Śrīmad-Bhāgavatam: Canto 7: “The Science of God”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda
Chapter Nine
SB7.9.42
TEXT 42
ko nv atra te ’khila-guro bhagavan prayāsa
uttāraṇe ’sya bhava-sambhava-lopa-hetoḥ
mūḍheṣu vai mahad-anugraha ārta-bandho
kiṁ tena te priya-janān anusevatāṁ naḥ
SYNONYMS
kaḥ—what is that; nu—indeed; atra—in this matter; te—of Your Lordship; akhila-guro—O supreme spiritual master of the entire creation; bhagavan—O Supreme Lord, O Personality of Godhead; prayāsaḥ—endeavor; uttāraṇe—for the deliverance of these fallen souls; asya—of this; bhava-sambhava—of creation and maintenance; lopa—and of annihilation; hetoḥ—of the cause; mūḍheṣu—unto the foolish persons rotting in this material world; vai—indeed; mahat-anugrahaḥ—compassion by the Supreme; ārta-bandho—O friend of the suffering living entities; kim—what is the difficulty; tena—with that; te—of Your Lordship; priya-janān—the dear persons (devotees); anusevatām—of those always engaged in serving; naḥ—like us (who are so engaged).
TRANSLATION
O my Lord, O Supreme Personality of Godhead, original spiritual master of the entire world, what is the difficulty for You, who manage the affairs of the universe, in delivering the fallen souls engaged in Your devotional service? You are the friend of all suffering humanity, and for great personalities it is necessary to show mercy to the foolish. Therefore I think that You will show Your causeless mercy to persons like us, who engage in Your service.
PURPORT
Here the words priya janān anusevatāṁ naḥ indicate that the Supreme Lord, the Supreme Personality of Godhead, is very favorable to devotees who act according to the instructions of His own pure devotee. In other words, one must become the servant of the servant of the servant of the Lord. If one wants to become the servant of the Lord directly, this is not as fruitful as engaging in the service of the Lord’s servant. This is the direction of Śrī Caitanya Mahāprabhu, who shows us the way to become gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ. One should not be proud of becoming directly the servant of the Supreme Personality of Godhead. Rather, one must seek a pure devotee, a servant of the Lord, and engage oneself in the service of such a servant. The more one becomes the servant of the servant, the more one becomes perfect in devotional service. This is also the injunction of Bhagavad-gītā: evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. One can understand the science of the Supreme Personality of Godhead simply by the paramparā system. In this regard, Śrīla Narottama dāsa Ṭhākura says, tāṅdera caraṇa sevi bhakta-sane vāsa: “Let me serve the lotus feet of the devotees of the Lord, and let me live with devotees.” Janame janame haya, ei abhilāṣa. Following Narottama dāsa Ṭhākura, one should aspire to be a servant of the Lord’s servant, life after life. Śrīla Bhaktivinoda Ṭhākura also sings, tumi ta’ ṭhākura, tomāra kukura, baliyā jānaha more: “O my Lord, O Vaiṣṇava, please consider me your dog.” One must become the dog of a Vaiṣṇava, a pure devotee, for a pure devotee can deliver Kṛṣṇa without difficulty. Kṛṣṇa se tomāra, kṛṣṇa dite pāra. Kṛṣṇa is the property of His pure devotee, and if we take shelter of a pure devotee, he can deliver Kṛṣṇa very easily. Prahlāda wants to engage in the service of a devotee, and therefore he prays to Kṛṣṇa, “My dear Lord, kindly give me the shelter of Your very dear devotee so that I may engage in his service and You may then be pleased.” Mad-bhakta-pūjābhyadhikā (Bhāg. 11.19.21). The Lord says, “Engaging in the service of My devotee is better than trying to engage in My devotional service.”
Another significant point in this verse is that by devotional service Prahlāda Mahārāja does not want to benefit alone. Rather, he prays to the Lord that all of us fallen souls in this material world may, by the grace of the Lord, engage in the service of His servant and thus be delivered. The grace of the Lord is not at all difficult for the Lord to bestow, and thus Prahlāda Mahārāja wants to save the whole world by spreading Kṛṣṇa consciousness.
SB7.9.43 TEXT 43 naivodvije para duratyaya-vaitaraṇyās tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ śoce tato vimukha-cetasa indriyārtha- māyā-sukhāya bharam udvahato vimūḍhān SYNONYMS na—not; eva—certainly; udvije—I am disturbed or afraid; para—O Supreme; duratyaya—insurmountable or very difficult to cross; vaitaraṇyāḥ—of the Vaitaraṇī, the river of the material world; tvat-vīrya—of Your Lordship’s glories and activities; gāyana—from chanting or distributing; mahā-amṛta—in the great ocean of nectarean spiritual bliss; magna-cittaḥ—whose consciousness is absorbed; śoce—I am simply lamenting; tataḥ—from that; vimukha-cetasaḥ—the fools and rascals who are bereft of Kṛṣṇa consciousness; indriya-artha—in sense gratification; māyā-sukhāya—for temporary, illusory happiness; bharam—the false burden or responsibility (of maintaining one’s family, society and nation and elaborate arrangements for that purpose); udvahataḥ—who are lifting (by making grand plans for this arrangement); vimūḍhān—although all of them are nothing but fools and rascals (I am thinking of them also).
TRANSLATION O best of the great personalities, I am not at all afraid of material existence, for wherever I stay I am fully absorbed in thoughts of Your glories and activities. My concern is only for the fools and rascals who are making elaborate plans for material happiness and maintaining their families, societies and countries. I am simply concerned with love for them. PURPORT Throughout the entire world, everyone is making big, big plans to adjust the miseries of the material world, and this is true at present, in the past and in the future. Nonetheless, although they make elaborate political, social and cultural plans, they have all been described herein as vimūḍha—fools. The material world has been described in Bhagavad-gītā as duḥkhālayam aśāśvatam [Bg. 8.15]—temporary and miserable—but these fools are trying to turn the material world into sukhālayam, a place of happiness, not knowing how everything acts by the arrangement of material nature, which works in her own way.
prakṛteḥ kriyamāṇāni “The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities that are in actuality carried out by nature.” (Bg. 3.27)
There is a plan for material nature, personally known as Durgā, to punish the demons. Although the asuras, the godless demons, struggle for existence, they are directly attacked by the goddess Durgā, who is well equipped with ten hands with different types of weapons to punish them. She is carried by her lion carrier, or the modes of passion and ignorance. Everyone struggles very hard to fight through the modes of passion and ignorance and conquer material nature, but at the end everyone is vanquished by nature’s laws.
There is a river known as Vaitaraṇī between the material and spiritual worlds, and one must cross this river to reach the other side, or the spiritual world. This is an extremely difficult task. As the Lord says in Bhagavad-gītā (7.14), daivī hy eṣā guṇa-mayī mama māyā duratyayā: “This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome.” The same word duratyaya, meaning “very difficult,” is used here. Therefore one cannot surpass the stringent laws of material nature except by the mercy of the Supreme Lord. Nonetheless, although all materialists are baffled in their plans, they try again and again to become happy in this material world. Therefore they have been described as vimūḍha—first-class fools. As for Prahlāda Mahārāja, he was not at all unhappy, for although he was in the material world, he was full of Kṛṣṇa consciousness. Those who are Kṛṣṇa conscious, trying to serve the Lord, are not unhappy, whereas one who has no assets in Kṛṣṇa consciousness and is struggling for existence is not only foolish but extremely unhappy also. Prahlāda Mahārāja was happy and unhappy simultaneously. He felt happiness and transcendental bliss because of his being Kṛṣṇa conscious, yet he felt great unhappiness for the fools and rascals who make elaborate plans to be happy in this material world.
SB7.9.44 TEXT 44 prāyeṇa deva munayaḥ sva-vimukti-kāmā maunaṁ caranti vijane na parārtha-niṣṭhāḥ naitān vihāya kṛpaṇān vimumukṣa eko nānyaṁ tvad asya śaraṇaṁ bhramato ’nupaśye SYNONYMS prāyeṇa—generally, in almost all cases; deva—O my Lord; munayaḥ—the great saintly persons; sva—personal, own; vimukti-kāmāḥ—ambitious for liberation from this material world; maunam—silently; caranti—they wander (in places like the Himalayan forests, where they have no touch with the activities of the materialists); vijane—in solitary places; na—not; para-artha-niṣṭhāḥ—interested in working for others by giving them the benefit of the Kṛṣṇa consciousness movement, by enlightening them with Kṛṣṇa consciousness; na—not; etān—these; vihāya—leaving aside; kṛpaṇān—fools and rascals (engaged in materialistic activity who do not know the benefit of the human form of life); vimumukṣe—I desire to be liberated and to return home, back to Godhead; ekaḥ—alone; na—not; anyam—other; tvat—but for You; asya—of this; śaraṇam—shelter; bhramataḥ—of the living entity rotating and wandering throughout the material universes; anupaśye—do I see.
TRANSLATION My dear Lord Nṛsiṁhadeva, I see that there are many saintly persons indeed, but they are interested only in their own deliverance. Not caring for the big cities and towns, they go to the Himalayas or the forest to meditate with vows of silence [mauna-vrata]. They are not interested in delivering others. As for me, however, I do not wish to be liberated alone, leaving aside all these poor fools and rascals. I know that without Kṛṣṇa consciousness, without taking shelter of Your lotus feet, one cannot be happy. Therefore I wish to bring them back to shelter at Your lotus feet. PURPORT This is the decision of the Vaiṣṇava, the pure devotee of the Lord. For himself he has no problems, even if he has to stay in this material world, because his only business is to remain in Kṛṣṇa consciousness. The Kṛṣṇa conscious person can go even to hell and still be happy. Therefore Prahlāda Mahārāja said, naivodvije para duratyaya-vaitaraṇyāḥ: “O best of the great personalities, I am not at all afraid of material existence.” The pure devotee is never unhappy in any condition of life. This is confirmed in Śrīmad-Bhāgavatam (6.17.28):
nārāyaṇa-parāḥ sarve “Devotees solely engaged in the devotional service of the Supreme Personality of Godhead, Nārāyaṇa, never fear any condition of life. For them the heavenly planets, liberation and the hellish planets are all the same, for such devotees are interested only in the service of the Lord.”
For a devotee, being situated in the heavenly planets and being in the hellish planets are equal, for a devotee lives neither in heaven nor in hell but with Kṛṣṇa in the spiritual world. The secret of success for the devotee is not understood by the karmīs and jñānīs. Karmīs therefore try to be happy by material adjustment, and jñānīs want to be happy by becoming one with the Supreme. The devotee has no such interest. He is not interested in so-called meditation in the Himalayas or the forest. Rather, his interest is in the busiest part of the world, where he teaches people Kṛṣṇa consciousness. The Kṛṣṇa consciousness movement was started for this purpose. We do not teach one to meditate in a secluded place just so that one may show that he has become very much advanced and may be proud of his so-called transcendental meditation, although he engages in all sorts of foolish materialistic activity. A Vaiṣṇava like Prahlāda Mahārāja is not interested in such a bluff of spiritual advancement. Rather, he is interested in enlightening people in Kṛṣṇa consciousness because that is the only way for them to become happy. Prahlāda Mahārāja says clearly, nānyaṁ tvad asya śaraṇaṁ bhramato’nupaśye: “I know that without Kṛṣṇa consciousness, without taking shelter of Your lotus feet, one cannot be happy.” One wanders within the universe, life after life, but by the grace of a devotee, a servant of Śrī Caitanya Mahāprabhu, one can get the clue to Kṛṣṇa consciousness and then not only become happy in this world but also return home, back to Godhead. That is the real target in life. The members of the Kṛṣṇa consciousness movement are not at all interested in so-called meditation in the Himalayas or the forest, where one will only make a show of meditation, nor are they interested in opening many schools for yoga and meditation in the cities. Rather, every member of the Kṛṣṇa consciousness movement is interested in going door to door to try to convince people about the teachings of Bhagavad-gītā As It Is, the teachings of Lord Caitanya. That is the purpose of the Hare Kṛṣṇa movement. The members of the Kṛṣṇa consciousness movement must be fully convinced that without Kṛṣṇa one cannot be happy. Thus the Kṛṣṇa conscious person avoids all kinds of pseudo spiritualists, transcendentalists, meditators, monists, philosophers and philanthropists.
SB7.9.45 TEXT 45 yan maithunādi-gṛhamedhi-sukhaṁ hi tucchaṁ kaṇḍūyanena karayor iva duḥkha-duḥkham tṛpyanti neha kṛpaṇā bahu-duḥkha-bhājaḥ kaṇḍūtivan manasijaṁ viṣaheta dhīraḥ SYNONYMS yat—that which (is meant for material sense gratification); maithuna-ādi—represented by talking of sex, reading sexual literature or enjoying sex life (at home or outside, as in a club); gṛhamedhi-sukham—all types of material happiness based on attachment to family, society, friendship, etc.; hi—indeed; tuccham—insignificant; kaṇḍūyanena—with the itching; karayoḥ—of the two hands (to relieve the itching); iva—like; duḥkha-duḥkham—different types of unhappiness (into which one is put after such itching sense gratification); tṛpyanti—become satisfied; na—never; iha—in material sense gratification; kṛpaṇāḥ—the foolish persons; bahu-duḥkha-bhājaḥ—subjected to various types of material unhappiness; kaṇḍūti-vat—if one can learn from such itching; manasi-jam—which is simply a mental concoction (actually there is no happiness); viṣaheta—and tolerates (such itching); dhīraḥ—(he can become) a most perfect, sober person.
TRANSLATION Sex life is compared to the rubbing of two hands to relieve an itch. Gṛhamedhis, so-called gṛhasthas who have no spiritual knowledge, think that this itching is the greatest platform of happiness, although actually it is a source of distress. The kṛpaṇas, the fools who are just the opposite of brāhmaṇas, are not satisfied by repeated sensuous enjoyment. Those who are dhīra, however, who are sober and who tolerate this itching, are not subjected to the sufferings of fools and rascals. PURPORT Materialists think that sexual indulgence is the greatest happiness in this material world, and therefore they make elaborate plans to satisfy their senses, especially the genitals. This is generally found everywhere, and specifically found in the Western world, where there are regular arrangements to satisfy sex life in different ways. Actually, however, this has not made anyone happy. Even the hippies, who have given up all the materialistic comforts of their fathers and grandfathers, cannot give up the sensational happiness of sex life. Such persons are described here as kṛpaṇas, misers. The human form of life is a great asset, for in this life one can fulfill the goal of existence. Unfortunately, however, because of a lack of education and culture, people are victimized by the false happiness of sex life. Prahlāda Mahārāja therefore advises one not to be misled by this civilization of sense gratification, and especially not by sex life. Rather, one should be sober, avoid sense gratification and be Kṛṣṇa conscious. The lusty person, who is compared to a foolish miser, never gets happiness by sense gratification. The influence of material nature is very difficult to surpass, but as stated by Kṛṣṇa in Bhagavad-gītā (7.14), mām eva ye prapadyante, māyām etāṁ taranti te: if one voluntarily submits to the lotus feet of Kṛṣṇa, he can be saved very easily.
In reference to the low-grade happiness of sex life, Yāmunācārya says in this connection:
yadāvadhi mama cetaḥ kṛṣṇa-padāravinde “Since I have been engaged in the transcendental loving service of Kṛṣṇa, realizing ever-new pleasure in Him, whenever I think of sex pleasure, I spit at the thought, and my lips curl with distaste.” Yāmunācārya had formerly been a great king who enjoyed sexual happiness in various ways, but since he later engaged himself in the service of the Lord, he enjoyed spiritual bliss and hated to think of sex life. If sexual thoughts came to him, he would spit with disgust.
SB7.9.46 TEXT 46 mauna-vrata-śruta-tapo-’dhyayana-sva-dharma- vyākhyā-raho-japa-samādhaya āpavargyāḥ prāyaḥ paraṁ puruṣa te tv ajitendriyāṇāṁ vārtā bhavanty uta na vātra tu dāmbhikānām SYNONYMS mauna—silence; vrata—vows; śruta—Vedic knowledge; tapaḥ—austerity; adhyayana—study of scripture; sva-dharma—executing varṇāśrama-dharma; vyākhyā—explaining the śāstras; rahaḥ—living in a solitary place; japa—chanting or reciting mantras; samādhayaḥ—remaining in trance; āpavargyāḥ—these are ten types of activities for advancing on the path of liberation; prāyaḥ—generally; param—the only means; puruṣa—O my Lord; te—all of them; tu—but; ajita-indriyāṇām—of persons who cannot control the senses; vārtāḥ—means of living; bhavanti—are; uta—so it is said; na—not; vā—or; atra—in this connection; tu—but; dāmbhikānām—of persons who are falsely proud.
TRANSLATION O Supreme Personality of Godhead, there are ten prescribed methods on the path to liberation—to remain silent, not to speak to anyone, to observe vows, to amass all kinds of Vedic knowledge, to undergo austerities, to study the Vedas and other Vedic literatures, to execute the duties of varṇāśrama-dharma, to explain the śāstras, to stay in a solitary place, to chant mantras silently, and to be absorbed in trance. These different methods for liberation are generally only a professional practice and means of livelihood for those who have not conquered their senses. Because such persons are falsely proud, these procedures may not be successful. PURPORT As stated in Śrīmad-Bhāgavatam (6.1.15):
kecit kevalayā bhaktyā “Only a rare person who has adopted complete, unalloyed devotional service to Kṛṣṇa can uproot the weeds of sinful actions with no possibility that they will revive. He can do this simply by discharging devotional service, just as the sun can immediately dissipate fog by its rays.” The real purpose of human life is to attain liberation from material entanglement. Such liberation may be achieved by many methods (tapasā brahmacaryeṇa śamena ca damena ca [SB 6.1.13]), but all of them more or less depend on tapasya, austerity, which begins with celibacy. Śukadeva Gosvāmī says that those who are vāsudeva-parāyaṇa, who have fully surrendered to the lotus feet of Lord Vāsudeva, Kṛṣṇa, automatically achieve the results of mauna (silence), vrata (vows) and other such methods simply by discharging devotional service. In other words, these methods are not so powerful. If one takes to devotional service, all of them are very easily performed.
Mauna, for example, does not mean that one should just stop speaking. The tongue is meant for speaking, although sometimes, to make a big show, a person remains silent. There are many who observe silence some day in a week. Vaiṣṇavas, however, do not observe such silence. Silence means not speaking foolishly. Speakers at assemblies, conferences and meetings generally speak foolishly like toads. This is described by Śrīla Rūpa Gosvāmī as vāco vegam. One who wants to say something can show himself to be a big orator, but rather than go on speaking nonsense, better to remain silent. This method of silence, therefore, is recommended for persons very attached to speaking nonsense. One who is not a devotee must speak nonsensically because he does not have the power to speak about the glories of Kṛṣṇa. Thus whatever he says is influenced by the illusory energy and is compared to the croaking of a frog. One who speaks about the glories of the Lord, however, has no need to be silent. Caitanya Mahāprabhu recommends, kīrtanīyaḥ sadā hariḥ: [Cc. adi 17.31] one should go on chanting the glories of the Lord twenty-four hours a day. There is no question of becoming mauna, or silent.
The ten processes for liberation or improvement on the path of liberation are not meant for the devotees. Kevalayā bhaktyā: if one simply engages in devotional service to the Lord, all ten methods of liberation are automatically observed. Prahlāda Mahārāja’s proposal is that such processes may be recommended for the ajitendriya, those who cannot conquer their senses. Devotees, however, have already conquered their senses. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam: [Cc. Madhya 19.170] a devotee is already freed from material contamination. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura therefore said:
duṣṭa mana! tumi kisera vaiṣṇava? There are many who like to chant the Hare Kṛṣṇa mantra in a silent, solitary place, but if one is not interested in preaching, talking constantly to the nondevotees, the influence of the modes of nature is very difficult to surpass. Therefore unless one is extremely advanced in Kṛṣṇa consciousness, one should not imitate Haridāsa Ṭhākura, who had no other business than chanting the holy name always, twenty-four hours a day. Prahlāda Mahārāja does not condemn such a process; he accepts it, but without active service to the Lord, simply by such methods one generally cannot attain liberation. One cannot attain liberation simply by false pride.
SB7.9.47 TEXT 47 rūpe ime sad-asatī tava veda-sṛṣṭe bījāṅkurāv iva na cānyad arūpakasya yuktāḥ samakṣam ubhayatra vicakṣante tvāṁ yogena vahnim iva dāruṣu nānyataḥ syāt SYNONYMS rūpe—in the forms; ime—these two; sat-asatī—the cause and the effect; tava—Your; veda-sṛṣṭe—explained in the Vedas; bīja-aṅkurau—the seed and the sprout; iva—like; na—never; ca—also; anyat—any other; arūpakasya—of You, who possess no material form; yuktāḥ—those engaged in Your devotional service; samakṣam—before the very eyes; ubhayatra—in both ways (spiritually and materially); vicakṣante—can actually see; tvām—You; yogena—simply by the method of devotional service; vahnim—fire; iva—like; dāruṣu—in wood; na—not; anyataḥ—from any other means; syāt—it is possible.
TRANSLATION By authorized Vedic knowledge one can see that the forms of cause and effect in the cosmic manifestation belong to the Supreme Personality of Godhead, for the cosmic manifestation is His energy. Both cause and effect are nothing but energies of the Lord. Therefore, O my Lord, just as a wise man, by considering cause and effect, can see how fire pervades wood, those engaged in devotional service understand how You are both the cause and effect. PURPORT As described in previous verses, many so-called students of spiritual understanding follow the ten different methods known as mauna-vrata-śruta-tapo-’dhyayana-sva-dharma-vyākhyā-raho japa-samādhayaḥ. These may be very attractive, but by following such methods, one cannot actually understand the real cause and effect and the original cause of everything (janmādy asya yataḥ [Bhāg. 1.1.1]). The original source of everything is the Supreme Personality of Godhead Himself (sarva-kāraṇa-kāraṇam [Bs. 5.1]). This original source of everything is Kṛṣṇa, the supreme ruler. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. He has His eternal spiritual form. Indeed, He is the root of everything (bījaṁ māṁ sarva-bhūtānām). Whatever manifestations exist, their cause is the Supreme Personality of Godhead. This cannot be understood by so-called silence or by any other hodgepodge method. The supreme cause can be understood only by devotional service, as stated in Bhagavad-gītā (bhaktyā mām abhijānāti [Bg. 18.55]). Elsewhere in Śrīmad-Bhāgavatam (11.14.21), the Supreme Godhead personally says, bhaktyāham ekayā grāhyaḥ: one can understand the original cause of all causes, the Supreme Person, only by devotional service, not by show-bottle exhibitionism.
SB7.9.48 TEXT 48 tvaṁ vāyur agnir avanir viyad ambu mātrāḥ prāṇendriyāṇi hṛdayaṁ cid anugrahaś ca sarvaṁ tvam eva saguṇo viguṇaś ca bhūman nānyat tvad asty api mano-vacasā niruktam SYNONYMS tvam—You (are); vāyuḥ—air; agniḥ—fire; avaniḥ—earth; viyat—sky; ambu—water; mātrāḥ—the sense objects; prāṇa—the life airs; indriyāṇi—the senses; hṛdayam—the mind; cit—consciousness; anugrahaḥ ca—and false ego or the demigods; sarvam—everything; tvam—You; eva—only; sa-guṇaḥ—material nature with its three modes; viguṇaḥ—the spiritual spark and Supersoul, which are beyond material nature; ca—and; bhūman—O my great Lord; na—not; anyat—other; tvat—than You; asti—is; api—although; manaḥ-vacasā—by mind and words; niruktam—everything manifested.
TRANSLATION O Supreme Lord, You are actually the air, the earth, fire, sky and water. You are the objects of sense perception, the life airs, the five senses, the mind, consciousness and false ego. Indeed, You are everything, subtle and gross. The material elements and anything expressed, either by the words or by the mind, are nothing but You. PURPORT This is the all-pervasive conception of the Supreme Personality of Godhead, which explains how He spreads everywhere and anywhere. Sarvaṁ khalv idaṁ brahma: everything is Brahman—the Supreme Brahman, Kṛṣṇa. Nothing exists without Him. As the Lord says in Bhagavad-gītā (9.4):
mayā tatam idaṁ sarvaṁ “I exist everywhere, and everything exists in Me, yet I am not visible everywhere.” The Lord can be visible only through devotional service. Tatra tiṣṭhāmi nārada yatra gāyanti mad-bhaktāḥ: the Supreme Lord stays only where His devotees chant His glories.
SB7.9.49 TEXT 49 naite guṇā na guṇino mahad-ādayo ye sarve manaḥ prabhṛtayaḥ sahadeva-martyāḥ ādy-antavanta urugāya vidanti hi tvām evaṁ vimṛśya sudhiyo viramanti śabdāt SYNONYMS na—neither; ete—all these; guṇāḥ—three qualities of material nature; na—nor; guṇinaḥ—the predominating deities of the three modes of material nature (namely Lord Brahmā, the predominating deity of passion, and Lord Śiva, the predominating deity of ignorance); mahat-ādayaḥ—the five elements, the senses and the sense objects; ye—those which; sarve—all; manaḥ—the mind; prabhṛtayaḥ—and so on; saha-deva-martyāḥ—with the demigods and the mortal human beings; ādi-anta-vantaḥ—who all have a beginning and end; urugāya—O Supreme Lord, who are glorified by all saintly persons; vidanti—understand; hi—indeed; tvām—Your Lordship; evam—thus; vimṛśya—considering; sudhiyaḥ—all wise men; viramanti—cease; śabdāt—from studying or understanding the Vedas.
TRANSLATION Neither the three modes of material nature [sattva-guṇa, rajo-guṇa and tamo-guṇa], nor the predominating deities controlling these three modes, nor the five gross elements, nor the mind, nor the demigods nor the human beings can understand Your Lordship, for they are all subjected to birth and annihilation. Considering this, the spiritually advanced have taken to devotional service. Such wise men hardly bother with Vedic study. Instead, they engage themselves in practical devotional service. PURPORT As stated in several places, bhaktyā mām abhijānāti: [Bg. 18.55] only by devotional service can the Supreme Lord be understood. The intelligent person, the devotee, does not bother much about the practices mentioned in text 46 (mauna-vrata-śruta-tapo-’dhyayana-sva-dharma). After understanding the Supreme Lord through devotional service, such devotees are no longer interested in studies of the Vedas. Indeed, this is confirmed in the Vedas also. The Vedas say, kim arthā vayam adhyeṣyāmahe kim arthā vayam vakṣyāmahe. What is the use of studying so many Vedic literatures? What is the use of explaining them in different ways? Vayam vakṣyāmahe. No one needs to study any more Vedic literatures, nor does anyone need to describe them by philosophical speculation. Bhagavad-gītā (2.52) also says:
yadā te moha-kalilaṁ When one understands the Supreme Personality of Godhead by executing devotional service, one ceases the practice of studying the Vedic literature. Elsewhere it is said, ārādhito yadi haris tapasā tataḥ kim. If one can understand the Supreme Personality of Godhead and engage in His service, there is no more need of severe austerities, penances and so on. However, if after performing severe austerities and penances one does not understand the Supreme Personality of Godhead, such practices are useless.
SB7.9.50 TEXT 50 tat te ’rhattama namaḥ stuti-karma-pūjāḥ karma smṛtiś caraṇayoḥ śravaṇaṁ kathāyām saṁsevayā tvayi vineti ṣaḍ-aṅgayā kiṁ bhaktiṁ janaḥ paramahaṁsa-gatau labheta SYNONYMS tat—therefore; te—unto You; arhat-tama—O supreme of all worshipable persons; namaḥ—respectful obeisances; stuti-karma-pūjāḥ—worshiping Your Lordship by offering prayers and other devotional activities; karma—activities being dedicated to You; smṛtiḥ—constant remembrance; caraṇayoḥ—of Your lotus feet; śravaṇam—always hearing; kathāyām—in topics (about You); saṁsevayā—such devotional service; tvayi—unto You; vinā—without; iti—thus; ṣaṭ-aṅgayā—having six different parts; kim—how; bhaktim—devotional service; janaḥ—a person; paramahaṁsa-gatau—obtainable by the paramahaṁsa; labheta—may attain.
TRANSLATION Therefore, O Supreme Personality of Godhead, the best of all persons to whom prayers are offered, I offer my respectful obeisances unto You because without rendering six kinds of devotional service unto You—offering prayers, dedicating all the results of activities, worshiping You, working on Your behalf, always remembering Your lotus feet and hearing about Your glories—who can achieve that which is meant for the paramahaṁsas? PURPORT The Vedas enjoin: nāyam ātmā pravacanena labhyo na medhayā na bahunā śrutena. One cannot understand the Supreme Personality of Godhead simply by studying the Vedas and offering prayers. Only by the grace of the Supreme Lord can one understand Him. The process of understanding the Lord, therefore, is bhakti. Without bhakti, simply following the Vedic injunctions to understand the Absolute Truth will not be helpful at all. The process of bhakti is understood by the paramahaṁsa, one who has accepted the essence of everything. The results of bhakti are reserved for such a paramahaṁsa, and this stage cannot be obtained by any Vedic process other than devotional service. Other processes, such as jñāna and yoga, can be successful only when mixed with bhakti. When we speak of jñāna-yoga, karma-yoga and dhyāna-yoga the word yoga indicates bhakti. Bhakti-yoga, or buddhi-yoga, executed with intelligence and full knowledge, is the only successful method for going back home, back to Godhead. If one wants to be liberated from the pangs of material existence, he should take to devotional service for quick attainment of this goal.
SB7.9.51 TEXT 51 śrī-nārada uvāca etāvad varṇita-guṇo bhaktyā bhaktena nirguṇaḥ prahrādaṁ praṇataṁ prīto yata-manyur abhāṣata SYNONYMS śrī-nāradaḥ uvāca—Śrī Nārada Muni said; etāvat—up to this; varṇita—described; guṇaḥ—transcendental qualities; bhaktyā—with devotion; bhaktena—by the devotee (Prahlāda Mahārāja); nirguṇaḥ—the transcendental Lord; prahrādam—unto Prahlāda Mahārāja; praṇatam—who was surrendered at the lotus feet of the Lord; prītaḥ—being pleased; yata-manyuḥ—controlling the anger; abhāṣata—began to speak (as follows).
TRANSLATION The great saint Nārada said: Thus Lord Nṛsiṁhadeva was pacified by the devotee Prahlāda Mahārāja with prayers offered from the transcendental platform. The Lord gave up His anger, and being very kind to Prahlāda, who was offering prostrated obeisances, He spoke as follows. PURPORT The word nirguṇa is important. The Māyāvādī philosophers accept the Absolute Truth as nirguṇa or nirākāra. The word nirguṇa refers to one who possesses no material qualities. The Lord, being full of spiritual qualities, gave up all His anger and spoke to Prahlāda.
SB7.9.52 TEXT 52 śrī-bhagavān uvāca prahrāda bhadra bhadraṁ te prīto ’haṁ te ’surottama varaṁ vṛṇīṣvābhimataṁ kāma-pūro ’smy ahaṁ nṛṇām SYNONYMS śrī-bhagavān uvāca—the Supreme Personality of Godhead said; prahrāda—O My dear Prahlāda; bhadra—you are so gentle; bhadram—all good fortune; te—unto you; prītaḥ—pleased; aham—I (am); te—unto You; asura-uttama—O best devotee in the family of asuras (atheists); varam—benediction; vṛṇīṣva—just ask (from Me); abhimatam—desired; kāma-pūraḥ—who fulfills everyone’s desire; asmi—am; aham—I; nṛṇām—of all men.
TRANSLATION The Supreme Personality of Godhead said: My dear Prahlāda, most gentle one, best of the family of the asuras, all good fortune unto you. I am very much pleased with you. It is My pastime to fulfill the desires of all living beings, and therefore you may ask from Me any benediction that you desire to be fulfilled. PURPORT The Supreme Personality of Godhead is known as bhakta-vatsala, the Supreme Personality who is very much affectionate to His devotees. It is not very extraordinary that the Lord offered His devotee all benedictions. The Supreme Personality of Godhead said in effect, “I fulfill the desires of everyone. Since you are My devotee, whatever you want for yourself will naturally be given, but if you pray for anyone else, that prayer also will be fulfilled.” Thus if we approach the Supreme Lord or His devotee, or if we are blessed by a devotee, naturally we will automatically achieve the benedictions of the Supreme Lord. Yasya prasādād bhagavat-prasādaḥ **. Śrīla Viśvanātha Cakravartī Ṭhākura says that if one pleases the Vaiṣṇava spiritual master, all of one’s desires will be fulfilled.
SB7.9.53 TEXT 53 mām aprīṇata āyuṣman darśanaṁ durlabhaṁ hi me dṛṣṭvā māṁ na punar jantur ātmānaṁ taptum arhati SYNONYMS mām—Me; aprīṇataḥ—not pleasing; āyuṣman—O long-living Prahlāda; darśanam—seeing; durlabham—very rare; hi—indeed; me—of Me; dṛṣṭvā—after seeing; mām—Me; na—not; punaḥ—again; jantuḥ—the living entity; ātmānam—for himself; taptum—to lament; arhati—deserves.
TRANSLATION My dear Prahlāda, may you live a long time. One cannot appreciate or understand Me without pleasing Me, but one who has seen or pleased Me has nothing more for which to lament for his own satisfaction. PURPORT One cannot be happy under any circumstances unless one pleases the Supreme Personality of Godhead, but one who has learned how to please the Supreme Lord need no longer lament for his material condition.
SB7.9.54 TEXT 54 prīṇanti hy atha māṁ dhīrāḥ sarva-bhāvena sādhavaḥ śreyas-kāmā mahā-bhāga sarvāsām āśiṣāṁ patim SYNONYMS prīṇanti—try to please; hi—indeed; atha—because of this; mām—Me; dhīrāḥ—those who are sober and most intelligent; sarva-bhāvena—in all respects, in different modes of devotional service; sādhavaḥ—persons who are very well behaved (perfect in all respects); śreyas-kāmāḥ—desiring the best benefit in life; mahā-bhāga—O you who are so fortunate; sarvāsām—of all; āśiṣām—kinds of benedictions; patim—the master (Me).
TRANSLATION My dear Prahlāda, you are very fortunate. Please know from Me that those who are very wise and highly elevated try to please Me in all different modes of mellows, for I am the only person who can fulfill all the desires of everyone. PURPORT The words dhīrāḥ sarva-bhāvena do not mean “in whichever way you like.” Bhāva is the preliminary condition of love of Godhead.
athāsaktis tato bhāvas (Bhakti-rasāmṛta-sindhu 1.4.16)
The bhāva stage is the final division before one reaches love of Godhead. The word sarva-bhāva means that one can love the Supreme Personality of Godhead in different transcendental modes of mellows, beginning with dāsya, sakhya, vātsalya and mādhurya. In the śānta stage, one is on the border of loving service to the Lord. Pure love of Godhead begins from dāsya and develops to sakhya, vātsalya and then mādhurya. Still, in any of these five mellows one can render loving service to the Supreme Lord. Since our main business is to love the Supreme Personality of Godhead, one can render service from any of the above-mentioned platforms of love.
SB7.9.55 TEXT 55 śrī-nārada uvāca evaṁ pralobhyamāno ’pi varair loka-pralobhanaiḥ ekāntitvād bhagavati naicchat tān asurottamaḥ SYNONYMS śrī-nāradaḥ uvāca—the great saint Nārada said; evam—thus; pralobhyamānaḥ—being allured or induced; api—although; varaiḥ—by benedictions; loka—of the world; pralobhanaiḥ—by different kinds of allurements; ekāntitvāt—because of being solely surrendered; bhagavati—unto the Supreme Personality of Godhead; na aicchat—did not want; tān—those benedictions; asura-uttamaḥ—Prahlāda Mahārāja, the best of the family of asuras.
TRANSLATION Nārada Muni said: Prahlāda Mahārāja was the best person in the family of asuras, who always aspire for material happiness. Nonetheless, although allured by the Supreme Personality of Godhead, who offered him all benedictions for material happiness, because of his unalloyed Kṛṣṇa consciousness he did not want to take any material benefit for sense gratification. PURPORT Pure devotees like Prahlāda Mahārāja and Dhruva Mahārāja do not aspire for any material benefit at any stage of devotional service. When the Lord was present before Dhruva Mahārāja, Dhruva did not want to take any material benefit from the Lord: svāmin kṛtārtho ’smi varaṁ na yāce. As a pure devotee, he could not ask the Lord for any material benefit. In this regard, Śrī Caitanya Mahāprabhu instructed us:
na dhanaṁ na janaṁ na sundarīṁ “O my Lord, Jagadīśa, I do not pray for benedictions by which to achieve material wealth, popularity or beauty. My only desire is to serve You. Kindly engage me in the service of the servant of Your servant.”
Thus end the Bhaktivedanta purports of the Seventh Canto, Ninth Chapter, of the Śrīmad-Bhāgavatam, entitled “Prahlāda Pacifies Lord Nṛsiṁhadeva with Prayers.” THIS WEB PAGE URL: http://causelessmercy.com/SB7.9.4.htm
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate
na kutaścana bibhyati
svargāpavarga-narakeṣv
api tulyārtha-darśinaḥ
nava-nava-rasa-dhāmanudyata rantum āsīt
tadāvadhi bata nārī-saṅgame smaryamāne
bhavati mukha-vikāraḥ suṣṭu niṣṭhīvanaṁ ca
vāsudeva-parāyaṇāḥ
aghaṁ dhunvanti kārtsnyena
nīhāram iva bhāskaraḥ
pratiṣṭhāra tare, nirjanera ghare,
tava hari-nāma kevala kaitava
jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni
na cāhaṁ teṣv avasthitaḥ
buddhir vyatitariṣyati
tadā gantāsi nirvedaṁ
śrotavyasya śrutasya ca
tataḥ premābhyudañcati
sādhakānām ayaṁ premṇaḥ
prādurbhāve bhavet kramaḥ
kavitāṁ vā jagad-īśa kāmaye
mama janmani janmanīśvare
bhavatād bhaktir ahaitukī tvayi