Lord Brahmā; sthāvara-ādiṣu—beginning with the nonmoving forms of life, the trees and plants; bhautikeṣu—of the material elements; vikāreṣu—in the transformations; bhūteṣu—in the five gross elements of material nature; atha—moreover; mahatsu—in the mahat-tattva, the total material energy; ca—also; guṇeṣu—in the modes of material nature; guṇa-sāmye—in an equilibrium of material qualities; ca—and; guṇa-vyatikare—in the uneven manifestation of the modes of material nature; tathā—as well; ekaḥ—one; eva—only; paraḥ—transcendental; hi—indeed; ātmā—the original source; bhagavān—the Supreme Personality of Godhead; īśvaraḥ—the controller; avyayaḥ—without deteriorating; pratyak—inner; ātma-svarūpeṇa—by His original constitutional position as the Supersoul; dṛśya-rūpeṇa—by His visible forms; ca—also; svayam—personally; vyāpya—pervaded; vyāpaka—all-pervading; nirdeśyaḥ—to be described; hi—certainly; anirdeśyaḥ—not to be described (because of fine, subtle existence); avikalpitaḥ—without differentiation; kevala—only; anubhava-ānanda-svarūpaḥ—whose form is blissful and full of knowledge; parama-īśvaraḥ—the Supreme Personality of Godhead, the supreme ruler; māyayā—by māyā, the illusory energy; antarhita—covered; aiśvaryaḥ—whose unlimited opulence; īyate—is mistaken as; guṇa-sargayā—the interaction of the material modes of nature.
TRANSLATION The Supreme Personality of Godhead, the supreme controller, who is infallible and indefatigable, is present in different forms of life, from the inert living beings [sthāvara], such as the plants, to Brahmā, the foremost created living being. He is also present in the varieties of material creations and in the material elements, the total material energy and the modes of material nature [sattva-guṇa, rajo-guṇa and tamo-guṇa], as well as the unmanifested material nature and the false ego. Although He is one, He is present everywhere, and He is also the transcendental Supersoul, the cause of all causes, who is present as the observer in the cores of the hearts of all living entities. He is indicated as that which is pervaded and as the all-pervading Supersoul, but actually He cannot be indicated. He is changeless and undivided. He is simply perceived as the supreme sac-cid-ānanda [eternity, knowledge and bliss]. Being covered by the curtain of the external energy, to the atheist He appears nonexistent. PURPORT Not only is the Supreme Personality of Godhead present as the Supersoul of all living entities; at the same time, He pervades everything in the entire creation. He exists in all circumstances and at all times. He exists in the heart of Lord Brahmā and also in the cores of the hearts of the hogs, dogs, trees, plants and so on. He is present everywhere. He is present not only in the heart of the living entity, but also in material things, even in the atoms, protons and electrons being explored by material scientists.
The Lord is present in three features—as Brahman, Paramātmā and Bhagavān. Because He is present everywhere, He is described as sarvaṁ khalv idaṁ brahma. Viṣṇu exists beyond Brahman. Bhagavad-gītā confirms that Kṛṣṇa, by His Brahman feature, is all-pervading (mayā tatam idaṁ sarvam), but Brahman depends upon Kṛṣṇa (brahmaṇo hi pratiṣṭhāham [Bg. 14.27]). Without Kṛṣṇa, there could be no existence of Brahman or Paramātmā. Therefore, Bhagavān, the Supreme Personality of Godhead, is the ultimate realization of the Absolute Truth. Although He is present as the Paramātmā in the core of everyone’s heart, He is nonetheless one, either as an individual or as the all-pervading Brahman.
The supreme cause is Kṛṣṇa, and devotees who have surrendered to the Supreme Personality of Godhead can realize Him and His presence within the universe and within the atom (aṇḍāntara-stha-paramāṇu-cayāntara-stham). This realization is possible only for devotees who have fully surrendered unto the lotus feet of the Lord; for others it is not possible. This is confirmed by the Lord Himself in Bhagavad-gītā (7.14):
daivī hy eṣā guṇa-mayī The process of surrender in a devotional attitude is accepted by a fortunate living being. After wandering through many varieties of life on many planetary systems, when one comes to the real understanding of the Absolute Truth by the grace of a devotee, one surrenders to the Supreme Personality of Godhead, as confirmed in Bhagavad-gītā (bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]).
Prahlāda Mahārāja’s class friends, who were born of Daitya families, thought that realizing the Absolute was extremely difficult. Indeed, we have experience that many, many people say this very thing. Actually, however, this is not so. The Absolute, the Supreme Personality of Godhead, is most intimately related to all living entities. Therefore if one understands the Vaiṣṇava philosophy, which explains how He is present everywhere and how He acts everywhere, to worship the Supreme Lord or to realize Him is not at all difficult. Realization of the Lord, however, is possible only in the association of devotees. Therefore Śrī Caitanya Mahāprabhu, in His teachings to Rūpa Gosvāmī said (Cc. Madhya 19.151):
brahmāṇḍa bhramite kona bhāgyavān jīva The living entity in the material condition wanders through many varieties of life and many varieties of circumstances, but if he comes in contact with a pure devotee and is intelligent enough to take instructions from the pure devotee regarding the process of devotional service, he can understand the Supreme Personality of Godhead, the origin of Brahman and Paramātmā, without difficulty. In this regard, Śrīla Madhvācārya says:
antaryāmī pratyag-ātmā The Lord is present as antaryāmī in everyone’s heart and is visible in the individual soul covered by a body. Indeed, He is everywhere at every time and every condition, but because He is covered by the curtain of material energy, to an ordinary person there appears to be no God.
SB7.6.24 TEXT 24 tasmāt sarveṣu bhūteṣu dayāṁ kuruta sauhṛdam bhāvam āsuram unmucya yayā tuṣyaty adhokṣajaḥ SYNONYMS tasmāt—therefore; sarveṣu—to all; bhūteṣu—living entities; dayām—mercy; kuruta—show; sauhṛdam—friendliness; bhāvam—the attitude; āsuram—of the demons (who separate friends and enemies); unmucya—giving up; yayā—by which; tuṣyati—is satisfied; adhokṣajaḥ—the Supreme Lord, who is beyond the perception of the senses.
TRANSLATION Therefore, my dear young friends born of demons, please act in such a way that the Supreme Lord, who is beyond the conception of material knowledge, will be satisfied. Give up your demoniac nature and act without enmity or duality. Show mercy to all living entities by enlightening them in devotional service, thus becoming their well-wishers. PURPORT The Lord says in Bhagavad-gītā (18.55), bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: “One can understand the Supreme Personality as He is only by devotional service.” Prahlāda Mahārāja ultimately instructed his class friends, the sons of the demons, to accept the process of devotional service by preaching the science of Kṛṣṇa consciousness to everyone. Preaching is the best service to the Lord. The Lord will immediately be extremely satisfied with one who engages in this service of preaching Kṛṣṇa consciousness. This is confirmed by the Lord Himself in Bhagavad-gītā (18.69). Na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ: “There is no servant in this world more dear to Me than he, nor will there ever be one more dear.” If one sincerely tries his best to spread Kṛṣṇa consciousness by preaching the glories of the Lord and His supremacy, even if he is imperfectly educated, he becomes the dearmost servant of the Supreme Personality of Godhead. This is bhakti. As one performs this service for humanity, without discrimination between friends and enemies, the Lord becomes satisfied, and the mission of one’s life is fulfilled. Śrī Caitanya Mahāprabhu therefore advised everyone to become a guru-devotee and preach Kṛṣṇa consciousness (yāre dekha, tāre kaha ‘kṛṣṇa’-upadeśa [Cc. Madhya 7.128]). That is the easiest way to realize the Supreme Personality of Godhead. By such preaching, the preacher becomes satisfied, and those to whom he preaches are also satisfied. This is the process of bringing peace and tranquillity to the entire world.
bhoktāraṁ yajña-tapasāṁ [Bg. 5.29] One is expected to understand these three formulas of knowledge concerning the Supreme Lord—that He is the supreme enjoyer, that He is the proprietor of everything, and that He is the best well-wisher and friend of everyone. A preacher should personally understand these truths and preach them to everyone. Then there will be peace and tranquillity all over the world.
The word sauhṛdam (“friendliness”) is very significant in this verse. People are generally ignorant of Kṛṣṇa consciousness, and therefore to become their best well-wisher one should teach them about Kṛṣṇa consciousness without discrimination. Since the Supreme Lord, Viṣṇu, is situated in the core of everyone’s heart, every body is a temple of Viṣṇu. One should not misuse this understanding as an excuse for such words as daridra-nārāyaṇa. If Nārāyaṇa lives in the house of a daridra, a poor man, this does not mean that Nārāyaṇa becomes poor. He lives everywhere—in the houses of the poor and those of the rich—but in all circumstances He remains Nārāyaṇa; to think that He becomes either poor or rich is a material calculation. He is always ṣaḍ-aiśvarya-pūrṇa, full in six opulences, in all circumstances.
SB7.6.25 TEXT 25 tuṣṭe ca tatra kim alabhyam ananta ādye kiṁ tair guṇa-vyatikarād iha ye sva-siddhāḥ dharmādayaḥ kim aguṇena ca kāṅkṣitena sāraṁ juṣāṁ caraṇayor upagāyatāṁ naḥ SYNONYMS tuṣṭe—when satisfied; ca—also; tatra—that; kim—what; alabhyam—unobtainable; anante—the Supreme Personality of Godhead; ādye—the original source of everything, the cause of all causes; kim—what need; taiḥ—with them; guṇa-vyatikarāt—due to the actions of the modes of material nature; iha—in this world; ye—which; sva-siddhāḥ—automatically achieved; dharma-ādayaḥ—the three principles of material advancement, namely religion, economic development and sense gratification; kim—what need; aguṇena—with liberation into the Supreme; ca—and; kāṅkṣitena—desired; sāram—essence; juṣām—relishing; caraṇayoḥ—of the two lotus feet of the Lord; upagāyatām—who glorify the qualities of the Lord; naḥ—of us.
TRANSLATION Nothing is unobtainable for devotees who have satisfied the Supreme Personality of Godhead, who is the cause of all causes, the original source of everything. The Lord is the reservoir of unlimited spiritual qualities. For devotees, therefore, who are transcendental to the modes of material nature, what is the use of following the principles of religion, economic development, sense gratification and liberation, which are all automatically obtainable under the influence of the modes of nature? We devotees always glorify the lotus feet of the Lord, and therefore we need not ask for anything in terms of dharma, kāma, artha and mokṣa. PURPORT In an advanced civilization, people are eager to be religious, to be economically well situated, to satisfy their senses to the fullest extent, and at last to attain liberation. However, these are not to be magnified as desirable. Indeed, for a devotee these are all very easily available. Bilvamaṅgala Ṭhākura said, muktiḥ svayaṁ mukulitāñjali sevate ’smān dharmārtha-kāma-gatayaḥ samaya-pratīkṣāḥ. Liberation always stands at the door of a devotee, ready to carry out his orders. Material advancement in religion, economic development, sense gratification and liberation simply wait to serve a devotee at the first opportunity. A devotee is already in a transcendental position; he does not need further qualifications to be liberated. As confirmed in Bhagavad-gītā (14.26), sa guṇān samatītyaitān brahma-bhūyāya kalpate: a devotee is transcendental to the actions and reactions of the three modes of material nature because he is situated on the Brahman platform.
Prahlāda Mahārāja said, aguṇena ca kāṅkṣitena: if one is engaged in the transcendental loving service of the lotus feet of the Lord, he does not need anything in terms of dharma, artha, kāma or mokṣa. In Śrīmad-Bhāgavatam, therefore, in the beginning of the transcendental literature, it is said, dharmaḥ projjhita-kaitavo ’tra [SB 1.1.2]. Dharma, artha, kāma and mokṣa are kaitava—false and unnecessary. Nirmatsarāṇām, persons who are completely transcendental to the material activities of separateness, who make no distinction between “mine” and “yours,” but who simply engage in the devotional service of the Lord, are actually fit to accept bhāgavata-dharma (dharmān bhagavatān iha). Because they are nirmatsara, not jealous of anyone, they want to make others devotees, even their enemies. In this regard, Śrīla Madhvācārya remarks, kāṅkṣate mokṣa-gam api sukhaṁ nākāṅkṣato yathā. Devotees are not desirous of any material happiness, including the happiness derived from liberation. This is called anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam [Bhakti-rasāmṛta-sindhu 1.1.11]. Karmīs desire material happiness, and jñānīs desire liberation, but a devotee does not desire anything; he is simply satisfied by rendering transcendental loving service at the lotus feet of the Lord and glorifying Him everywhere by preaching, which is his life and soul.
SB7.6.26 TEXT 26 dharmārtha-kāma iti yo ’bhihitas tri-varga īkṣā trayī naya-damau vividhā ca vārtā manye tad etad akhilaṁ nigamasya satyaṁ svātmārpaṇaṁ sva-suhṛdaḥ paramasya puṁsaḥ SYNONYMS dharma—religion; artha—economic development; kāmaḥ—regulated sense gratification; iti—thus; yaḥ—which; abhihitaḥ—prescribed; tri-vargaḥ—the group of three; īkṣā—self-realization; trayī—the Vedic ritualistic ceremonies; naya—logic; damau—and the science of law and order; vividhā—varieties of; ca—also; vārtā—occupational duties, or one’s livelihood; manye—I consider; tat—them; etat—these; akhilam—all; nigamasya—of the Vedas; satyam—truth; sva-ātma-arpaṇam—the full surrendering of one’s self; sva-suhṛdaḥ—unto the supreme friend; paramasya—the ultimate; puṁsaḥ—personality.
TRANSLATION Religion, economic development and sense gratification—these are described in the Vedas as tri-varga, or three ways to salvation. Within these three categories are education and self-realization; ritualistic ceremonies performed according to Vedic injunction; logic; the science of law and order; and the various means of earning one’s livelihood. These are the external subject matters of study in the Vedas, and therefore I consider them material. However, I consider surrender to the lotus feet of Lord Viṣṇu to be transcendental. PURPORT These instructions of Prahlāda Mahārāja stress the transcendental position of devotional service. As confirmed in Bhagavad-gītā (14.26):
māṁ ca yo ’vyabhicāreṇa “One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.” One who fully engages in the devotional service of the Lord is immediately raised to the transcendental position, which is the brahma-bhūta stage. Any education or activity not on the brahma-bhūta platform, the platform of self-realization, is considered to be material, and Prahlāda Mahārāja says that anything material cannot be the Absolute Truth, for the Absolute Truth is on the spiritual platform. This is also confirmed by Lord Kṛṣṇa in Bhagavad-gītā (2.45), where He says, traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna: “The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them.” To act on the material platform, even if one’s activities are sanctioned by the Vedas, is not the ultimate goal of life. The ultimate goal of life is to stay on the spiritual platform, fully surrendered to the parama-puruṣa, the supreme person. This is the object of the human mission. In summary, the Vedic ritualistic ceremonies and injunctions are not to be discounted; they are means of being promoted to the spiritual platform. But if one does not come to the spiritual platform, the Vedic ceremonies are simply a waste of time. This is confirmed in Śrīmad-Bhāgavatam (1.2.8):
dharmaḥ svanuṣṭhitaḥ puṁsāṁ “Duties [dharma] executed by men, regardless of occupation, are only so much useless labor if they do not provoke attraction for the message of the Supreme Lord.” If one very strictly performs the various duties of religion but does not ultimately come to the platform of surrendering to the Supreme Lord, his methods of attaining salvation or elevation are simply a waste of time and energy.
SB7.6.27 TEXT 27 jñānaṁ tad etad amalaṁ duravāpam āha nārāyaṇo nara-sakhaḥ kila nāradāya ekāntināṁ bhagavatas tad akiñcanānāṁ pādāravinda-rajasāpluta-dehināṁ syāt SYNONYMS jñānam—knowledge; tat—that; etat—this; amalam—without material contamination; duravāpam—very difficult to understand (without the mercy of a devotee); āha—explained; nārāyaṇaḥ—Lord Nārāyaṇa, the Supreme Personality of Godhead; nara-sakhaḥ—the friend of all living entities (especially human beings); kila—certainly; nāradāya—unto the great sage Nārada; ekāntinām—of those who have surrendered exclusively to the Supreme Personality of Godhead; bhagavataḥ—of the Supreme Personality of Godhead; tat—that (knowledge); akiñcanānām—who do not claim any material possessions; pāda-aravinda—of the lotus feet of the Lord; rajasā—by the dust; āpluta—bathed; dehinām—whose bodies; syāt—is possible.
TRANSLATION Nārāyaṇa, the Supreme Personality of Godhead, the well-wisher and friend of all living entities, formerly explained this transcendental knowledge to the great saint Nārada. Such knowledge is extremely difficult to understand without the mercy of a saintly person like Nārada, but everyone who has taken shelter of Nārada’s disciplic succession can understand this confidential knowledge. PURPORT It is stated here that this confidential knowledge is extremely difficult to understand, yet it is very easy to understand if one takes shelter of a pure devotee. This confidential knowledge is also mentioned at the end of Bhagavad-gītā, where the Lord says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] “Abandon all varieties of religion and just surrender unto Me.” This knowledge is an extremely confidential secret, but it can be understood if one approaches the Supreme Personality of Godhead through the bona fide agent, the spiritual master in the disciplic succession from Nārada. Prahlāda Mahārāja wanted to impress upon the sons of the demons that although such knowledge can be understood only by a saintly person like Nārada, they should not be disappointed, for if one takes shelter of Nārada instead of material teachers, this knowledge is possible to understand. Understanding does not depend upon high parentage. The living entity is certainly pure on the spiritual platform, and therefore anyone who attains the spiritual platform by the grace of the spiritual master can also understand this confidential knowledge.
SB7.6.28 TEXT 28 śrutam etan mayā pūrvaṁ jñānaṁ vijñāna-saṁyutam dharmaṁ bhāgavataṁ śuddhaṁ nāradād deva-darśanāt SYNONYMS śrutam—heard; etat—this; mayā—by me; pūrvam—formerly; jñānam—confidential knowledge; vijñāna-saṁyutam—combined with its practical application; dharmam—transcendental religion; bhāgavatam—in relationship with the Supreme Personality of Godhead; śuddham—having nothing to do with material activities; nāradāt—from the great saint Nārada; deva—the Supreme Lord; darśanāt—who always sees.
TRANSLATION Prahlāda Mahārāja continued: I received this knowledge from the great saint Nārada Muni, who is always engaged in devotional service. This knowledge, which is called bhāgavata-dharma, is fully scientific. It is based on logic and philosophy and is free from all material contamination. SB7.6.29-30 TEXTS 29–30 śrī-daitya-putrā ūcuḥ prahrāda tvaṁ vayaṁ cāpi narte ’nyaṁ vidmahe gurum etābhyāṁ guru-putrābhyāṁ bālānām api hīśvarau bālasyāntaḥpura-sthasya mahat-saṅgo duranvayaḥ chindhi naḥ saṁśayaṁ saumya syāc ced visrambha-kāraṇam SYNONYMS śrī-daitya-putrāḥ ūcuḥ—the sons of the demons said; prahrāda—O dear friend Prahlāda; tvam—you; vayam—we; ca—and; api—also; na—not; ṛte—except; anyam—any other; vidmahe—know; gurum—Spiritual master; etābhyām—these two; guru-putrābhyām—the sons of Śukrācārya; bālānām—of little children; api—although; hi—indeed; īśvarau—the two controllers; bālasya—of a child; antaḥpura-sthasya—remaining inside the house or palace; mahat-saṅgaḥ—the association of a great person like Nārada; duranvayaḥ—very difficult; chindhi—please dispel; naḥ—our; saṁśayam—doubt; saumya—O gentle one; syāt—there may be; cet—if; visrambha-kāraṇam—cause of faith (in your words).
TRANSLATION The sons of the demons replied: Dear Prahlāda, neither you nor we know any teacher or spiritual master other than Ṣaṇḍa and Amarka, the sons of Śukrācārya. After all, we are children and they our controllers. For you especially, who always remain within the palace, it is very difficult to associate with a great personality. Dear friend, most gentle one, would you kindly explain how it was possible for you to hear Nārada? Kindly dispel our doubts in this regard. Thus end the Bhaktivedanta purports of the Seventh Canto, Sixth Chapter, of the Śrīmad-Bhāgavatam, entitled, “Prahlāda Instructs His Demoniac Schoolmates.” THIS WEB PAGE URL: http://causelessmercy.com/SB7.6.1.htm
mūrtayaḥ sambhavanti yāḥ
tāsāṁ brahma mahad yonir
ahaṁ bīja-pradaḥ pitā
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja
vyāptaḥ kālo hariḥ smṛtaḥ
prakṛtyā tamasāvṛtatvāt
harer aiśvaryaṁ na jñāyate
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate
viṣvaksena-kathāsu yaḥ
notpādayed yadi ratiṁ
śrama eva hi kevalam