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yatha—as; jala-sthah—situated on water; abhasah—a reflection; sthala-sthena—situated on the wall; avadrsyate—is perceived; sva-abhasena—by its reflection; tatha—in that way; suryah—the sun; jala-sthena—situated on the water; divi—in the sky; sthitah—situated.

The presence of the Supreme Lord can be realized just as the sun is realized first as a reflection on water, and again as a second reflection on the wall of a room, although the sun itself is situated in the sky.

The example given herewith is perfect. The sun is situated in the sky, far, far away from the surface of the earth, but its reflection can be seen in a pot of water in the corner of a room. The room is dark, and the sun is far away in the sky, but the sun’s reflection on the water illuminates the darkness of the room. A pure devotee can realize the presence of the Supreme Personality of Godhead in everything by the reflection of His energy. In the Visnu Purana it is stated that as the presence of fire is understood by heat and light, so the Supreme Personality of Godhead, although one without a second, is perceived everywhere by the diffusion of His different energies. It is confirmed in the Isopanisad that the presence of the Lord is perceived everywhere by the liberated soul, just as the sunshine and the reflection can be perceived everywhere although the sun is situated far away from the surface of the globe.

SB3.27.13

TEXT 13

evam trivrd-ahankaro

bhutendriya-manomayaih

svabhasair laksito ’nena

sad-abhasena satya-drk

evam—thus; tri-vrt—the threefold; ahankarah—false ego; bhuta-indriya-manah-mayaih—consisting of body, senses and mind; sva-abhasaih—by its own reflections; laksitah—is revealed; anena—by this; sat-abhasena—by a reflection of Brahman; satya-drk—the self-realized soul.

The self-realized soul is thus reflected first in the threefold ego and then in the body, senses and mind.

The conditioned soul thinks, “I am this body,” but a liberated soul thinks, “I am not this body. I am spirit soul.” This “I am” is called ego, or identification of the self. “I am this body” or “Everything in relationship to the body is mine” is called false ego, but when one is self-realized and thinks that he is an eternal servitor of the Supreme Lord, that identification is real ego. One conception is in the darkness of the threefold qualities of material nature—goodness, passion and ignorance—and the other is in the pure state of goodness, called suddha-sattva or vasudeva. When we say that we give up our ego, this means that we give up our false ego, but real ego is always present. When one is reflected through the material contamination of the body and mind in false identification, he is in the conditional state, but when he is reflected in the pure stage he is called liberated. The identification of oneself with one’s material possessions in the conditional stage must be purified, and one must identify himself in relationship with the Supreme Lord. In the conditioned state one accepts everything as an object of sense gratification, and in the liberated state one accepts everything for the service of the Supreme Lord. Krsna consciousness, devotional service, is the actual liberated stage of a living entity. Otherwise, both accepting and rejecting on the material platform or in voidness or impersonalism are imperfect conditions for the pure soul.

By the understanding of the pure soul, called satya-drk, one can see everything as a reflection of the Supreme Personality of Godhead. A concrete example can be given in this connection. A conditioned soul sees a very beautiful rose, and he thinks that the nice aromatic flower should be used for his own sense gratification. This is one kind of vision. A liberated soul, however, sees the same flower as a reflection of the Supreme Lord. He thinks, “This beautiful flower is made possible by the superior energy of the Supreme Lord; therefore it belongs to the Supreme Lord and should be utilized in His service.” These are two kinds of vision. The conditioned soul sees the flower for his own enjoyment, and the devotee sees the flower as an object to be used in the service of the Lord. In the same way, one can see the reflection of the Supreme Lord in one’s own senses, mind and body—in everything. With that correct vision, one can engage everything in the service of the Lord. It is stated in the Bhakti-rasamrta-sindhu that one who has engaged everything—his vital energy, his wealth, his intelligence and his words—in the service of the Lord, or who desires to engage all these in the service of the Lord, no matter how he is situated, is to be considered a liberated soul, or satya-drk. Such a man has understood things as they are.

SB3.27.14

TEXT 14

bhuta-suksmendriya-mano-

buddhy-adisv iha nidraya

linesv asati yas tatra

vinidro nirahankriyah

bhuta—the material elements; suksma—the objects of enjoyment; indriya—the material senses; manah—mind; buddhi—intelligence; adisu—and so on; iha—here; nidraya—by sleep; linesu—merged; asati—in the unmanifest; yah—who; tatra—there; vinidrah—awake; nirahankriyah—freed from false ego.

Although a devotee appears to be merged in the five material elements, the objects of material enjoyment, the material senses and material mind and intelligence, he is understood to be awake and to be freed from the false ego.

The explanation by Rupa Gosvami in the Bhakti-rasamrta-sindhu of how a person can be liberated even in this body is more elaborately explained in this verse. The living entity who has become satya-drk, who realizes his position in relationship with the Supreme Personality of Godhead, may remain apparently merged in the five elements of matter, the five material sense objects, the ten senses and the mind and intelligence, but still he is considered to be awake and to be freed from the reaction of false ego. Here the word lina is very significant. The Mayavadi philosophers recommend merging in the impersonal effulgence of Brahman; that is their ultimate goal, or destination. That merging is also mentioned here. But in spite of merging, one can keep his individuality. The example given by Jiva Gosvami is that a green bird that enters a green tree appears to merge in the color of greenness, but actually the bird does not lose its individuality. Similarly, a living entity merged either in the material nature or in the spiritual nature does not give up his individuality. Real individuality is to understand oneself to be the eternal servitor of the Supreme Lord. This information is received from the mouth of Lord Caitanya. He said clearly, upon the inquiry of Sanatana Gosvami, that a living entity is the servitor of Krsna eternally. Krsna also confirms in Bhagavad-gita that the living entity is eternally His part and parcel. The part and parcel is meant to serve the whole. This is individuality. It is so even in this material existence, when the living entity apparently merges in matter. His gross body is made up of five elements, his subtle body is made of mind, intelligence, false ego and contaminated consciousness, and he has five active senses and five knowledge-acquiring senses. In this way he merges in matter. But even while merged in the twenty-four elements of matter, he can keep his individuality as the eternal servitor of the Lord. Either in the spiritual nature or in the material nature, such a servitor is to be considered a liberated soul. That is the explanation of the authorities, and it is confirmed in this verse.

SB3.27.15

TEXT 15

manyamanas tadatmanam

anasto nastavan mrsa

naste ’hankarane drasta

nasta-vitta ivaturah

manyamanah—thinking; tada—then; atmanam—himself; anastah—although not lost; nasta-vat—as lost; mrsa—falsely; naste ahankarane—because of the disappearance of the ego; drasta—the seer; nasta-vittah—one who has lost his fortune; iva—like; aturah—distressed.

The living entity can vividly feel his existence as the seer, but because of the disappearance of the ego during the state of deep sleep, he falsely takes himself to be lost, like a man who has lost his fortune and feels distressed, thinking himself to be lost.

Only in ignorance does a living entity think that he is lost. If by attainment of knowledge he comes to the real position of his eternal existence, he knows that he is not lost. An appropriate example is mentioned herein: nasta-vitta ivaturah. A person who has lost a great sum of money may think that he is lost, but actually he is not lost—only his money is lost. But due to his absorption in the money or identification with the money, he thinks that he is lost. Similarly, when we falsely identify with matter as our field of activities, we think that we are lost, although actually we are not. As soon as a person is awakened to the pure knowledge of understanding that he is an eternal servitor of the Lord, his own real position is revived. A living entity can never be lost. When one forgets his identity in deep sleep, he becomes absorbed in dreams, and he may think himself a different person or may think himself lost. But actually his identity is intact. This concept of being lost is due to false ego, and it continues as long as one is not awakened to the sense of his existence as an eternal servitor of the Lord. The Mayavadi philosophers’ concept of becoming one with the Supreme Lord is another symptom of being lost in false ego. One may falsely claim that he is the Supreme Lord, but actually he is not. This is the last snare of maya’s influence upon the living entity. To think oneself equal with the Supreme Lord or to think oneself to be the Supreme Lord Himself is also due to false ego.

SB3.27.16

TEXT 16

evam pratyavamrsyasav

atmanam pratipadyate

sahankarasya dravyasya

yo ’vasthanam anugrahah

evam—thus; pratyavamrsya—after understanding; asau—that person; atmanam—his self; pratipadyate—realizes; sa-ahankarasya—accepted under false ego; dravyasya—of the situation; yah—who; avasthanam—resting place; anugrahah—the manifester.

When, by mature understanding, one can realize his individuality, then the situation he accepts under false ego becomes manifest to him.

The Mayavadi philosophers’ position is that at the ultimate issue the individual is lost, everything becomes one, and there is no distinction between the knower, the knowable and knowledge. But by minute analysis we can see that this is not correct. Individuality is never lost, even when one thinks that the three different principles, namely the knower, the knowable and knowledge, are amalgamated or merged into one. The very concept that the three merge into one is another form of knowledge, and since the perceiver of the knowledge still exists, how can one say that the knower, knowledge and knowable have become one? The individual soul who is perceiving this knowledge still remains an individual. Both in material existence and in spiritual existence the individuality continues; the only difference is in the quality of the identity. In the material identity, the false ego acts, and because of false identification, one takes things to be different from what they actually are. That is the basic principle of conditional life. Similarly, when the false ego is purified, one takes everything in the right perspective. That is the state of liberation.

It is stated in the Isopanisad that everything belongs to the Lord. Isavasyam idam sarvam. Everything exists on the energy of the Supreme Lord. This is also confirmed in Bhagavad-gita. Because everything is produced of His energy and exists on His energy, the energy is not different from Him—but still the Lord declares, “I am not there.” When one clearly understands one’s constitutional position, everything becomes manifest. False egoistic acceptance of things conditions one, whereas acceptance of things as they are makes one liberated. The example given in the previous verse is applicable here: due to absorption of one’s identity in his money, when the money is lost he thinks that he is also lost. But actually he is not identical with the money, nor does the money belong to him. When the actual situation is revealed, we understand that the money does not belong to any individual person or living entity, nor is it produced by man. Ultimately the money is the property of the Supreme Lord, and there is no question of its being lost. But as long as one falsely thinks, “I am the enjoyer,” or “I am the Lord,” this concept of life continues, and one remains conditioned. As soon as this false ego is eliminated, one is liberated. As confirmed in the Bhagavatam, situation in one’s real constitutional position is called mukti, or liberation.

SB3.27.17

TEXT 17

devahutir uvaca

purusam prakrtir brahman

na vimuncati karhicit

anyonyapasrayatvac ca

nityatvad anayoh prabho

devahutih uvaca—Devahuti said; purusam—the spirit soul; prakrtih—material nature; brahman—O brahmana; na—not; vimuncati—does release; karhicit—at any time; anyonya—to one another; apasrayatvat—from attraction; ca—and; nityatvat—from eternality; anayoh—of them both; prabho—O my Lord.

Sri Devahuti inquired: My dear brahmana, does material nature ever give release to the spirit soul? Since one is attracted to the other eternally, how is their separation possible?

Devahuti, the mother of Kapiladeva, here makes her first inquiry. Although one may understand that spirit soul and matter are different, their actual separation is not possible, either by philosophical speculation or by proper understanding. The spirit soul is the marginal potency of the Supreme Lord, and matter is the external potency of the Lord. The two eternal potencies have somehow or other been combined, and since it is so difficult to separate one from the other, how is it possible for the individual soul to become liberated? By practical experience one can see that when the soul is separated from the body, the body has no real existence, and when the body is separated from the soul one cannot perceive the existence of the soul. As long as the soul and the body are combined, we can understand that there is life. But when they are separated, there is no manifested existence of the body or the soul. This question asked by Devahuti of Kapiladeva is more or less impelled by the philosophy of voidism. The voidists say that consciousness is a product of a combination of matter and that as soon as the consciousness is gone, the material combination dissolves, and therefore there is ultimately nothing but voidness. This absence of consciousness is called nirvana in Mayavada philosophy.

SB3.27.18

TEXT 18

yatha gandhasya bhumes ca

na bhavo vyatirekatah

apam rasasya ca yatha

tatha buddheh parasya ca

yatha—as; gandhasya—of aroma; bhumeh—of earth; ca—and; na—no; bhavah—existence; vyatirekatah—separate; apam—of water; rasasya—of taste; ca—and; yatha—as; tatha—so; buddheh—of intelligence; parasya—of consciousness, spirit; ca—and.

As there is no separate existence of the earth and its aroma or of water and its taste, there cannot be any separate existence of intelligence and consciousness.

The example is given here that anything material has an aroma. The flower, the earth—everything—has an aroma. If the aroma is separated from the matter, the matter cannot be identified. If there is no taste to water, the water has no meaning; if there is no heat in the fire, the fire has no meaning. Similarly, when there is want of intelligence, spirit has no meaning.

SB3.27.19

TEXT 19

akartuh karma-bandho ’yam

purusasya yad-asrayah

gunesu satsu prakrteh

kaivalyam tesv atah katham

akartuh—of the passive performer, the nondoer; karma-bandhah—bondage to fruitive activities; ayam—this; purusasya—of the soul; yat-asrayah—caused by attachment to the modes; gunesu—while the modes; satsu—are existing; prakrteh—of material nature; kaivalyam—freedom; tesu—those; atah—hence; katham—how.

Hence even though he is the passive performer of all activities, how can there be freedom for the soul as long as material nature acts on him and binds him?

Although the living entity desires freedom from the contamination of matter, he is not given release. Actually, as soon as a living entity puts himself under the control of the modes of material nature, his acts are influenced by the qualities of material nature, and he becomes passive. It is confirmed in Bhagavad-gita, prakrteh kriyamanani gunaih: the living entity acts according to the qualities or modes of material nature. He falsely thinks that he is acting, but unfortunately he is passive. In other words, he has no opportunity to get out of the control of material nature because it has already conditioned him. In Bhagavad-gita it is also stated that it is very difficult to get out of the clutches of material nature. One may try in different ways to think that everything is void in the ultimate issue, that there is no God and that even if the background of everything is spirit, it is impersonal. This speculation may go on, but actually it is very difficult to get out of the clutches of material nature. Devahuti poses the question that although one may speculate in many ways, where is liberation as long as one is under the spell of material nature? The answer is also found in Bhagavad-gita (7.14): only one who has surrendered himself unto the lotus feet of the Supreme Lord Krsna (mam eva ye prapadyante) can be freed from the clutches of maya.

Since Devahuti is gradually coming to the point of surrender, her questions are very intelligent. How can one be liberated? How can one be in a pure state of spiritual existence as long as he is strongly held by the modes of material nature? This is also an indication to the false meditator. There are many so-called meditators who think, “I am the Supreme Spirit Soul. I am conducting the activities of material nature. Under my direction the sun is moving and the moon is rising.” They think that by such contemplation or meditation they can become free, but it is seen that just three minutes after finishing such nonsensical meditation, they are immediately captured by the modes of material nature. Immediately after his high-sounding meditation, a “meditator” becomes thirsty and wants to smoke or drink. He is under the strong grip of material nature, yet he thinks that he is already free from the clutches of maya. This question of Devahuti’s is for such a person who falsely claims that he is everything, that ultimately everything is void, and that there are no sinful or pious activities. These are all atheistic inventions. Actually, unless a living entity surrenders unto the Supreme Personality of Godhead as instructed in Bhagavad-gita, there is no liberation or freedom from the clutches of maya.

SB3.27.20

TEXT 20

kvacit tattvavamarsena

nivrttam bhayam ulbanam

anivrtta-nimittatvat

punah pratyavatisthate

kvacit—in a certain case; tattva—the fundamental principles; avamarsena—by reflecting upon; nivrttam—avoided; bhayam—fear; ulbanam—great; anivrtta—not ceased; nimittatvat—since the cause; punah—again; pratyavatisthate—it appears.

Even if the great fear of bondage is avoided by mental speculation and inquiry into the fundamental principles, it may still appear again, since its cause has not ceased.

Material bondage is caused by putting oneself under the control of matter because of the false ego of lording it over material nature. Bhagavad-gita (7.27) states, iccha-dvesa-samutthena. Two kinds of propensities arise in the living entity. One propensity is iccha, which means desire to lord it over material nature or to be as great as the Supreme Lord. Everyone desires to be the greatest personality in this material world. Dvesa means “envy.” When one becomes envious of Krsna, or the Supreme Personality of Godhead, one thinks, “Why should Krsna be the all and all? I’m as good as Krsna.” These two items, desire to be the Lord and envy of the Lord, are the beginning cause of material bondage. As long as a philosopher, salvationist or voidist has some desire to be supreme, to be everything, or to deny the existence of God, the cause remains, and there is no question of his liberation.

Devahuti very intelligently says, “One may theoretically analyze and say that by knowledge he has become freed, but actually, as long as the cause exists, he is not free.” Bhagavad-gita confirms that after performing such speculative activities for many, many births, when one actually comes to his real consciousness and surrenders unto the Supreme Lord, Krsna, then the fulfillment of his research in knowledge is actually achieved. There is a gulf of difference between theoretical freedom and actual freedom from material bondage. The Bhagavatam (10.14.4) says that if one gives up the auspicious path of devotional service and simply tries to know things by speculation, one wastes his valuable time (klisyanti ye kevala-bodha-labdhaye). The result of such a labor of love is simply labor; there is no other result. The labor of speculation is ended only by exhaustion. The example is given that there is no benefit in husking the skin of an empty paddy; the rice is already gone. Similarly, simply by the speculative process one cannot be freed from material bondage, for the cause still exists. One has to nullify the cause, and then the effect will be nullified. This is explained by the Supreme Personality of Godhead in the following verses.

sva-dharmenamalatmana

tivraya mayi bhaktya ca

sruta-sambhrtaya ciram

sri-bhagavan uvaca—the Supreme Personality of Godhead said; animitta-nimittena—without desiring the fruits of activities; sva-dharmena—by executing one’s prescribed duties; amala-atmana—with a pure mind; tivraya—serious; mayi—unto Me; bhaktya—by devotional service; ca—and; sruta—hearing; sambhrtaya—endowed with; ciram—for a long time.

The Supreme Personality of Godhead said: One can get liberation by seriously discharging devotional service unto Me and thereby hearing for a long time about Me or from Me. By thus executing one’s prescribed duties, there will be no reaction, and one will be freed from the contamination of matter.